Volume 89
Part 1 out of 4
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 القرآن
THE BOOK OF QURAN
باب 1 فضل القرآن و إعجازه و أنه لا يتبدل بتغير الأزمان و لا يتكرر بكثرة القراءة و الفرق بين القرآن و الفرقان
CHAPTER 1 – MERIT OF THE QURAN, AND ITS MIRACLE, AND IT WILL NOT BE ALTERED BY THE CHANGES OF TIMES, NOR IS IT REPETITIVE BY FREQUENCY OF RECITATION, AND THE DIFFERENCE BETWEEN THE QURAN AND THE FURQAN
Ahadeeth only –
1- ل، الخصال أَبِي عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ ابْنِ حُمَيْدٍ عَنِ الثُّمَالِيِّ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ قَالَ: إِنَّ لِلَّهِ عَزَّ وَ جَلَّ حُرُمَاتٍ ثَلَاثاً لَيْسَ مِثْلَهُنَّ شَيْءٌ كِتَابُهُ وَ هُوَ نُورُهُ وَ حِكْمَتُهُ وَ بَيْتُهُ الَّذِي جَعَلَهُ لِلنَّاسِ قِبْلَةً لَا يَقْبَلُ اللَّهُ مِنْ أَحَدٍ وَجْهاً إِلَى غَيْرِهِ وَ عِتْرَةُ نَبِيِّكُمْ مُحَمَّدٍ ص.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Muhammad Bin Abdul Hameed, from Ibn Abu Najran, from Ibn Humeyd, from Al Sumali, from Ikrima, from Ibn Abbas who said,
‘For Allah-azwj Mighty and Majestic there are three sanctities, there isn’t anything like these – His-azwj Book, and it is His-azwj Noor and His-azwj Wisdom; and His-azwj House (Kabah) which He-azwj Made it a direction for the people. Allah-azwj does not Accept from anyone, diverting to elsewhere; and family of You-azwj Prophet-saww, Muhammad-saww!’’[1] (Not a Hadeeth)
2- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ كَأَنِّي قَدْ دُعِيتُ فَأَجَبْتُ وَ إِنِّي تَارِكٌ فِيكُمُ الثَّقَلَيْنِ أَحَدُهُمَا أَكْبَرُ مِنَ الْآخَرِ
(The book) ‘Uyoun Akhbar Al-Reza-asws, by the three chains from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww, may the Salawaat of Allah-azwj be upon him-saww and his-saww Progeny-asws, said: ‘It is as if I-saww have been (Re) Called and I-saww have responded, and I-saww am leaving behind among you all the two weighty things. One of these is greater than the other.
كِتَابُ اللَّهِ تَبَارَكَ وَ تَعَالَى حَبْلٌ مَمْدُودٌ مِنَ السَّمَاءِ إِلَى الْأَرْضِ وَ عِتْرَتِي أَهْلَ بَيْتِي فَانْظُرُوا كَيْفَ تَخْلُفُونِّي فِيهِمَا.
The Book of Allah-azwj Blessed and Exalted is a rope extended from the sky to the earth, and my-saww family, People-asws of my-saww Household, therefore consider how you are replacing me-saww regarding these two!’’[2]
أقول: قد أوردنا أخبار الثقلين في كتاب الإمامة فلا نعيدها.
Note – I (Majlisi) am saying, ‘We have referred the Ahadeeth of the two weighty things in the book of Imamate, so we shall not be repeating these’.
3- مع، معاني الأخبار قَالَ رَسُولُ اللَّهِ ص مَنْ أَعْطَاهُ اللَّهُ الْقُرْآنَ فَرَأَى أَنَّ أَحَداً أُعْطِيَ شَيْئاً أَفْضَلَ مِمَّا أُعْطِيَ فَقَدْ صَغَّرَ عَظِيماً وَ عَظَّمَ صَغِيراً.
(The book) ‘Ma’any Al Akhbar’ –
‘Rasool-Allah-saww said: ‘One whom Allah-azwj Gives the Quran, so he views that there is someone who has been Given something which is superior than what he has been Given, so he has belittled the large and enlarged the little’’.[3]
4- فس، تفسير القمي لا يَأْتِيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ وَ لا مِنْ خَلْفِهِ قَالَ لَا يَأْتِيهِ الْبَاطِلُ مِنْ قِبَلِ التَّوْرَاةِ وَ لَا مِنْ قِبَلِ الْإِنْجِيلِ وَ الزَّبُورِ وَ أَمَّا مِنْ خَلْفِهِ لَا يَأْتِيهِ مِنْ بَعْدِهِ كِتَابٌ يُبْطِلُهُ.
Tafseer Qummi – Neither did the falsehood come from before it, nor (would it come) from after it. [41:42]. He said: ‘No falsehood has come to him from before the Torah, nor from before the Evangel and the Psalms, and as for from behind it, no Book will be coming after it to invalidate it’’.[4]
5- ع، علل الشرائع فِي خُطْبَةِ فَاطِمَةَ ع فِي أَمْرِ فَدَكَ لِلَّهِ فِيكُمْ عَهْدٌ قَدَّمَهُ إِلَيْكُمْ وَ بَقِيَّةٌ اسْتَخْلَفَهَا عَلَيْكُمْ كِتَابُ اللَّهِ بَيِّنَةٌ بصائرها [بَصَائِرُهُ] وَ آيٌ مُنْكَشِفَةٌ سَرَائِرُهَا وَ بُرْهَانٌ مُتَجَلِّيَةٌ ظَوَاهِرُهُ مُدِيمٌ لِلْبَرِيَّةِ اسْتِمَاعُهُ وَ قائدا [قَائِدٌ] إِلَى الرِّضْوَانِ أَتْبَاعَهُ وَ مؤديا [مُؤَدٍّ] إِلَى النَّجَاةِ أَشْيَاعَهُ
(The book) ‘Ilal Al Sharaie’ –
‘In a sermon of (Syeda) Fatima-asws regarding the matter of Fadak: ‘For Allah-azwj there is a Covenant He-azwj has Advanced to you all and a remainder left behind upon you – the Book of Allah-azwj. It’s insights are clear, and a sign revealing its secrets, and a proof of those apparent is flashing. For the created beings is to listen to it, and following it guides to the Satisfaction and leads its adherents to the salvation.
فِيهِ تِبْيَانُ حُجَجِ اللَّهِ الْمُنِيرَةِ وَ مَحَارِمِهِ الْمُحَرَّمَةِ وَ فَضَائِلِهِ الْمُدَوَّنَةِ وَ جُمَلِهِ الْكَافِيَةِ وَ رُخَصِهِ الْمَوْهُوبَةِ وَ شَرَائِطِهِ الْمَكْتُوبَةِ وَ بَيِّنَاتِهِ الْجَالِيَةِ.
Therein are radiant Arguments of Allah-azwj and his Sacred Prohibitions, and a collection of His-azwj Merits, and sufficiently comprehensive statements, and His-azwj Allowed bestowments and its written conditions (Laws), and His-azwj clear evidence!’’[5]
6- ن، عيون أخبار الرضا عليه السلام الْبَيْهَقِيُّ عَنِ الصَّوْلِيِّ عَنْ مُحَمَّدِ بْنِ مُوسَى الرَّازِيِّ عَنْ أَبِيهِ قَالَ: ذَكَرَ الرِّضَا ع يَوْماً الْقُرْآنَ- فَعَظَّمَ الْحُجَّةَ فِيهِ وَ الْآيَةَ الْمُعْجِزَةَ فِي نَظْمِهِ فَقَالَ هُوَ حَبْلُ اللَّهِ الْمَتِينُ وَ عُرْوَتُهُ الْوُثْقَى وَ طَرِيقَتُهُ الْمُثْلَى الْمُؤَدِّي إِلَى الْجَنَّةِ وَ الْمُنْجِي مِنَ النَّارِ
(The book) ‘Uyoun Akhbar Al-Reza-asws, may the greetings be upon him-asws – Al Bayhaqi, from Al Sowly, from Muhammad Bin Musa Al Razy, from his father who said,
‘One day Al-Reza-asws mentioned the Quran. He-azwj Magnified the arguments in it and miraculous signs in its system. He-asws said: ‘It is the strong Rope of Allah-azwj and His-azwj Firmest Handle, and its path is the exemplar leading to the Paradise and the salvation from the Fire.
لَا يَخْلُقُ مِنَ الْأَزْمِنَةِ وَ لَا يَغِثُّ عَلَى الْأَلْسِنَةِ لِأَنَّهُ لَمْ يُجْعَلْ لِزَمَانٍ دُونَ زَمَانٍ بَلْ جُعِلَ دَلِيلَ الْبُرْهَانِ وَ حُجَّةً عَلَى كُلِّ إِنْسَانٍ لا يَأْتِيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ وَ لا مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ.
It is neither created from the times nor difficult upon the tongues, because it is not Made for a particular time before the time, but it is Made at evidence of the Proof, and an Argument upon every human being. Neither did the falsehood come from before it, nor (would it come) from after it. (It is) a Revelation from the most Wise, the most Praised [41:42]’’.[6]
7- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ عَبْدِ السَّلَامِ بْنِ عَبْدِ الْحَمِيدِ عَنْ مُوسَى بْنِ أَعْيَنَ قَالَ أَبُو الْمُفَضَّلِ وَ حَدَّثَنِي نَصْرُ بْنُ الْجَهْمِ عَنْ مُحَمَّدِ بْنِ مُسْلِمِ بْنِ وَارَةَ عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ أَعْيَنَ عَنْ أَبِيهِ عَنْ عَطَاءِ بْنِ السَّائِبِ عَنِ الْبَاقِرِ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص قَالَ: أُعْطِيتُ خَمْساً لَمْ يُعْطَهُنَّ نَبِيٌّ كَانَ قَبْلِي أُرْسِلْتُ إِلَى الْأَبْيَضِ وَ الْأَسْوَدِ وَ الْأَحْمَرِ وَ جُعِلَتْ لِيَ الْأَرْضُ مَسْجِداً وَ نُصِرْتُ بِالرُّعْبِ وَ أُحِلَّتْ لِيَ الْغَنَائِمُ وَ لَمْ تَحِلَّ لِأَحَدٍ أَوْ قَالَ لِنَبِيٍّ قَبْلِي وَ أُعْطِيتُ جَوَامِعَ الْكَلِمِ
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – A group, from Abu Al Mufazzal, from Muhammad Bin Muhammad Bin Suleyman, from Abdul Salaam Bin Abdul Hameed, from Musa Bin Ayn. Abu Al Mufazzal said, ‘And it is narrated to me by Nasr Bin Al Jahm, from Muhammad Bin Muslim Bin Warah, from Muhammad Bin Musa Bin Ayn, from his father, from Ata’a Bin Al Saaib,
‘From Al-Baqir-asws, from his-asws forefathers-asws, from the Prophet-saww having said: ‘I-saww have been Given five (things), no Prophet-as before me-saww have been Given. I-saww have been sent to the white and the black and the red; and the earth has been Made as a Masjid for me-saww; and I-saww am Helped by the awe; and the war booties have been Legalised for me-saww and it has not been Legalised for anyone – (or said, ‘For any Prophet-saww) – before me-saww, and I-saww have been Given the comprehensive speech’’.
قَالَ عَطَاءٌ فَسَأَلْتُ أَبَا جَعْفَرٍ ع قُلْتُ مَا جَوَامِعُ الْكَلِمِ
Ata’a (the narrator) said, ‘I asked Abu Ja’far-asws. I said, ‘What is the comprehensive speech’?’
قَالَ الْقُرْآنُ
He-saww said: ‘The Quran’.
قَالَ أَبُو الْمُفَضَّلِ هَذَا حَدِيثُ حَرَّانٍ وَ لَمْ يُحَدِّثْ بِهِ فِي هَذَا الطَّرِيقِ إِلَّا مُوسَى بْنُ أَعْيَنَ الْحَرَّانِيُ.
Abu Al-Mufazzal said, ‘This is a Hadeeth of ‘Harran’ (a place), and no one has narrated with it in this way except Musa Bin Ayn Al-Harrany (inhabitant of Harran)’’.[7]
8- ن، عيون أخبار الرضا عليه السلام الْبَيْهَقِيُّ عَنِ الصَّوْلِيِّ عَنْ أَبِي ذَكْوَانَ عَنْ إِبْرَاهِيمَ بْنِ الْعَبَّاسِ عَنِ الرِّضَا عَنْ أَبِيهِ ع أَنَّ رَجُلًا سَأَلَ أَبَا عَبْدِ اللَّهِ ع- مَا بَالُ الْقُرْآنِ لَا يَزْدَادُ عَلَى النَّشْرِ وَ الدَّرْسِ إِلَّا غَضَاضَةً
(The book) ‘Uyoun Akhbar Al-Reza-asws, may the greetings be upon him-asws – Al Bayhaqi, from Al sowly, from Abu Zakwan, from Ibrahim Bin Al Abbas,
‘From Al-Reza-asws, from his-asws father-asws: ‘A man asked Abu Abdullah-asws, ‘What is the matter the Quran does not increase upon the dissemination and the studying except the freshness?’
فَقَالَ لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يَجْعَلْهُ لِزَمَانٍ دُونَ زَمَانٍ وَ لَا لِنَاسٍ دُونَ نَاسٍ فَهُوَ فِي كُلِّ زَمَانٍ جَدِيدٌ وَ عِنْدَ كُلِّ قَوْمٍ غَضٌّ إِلَى يَوْمِ الْقِيَامَةِ.
He-asws said: ‘Because Allah-azwj Blessed and Exalted did not Make it for a Particular era besides an era, nor for a particular people besides a people. Thus, it will be new for every era and fresh in the view of every people up to the Day of Qiyamah’’.[8]
9- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ رَجَاءِ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ السِّكِّيتِ النَّحْوِيِّ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الثَّالِثَ ع مَا بَالُ الْقُرْآنِ وَ ذَكَرَ نَحْوَهُ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – A group, from Abu Al Mufazzal, from Raja’a Bin Yahya, from Yaqoub Bin Al Sikeet Al Nahwy who said,
‘I asked Abu Al-Hassan-asws the 3rd, ‘What is the matter the Quran’ – and he mentioned approximate to it’’.[9]
10- مع، معاني الأخبار أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ ابْنِ سِنَانٍ وَ غَيْرِهِ عَمَّنْ ذَكَرَهُ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْقُرْآنِ وَ الْفُرْقَانِ أَ هُمَا شَيْئَانِ أَمْ شَيْءٌ وَاحِدٌ
(The book) ‘Ma’any Al Akhbar’ – My father, from Ahmad Bin Idrees, from Al Ash’ary, from Ibrahim Bin Hashim, from Ibn Sinan and others, from the one who mentioned it, said,
‘I asked Abu Abdullah-asws about the Quran and the Furqan, ‘Are these two things or one thing?’
قَالَ فَقَالَ الْقُرْآنُ جُمْلَةُ الْكِتَابِ وَ الْفُرْقَانُ الْمُحْكَمُ الْوَاجِبُ الْعَمَلِ بِهِ.
He (the narrator) said, ‘He-asws said: ‘The Quran is the whole Book, and the Furqan is the Decisive (Verses), the Obligatory to be working with’’.[10]
11- شي، تفسير العياشي عَنِ ابْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْقُرْآنِ وَ الْفُرْقَانِ قَالَ الْقُرْآنُ جُمْلَةُ الْكِتَابِ وَ أَخْبَارُ مَا يَكُونُ وَ الْفُرْقَانُ الْمُحْكَمُ الَّذِي يُعْمَلُ بِهِ وَ كُلُّ مُحْكَمٍ فَهُوَ فُرْقَانٌ.
(The book) ‘Tafseer Al Ayyashi’ – from Ibn Sinan who said,
‘I asked Abu Abdullah-asws about the Quran and the Furqan. He-asws said: ‘The Quran is the whole Book, and news of what is to transpire, and the Furqan is the Decisive (Verses) which is worked with, and every Decisive (Verse), it is Furqan (criterion)’’.[11]
12- ع، علل الشرائع فِي مَسَائِلِ ابْنِ سَلَّامٍ أَنَّهُ سَأَلَ النَّبِيَّ ص لِمَ سُمِّيَ الْفُرْقَانُ فُرْقَاناً
(The book) ‘Ilal Al Sharaie’ –
‘About the questions by Ibn Salaam, he asked the Prophet-saww, ‘Why is the Furqan named as ‘Furqan’ (criterion)?’
قَالَ لِأَنَّهُ مُتَفَرِّقُ الْآيَاتِ وَ السُّوَرِ أُنْزِلَتْ فِي غَيْرِ الْأَلْوَاحِ وَ غَيْرُهُ مِنَ الصُّحُفِ وَ التَّوْرَاةِ وَ الْإِنْجِيلِ وَ الزَّبُورِ أُنْزِلَتْ كُلُّهَا جُمْلَةً فِي الْأَلْوَاحِ وَ الْوَرَقِ.
He-saww said: ‘Because the Verses are separate, and the Chapters were Revealed in other than the Tablets while others from the Parchments (of Ibrahim-as & Musa-as), and the Torah, and the Evangel, and the Psalms were all Revealed wholly in the Tablets and the Leaves (pages)’’.[12]
13- فس، تفسير القمي أَبِي عَنِ النَّضْرِ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى الم اللَّهُ لا إِلهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ إِلَى قَوْلِهِ وَ أَنْزَلَ الْفُرْقانَ
Tafseer Al Qummi – My father, from Al Bazr, from Ibn Sinan,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about Words of Blessed and Exalted: Alif Lam Meem [3:1] Allah, (there is) no god but He, the Living, the Eternal [3:2] And He Revealed the Criterion; [3:4].
قَالَ الْفُرْقَانُ هُوَ كُلُّ أَمْرٍ مُحْكَمٍ وَ الْكِتَابُ هُوَ جُمْلَةُ الْقُرْآنِ الَّذِي يُصَدِّقُهُ مَنْ كَانَ قَبْلَهُ مِنَ الْأَنْبِيَاءِ.
He-asws said: ‘The Furqan (Criterion), it is every Decisive Command, and the Book as a whole is the Quran which ratifies the ones from the Prophets-as who were before it’’.[13]
14- سن، المحاسن أَبِي عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ عَبْدِ الْحَمِيدِ بْنِ عَوَّاضٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ لِلْقُرْآنِ حُدُوداً كَحُدُودِ الدَّارِ.
(The book) ‘Al Mahasin’ – My father, from Al Nazr, from Yahya Al Halby, from Abdul Hameed Bin Awwaz who said,
‘I heard Abu Abdullah-asws saying: ‘For the Quran there are boundaries like the boundaries of a house’’.[14]
15- يج، الخرائج و الجرائح رُوِيَ أَنَّ ابْنَ أَبِي الْعَوْجَاءِ وَ ثَلَاثَةَ نَفَرٍ مِنَ الدَّهْرِيَّةِ اتَّفَقُوا عَلَى أَنْ يُعَارِضَ كُلُّ وَاحِدٍ مِنْهُمْ رُبُعَ الْقُرْآنِ وَ كَانُوا بِمَكَّةَ عَاهَدُوا عَلَى أَنْ يَجِيئُوا بِمُعَارَضَتِهِ فِي الْعَامِ الْقَابِلِ
(The book) ‘Al Kharaij Wa Al Jaraih’ –
‘It is reported that Ibn Abu Al-Awja and three person from the Eternalists concurred upon that each one of them would find contradictions in a quarter of the Quran, and they were at Makkah. They made a pact upon that they would come with its contradictions in the next year.
فَلَمَّا حَالَ الْحَوْلُ وَ اجْتَمَعُوا فِي مَقَامِ إِبْرَاهِيمَ ع أَيْضاً قَالَ أَحَدُهُمْ إِنِّي لَمَّا رَأَيْتُ قَوْلَهُ وَ قِيلَ يا أَرْضُ ابْلَعِي ماءَكِ وَ يا سَماءُ أَقْلِعِي وَ غِيضَ الْماءُ كَفَفْتُ عَنِ الْمُعَارَضَةِ
When the year passed by and they had gathered in the standing place of Ibrahim-as as well, one of them said, ‘When I saw His-azwj Words: And it was Said: “O earth, swallow down your water, and O sky, clear away!” And the water abated [11:44], I stopped from the contradiction!’
وَ قَالَ الْآخَرُ وَ كَذَا أَنَا لَمَّا وَجَدْتُ قَوْلَهُ فَلَمَّا اسْتَيْأَسُوا مِنْهُ خَلَصُوا نَجِيًّا أَيِسْتُ مِنَ الْمُعَارَضَةِ
And the other said, ‘And I am like that. When I found His-azwj Words: So when they had despaired from him, they concluded whispering. [12:80], I despaired from the contradictions!’
وَ كَانُوا يُسِرُّونَ بِذَلِكَ إِذْ مَرَّ عَلَيْهِمُ الصَّادِقُ ع فَالْتَفَتَ إِلَيْهِمْ وَ قَرَأَ عَلَيْهِمْ قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَ الْجِنُّ عَلى أَنْ يَأْتُوا بِمِثْلِ هذَا الْقُرْآنِ لا يَأْتُونَ بِمِثْلِهِ فَبُهِتُوا.
And they were happy with that when Al-Sadiq-asws passed by them. He-asws turned towards them and recited unto them: Say: ‘If the humans and the jinn were to combine together to come with the like of this Quran, they would not (be able to) come with the like of it, [17:88]. They were confounded’’.[15]
16- شي، تفسير العياشي بِأَسَانِيدَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَيُّهَا النَّاسُ إِنَّكُمْ فِي زَمَانِ هُدْنَةٍ وَ أَنْتُمْ عَلَى ظَهْرِ السَّفَرِ وَ السَّيْرُ بِكُمْ سَرِيعٌ فَقَدْ رَأَيْتُمُ اللَّيْلَ وَ النَّهَارَ وَ الشَّمْسَ وَ الْقَمَرَ يُبْلِيَانِ كُلَّ جَدِيدٍ وَ يُقَرِّبَانِ كُلَّ بَعِيدٍ وَ يَأْتِيَانِ بِكُلِّ مَوْعُودٍ فَأَعِدُّوا الْجَهَازَ لِبُعْدِ الْمَفَازِ
Tafseer Al Ayyashi, by chains,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘O you people! You are in a time of truce and you are upon the back of the journey and the travelling is quick with you. You are seeing the night and the day, and the sun and the moon, decaying everything new and drawing closer every distant promise, therefore prepare for the distant triumph!’
فَقَامَ الْمِقْدَادُ فَقَالَ يَا رَسُولَ اللَّهِ مَا دَارُ الْهُدْنَةِ
Al-Miqdad-ra stood up. He-ra said, ‘O Rasool-Allah-saww! What is the house of truce?’
قَالَ دَارُ بَلَاءٍ وَ انْقِطَاعٍ فَإِذَا الْتَبَسَتْ عَلَيْكُمُ الْفِتَنُ كَقِطَعِ اللَّيْلِ الْمُظْلِمِ فَعَلَيْكُمْ بِالْقُرْآنِ فَإِنَّهُ شَافِعٌ مُشَفَّعٌ وَ مَاحِلٌ مُصَدَّقٌ مَنْ جَعَلَهُ أَمَامَهُ قَادَهُ إِلَى الْجَنَّةِ وَ مَنْ جَعَلَهُ خَلْفَهُ سَاقَهُ إِلَى النَّارِ
He-saww said: ‘A house of affliction and termination! When the Fitna is confusing upon you like a piece of the dark night, upon you all is with the Quran for it is an interceder Interceded for, and a truthful informer. One who makes it to be in front of him it will guide him to the Paradise, and one who makes it to be behind, it will usher him to the Hellfire!
وَ هُوَ الدَّلِيلُ يَدُلُّ عَلَى خَيْرِ سَبِيلٍ وَ هُوَ كِتَابُ تَفْصِيلٍ وَ بَيَانٍ وَ تَحْصِيلٍ وَ هُوَ الْفَصْلُ لَيْسَ بِالْهَزْلِ وَ لَهُ ظَهْرٌ وَ بَطْنٌ فَظَاهِرُهُ حِكْمَةٌ وَ بَاطِنُهُ عِلْمٌ ظَاهِرُهُ أَنِيقٌ وَ بَاطِنُهُ عَمِيقٌ
And it is the evidence pointing upon the best way, and it is a Book of detail and clarity, and it is the precise elucidation, and it is the decider not to be taken in jest, and there is an apparent for him and an esoteric. It’s apparent is wisdom and its esoteric is knowledge. It’s apparent is elegant and its esoteric is deep.
لَهُ نُجُومٌ وَ عَلَى نُجُومِهِ نُجُومٌ لَا تُحْصَى عَجَائِبُهُ وَ لَا تُبْلَى غَرَائِبُهُ فِيهِ مَصَابِيحُ الْهُدَى وَ مَنَازِلُ الْحِكْمَةِ وَ دَلِيلٌ عَلَى الْمَعْرُوفِ لِمَنْ عَرَفَهُ.
There are stars for it, and upon its stars are stars. It’s wonders cannot be counted, nor can its strangeness decline. In it are lamps for the guidance and the stages (minarets) of wisdom, and evidence upon the good for the one who recognises it’’.[16]
17- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ عَنِ النَّبِيِّ ص مِثْلَهُ إِلَى قَوْلِهِ وَ دَلِيلٌ عَلَى الْمَعْرِفَةِ لِمَنْ عَرَفَ النَّصَفَةَ
(The book) ‘Nawadir’ of Al Rawandy – by his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws, from the Prophet-saww similar to it up to his-saww words: ‘And evidence upon the recognition for the one who recognises the fairness.
فَلْيَرْعَ رَجُلٌ بَصَرَهُ وَ لْيُبْلِغِ النَّصَفَةَ نَظَرَهُ يَنْجُو مِنْ عَطَبٍ وَ يَخْلُصُ مِنْ نَشَبٍ فَإِنَّ التَّفَكُّرَ حَيَاةُ قَلْبِ الْبَصِيرِ كَمَا يَمْشِي الْمُسْتَنِيرُ فِي الظُّلُمَاتِ بِالنُّورِ يُحْسِنُ التَّخَلُّصَ وَ يُقِلُّ التَّرَبُّصَ.
Let a man take care of his sight and let his look reach the fairness. He will be rescued from defects and freed from entanglement, for the pondering is life of the heart of the insightful just as the illuminated walks in the darkness with the light. It improves the liberation and reduces the delay’’.[17]
18- جع، جامع الأخبار قَالَ رَسُولُ اللَّهِ ص يَا سَلْمَانُ عَلَيْكَ بِقِرَاءَةِ الْقُرْآنِ فَإِنَّ قِرَاءَتَهُ كَفَّارَةٌ لِلذُّنُوبِ وَ سِتْرٌ فِي النَّارِ وَ أَمَانٌ مِنَ الْعَذَابِ وَ يُكْتَبُ لِمَنْ يَقْرَؤُهُ بِكُلِّ آيَةٍ ثَوَابُ مِائَةِ شَهِيدٍ وَ يُعْطَى بِكُلِّ سُورَةٍ ثَوَابَ نَبِيٍّ وَ يَنْزِلُ عَلَى صَاحِبِهِ الرَّحْمَةُ وَ يَسْتَغْفِرُ لَهُ الْمَلَائِكَةُ وَ اشْتَاقَتْ إِلَيْهِ الْجَنَّةُ وَ رَضِيَ عَنْهُ الْمَوْلَى
(The book) ‘Jamie Al Akhbar’ –
‘Rasool-Allah-saww said: ‘O Salman-ra! Upon you is with reciting the Quran, for its recitation is an atonement for the sins, and a veil in the Hellfire, and security from the Punishment, and Rewards of one hundred martyrs will be written for the one reciting it for every Verse, and he will be Given Rewards of a Prophet-as will be Given for every Chapter, and the Mercy will descend upon its companion (reader), and the Angels will seek Forgiveness for him, and the Paradise will yearn for him, and the Master-azwj will be Satisfied with him!
وَ إِنَّ الْمُؤْمِنَ إِذَا قَرَأَ الْقُرْآنَ نَظَرَ اللَّهُ إِلَيْهِ بِالرَّحْمَةِ وَ أَعْطَاهُ بِكُلِّ آيَةٍ أَلْفَ حُورٍ وَ أَعْطَاهُ بِكُلِّ حَرْفٍ نُوراً عَلَى الصِّرَاطِ فَإِذَا خَتَمَ الْقُرْآنَ أَعْطَاهُ اللَّهُ ثَوَابَ ثَلَاثِمِائَةٍ وَ ثَلَاثَةَ عَشَرَ نَبِيّاً بَلَّغُوا رِسَالاتِ رَبِّهِمْ وَ كَأَنَّمَا قَرَأَ كُلَّ كِتَابٍ أَنْزَلَ اللَّهُ عَلَى أَنْبِيَائِهِ
And when the Momin recites the Quran, Allah-azwj Looks at him with the Mercy and will Give him, for every Verse (recited), a Hourie, and for every letter, a light upon the Bridge. When he ends the Quran, Allah-azwj will Give him Rewards of three hundred and thirteen Prophet-saww delivering the Messages of their-as Lord-azwj, and it will be as if he has read every Book Allah-azwj has Revealed upon His-azwj Prophets-as.
وَ حَرَّمَ اللَّهُ جَسَدَهُ عَلَى النَّارِ وَ لَا يَقُومُ مِنْ مَقَامِهِ حَتَّى يَغْفِرَ اللَّهُ لَهُ وَ لِأَبَوَيْهِ وَ أَعْطَاهُ اللَّهُ بِكُلِّ سُورَةٍ فِي الْقُرْآنِ مَدِينَةً فِي الْجَنَّةِ الْفِرْدَوْسِ كُلُّ مَدِينَةٍ مِنْ دُرَّةٍ خَضْرَاءَ فِي جَوْفِ كُلِّ مَدِينَةٍ أَلْفُ دَارٍ فِي كُلِّ دَارٍ مِائَةُ أَلْفِ حُجْرَةٍ فِي كُلِّ حُجْرَةٍ مِائَةُ أَلْفِ بَيْتٍ مِنْ نُورٍ عَلَى كُلِّ بَيْتٍ مِائَةُ أَلْفِ بَابٍ مِنَ الرَّحْمَةِ عَلَى كُلِّ بَابٍ مِائَةُ أَلْفِ بَوَّابٍ بِيَدِ كُلِّ بَوَّابٍ هَدِيَّةٌ مِنْ لَوْنٍ آخَرَ وَ عَلَى رَأْسِ كُلِّ بَوَّابٍ مِنْدِيلٌ مِنْ إِسْتَبْرَقٍ خَيْرٌ مِنَ الدُّنْيَا وَ مَا فِيهَا
And Allah-azwj will Prohibit his body upon the Hellfire, he will not stand from his position until Allah-azwj will Forgive for him and for his parents, and Allah-azwj will Give him for every Chapter in the Quran, a city in the Garden of Al-Firdows, each city being of green gems. In the interior of every city will be a thousand house, and in every house will be a thousand chambers, in every chamber will be a hundred thousand rooms of light, upon every room will be a hundred thousand doors of Mercy, upon every door will be a hundred thousand doormen, in the hand of every doorman will be a gift from a different variety than another, and upon the head of every doorman will be a towel of brocade better than the world and whatever is in it!
وَ فِي كُلِّ بَيْتٍ مِائَةُ دُكَّانٍ مِنَ الْعَنْبَرِ سَعَةُ كُلِّ دُكَّانٍ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ وَ فَوْقَ كُلِّ دُكَّانٍ مِائَةُ أَلْفِ سَرِيرٍ وَ عَلَى كُلِّ سَرِيرٍ مِائَةُ أَلْفِ فِرَاشٍ مِنَ الْفِرَاشِ إِلَى الْفِرَاشِ أَلْفُ ذِرَاعٍ وَ فَوْقَ كُلِّ فِرَاشٍ حَوْرَاءُ عَيْنَاءُ اسْتِدَارَةُ عَجِيزَتِهَا أَلْفُ ذِرَاعٍ وَ عَلَيْهَا مِائَةُ أَلْفِ حُلَّةٍ يُرَى مُخُّ سَاقَيْهَا مِنْ وَرَاءِ تِلْكَ الْحُلَلِ وَ عَلَى رَأْسِهَا تَاجٌ مِنَ الْعَنْبَرِ مُكَلَّلٌ بِالدُّرِّ وَ الْيَاقُوتِ
And in every room will be one hundred stalls of ambergris. The vastness of each stall is what is between the east and the west, and above every stall are a thousand thrones, and upon every throne are a thousand beds. The distance from the bed to the bed is of a thousand cubits, and above every bed will be a maiden Houries. The circumference of her body is of a thousand cubits, and upon her are one hundred thousand garments. The flesh of her legs can be seen from beyond those garments, and upon her head is a crown of ambergris embedded with the gems and the sapphire.
وَ عَلَى رَأْسِهَا سِتُّونَ أَلْفَ ذُؤَابَةٍ مِنَ الْمِسْكِ وَ الْغَالِيَةِ وَ فِي أُذُنَيْهَا قُرْطَانِ وَ شَنْفَانِ وَ فِي عُنُقِهَا أَلْفُ قِلَادَةٍ مِنَ الْجَوْهَرِ بَيْنَ كُلِّ قِلَادَةٍ أَلْفُ ذِرَاعٍ وَ بَيْنَ يَدَيْ كُلِّ حَوْرَاءَ أَلْفُ خَادِمٍ بِيَدِ كُلِّ خَادِمٍ كَأْسٌ مِنْ ذَهَبٍ فِي كُلِّ كَأْسٍ مِائَةُ أَلْفِ لَوْنٍ مِنَ الشَّرَابِ لَا يُشْبِهُ بَعْضُهُ بَعْضاً
And upon her head are a thousand forelocks of musk and perfume, and in her ears are two earrings, and two pearls, and in her neck are a thousand necklaces of jewels. Between each necklace is (a distance of) a thousand cubits, and in front of every Hourie are a thousand servants, in the hand of every servant will be a cup of gold, in every cup will be a thousand types of drinks, not resembling each other.
فِي كُلِّ بَيْتٍ أَلْفُ مَائِدَةٍ وَ عَلَى كُلِّ مَائِدَةٍ أَلْفُ قَصْعَةٍ وَ فِي كُلِّ قَصْعَةٍ مِائَةُ أَلْفِ لَوْنٍ مِنَ الطَّعَامِ لَا يُشْبِهُ بَعْضُهُ بَعْضاً يَجِدُ وَلِيُّ اللَّهِ مِنْ كُلِّ لَوْنٍ مِائَةَ لَذَّةٍ
In every room will be a thousand tables, and upon each table will be a thousand bowl, and in each bowl a thousand varieties of good, not resembling each other. The friend of Allah-azwj will find from every type one hundred pleasures!
يَا سَلْمَانُ الْمُؤْمِنُ إِذَا قَرَأَ الْقُرْآنَ فَتَحَ اللَّهُ عَلَيْهِ أَبْوَابَ الرَّحْمَةِ وَ خَلَقَ اللَّهُ بِكُلِّ حَرْفٍ يَخْرُجُ مِنْ فَمِهِ مَلَكاً يُسَبِّحُ لَهُ إِلَى يَوْمِ الْقِيَامَةِ
O Salman-ra! When the Momin reads the Quran, Allah-azwj will Open a thousand doors of Mercy to him, and Allah-azwj will Create and Angel for every letter emerging from his mouth. He will glorify (Allah-azwj) for him up to the Day of Qiyamah.
وَ إِنَّهُ لَيْسَ شَيْءٌ بَعْدَ تَعَلُّمِ الْعِلْمِ أَحَبَّ إِلَى اللَّهِ مِنْ قِرَاءَةِ الْقُرْآنِ وَ إِنَّ أَكْرَمَ الْعِبَادِ إِلَى اللَّهِ بَعْدَ الْأَنْبِيَاءِ الْعُلَمَاءُ ثُمَّ حَمَلَةُ الْقُرْآنِ يَخْرُجُونَ مِنَ الدُّنْيَا كَمَا يَخْرُجُ الْأَنْبِيَاءُ وَ يُحْشَرُونَ مِنْ قُبُورِهِمْ مَعَ الْأَنْبِيَاءِ وَ يَمُرُّونَ عَلَى الصِّرَاطِ مَعَ الْأَنْبِيَاءِ وَ يَأْخُذُونَ ثَوَابَ الْأَنْبِيَاءِ
And there isn’t anyone after learning the knowledge, more Beloved to Allah-azwj than reciting the Quran, and the servants most honourable to Allah-azwj after the Prophets-as, and the scholars, then bearers of the Quran. They will be exiting from the world just as the Prophets-saww had exited, and will be Resurrected from their graves with the Prophets-as, and they will be passing upon the Bridge with the Prophets-as, and they will be taking Rewards of the Prophets-as.
فَطُوبَى لِطَالِبِ الْعِلْمِ وَ حَامِلِ الْقُرْآنِ مِمَّا لَهُمْ عِنْدَ اللَّهِ مِنَ الْكَرَامَةِ وَ الشَّرَفِ
Beatitude be for the seeker of knowledge and bearer of the Quran from what is for them in the Presence of Allah-azwj, from the prestige and the nobility!’
وَ قَالَ رَسُولُ اللَّهِ ص فَضْلُ الْقُرْآنِ عَلَى سَائِرِ الْكَلَامِ كَفَضْلِ اللَّهِ عَلَى خَلْقِهِ
And Rasool-Allah-saww said: ‘Merit of the Quran over rest of the speech is like merit of Allah-azwj upon His-azwj creatures!’
وَ قَالَ ص الْقُرْآنُ غِنًى لَا غِنَى دُونَهُ وَ لَا فَقْرَ بَعْدَهُ
And he-saww said: ‘The Quran is richness, there is no richness besides it, nor is there any poverty after it!’
وَ قَالَ ص الْقُرْآنُ مَأْدُبَةُ اللَّهِ فَتَعَلَّمُوا مَأْدُبَتَهُ مَا اسْتَطَعْتُمْ إِنَّ هَذَا الْقُرْآنَ هُوَ حَبْلُ اللَّهِ وَ هُوَ النُّورُ الْمُبِينُ وَ الشِّفَاءُ النَّافِعُ فَاقْرَءُوهُ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَأْجُرُكُمْ عَلَى تِلَاوَتِهِ بِكُلِّ حَرْفٍ عَشْرَ حَسَنَاتٍ أَمَا إِنِّي لَا أَقُولُ الم حَرْفٌ وَاحِدٌ وَ لَكِنْ أَلِفٌ وَ لَامٌ وَ مِيمٌ ثَلَاثُونَ حَسَنَةً
And he-saww said: ‘The Quran is an education of Allah-azwj, therefore learn His-azwj education whatever you can. This Quran, it is a Rope of Allah-azwj, and it is the clear light, and the beneficial healing, therefore read it, for Allah-azwj Mighty and Majestic will be Recompensing you upon its recitation, ten good deeds for every letter. But, I-saww am not saying, ‘Alif Lam Meem [2:1] is a letter, but ‘Alif’, and ‘Laam’, and ‘Meem’, are ten good deeds!’
وَ قَالَ ع الْقُرْآنُ أَفْضَلُ كُلِّ شَيْءٍ دُونَ اللَّهِ فَمَنْ وَقَّرَ الْقُرْآنَ فَقَدْ وَقَّرَ اللَّهَ وَ مَنْ لَمْ يُوَقِّرِ الْقُرْآنَ فَقَدِ اسْتَخَفَّ بِحُرْمَةِ اللَّهِ وَ حُرْمَةُ الْقُرْآنِ عَلَى اللَّهِ كَحُرْمَةِ الْوَالِدِ عَلَى وُلْدِهِ
And he-asws said: ‘The Quran is most superior of all things besides Allah-azwj. The one who dignifies the Quran has dignified Allah-azwj, and the one who does not dignify the Quran has taken lightly with Sanctity of Allah-azwj, and sanctity of the Quran to Allah-azwj is like Sanctity of the parent to his children’.
وَ قَالَ ع حَمَلَةُ الْقُرْآنِ هُمُ الْمَحْفُوفُونَ بِرَحْمَةِ اللَّهِ الْمَلْبُوسُونَ نُورَ اللَّهِ عَزَّ وَ جَلَّ يَا حَمَلَةَ الْقُرْآنِ تَحَبَّبُوا إِلَى اللَّهِ بِتَوْقِيرِ كِتَابِهِ يَزِدْكُمْ حُبّاً وَ يُحَبِّبْكُمْ إِلَى خَلْقِهِ
And he-asws said: ‘Bearers of the Quran, they are the ones surrounded by the Mercy of Allah-azwj, the ones Clothed by the Noor of Allah-azwj Mighty and Majestic. O Bearers of the Quran! Become Beloved to Allah-azwj by revering His-azwj Book, it will increase you in love and will make you beloved to His-azwj creatures!
يُدْفَعُ عَنْ مُسْتَمِعِ الْقُرْآنِ شَرُّ الدُّنْيَا وَ يُدْفَعُ عَنْ تَالِي الْقُرْآنِ بَلْوَى الْآخِرَةِ وَ الْمُسْتَمِعُ آيَةً مِنْ كِتَابِ اللَّهِ خَيْرٌ مِنْ ثَبِيرٍ ذَهَباً وَ لَتَالِي آيَةٍ مِنْ كِتَابِ اللَّهِ خَيْرٌ مِنْ تَحْتِ الْعَرْشِ إِلَى تُخُومِ السُّفْلَى
Evil of the world is repelled from listener of the Quran, and calamities of the Hereafter are repelled from reciter of the Quran, and the intent listening to a Verse from the Book of Allah-azwj is better than Sabeyr (a mountain in Al-Yemen) of gold, and for reciter of a Verse from the Book of Allah-azwj in better than beneath the Throne up to lowest bottom’.
وَ قَالَ ع إِنْ أَرَدْتُمْ عَيْشَ السُّعَدَاءِ وَ مَوْتَ الشُّهَدَاءِ وَ النَّجَاةَ يَوْمَ الْحَسْرَةِ وَ الظَّلَلَ يَوْمَ الْحَرُورِ وَ الْهُدَى يَوْمَ الضَّلَالَةِ فَادْرُسُوا الْقُرْآنَ فَإِنَّهُ كَلَامُ الرَّحْمَنِ وَ حِرْزٌ مِنَ الشَّيْطَانِ وَ رُجْحَانٌ فِي الْمِيزَانِ.
And he-asws said: ‘If you want life of the fortunate ones, and death of the martyrs, and salvation on the Day of regret, and the shade on the Day of heat, and the guidance on the day of straying, then learn the Quran for it is Speech of the Beneficent, and a protection from the Satan-la, and a swing (outweigh) in the Scale’’.[18]
رُوِيَ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قِرَاءَةُ الْقُرْآنِ فِي الصَّلَاةِ أَفْضَلُ مِنْ قِرَاءَةِ الْقُرْآنِ فِي غَيْرِ الصَّلَاةِ وَ قِرَاءَةُ الْقُرْآنِ فِي غَيْرِ الصَّلَاةِ أَفْضَلُ مِنْ ذِكْرِ اللَّهِ تَعَالَى وَ ذِكْرُ اللَّهِ تَعَالَى أَفْضَلُ مِنَ الصَّدَقَةِ وَ الصَّدَقَةُ أَفْضَلُ مِنَ الصِّيَامِ وَ الصِّيَامُ جُنَّةٌ مِنَ النَّارِ
It is reported from Ali-asws having said: ‘Rasool-Allah-saww said: ‘Reciting the Quran in the Salat is superior to reciting in other than the Salat, and reciting the Quran in other than the Salat is superior to the Zikr of Allah-saww the Exalted, and Zikr of Allah-azwj the Exalted is superior to the charity, and the charity is superior to the fasting, and the fasting is a shield from the Hellfire!’
وَ قَالَ ع اقْرَءُوا الْقُرْآنَ وَ اسْتَظْهِرُوهُ فَإِنَّ اللَّهَ تَعَالَى لَا يُعَذِّبُ قَلْباً وَعَى الْقُرْآنَ
And he-asws said: ‘Recite the Quran and manifest it, for Allah-azwj the Exalted does not Punish a heart retaining the Quran!’
وَ قَالَ ع مَنِ اسْتَظْهَرَ الْقُرْآنَ وَ حَفِظَهُ وَ أَحَلَّ حَلَالَهُ وَ حَرَّمَ حَرَامَهُ أَدْخَلَهُ اللَّهُ بِهِ الْجَنَّةَ وَ شَفَّعَهُ فِي عَشَرَةٍ مِنْ أَهْلِ بَيْتِهِ كُلُّهُمْ قَدْ وَجَبَ لَهُ النَّارُ
And he-asws said: ‘One who manifests the Quran and memorises it, and permits its Permissible and prohibits its Prohibition, Allah-azwj will Admit him into the Paradise due to it, and he will (be able to) intercede regarding ten members of his family, each of them having obligated the Hellfire for him!’
وَ قَالَ ع مَنِ اسْتَمَعَ آيَةً مِنَ الْقُرْآنِ خَيْرٌ لَهُ مِنْ ثَبِيرٍ ذَهَباً وَ الْثَبِيرُ اسْمُ جَبَلٍ عَظِيمٍ بِالْيَمَنِ
And he-asws said: ‘One who listens intently to a Verse from the Quran, it is better for him than (mount) Sabeyr of gold, and ‘Sabeyr’ is a large mountain in Al-Yemen’.
قَالَ ع لِيَكُنْ كُلُّ كَلَامِهِمْ ذِكْرَ اللَّهِ وَ قِرَاءَةَ الْقُرْآنِ فَإِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ سُئِلَ أَيُّ الْأَعْمَالِ أَفْضَلُ عِنْدَ اللَّهِ قَالَ قِرَاءَةُ الْقُرْآنِ وَ أَنْتَ تَمُوتُ وَ لِسَانُكَ رَطْبٌ مِنْ ذِكْرِ اللَّهِ
He-asws said: ‘Let all of their speech be the Zikr of Allah-azwj and recitation of the Quran, for Rasool-Allah-saww, may the Salawaat of Allah-azwj be upon him-saww and his-saww Progeny-asws, was asked, ‘Which of the deeds is the most superior in the Presence of Allah-azwj?’ He-saww said: ‘Reciting the Quran!’ And you will be dying and your tongue will be wet from the Zikr of Allah-azwj’.
وَ قَالَ ع الْقِرَاءَةُ فِي الْمُصْحَفِ أَفْضَلُ مِنَ الْقِرَاءَةِ ظَاهِراً
And he-asws said: ‘The recitation in the Parchment (Quran) is superior to the recitation outside (without looking into the Quran)’.
وَ قَالَ مَنْ قَرَأَ كُلَّ يَوْمٍ مِائَةَ آيَةٍ فِي الْمُصْحَفِ بِتَرْتِيلٍ وَ خُشُوعٍ وَ سُكُونٍ كَتَبَ اللَّهُ لَهُ مِنَ الثَّوَابِ بِمِقْدَارِ مَا يَعْمَلُهُ جَمِيعُ أَهْلِ الْأَرْضِ وَ مَنْ قَرَأَ مِائَتَيْ آيَةٍ كَتَبَ اللَّهُ لَهُ مِنَ الثَّوَابِ بِمِقْدَارِ مَا يَعْمَلُهُ أَهْلُ السَّمَاءِ وَ أَهْلُ الْأَرْضِ.
And he-asws said: ‘One who recites every day one hundred Verses (looking) into the Quran with gradualness, and fearfulness, and calmness, Allah-azwj will Write for him the Rewards a measurement of what entire people of the earth have worked, and one who recites two hundred Verses, Allah-azwj will Write for him the Rewards a measurement of what is worked by people of the sky and people of the earth!’’[19]
قَالَ الْحُسَيْنُ بْنُ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا كِتَابُ اللَّهِ عَزَّ وَ جَلَّ عَلَى أَرْبَعَةِ أَشْيَاءَ عَلَى الْعِبَارَةِ وَ الْإِشَارَةِ وَ اللَّطَائِفِ وَ الْحَقَائِقِ فَالْعِبَارَةُ لِلْعَوَامِّ وَ الْإِشَارَةُ لِلْخَوَاصِّ وَ اللَّطَائِفُ لِلْأَوْلِيَاءِ وَ الْحَقَائِقُ لِلْأَنْبِيَاءِ.
Al-Husayn-asws Bin Ali-asws, may the Salawaat of Allah-azwj be upon them-asws both, said: ‘The Book of Allah-azwj Mighty and Majestic is based upon four things – upon the expression, and the indication, and the subtleties, and the realities. The expression (text) is for the general public, and the indications are for the special ones (Shias), and the subtleties are for the Guardians-asws, and the realities are for the Prophets-as’’.[20]
وَ قَالَ ع الْقُرْآنُ ظَاهِرُهُ أَنِيقٌ وَ بَاطِنُهُ عَمِيقٌ.
And he-asws said: ‘The Quran, its apparent is elegant, and its esoteric is deep!’’[21]
19- الْمَجَازَاتُ النَّبَوِيَّةُ، قَالَ ص إِنَّ الْقُرْآنَ شَافِعٌ مُشَفَّعٌ وَ مَاحِلٌ مُصَدَّقٌ وَ هَذَا الْقَوْلُ مَجَازٌ وَ الْمُرَادُ أَنَّ الْقُرْآنَ سَبَبٌ لِثَوَابِ الْعَامِلِ بِهِ وَ عِقَابِ الْعَادِلِ عَنْهُ
(The book) ‘Al Majazaat Al Nabawiya’ –
‘He-saww said: ‘The Quran is an interceder Interceded for, and a truthful informer, and this word is a metaphor and the intent is that the Quran is a cause for Rewarding the worker with, and Punishment of the one turning away from it’.
فَكَأَنَّهُ يَشْفَعُ لِلْأَوَّلِ فَيُشَفَّعُ وَ يَشْكُو مِنَ الْآخِرِ فَيُصَدَّقُ وَ الْمَاحِلُ هَاهُنَا الشَّاكِي وَ قَدْ يَكُونُ أَيْضاً بِمَعْنَى الْمَاكِرِ يُقَالُ مَحَلَ فُلَانٌ بِفُلَانٍ إِذَا مَكَرَ بِهِ قَالَ الشَّاعِرُ
| أَ لَا تَرَى أَنَّ هَذَا النَّاسَ قَدْ نَصَحُوا | لَنَا عَلَى طُولِ مَا غَشُّوا وَ مَا مَحَلُوا. |
It is as if one intercedes for the first, so he is interceded for, and one complains of another, so one is ratified, and the informer of ever is the complainer, and it can also be in the meaning of the plotter. It is said, ‘So and so has plotted with so and so’. The poet said, ‘Do you not see that these people have advised us upon leniency, they have not deceived and have not plotted’’.[22]
20- نهج، نهج البلاغة فَالْقُرْآنُ آمِرُ زَاجِرٌ وَ صَامِتٌ نَاطِقٌ حُجَّةُ اللَّهِ عَلَى خَلْقِهِ أَخَذَ عَلَيْهِمْ مِيثَاقَهُ وَ ارْتَهَنَ عَلَيْهِمْ أَنْفُسَهُمْ أَتَمَّ نُورَهُ وَ أَكْرَمَ بِهِ دِينَهُ وَ قَبَضَ نَبِيَّهُ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ قَدْ فَرَغَ إِلَى الْخَلْقِ مِنْ أَحْكَامِ الْهُدَى بِهِ
(The book) ‘Nahj Al Balagah’ –
‘The Quran is a commander, a rebuker and a silent speaker, a Proof of Allah-azwj upon His-azwj creatures. He-azwj Took their Covenants upon it and Pledged their souls upon it. He-azwj Completed His-azwj Noor and Perfected His-azwj religion by it, and Recalled His-azwj Prophet-azwj, and he-saww had conveyed to the people from the rulings of guidance by it.
فَعَظِّمُوا مِنْهُ سُبْحَانَهُ مَا عَظَّمَ مِنْ نَفْسِهِ فَإِنَّهُ لَمْ يُخْفِ عَنْكُمْ شَيْئاً مِنْ دِينِهِ وَ لَمْ يَتْرُكْ شَيْئاً رَضِيَهُ أَوْ كَرِهَهُ إِلَّا وَ جَعَلَ لَهُ عَلَماً بَادِياً وَ آيَةً مُحْكَمَةً تَزْجُرُ عَنْهُ أَوْ تَدْعُو إِلَيْهِ فَرِضَاهُ فِيمَا بَقِيَ وَاحِدٌ وَ سَخَطُهُ فِيمَا بَقِيَ وَاحِدٌ.
Therefore, revere His-azwj Glory from it what He-azwj has Glorified of Himself-azwj, for nothing is hidden from you of His-azwj religion, and He-azwj has not neglected anything of His-azwj Satisfaction and His-azwj Dislike and Made a clear flag to be for it and a Decisive Verse rebuking about it or calling to him. So, His-azwj Satisfaction regarding what remains is one (and the same), and His-azwj Dissatisfaction regarding what remains is one (and the same)’’.[23]
21- وَ مِنْ خُطْبَةٍ طَوِيلَةٍ لَهُ ع ثُمَّ أَنْزَلَ عَلَيْهِ الْكِتَابَ نُوراً لَا تُطْفَأُ مَصَابِيحُهُ وَ سِرَاجاً لَا يَخْبُو تَوَقُّدُهُ وَ بَحْراً لَا يُدْرَكُ قَعْرُهُ وَ مِنْهَاجاً لَا يُضِلُّ نَهْجُهُ وَ شُعَاعاً لَا يُظْلِمُ ضَوْؤُهُ وَ فُرْقَاناً لَا يُخْمَدُ بُرْهَانُهُ وَ تِبْيَاناً لَا تُهْدَمُ أَرْكَانُهُ وَ شِفَاءً لَا تُخْشَى أَسْقَامُهُ وَ عِزّاً لَا تُهْزَمُ أَنْصَارُهُ وَ حَقّاً لَا تُخْذَلُ أَعْوَانُهُ
And from a lengthy sermon of his-asws: ‘Then He-azwj Sent the Book unto him-saww as a Noor, its lamps will not be extinguished, and a lantern its ignition will not die out, and an ocean its depth cannot be fathomed (measured), and a manifesto its way does not stray, and a ray its illumination will not darken, and a criterion its proofs will not freeze, and a clarifier its pillars will not crumble, and a healing its sickness will not be feared from, and an honour its helpers will not be defeated, and a right its supporters will not abandon.
فَهُوَ مَعْدِنُ الْإِيمَانِ وَ بُحْبُوحَتُهُ وَ يَنَابِيعُ الْعِلْمِ وَ بُحُورُهُ وَ رِيَاضُ الْعَدْلِ وَ غُدْرَانُهُ وَ أَثَافِيُّ الْإِسْلَامِ وَ بُنْيَانُهُ وَ أَوْدِيَةُ الْحَقِّ وَ غِيطَانُهُ وَ بَحْرٌ لَا يَنْزِفُهُ الْمُسْتَنْزِفُونَ وَ عُيُونٌ لَا يُنْضِبُهَا الْمَاتِحُونَ وَ مَنَاهِلُ لَا يَغِيضُهَا الْوَارِدُونَ وَ مَنَازِلُ لَا يَضِلُّ نَهْجَهَا الْمُسَافِرُونَ وَ أَعْلَامٌ لَا يَعْمَى عَنْهَا السَّائِرُونَ وَ آكَامٌ لَا يَجُوزُ عَنْهَا الْقَاصِدُونَ
Thus, it is a mine of Eman and its centre, and springs of knowledge and its oceans, and a garden of justice and its pools, and foundation stone of Al-Islam and its base, and valleys of truth and its plains, and an ocean the drawers cannot deplete, and springs its drawers cannot dry it, and a watering place the arrivals cannot reduce it, and a pausing station not straying the approaching travellers, and marks the wayfarers are not blind from, and a hill the aiming ones cannot exceed.
جَعَلَهُ اللَّهُ رِيّاً لِعَطَشِ الْعُلَمَاءِ وَ رَبِيعاً لِقُلُوبِ الْفُقَهَاءِ وَ مَحَاجَّ لِطُرُقِ الصُّلَحَاءِ وَ دَوَاءً لَيْسَ بَعْدَهُ دَاءٌ وَ نُوراً لَيْسَ مَعَهُ ظُلْمَةٌ وَ حَبْلًا وَثِيقاً عُرْوَتُهُ وَ مَعْقِلًا مَنِيعاً ذِرْوَتُهُ وَ عِزّاً لِمَنْ تَوَلَّاهُ وَ سِلْماً لِمَنْ دَخَلَهُ وَ هُدًى لِمَنِ ائْتَمَّ بِهِ
Allah-azwj has Made it a saturation of thirst of the scholars, and a spring for the hearts of the jurists, and a main road for paths of the righteous ones, and a cure there isn’t any illness after it, and a light there isn’t any darkness with it, and a rope its handhold is trustworthy, and a stronghold its peak is invulnerable, and an honour for the one befriending it, and peace for the one who enters it, and guidance for the one who is led by it.
وَ عُذْراً لِمَنِ انْتَحَلَهُ وَ بُرْهَاناً لِمَنْ تَكَلَّمَ بِهِ وَ شَاهِداً لِمَنْ خَاصَمَ بِهِ وَ فَلْجاً لِمَنْ حَاجَّ بِهِ وَ حَامِلًا لِمَنْ حَمَلَهُ وَ مَطِيَّةً لِمَنْ أَعْمَلَهُ وَ آيَةً لِمَنْ تَوَسَّمَ وَ جُنَّةً لِمَنِ اسْتَلْأَمَ وَ عِلْماً لِمَنْ وَعَى وَ حَدِيثاً لِمَنْ رَوَى وَ حُكْماً لِمَنْ قَضَى.
And (it is) an excuse for the one who arrogates it, and a proof for the one speaking with it, and a witness for the one disputing by it, and a success for the one arguing by it, and a carrier for the one carrying it, and a mount for the one working it, and a sign for the one who brands, and a shield for the one armouring, and knowledge for the one retaining, and a narration for the one reporting, and a Decision for the one judging’’.[24]
22- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ سَهْلِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص عَدَدُ دَرَجِ الْجَنَّةِ عَدَدُ آيِ الْقُرْآنِ فَإِذَا دَخَلَ صَاحِبُ الْقُرْآنِ الْجَنَّةَ قِيلَ لَهُ ارْقَأْ وَ اقْرَأْ لِكُلِّ آيَةٍ دَرَجَةٌ فَلَا تَكُونُ فَوْقَ حَافِظِ الْقُرْآنِ دَرَجَةٌ.
(The book) ‘Kitab Al Imama Wa Al Tabsira’ – From Sahl Bin Ahmad, from Muhammad Bin Muhammad Bin Al Ash’as,
‘From Muhammad Bin Ismail son of Musa-asws Bin Ja’far-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Number of ranks of the Paradise is number of Verses of the Quran. When a companion of the Quran enters the Paradise, it will be said to him: ‘Climb and climb a step for every Verse. Thus, there will not be any step (rank) above a memoriser of the Quran’’.[25]
23- نهج، نهج البلاغة مِنْ خُطْبَةٍ لَهُ ع وَ اعْلَمُوا أَنَّهُ لَيْسَ مِنْ شَيْءٍ إِلَّا وَ يَكَادُ صَاحِبُهُ يَشْبَعُ مِنْهُ وَ يَمَلُّهُ إِلَّا الْحَيَاةَ فَإِنَّهُ لَا يَجِدُ فِي الْمَوْتِ رَاحَةً وَ إِنَّمَا ذَلِكَ بِمَنْزِلَةِ الْحِكْمَةِ الَّتِي هِيَ حَيَاةٌ لِلْقَلْبِ الْمَيِّتِ وَ بَصَرٌ لِلْعَيْنِ الْعَمْيَاءِ وَ سَمْعٌ لِلْأُذُنِ الصَّمَّاءِ وَ رِيٌّ لِلظَّمْآنِ وَ فِيهَا الْغِنَى كُلُّهُ وَ السَّلَامَةُ
(The book) ‘Nahj Al Balagah’ –
‘From a sermon of his-asws: ‘And know that there isn’t anything except and it leads its companion to satiate from it and makes him fed up, except the life, for he does not find any rest in the death. And rather, that is at the status of the wisdom which is a life for the dead heart, and sight for the blind eyes, and hearing for the deaf ears, and saturation for the thirsty ones, and in it is the richness, all of it, and the safety.
كِتَابُ اللَّهِ تُبْصِرُونَ بِهِ وَ تَسْمَعُونَ بِهِ وَ يَنْطِقُ بَعْضُهُ بِبَعْضٍ وَ يَشْهَدُ بَعْضُهُ عَلَى بَعْضٍ وَ لَا يَخْتَلِفُ فِي اللَّهِ وَ لَا يُخَالِفُ بِصَاحِبِهِ عَنِ اللَّهِ
The Book of Allah-azwj, you are seeing by it, and speaking by it, and hearing by it, and part of it speaks with part, and part of it testifies upon part. Neither does it differ regarding Allah-azwj nor does it oppose Allah-azwj with its companion about Allah-azwj.
قَدِ اصْطَلَحْتُمْ عَلَى الْغِلِّ فِيمَا بَيْنَكُمْ وَ نَبَتَ الْمَرْعَى عَلَى دِمَنِكُمْ وَ تَصَافَيْتُمْ عَلَى حُبِّ الْآمَالِ وَ تَعَادَيْتُمْ فِيكَسْبِ الْأَمْوَالِ
You are reconciled upon the grudges regarding what is between you all, and the pastures have grown upon your filth, and you are sincere to each other upon loving the wealth and you are being inimical to each other in earning the wealth.
لَقَدِ اسْتَهَامَ بِكُمُ الْخَبِيثُ وَ تَاهَ بِكُمُ الْغُرُورُ وَ اللَّهُ الْمُسْتَعَانُ عَلَى نَفْسِي وَ أَنْفُسِكُمْ.
The wicked (Satan-la) is wandering with you all, and the deception has misled you, and Allah-azwj is the Helper upon myself-asws and yourselves’’.[26]
24- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع عَلَيْكُمْ بِكِتَابِ اللَّهِ فَإِنَّهُ الْحَبْلُ الْمَتِينُ وَ النُّورُ الْمُبِينُ وَ الشِّفَاءُ النَّافِعُ وَ الرِّيُّ النَّاقِعُ وَ الْعِصْمَةُ لِلْمُتَمَسِّكِ وَ النَّجَاةُ لِلْمُتَعَلِّقِ لَا يَعْوَجُّ فَيُقَوَّمَ وَ لَا يَزِيغُ فَيُسْتَعْتَبَ وَ لَا تَخْلُقُهُ كَثْرَةُ الرَّدِّ وَ وُلُوجُ السَّمْعِ مَنْ قَالَ بِهِ صَدَقَ وَ مَنْ عَمِلَ بِهِ سَبَقَ-
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘And upon you all is with the Book of Allah-azwj, for it is the strong rope, and the manifest radiance, and the beneficial healing, and the saturating drink, and the protection for the adhering ones, and the salvation for the linking ones. It is not crooked so it should be straightened, nor does it deviate so it can be faulted, nor does the frequent repetition and entering the ears makes one weary. One who speaks by it is truthful and one who acts by its precedes’.
وَ قَالَ ع أَرْسَلَهُ عَلَى حِينِ فَتْرَةٍ مِنَ الرُّسُلِ وَ طُولِ هَجْعَةٍ مِنَ الْأُمَمِ وَ انْتِفَاضٍ مِنَ الْمُبْرَمِ فَجَاءَهُمْ بِتَصْدِيقِ الَّذِي بَيْنَ يَدَيْهِ وَ النُّورِ الْمُقْتَدَى بِهِ ذَلِكَ الْقُرْآنُ
And he-asws said: ‘He-azwj Sent him-saww upon a gap period from the Messengers-as, and prolonged slumber from the communities, and suspension of the (religious) Laws, so he-saww came to them with the ratification of that which came before him-saww, and the Noor to be guiding with. That is the Quran.
فَاسْتَنْطِقُوهُ وَ لَنْ يَنْطِقَ وَ لَكِنْ أُخْبِرُكُمْ عَنْهُ أَلَا إِنَّ فِيهِ عِلْمَ مَا يَأْتِي وَ الْحَدِيثَ عَنِ الْمَاضِي وَ دَوَاءَ دَائِكُمْ وَ نَظْمَ مَا بَيْنَكُمْ-
Ask it to speak, and it will never speak, but I-asws will inform you all about it. Indeed! In it is knowledge of what is to come, and the narratives about the past, and cure for your diseases, and system of what is between you all’’.
وَ قَالَ ع وَ اعْلَمُوا أَنَّ هَذَا الْقُرْآنَ هُوَ النَّاصِحُ الَّذِي لَا يَغُشُّ وَ الْهَادِي الَّذِي لَا يُضِلُّ وَ الْمُحَدِّثُ الَّذِي لَا يَكْذِبُ وَ مَا جَالَسَ هَذَا الْقُرْآنَ أَحَدٌ إِلَّا قَامَ عَنْهُ بِزِيَادَةٍ أَوْ نُقْصَانٍ زِيَادَةٍ فِي هُدًى أَوْ نُقْصَانٍ مِنْ عَمًى
And he-asws said: ‘And know that this Quran, it is the adviser who does not deceive, and the guide who does not mislead, and the narrator who does not lie, and no one has sat with this Quran except he has stood up from it with an increase or decrease – an increasing in guidance or a decrease from blindness.
وَ اعْلَمُوا أَنَّهُ لَيْسَ عَلَى أَحَدٍ بَعْدَ الْقُرْآنِ مِنْ فَاقَةٍ وَ لَا لِأَحَدٍ قَبْلَ الْقُرْآنِ مِنْ غِنًى فَاسْتَشْفُوهُ مِنْ أَدْوَائِكُمْ وَ اسْتَعِينُوا بِهِ عَلَى لَأْوَائِكُمْ فَإِنَّ فِيهِ شِفَاءً مِنْ أَكْبَرِ الدَّاءِ وَ هُوَ الْكُفْرُ وَ النِّفَاقُ وَ الْغَيُّ وَ الضَّلَالُ
And know! There isn’t any destitution upon anyone after the Quran, nor was there any richness for anyone before the Quran. Seek healing by it from your sicknesses and seek assistance with it upon the adversities, for there is healing in it from the greatest of the diseases, and it is the Kufr, and the hypocrisy, and the error and the straying.
فَاسْأَلُوا اللَّهَ بِهِ وَ تَوَجَّهُوا إِلَيْهِ بِحُبِّهِ وَ لَا تَسْأَلُوا بِهِ خَلْقَهُ إِنَّهُ مَا تَوَجَّهَ الْعِبَادُ إِلَى اللَّهِ بِمِثْلِهِ
Ask Allah-azwj by it and divert to it with His-azwj Love and do not be asking His-azwj creatures by it. Surely, the servants cannot Divert to Allah-azwj the Exalted with similar to it.
وَ اعْلَمُوا أَنَّهُ شَافِعٌ مُشَفَّعٌ وَ قَائِلٌ مُصَدَّقٌ وَ أَنَّهُ مَنْ شَفَعَ لَهُ الْقُرْآنُ يَوْمَ الْقِيَامَةِ شُفِّعَ فِيهِ وَ مَنْ مَحَلَ بِهِ الْقُرْآنُ يَوْمَ الْقِيَامَةِ صُدِّقَ عَلَيْهِ
And know! It is an interceder to be interceded for, and a speaker to be ratified, and the one whom the Quran intercedes for on the Day of Qiyamah, he will be interceded for, and the one whom the Quran speaks ill of it will ratify against him on the Day of Qiyamah.
فَإِنَّهُ يُنَادِي مُنَادٍ يَوْمَ الْقِيَامَةِ أَلَا إِنَّ كُلَّ حَارِثٍ مُبْتَلًى فِي حَرْثِهِ وَ عَاقِبَةِ عَمَلِهِ غَيْرَ حَرَثَةِ الْقُرْآنِ فَكُونُوا مِنْ حَرَثَتِهِ وَ أَتْبَاعِهِ وَ اسْتَدِلُّوهُ عَلَى رَبِّكُمْ وَ اسْتَنْصِحُوهُ عَلَى أَنْفُسِكُمْ وَ اتَّهِمُوا عَلَيْهِ آرَاءَكُمْ وَ اسْتَغِشُّوا فِيهِ أَهْوَاءَكُمْ
A caller will call out on the Day of Qiyamah: ‘Indeed! Every cultivator will be Tried regarding his cultivation and the consequence of his deeds, apart from cultivators of the Quran!’ So be from its cultivators and its followers and be pointed by it to your Lord-azwj, and takes its advice upon yourselves, and accuse your own opinions upon it, and overwhelm your whims in it’.
وَ سَاقَ الْخُطْبَةَ إِلَى قَوْلِهِ وَ إِنَّ اللَّهَ سُبْحَانَهُ لَمْ يَعِظْ أَحَداً بِمِثْلِ هَذَا الْقُرْآنِ فَإِنَّهُ حَبْلُ اللَّهِ الْمَتِينُ وَ سَبَبُهُ الْأَمِينُ وَ فِيهِ رَبِيعُ الْقَلْبِ وَ يَنَابِيعُ الْعِلْمِ وَ مَا لِلْقَلْبِ جَلَاءٌ غَيْرُهُ مَعَ أَنَّهُ قَدْ ذَهَبَ الْمُتَذَكِّرُونَ وَ بَقِيَ النَّاسُونَ وَ الْمُتَنَاسُونَ إِلَى آخِرِ الْخُطْبَةِ.
And he-asws continued the sermon up to his-asws words: ‘And Allah-azwj, Glorious is He-azwj, did not Preach to anyone with the like of the Quran, for it is the strong Rope of Allah-azwj and His-azwj trustworthy cause, and therein is a spring of the heart and fountains of the knowledge, and there is no polish for the heart other than it, along with that the remembering ones have gone and there remain the forgetful ones, or the ones pretending to forget’ – up to end of the sermon’’.[27]
25- شي، تفسير العياشي عَنْ يُوسُفَ بْنِ عَبْدِ الرَّحْمَنِ رَفَعَهُ إِلَى الْحَارِثِ الْأَعْوَرِ قَالَ: دَخَلْتُ عَلَى أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّا إِذَا كُنَّا عِنْدَكَ سَمِعْنَا الَّذِي نَسُدُّ بِهِ دِينَنَا وَ إِذَا خَرَجْنَا مِنْ عِنْدِكَ سَمِعْنَا أَشْيَاءَ مُخْتَلِفَةً مَغْمُوسَةً لَا نَدْرِي مَا هِيَ
Tafseer Al Ayyashi – from Yusuf Bin Abdul Rahman, raising it to Al Haris Al Awr who said,
‘I entered to see Amir Al-Momineen Ali-asws Bin Abu Talib-asws. I said, ‘O Amir Al-Momineen-asws! Whenever we are in your-asws presence, we hear that which strengthens our religion, and when we go out from your-asws presence, we hear different dismal things, we don’t know what these are!’
قَالَ أَ وَ قَدْ فَعَلُوهَا
He-asws said: ‘And you have done (experienced) it?’
قُلْتُ نَعَمْ
I said, ‘Yes’.
قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ أَتَانِي جَبْرَئِيلُ فَقَالَ يَا مُحَمَّدُ سَيَكُونُ فِي أُمَّتِكَ فِتْنَةٌ
He-asws said: ‘I heard Rasool-Allah-saww saying: ‘Jibraeel-as came to me-saww. He-as said: ‘O Muhammad-saww! Fitna will be taking place in your-saww community!’
قُلْتُ فَمَا الْمَخْرَجُ مِنْهَا
I-saww said: ‘So what is the way out from it?’
فَقَالَ كِتَابُ اللَّهِ فِيهِ بَيَانُ مَا قَبْلَكُمْ مِنْ خَيْرٍ وَ خَبَرُ مَا بَعْدَكُمْ وَ حُكْمُ مَا بَيْنَكُمْ وَ هُوَ الْفَصْلُ لَيْسَ بِالْهَزْلِ
He-as said: ‘The Book of Allah-azwj, there is statement of the news before you all, and news of what is to be after you, and ruling of what is between you, and it is the decider not to be taken in jest.
مَنْ وَلِيَهُ مِنْ جَبَّارٍ فَعَمِلَ بِغَيْرِهِ قَصَمَهُ اللَّهُ وَ مَنِ الْتَمَسَ الْهُدَى فِي غَيْرِهِ أَضَلَّهُ اللَّهُ وَ هُوَ حَبْلُ اللَّهِ الْمَتِينُ وَ هُوَ الذِّكْرُ الْحَكِيمُ وَ هُوَ الصِّرَاطُ الْمُسْتَقِيمُ
One whom a tyrant places in charge so he works with anything else Allah-azwj will Break him, and one who seeks the guidance in something else Allah-azwj will Stray him, and it is the strong rope of Allah-azwj, and it is the wise reminder (Zikr), and it is the straight path.
لَا تُزَيِّفُهُ الْأَهْوَاءُ وَ لَا تُلَبِّسُهُ الْأَلْسِنَةُ وَ لَا يَخْلُقُ عَنِ الرَّدِّ وَ لَا تَنْقَضِي عَجَائِبُهُ وَ لَا يَشْبَعُ مِنْهُ الْعُلَمَاءُ هُوَ الَّذِي لَمْ تُكِنَّهُ الْجِنُّ إِذَ سَمِعَهُ أَنْ قَالُوا إِنَّا سَمِعْنا قُرْآناً عَجَباً يَهْدِي إِلَى الرُّشْدِ
It neither distorts the whims nor does is confuse the tongues. It does not originate from the speculation nor do its wonders terminate, nor do the scholars get fed up from it. It is which the Jinn did not have, when they heard it, they said, ‘We heard an amazing recitation!’ [72:1] Guiding to the right way, [72:2]’.
مَنْ قَالَ بِهِ صُدِّقَ وَ مَنْ عَمِلَ بِهِ أُجِرَ وَ مَنِ اعْتَصَمَ بِهِ هُدِيَ إِلى صِراطٍ مُسْتَقِيمٍ هُوَ الْكِتَابُ الْعَزِيزُ الَّذِي لا يَأْتِيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ وَ لا مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ.
One who says (believes) with it is ratified, and one working with it is Recompensed, and one holding tightly to it is guided to the Straight Path. Is it the Mighty Book which, Neither did the falsehood come from before it, nor (would it come) from after it. (It is) a Revelation from the most Wise, the most Praised [41:42]’’.[28]
26- شي، تفسير العياشي عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ: خَطَبَنَا أَمِيرُ الْمُؤْمِنِينَ ع خُطْبَةً فَقَالَ فِيهَا نَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ
Tafseer Al Ayyashi – from Mas’ada Bin Sadaqa,
‘From Abu Abdullah-asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘Amir Al-Momineen-asws addressed us. He-asws said in it: ‘We testify that there is no god except Allah-azwj Alone. There is no associate for Him-azwj, and Muhammad-saww is His-azwj servant and His-azwj Rasool-saww.
أَرْسَلَهُ بِكِتَابٍ فَصَّلَهُ وَ أَحْكَمَهُ وَ أَعَزَّهُ وَ حَفِظَهُ بِعِلْمِهِ وَ أَحْكَمَهُ بِنُورِهِ وَ أَيَّدَهُ بِسُلْطَانِهِ وَ كَلَأَهُ مَنْ لَمْ يَتَنَزَّهْ هَوًى أَوْ يَمِيلُ بِهِ شَهْوَةٌ لا يَأْتِيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ وَ لا مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ وَ لَا يُخْلِقُهُ طُولُ الرَّدِّ وَ لَا يَفْنَى عَجَائِبُهُ
He-azwj Sent him-saww with a Book. He-azwj Detailed it, and Judged it, and Preserved it with His-azwj Knowledge, and Judged it with His-azwj Noor, and Aided it with His-azwj Authority, and Guarded the one whom the personal desire does not refrain him, or the lust does not sway him. Neither did the falsehood come from before it, nor (would it come) from after it. (It is) a Revelation from the most Wise, the most Praised [41:42], and He-azwj did not Create it as a lengthy response, nor do its wonders perish.
مَنْ قَالَ بِهِ صُدِّقَ وَ مَنْ عَمِلَ أُجِرَ وَ مَنْ خَاصَمَ بِهِ فَلَجَ وَ مَنْ قَاتَلَ بِهِ نُصِرَ وَ مَنْ قَامَ بِهِ هُدِيَ إِلى صِراطٍ مُسْتَقِيمٍ فِيهِ نَبَأُ مَنْ كَانَ قَبْلَكُمْ وَ الْحُكْمُ فِيمَا بَيْنَكُمْ وَ خَبَرُ مَعَادِكُمْ أَنْزَلَهُ بِعِلْمِهِ
One says (believes) with it is ratified, and one who works (with it) is Rewarded, and the one contends with it falls, and one who fights (others) with it is Helped, and one who stands with it is guided to the Straight Path. In it is news of the ones who existed before you, and the ruling regarding what is between you, and news of your Hereafter, and He-azwj Revealed it with His-azwj Knowledge.
وَ أَشْهَدَ الْمَلَائِكَةَ بِتَصْدِيقِهِ قَالَ اللَّهُ جَلَّ وَجْهُهُ لكِنِ اللَّهُ يَشْهَدُ بِما أَنْزَلَ إِلَيْكَ أَنْزَلَهُ بِعِلْمِهِ وَ الْمَلائِكَةُ يَشْهَدُونَ وَ كَفى بِاللَّهِ شَهِيداً
And I keep Angels as witnesses with ratifying it. Allah-azwj, Majestic is His-azwj Face, Said: But Allah Testifies with what He has Revealed to you that He Revealed it by His Knowledge, and the Angels are testifying (also); and Suffice with Allah as a Witness [4:166].
فَجَعَلَهُ اللَّهُ نُوراً يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَ قَالَ فَإِذا قَرَأْناهُ فَاتَّبِعْ قُرْآنَهُ وَ قَالَ اتَّبِعُوا ما أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ وَ لا تَتَّبِعُوا مِنْ دُونِهِ أَوْلِياءَ قَلِيلًا ما تَذَكَّرُونَ وَ قَالَ فَاسْتَقِمْ كَما أُمِرْتَ وَ مَنْ تابَ مَعَكَ وَ لا تَطْغَوْا إِنَّهُ بِما تَعْمَلُونَ بَصِيرٌ
Allah-azwj has Made it a Noor, it Guides to that which is most upright [17:9]. And Said: So when we recite it, then follow its recitation [75:18]. And Said: 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]. And Said: Therefore be steadfast as what you are Commanded to, and the ones with you who repent, and (they) should not transgress. He Sees what you are doing [11:112].
فَفِي اتِّبَاعِ مَا جَاءَكُمْ مِنَ اللَّهِ الْفَوْزُ الْعَظِيمُ وَ فِي تَرْكِهِ الْخَطَأُ الْمُبِينُ قَالَ فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدىً فَمَنِ اتَّبَعَ هُدايَ فَلا يَضِلُّ وَ لا يَشْقى فَجَعَلَ فِي اتِّبَاعِهِ كُلَّ خَيْرٍ يُرْجَى فِي الدُّنْيَا وَ الْآخِرَةِ
In following what has come to you from Allah-azwj, is the mighty success, and in neglecting it is the clear error. He-azwj Said: So, when a Guidance comes to you from Me, then the one who follows Guidance, he will neither stray nor be wretched [20:123]. So, He-azwj Made in following it, all good hoped for in the world and the Hereafter.
فَالْقُرْآنُ آمِرٌ وَ زَاجِرٌ حُدَّ فِيهِ الْحُدُودُ وَ سُنَّ فِيهِ السُّنَنُ وَ ضُرِبَ فِيهِ الْأَمْثَالُ وَ شُرِعَ فِيهِ الدِّينُ إِعْذَاراً أَمْرَ نَفْسِهِ وَ حُجَّةً عَلَى خَلْقِهِ أَخَذَ عَلَى ذَلِكَ مِيثَاقَهُمْ وَ ارْتَهَنَ عَلَيْهِ أَنْفُسَهُمْ لِيُبَيِّنَ لَهُمْ مَا يَأْتُونَ وَ مَا يَتَّقُونَ لِيَهْلِكَ مَنْ هَلَكَ عَنْ بَيِّنَةٍ وَ يَحْيى مَنْ حَيَّ عَنْ بَيِّنَةٍ وَ إِنَّ اللَّهَ لَسَمِيعٌ عَلِيمٌ.
The Quran is an instructor and a rebuker! The legal penalties are defined in it, and the Sunnahs are enacted in it, and the examples are struck in it, and the religion is legislated in it as Warning of His-azwj Commands and Argument upon His-azwj creatures having taken Your-azwj Covenants upon that, and Pledging your souls upon it in order to Clarify to them what they should be committing and what they should be fearing, for the ones to be destroyed from a clear proof and to Revive the ones to be revived from a clear proof, and surely Allah is Hearing, Knowing [8:42]’’.[29]
27- شي، تفسير العياشي عَنْ أَبِي عَبْدِ اللَّهِ مَوْلَى بَنِي هَاشِمٍ عَنْ أَبِي سُخَيْلَةَ قَالَ: حَجَجْتُ أَنَا وَ سَلْمَانُ الْفَارِسِيُّ مِنَ الْكُوفَةِ فَمَرَرْتُ بِأَبِي ذَرٍّ فَقَالَ انْظُرُوا إِذَا كَانَتْ بَعْدِي فِتْنَةٌ وَ هِيَ كَائِنَةٌ فَعَلَيْكُمْ بِخَصْلَتَيْنِ بِكِتَابِ اللَّهِ وَ بِعَلِيِّ بْنِ أَبِي طَالِبٍ
Tafseer Al Ayyashi – from Abu Abdullah, a slave of the clan of Hashim-as, from Abu Sukheyla who said,
‘Salma Al Farsi-ra and I performed Hajj from Al-Kufa. I passed by Abu Zarr-ra. He-ra said, ‘Look, where Fitna takes place after me-ra, and it will be happening, upon you all is to be with two characteristics – with the Book of Allah-azwj and with Ali-asws Bin Abu Talib-asws!
فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ لِعَلِيٍّ ع- هَذَا أَوَّلُ مَنْ آمَنَ بِي وَ أَوَّلُ مَنْ يُصَافِحُنِي يَوْمَ الْقِيَامَةِ وَ هُوَ الصِّدِّيقُ الْأَكْبَرُ وَ هُوَ الْفَارُوقُ يُفَرِّقُ بَيْنَ الْحَقِّ وَ الْبَاطِلِ وَ هُوَ يَعْسُوبُ الْمُؤْمِنِينَ وَ الْمَالُ يَعْسُوبُ الْمُنَافِقِينَ.
I-ra heard Rasool-Allah-saww saying for Ali-asws: ‘This is the first one to believe in (me-saww), and the first one to shake my-saww hand on the Qiyamah, and he-asws is the Greatest Truthful (Siddique Al-Akbar), and he-asws is the differentiator (Al-Farouq) differentiating between the truth and the falsehood, and he-asws is leader (Yasoub) Al-Momineen while the wealth is leader of the hypocrites’’.[30]
28- شي، تفسير العياشي عَنِ الْحَسَنِ بْنِ مُوسَى الْخَشَّابِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَا يُرْفَعُ الْأَمْرُ وَ الْخِلَافَةُ إِلَى آلِ أَبِي بَكْرٍ أَبَداً وَ لَا إِلَى آلِ عُمَرَ وَ لَا إِلَى آلِ بَنِي أُمَيَّةَ وَ لَا فِي وُلْدِ طَلْحَةَ وَ الزُّبَيْرِ أَبَداً وَ ذَلِكَ أَنَّهُمْ بَتَّرُوا الْقُرْآنَ وَ أَبْطَلُوا السُّنَنَ وَ عَطَّلُوا الْأَحْكَامَ
Tafseer Al Ayyashi – from Al-Hassan Bin Musa Al Khashab, raising it, said,
‘Abu Abdullah-asws said: ‘The command and the caliphate will not be raised (reach/return) to the progeny of Abu Bakr, ever, nor to the progeny of Umar, nor to the progeny of the clan of Umayya, nor be in the sons of Talha and Al-Zubeyr, ever, and that is because they mutilated the Quran, and falsified the Sunnah, and suspended the rulings!
وَ قَالَ رَسُولُ اللَّهِ ص الْقُرْآنُ هُدًى مِنَ الضَّلَالَةِ وَ تِبْيَانٌ مِنَ الْعَمَى وَ اسْتِقَالَةٌ مِنَ الْعَثْرَةِ وَ نُورٌ مِنَ الظُّلْمَةِ وَ ضِيَاءٌ مِنَ الْأَحْزَانِ وَ عِصْمَةٌ مِنَ الْهَلَكَةِ وَ رُشْدٌ مِنَ الْغَوَايَةِ وَ بَيَانٌ مِنَ الْفِتَنِ وَ بَلَاغٌ مِنَ الدُّنْيَا إِلَى الْآخِرَةِ وَ فِيهِ كَمَالُ دِينِكُمْ
And Rasool-Allah-saww said: ‘The Quran is guidance from the straying, and clearness from the blindness, and uprooting from the stumbles, and light from the darkness, and illumination from the griefs, and fortification from the destruction, and rightful guidance from the error, and explanation from the Fitna, and conveyance from the world to the Hereafter, and in it is perfection of your religion’.
فَهَذِهِ صِفَةُ رَسُولِ اللَّهِ ص لِلْقُرْآنِ وَ مَا عَدَلَ أَحَدٌ عَنِ الْقُرْآنِ إِلَّا إِلَى النَّارِ.
This is a description of the Quran by Rasool-Allah-saww, and no one will turn away from the Quran except to the Hellfire!’’[31]
29- شي، تفسير العياشي عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ اللَّهَ جَعَلَ وَلَايَتَنَا أَهْلَ الْبَيْتِ قُطْبَ الْقُرْآنِ وَ قُطْبَ جَمِيعِ الْكُتُبِ عَلَيْهَا يَسْتَدِيرُ مُحْكَمُ الْقُرْآنِ وَ بِهَا يُوهَبُ الْكُتُبُ وَ يَسْتَبِينُ الْإِيمَانُ وَ قَدْ أَمَرَ رَسُولُ اللَّهِ ص أَنْ يُقْتَدَى بِالْقُرْآنِ وَ آلِ مُحَمَّدٍ وَ ذَلِكَ حَيْثُ قَالَ فِي آخِرِ خُطْبَةٍ خَطَبَهَا
Tafseer Al Ayyashi – from Mas’ada Bin Sadaqa who said,
‘Abu Abdullah-asws said: ‘Allah-azwj has Made our-asws Wilayah as an axis of the Quran, and axis of entirety of the Books. The Decisive (Verses) of the Quran rotate upon it, and the Books (knowledge) is Bestowed due to it and the Eman becomes clear, and Rasool-Allah-saww had instructed to be led by the Quran and Progeny-asws of Muhammad-saww, and that was whereby he-saww said in the last sermon he-saww had addressed: –
إِنِّي تَارِكٌ فِيكُمُ الثَّقَلَيْنِ الثَّقَلَ الْأَكْبَرَ وَ الثَّقَلَ الْأَصْغَرَ فَأَمَّا الْأَكْبَرُ فَكِتَابُ رَبِّي وَ أَمَّا الْأَصْغَرُ فَعِتْرَتِي أَهْلُ بَيْتِي فَاحْفَظُونِي فِيهِمَا فَلَنْ تَضِلُّوا مَا تَمَسَّكْتُمْ بِهِمَا.
‘I-saww am leaving behind among you all the two weighty thing – the bigger weighty thing and the smaller weight thing. As for the bigger, it is the Book of my-saww Lord-azwj, and as for the smaller, it is my-saww family, People-asws of my-saww Household, therefore preserve my-saww (Sunnah) regarding these two, so you will never stray for as long as you adhere with these’’.[32]
30- شي، تفسير العياشي عَنِ الْحَسَنِ بْنِ عَلِيٍّ قَالَ: قِيلَ لِرَسُولِ اللَّهِ ص إِنَّ أُمَّتَكَ سَيَفْتَتِنُ فَسُئِلَ مَا الْمَخْرَجُ مِنْ ذَلِكَ
Tafseer Al Ayyashi –
‘From Al-Hassan-asws Bin Ali-asws having said: ‘It was said to Rasool-Allah-saww, ‘Your-saww community will be Tested (involved in Fitna)!’ He-saww was asked: ‘What is the way out from that?’
فَقَالَ كِتَابُ اللَّهِ الْعَزِيزُ الَّذِي لا يَأْتِيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ وَ لا مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ
He-saww said: ‘The Mighty 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 most Wise, the most Praised [41:42].
مَنِ ابْتَغَى الْعِلْمَ فِي غَيْرِهِ أَضَلَّهُ اللَّهُ وَ مَنْ وَلِيَ هَذَا الْأَمْرَ مِنْ جَبَّارٍ فَعَمِلَ بِغَيْرِهِ قَصَمَهُ اللَّهُ وَ هُوَ الذِّكْرُ الْحَكِيمُ وَ النُّورُ الْمُبِينُ وَ الصِّرَاطُ الْمُسْتَقِيمُ
One who seeks the knowledge elsewhere, Allah-azwj will let him stray! One who is placed in charge of this matter by a tyrant, so he works with something else, Allah-azwj will Break him; and it is the Wise Reminder, and the Manifest Light, and the Straight Path.
فِيهِ خَبَرُ مَا قَبْلَكُمْ وَ نَبَأُ مَا بَعْدَكُمْ وَ حُكْمُ مَا بَيْنَكُمْ وَ هُوَ الْفَصْلُ لَيْسَ بِالْهَزْلِ وَ هُوَ الَّذِي سَمِعَتْهُ الْجِنُّ فَلَمْ تناها [تَنَاهَى] أَنْ قَالُوا إِنَّا سَمِعْنا قُرْآناً عَجَباً يَهْدِي إِلَى الرُّشْدِ فَآمَنَّا بِهِ لَا يَخْلُقُ عَلَى طُولِ الرَّدِّ وَ لَا يَنْقَضِي عِبَرُهُ وَ لَا تَفْنَى عَجَائِبُهُ.
In it is the news of what was before you, and news of what will be after you, and rulings of what is between you, and it is the decider not to be taken in jest, and it is which the Jinn heard but did not dare to oppose. They said, ‘We heard an amazing recitation!’ [72:1] Guiding to the right way, so we believe in it [72:2]’. It has not been Created upon the lengthy response, nor does its lessons terminate nor do its wonders perish!’’[33]
31- شي، تفسير العياشي عَنْ سَعْدٍ الْإِسْكَافِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ قَالَ رَسُولُ اللَّهِ ص أُعْطِيتُ الطِّوَالَ مَكَانَ التَّوْرَاةِ وَ أُعْطِيتُ الْمِئِينَ مَكَانَ الْإِنْجِيلِ وَ أُعْطِيتُ الْمَثَانِيَ مَكَانَ الزَّبُورِ وَ فُضِّلْتُ بِالْمُفَصَّلِ سَبْعٍ وَ سِتِّينَ سُورَةً.
Tafseer Al Ayyashi – from Sa’ad Al Iskaf who said,
‘I heard Abu Ja’far-asws saying: ‘Rasool-Allah-saww said: ‘I have been Given ‘Al-Tiwaal’ (the lengthy Chapters of the Quran) in place of the Torah, and I-saww have been Given ‘Al-Miyeyn) (The two Chapters beginning with Alif Laam Meem) in place of the Evangel, and I-saww have been Given ‘Al-Masaany’ (Surah Al Fatiha) in place of the Psalms, and I-saww have been Detailed with the detain, sixty-seven Chapters’’.[34]
32- شي، تفسير العياشي عَنِ ابْنِ سِنَانٍ عَمَّنْ ذَكَرَهُ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْقُرْآنِ وَ الْفُرْقَانِ أَ هُمَا شَيْئَانِ أَوْ شَيْءٌ وَاحِدٌ
Tafseer Al Ayyashi – from Ibn Sinan, from the one who mentioned it, said,
‘I asked Abu Abdullah-asws about the Quran and the Furqan, ‘Are these two things, or one thing?’
فَقَالَ الْقُرْآنُ جُمْلَةُ الْكِتَابِ وَ الْفُرْقَانُ الْمُحْكَمُ الْوَاجِبُ الْعَمَلُ بِهِ.
He-asws said: ‘The Quran is the whole Book, and the Furqan is the Decisive (Verses), the obligatory to be working with’’.[35]
33- م، تفسير الإمام عليه السلام قَوْلُهُ عَزَّ وَ جَلَ وَ إِنْ كُنْتُمْ فِي رَيْبٍ مِمَّا نَزَّلْنا عَلى عَبْدِنا فَأْتُوا بِسُورَةٍ مِنْ مِثْلِهِ وَ ادْعُوا شُهَداءَكُمْ مِنْ دُونِ اللَّهِ إِنْ كُنْتُمْ صادِقِينَ
Tafseer of the Imam (Hassan Al-Askari-asws), may the greetings be upon him-asws: – Words of the Mighty and Majestic: And if you are in doubt as to that which We Revealed unto Our servant, then come with a Chapter like it and call on your witnesses from besides Allah if you were truthful [2:23].
فَإِنْ لَمْ تَفْعَلُوا وَ لَنْ تَفْعَلُوا فَاتَّقُوا النَّارَ الَّتِي وَقُودُهَا النَّاسُ وَ الْحِجارَةُ أُعِدَّتْ لِلْكافِرِينَ
But if you do not do it, and you will never be doing it, then fear the Fire the fuel of which are the people and stones; (it is) prepared for the unbelievers [2:24]
وَ بَشِّرِ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ أَنَّ لَهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ كُلَّما رُزِقُوا مِنْها مِنْ ثَمَرَةٍ رِزْقاً قالُوا هذَا الَّذِي رُزِقْنا مِنْ قَبْلُ وَ أُتُوا بِهِ مُتَشابِهاً وَ لَهُمْ فِيها أَزْواجٌ مُطَهَّرَةٌ وَ هُمْ فِيها خالِدُونَ-
And give glad tidings to those who believe and are doing righteous deeds, that for them are Gardens beneath which rivers flow; whenever they would be Graced from it, from its fruits as a sustenance, they shall say: This is which was Graced to us from before; and they shall be Given it, a resemblance, and for them therein would be pure wives, and they would be immortal in it. [2:25].
قَالَ الْعَالِمُ مُوسَى بْنُ جَعْفَرٍ ع- فَلَمَّا ضَرَبَ اللَّهُ الْأَمْثَالَ لِلْكَافِرِينَ الْمُجَاهِرِينَ الدَّافِعِينَ لِنُبُوَّةِ مُحَمَّدٍ ص- وَ النَّاصِبِينَ الْمُنَافِقِينَ لِرَسُولِ اللَّهِ ص- وَ الدَّافِعِينَ مَا قَالَهُ مُحَمَّدٌ ص فِي أَخِيهِ عَلِيٍّ- وَ الدَّافِعِينَ أَنْ يَكُونَ مَا قَالَهُ عَنِ اللَّهِ عَزَّ وَ جَلَّ وَ هِيَ آيَاتُ مُحَمَّدٍ وَ مُعْجِزَاتُهُ مُضَافَةً إِلَى آيَاتِهِ الَّتِي بَيَّنَهَا لِعَلِيٍّ بِمَكَّةَ وَ الْمَدِينَةِ وَ لَمْ يَزْدَادُوا إِلَّا عُتُوّاً وَ طُغْيَاناً
The Scholar (Musa-asws Bin Ja’far-asws) said: ‘So when Allah-azwj Struck the examples for the unbelievers who were outspoken against the Prophet-hood of Muhammad-saww and the Nasibis (Hostile ones) who were hypocritical towards Rasool-Allah-saww, who were against whatever Muhammad-saww said regarding his-saww brother Ali-asws, and against whatever he-saww said on behalf of Allah-azwj, and these are the Signs Given to Muhammad-saww and His-azwj miracles for Muhammad-saww in addition to His-azwj Verses which were clearly for Ali-asws in Mecca and Medina, and it did not increase them in anything except insolence and tyranny.
قَالَ اللَّهُ تَعَالَى لِمَرَدَةِ أَهْلِ مَكَّةَ وَ عُتَاةِ أَهْلِ الْمَدِينَةِ إِنْ كُنْتُمْ فِي رَيْبٍ مِمَّا نَزَّلْنا عَلى عَبْدِنا حَتَّى تَجْحَدُوا أَنْ يَكُونَ محمدا [مُحَمَّدٌ] رَسُولَ اللَّهِ ص وَ أَنْ يَكُونَ هَذَا الْمُنْزَلُ عَلَيْهِ كَلَامِي مَعَ إِظْهَارِي عَلَيْهِ بِمَكَّةَ الْبَاهِرَاتِ مِنَ الْآيَاتِ كَالْغَمَامَةِ الَّتِي كَانَتْ تُظِلُّهُ بِهَا فِي أَسْفَارِهِ وَ الْجَمَادَاتِ الَّتِي كَانَتْ تُسَلِّمُ عَلَيْهِ مِنَ الْجِبَالِ وَ الصُّخُورِ وَ الْأَحْجَارِ وَ الْأَشْجَارِ وَ كَدِفَاعِهِ قَاصِدِيهِ بِالْقَتْلِ عَنْهُ وَ قَتْلِهِ إِيَّاهُمْ
Allah-azwj Said to apostates of Mecca and the hardened ones of Al-Medina: And if you are in doubt as to that which We Revealed unto Our servant [2:23] to the extent that you are denying that Muhammad-saww happens to be Rasool-Allah-saww and that which has been Revealed unto him-saww is My-azwj Speech, and what I-azwj had made Apparent to him-saww in Mecca, the clear Signs (miracles), like the cloud which used to give him-saww shade during his-saww journeys, and the rocks which used to greet upon him-saww, from the mountains and the stones and the trees, and like the dispelled those that tried to kill him-saww, and them being killed instead
وَ كَالشَّجَرَتَيْنِ الْمُتَبَاعِدَتَيْنِ اللَّتَيْنِ تَلَاصَقَتَا فَقَعَدَ خَلْفَهُمَا لِحَاجَتِهِ ثُمَّ تَرَاجَعَتَا إِلَى أَمْكِنَتِهِمَا كَمَا كَانَتَا وَ كَدُعَائِهِ الشَّجَرَةَ فَجَاءَتْهُ مُجِيبَةً خَاضِعَةً ذَلِيلَةً ثُمَّ أَمْرِهِ لَهَا بِالرُّجُوعِ فَرَجَعَتْ سَامِعَةً مُطِيعَةً
And like when the two trees which were separate came to be joined together from which he-saww sat behind them to fulfil his-saww need and then the trees returned back to as they used to be, and like when he-saww beckoned the tree to come to him-saww and it came to him-saww like an obedient and humble, and then ordered it to go back and so it returned upon hearing obediently.
فَأْتُوا يَا قُرَيْشُ وَ الْيَهُودُ وَ يَا مَعْشَرَ النَّوَاصِبِ الْمُنْتَحِلِينَ الْإِسْلَامَ الَّذِينَ هُمْ مِنْهُ بِرَاءٌ وَ يَا مَعْشَرَ الْعَرَبِ الْفُصَحَاءِ الْبُلَغَاءِ ذَوِي الْأَلْسُنِ بِسُورَةٍ مِنْ مِثْلِهِ مِنْ مِثْلِ مُحَمَّدٍ مِنْ مِثْلِ رَجُلٍ مِنْكُمْ لَا يَقْرَأُ وَ لَا يَكْتُبُ وَ لَمْ يَدْرُسْ كِتَاباً وَ لَا اخْتَلَفَ إِلَى عَالِمٍ وَ لَا تَعَلَّمَ مِنْ أَحَدٍ وَ أَنْتُمْ تَعْرِفُونَهُ فِي أَسْفَارِهِ وَ حَضَرِهِ بَقِيَ كَذَلِكَ أَرْبَعِينَ سَنَةً ثُمَّ أُوتِيَ جَوَامِعَ الْعِلْمِ حَتَّى عَلِمَ عِلْمَ الْأَوَّلِينَ وَ الْآخِرِينَ
Then bring O group of Quraysh and the Jews (and O group of Nasibis) the imposters of Al-Islam, those who are disavowed from it, and O group of Arabs eloquent in your speeches, a Chapter like it like the one brought by Muhammad-saww, a man from among you who did not read or write in any school (being established by people), nor did he disagree with a teacher nor learn from any one, and you know about him-saww in his-saww journeys and in his-saww presence, and he-saww remained like that for forty years. Then he-saww gave you comprehensive knowledge, to the extent he-saww taught the knowledge of the formers ones and the latter ones.
فَإِنْ كُنْتُمْ فِي رَيْبٍ مِنْ هَذِهِ الْآيَاتِ فَأْتُوا بِسُورَةٍ مِنْ مِثْلِ هَذَا الرَّجُلِ مِثْلِ هَذَا الْكَلَامِ لِيَتَبَيَّنَ أَنَّهُ كَاذِبٌ كَمَا تَزْعُمُونَ لِأَنَّ كُلَّ مَا كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ فَسَيُوجَدُ لَهُ نَظِيرٌ فِي سَائِرِ خَلْقِ اللَّهِ
And if you are in doubt [2:23] of these signs, so come the likes of this Speech to clarify that he-saww is untruthful as you are alleging, because whatever was from the presence of other than Allah-azwj, so you would not be (able to find) a match for it among the rest of the creatures of Allah-azwj.
وَ إِنْ كُنْتُمْ مَعَاشِرَ قُرَّاءِ الْكُتُبِ مِنَ الْيَهُودِ وَ النَّصَارَى فِي شَكٍّ مِمَّا جَاءَكُمْ بِهِ مُحَمَّدٌ مِنْ شَرَائِعِهِ وَ مِنْ نَصْبِهِ أَخَاهُ سَيِّدَ الْوَصِيِّينَ وَصِيّاً بَعْدَ أَنْ أَظْهَرَ لَكُمْ مُعْجِزَاتِهِ مِنْهَا أَنْ كَلَّمَتْهُ الذِّرَاعُ الْمَسْمُومَةُ وَ نَاطَقَهُ ذِئْبٌ وَ حَنَّ إِلَيْهِ الْعُودُ وَ هُوَ عَلَى الْمِنْبَرِ وَ دَفَعَ اللَّهُ عَنْهُ السَّمَّ الَّذِي دَسَّتْهُ الْيَهُودُ فِي طَعَامِهِمْ وَ قَلَّبَ عَلَيْهِمُ الْبَلَاءَ وَ أَهْلَكَهُمْ بِهِ وَ كَثَّرَ الْقَلِيلَ مِنَ الطَّعَامِ
And if you are a group reciting the Books from the Jews and the Christians, are in doubt from what Muhammad-saww has come with from his-saww Legislation, and his-saww appointing his-saww brother-asws as the chief of the successors-as, as a successor-asws, after having had manifested to you all his-saww miracles from which are – the speech of the poisoned arm (of the sheep), and the speaking wolf, and the wailing of the trunk while he-saww was upon the Pulpit, and Allah-azwj Repelling the poison from him-saww which the Jews mixed it in his-saww meal, and the affliction overturned upon them and destroyed them with it, and the plentifulness of the little food.
فَأْتُوا بِسُورَةٍ مٍنْ مِثْلِهِ مِنْ مِثْلِ هَذَا الْقُرْآنِ مِنَ التَّوْرَاةِ وَ الْإِنْجِيلِ وَ الزَّبُورِ وَ صُحُفِ إِبْرَاهِيمَ وَ الْكُتُبِ الْمِائَةِ وَ الْأَرْبَعَةَ عَشَرَ فَإِنَّكُمْ لَا تَجِدُونَ فِي سَائِرِ كُتُبِ اللَّهِ سُورَةً كَسُورَةٍ مِنْ هَذَا الْقُرْآنِ وَ كَيْفَ يَكُونُ كَلَامُ مُحَمَّدٍ الْمَنْقُولُ أَفْضَلَ مِنْ سَائِرِ كَلَامِ اللَّهِ وَ كُتُبِهِ يَا مَعْشَرَ الْيَهُودِ وَ النَّصَارَى
Then bring a Chapter like it – Meaning the like of this Quran, from the Torah and the Evangel and the Psalms and the Parchments of Ibrahim-as and the fourteen Books, for you will not be finding in the rest of the Books of Allah-azwj a Chapter like the Chapters from this Quran. And how can the speech of Muhammad-saww be higher than the rest of the Speech of Allah-azwj in the rest of His Books, O group of Jews and Christians?’
ثُمَّ قَالَ لِجَمَاعَتِهِمْ وَ ادْعُوا شُهَداءَكُمْ مِنْ دُونِ اللَّهِ ادْعُوا أَصْنَامَكُمُ الَّتِيتَعْبُدُونَهَا أَيُّهَا الْمُشْرِكُونَ وَ ادْعُوا شَيَاطِينَكُمْ يَا أَيُّهَا الْيَهُودُ وَ النَّصَارَى وَ ادْعُوا قُرَنَاءَكُمُ الْمُلْحِدِينَ يَا مُنَافِقِي الْمُسْلِمِينَ مِنَ النُّصَّابِ لِآلِ مُحَمَّدٍ الطَّيِّبِينَ وَ سَائِرِ أَعْوَانِكُمْ عَلَى إِرَادَتِكُمْ إِنْ كُنْتُمْ صادِقِينَ بِأَنَّ مُحَمَّداً يَقُولُ هَذَا مِنْ تِلْقَاءِ نَفْسِهِ لَمْ يُنْزِلْهُ اللَّهُ عَلَيْهِ وَ أَنَّ مَا ذَكَرَهُ مِنْ فَضْلِ عَلِيٍّ ع عَلَى جَمِيعِ أُمَّتِهِ وَ قَلَّدَهُ سِيَاسَتَهُ لَيْسَ بِأَمْرِ أَحْكَمِ الْحَاكِمِينَ
Then (Allah-azwj) Said to these groups: And call on your witnesses from besides Allah– Call your idols, which you are worshipping, O you Polytheists! And call upon your Satans-la, O you Christians and Jews! And call upon your partners from the apostates, O hypocrites from the Nasibis (Hostile ones) to the Progeny-asws of Muhammad-saww, the goodly, and the rest of your aiders upon your intentions if you were truthful that Muhammad-saww is saying this Quran from his-saww own self Allah-azwj Mighty and Majestic has not Revealed it upon him-saww, and that whatever he-saww is mentioning from the merits of Ali-asws upon the entirety of his-saww community and collaring him-asws with their politics isn’t by the Command of the Wisest of the wise ones!
ثُمَّ قَالَ عَزَّ وَ جَلَ فَإِنْ لَمْ تَفْعَلُوا أَيْ لَمْ تَأْتُوا أَيُّهَا الْمُقْرِءُونَ بِحُجَّةِ رَبِّ الْعَالَمِينَ وَ لَنْ تَفْعَلُوا أَيْ وَ لَا يَكُونُ هَذَا مِنْكُمْ أَبَداً فَاتَّقُوا النَّارَ الَّتِي وَقُودُهَا حَطَبُهَا النَّاسُ وَ الْحِجارَةُ تُوقَدُ فَتَكُونُ عَذَاباً عَلَى أَهْلِهَا أُعِدَّتْ لِلْكافِرِينَ الْمُكَذِّبِينَ بِكَلَامِهِ وَ نَبِيِّهِ النَّاصِبِينَ الْعَدَاوَةَ لِوَلِيِّهِ وَ وَصِيِّهِ
Then the Mighty and Majestic Said: But if you do not do it [2:24] – i.e., if you are not coming, O you faulters of a Proof of the Lord-azwj of the worlds and you will never be doing it, i.e. and this will not be happening from you, ever, then fear the Fire the fuel – and its firewood – of which are the people and stones, ignited to become a Punishment upon its inhabitants (it is) prepared for the unbelievers, beliers of His-azwj Speech and His-azwj Prophet-saww, the establishers of hostility to His-azwj Guardian, and his-saww successor-asws.
قَالَ فَاعْلَمُوا بِعَجْزِكُمْ عَنْ ذَلِكَ أَنَّهُ مِنْ قِبَلِ اللَّهِ تَعَالَى وَ لَوْ كَانَ مِنْ قِبَلِ الْمَخْلُوقِينَ لَقَدَرْتُمْ عَلَى مُعَارَضَتِي فَلَمَّا عَجَزُوا بَعْدَ التَّقْرِيعِ وَ التَّحَدِّي قَالَ اللَّهُ عَزَّ وَ جَلَ قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَ الْجِنُّ عَلى أَنْ يَأْتُوا بِمِثْلِ هذَا الْقُرْآنِ لا يَأْتُونَ بِمِثْلِهِ وَ لَوْ كانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيراً.
He-asws said: ‘So know from your frustrations about that, it is from Allah-azwj the Exalted, and had it been from the creatures, they would have been abled upon opposing it. So when they were frustrated after the scorn and the defiance, Allah-azwj Mighty and Majestic Said Say: If humans and jinn get together in order to be coming with the like of this Quran, they would not (be able to) come with the like of it, even though they were aiders of each other’ [17:88]’’.[36]
قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع قَوْلُهُ عَزَّ وَ جَلَ وَ إِنْ كُنْتُمْ أَيُّهَا الْمُشْرِكُونَ وَ الْيَهُودُ وَ سَائِرَ النَّوَاصِبِ مِنَ الْمُكَذِّبِينَ لِمُحَمَّدٍ فِي الْقُرْآنِ فِي تَفْضِيلِهِ عَلِيّاً أَخَاهُ الْمُبَرِّزَ عَلَى الْفَاضِلِينَ الْفَاضِلَ عَلَى الْمُجَاهِدِينَ الَّذِي لَا نَظِيرَ لَهُ فِي نُصْرَةِ الْمُتَّقِينَ وَ قَمْعِ الْفَاسِقِينَ وَ إِهْلَاكِ الْكَافِرِينَ وَ بَثِّ دِينِ اللَّهِ فِي الْعَالَمِينَ
Ali-asws Bin Al-Husayn-asws said: ‘Words of the Mighty and Majestic And if you were [2:23] – O you polytheists and Jews and the rest of the Nasibis (Hostile ones) from the beliers to Muhammad-saww regarding the Quran, and in his-saww preferring his-saww brother Ali-asws, the most outstanding upon the meritorious ones, and the most superior upon the Holy warriors in which there is no match for him-asws in the helping of the pious ones and repressing the immoral ones, and destroying the unbelievers, and the disseminating of the Religion of Allah-azwj in the worlds.
إِنْ كُنْتُمْ فِي رَيْبٍ مِمَّا نَزَّلْنا عَلى عَبْدِنا فِي إِبْطَالِ عِبَادَةِ الْأَوْثَانِ مِنْ دُونِ اللَّهِ وَ فِي النَّهْيِ عَنْ مُوَالاةِ أَعْدَاءِ اللَّهِ وَ مُعَادَاةِ أَوْلِيَاءِ اللَّهِ وَ فِي الْحَثِّ عَلَى الِانْقِيَادِ لِأَخِي رَسُولِ اللَّهِ ص- وَ اتِّخَاذِهِ إِمَاماً وَ اعْتِقَادِهِ فَاضِلًا رَاجِحاً لَا يَقْبَلُ اللَّهُ عَزَّ وَ جَلَّ إِيمَاناً وَ لَا طَاعَةً إِلَّا بِمُوَالاتِهِ
And if you are in doubt as to that which We Revealed unto Our servant [2:23] regarding the invalidation of the worship of idols from besides Allah-azwj, and regarding the prohibition of friendship with the enemies of Allah-azwj and the enmity of the friends of Allah-azwj, and the urging of the obedience to the brother-asws of Rasool-Allah-saww and taking him-asws as an Imam-asws, and believe in his-asws preference over others. Allah-azwj Mighty and Majestic will not Accept the Eman nor the obedience except with his-asws Wilayah.
وَ تَظُنُّونَ أَنَّ مُحَمَّداً تَقُولُهُ مِنْ عِنْدِهِ وَ نَسَبَهُ إِلَى رَبِّهِ فَأْتُوا بِسُورَةٍ مِنْ مِثْلِهِ مِثْلِ مُحَمَّدٍ أُمِّيٍّ لَمْ يَخْتَلِفْ قَطُّ إِلَى أَصْحَابِ كُتُبٍ وَ عِلْمٍ وَ لَا تَتَلْمَذَ لِأَحَدٍ وَ لَا تَعَلَّمَ مِنْهُ وَ هُوَ مَنْ قَدْ عَرَفْتُمُوهُ فِي حَضَرِهِ وَ سَفَرِهِ لَمْ يُفَارِقْكُمْ قَطُّ إِلَى بَلَدٍ لَيْسَ مَعَهُ مِنْكُمْ جَمَاعَةٌ يُرَاعُونَ أَحْوَالَهُ وَ يَعْرِفُونَ أَخْبَارَهُ
And you are thinking that Muhammad-saww is speaking it from his-saww own self and attributing it to his-saww Lord-azwj – so if it was as you are thinking – then bring a Chapter like it – from a person like Muhammad-saww, Ummy never having inter-changed at all with the people of the Books and learnt, nor been an apprentice for anyone, nor learnt from him; and he-saww is one whom you all knew him-as during his-saww presence and his-saww travels. He-saww did not separate from you at all to a city, there not being a group of you with him-saww seeing his-saww situations, and recognising his-saww news.
ثُمَّ جَاءَكُمْ بَعْدُ بِهَذَا الْكِتَابِ الْمُشْتَمِلِ عَلَى هَذِهِ الْعَجَائِبِ فَإِنْ كَانَ مُتَقَوِّلًا كَمَا تَزْعُمُونَهُ فَأَنْتُمُ الْفُصَحَاءُ وَ الْبُلْغَاءُ وَ الشُّعَرَاءُ وَ الْأُدَبَاءُ الَّذِينَ لَا نَظِيرَ لَكُمْ فِي سَائِرِ الْأَدْيَانِ وَ مِنْ سَائِرِ الْأُمَمِ
Then he-saww came to you all afterwards, with this Book, comprising upon all these wonders. So if he-saww was a speaker, just as you are thinking, then you all are the eloquent, and the rhetoricians, and the poets, and the writers, those there being no match for you in the rest of the cities and the religions, and from the rest of the communities.
فَإِنْ كَانَ كَاذِباً فَاللُّغَةُ لُغَتُكُمْ وَ جِنْسُهُ جِنْسُكُمْ وَ طَبْعُهُ طَبْعُكُمْ وَ سَيَتَّفِقُ لِجَمَاعَتِكُمْ أَوْ بَعْضِكُمْ مُعَارَضَةُ كَلَامِهِ هَذَا بِأَفْضَلَ مِنْهُ أَوْ مِثْلِهِ لِأَنَّ مَا كَانَ مِنْ قِبَلِ الْبَشَرِ لَا عَنِ اللَّهِ فَلَا يَجُوزُ إِلَّا أَنْ يَكُونَ فِي الْبَشَرِ مَنْ يَتَمَكَّنُ مِنْ مِثْلِهِ
If he-saww was a liar, then the language is your language, and his-saww genus is your genus, and his-saww nature is your nature, and there would be a precedence in your groups or for one of you to oppose this speech of his-saww, by something more superior than it or the like of it, because if it was from the mortal, not being from Allah-azwj, then it would not be allowed except that there happens to be among the mortals, someone who is able upon the like of it.
فَأْتُوا بِذَلِكَ لِتَعْرِفُوهُ وَ سَائِرَ النُّظَّارِ إِلَيْكُمْ فِي أَحْوَالِكُمْ أَنَّهُ مُبْطِلٌ مُكَذِّبٌ عَلَى اللَّهِ
Therefore, come with that so that he would be recognised, and (so would) the rest of the counterparts, to you all in their conditions, that he-saww is false, a liar, lying upon Allah-azwj.
وَ ادْعُوا شُهَداءَكُمْ مِنْ دُونِ اللَّهِ الَّذِينَ يَشْهَدُونَ بِزَعْمِكُمْ أَنَّكُمْ مُحِقُّونَ وَ أَنَّ مَا تَجِيئُونَ بِهِ نَظِيرٌ لِمَا جَاءَ بِهِ مُحَمَّدٌ- وَ شُهَدَاءَكُمُ الَّذِينَ يَزْعُمُونَ أَنَّهُمْ شُهَدَاؤُكُمْ عِنْدَ رَبِّ الْعَالَمِينَ لِعِبَادَتِكُمْ لَهَا وَ تَشْفَعُ لَكُمْ إِلَيْهِ إِنْ كُنْتُمْ صادِقِينَ فِي قَوْلِكُمْ إِنَّ مُحَمَّداً تَقَوَّلَهُ
and call on your witnesses from besides Allah – Those that will be testifying with your thinking that you all are right, and that whatever you are coming with is a match to what Muhammad-saww has come with; and your witnesses, those who are thinking that they are your witnesses in the Presence of the Lord-azwj of the world for it, and can intercede for you all to Him-azwj if you are truthful in your words that Muhammad-saww has said it’’.
ثُمَّ قَالَ اللَّهُ عَزَّ وَ جَلَ فَإِنْ لَمْ تَفْعَلُوا هَذَا الَّذِي تَحَدَّيْتُكُمْ بِهِ وَ لَنْ تَفْعَلُوا أَيْ وَ لَا يَكُونُ ذَلِكَ مِنْكُمْ وَ لَا تَقْدِرُونَ عَلَيْهِ فَاعْلَمُوا أَنَّكُمْ مُبْطِلُونَ وَ أَنَّ مُحَمَّداً الصَّادِقُ الْأَمِينُ الْمَخْصُوصُ بِرِسَالَةِ رَبِّ الْعَالَمِينَ الْمُؤَيَّدُ بِالرُّوحِ الْأَمِينِ وَ أَخِيهِ أَمِيرِ الْمُؤْمِنِينَ وَ سَيِّدِ الْوَصِيِّينَ
Then the Mighty and Majestic Said: But if you do not do it [2:24] – this which you have been challenged with and you will never be doing it – i.e. – nor are you able upon it, then know that you are false and that Muhammad-saww is the truthful, the trustworthy, the one particularized with the Message of the Lord-azwj of the world, the one assisted by the Trustworthy Spirit, and by his-saww brother-asws, the Emir of the Momineen, and the chief of the successors-as.
فَصَدِّقُوهُ فِيمَا يُخْبِرُ بِهِ عَنِ اللَّهِ مِنْ أَوَامِرِهِ وَ نَوَاهِيهِ وَ فِيمَا يَذْكُرُهُ مِنْ فَضْلِ عَلِيٍّ وَصِيِّهِ وَ أَخِيهِ
Therefore, ratify him-saww regarding what he-saww is informing you with from Allah-azwj, or His-azwj Commands and His-azwj Prohibitions, and regarding what he-saww is mentioning from the merits of Ali-asws, his-saww successor-asws and his-saww brother-asws.
فَاتَّقُوا بِذَلِكَ عَذَابَ النَّارِ الَّتِي وَقُودُهَا وَ حَطَبُهَا النَّاسُ وَ الْحِجارَةُ حِجَارَةُ الْكِبْرِيتِ أَشَدُّ الْأَشْيَاءِ حَرّاً أُعِدَّتْ تِلْكَ النَّارُ لِلْكافِرِينَ بِمُحَمَّدٍ وَ الشَّاكِّينَ فِي نُبُوَّتِهِ وَ الدَّافِعِينَ لِحَقِّ أَخِيهِ عَلِيٍّ وَ الْجَاحِدِينَ لِإِمَامَتِهِ.
then fear– that Punishment the Fire, the fuel of which – and its firewood – are the people and stones sulphuric stones being the most intense of the things in heat (it is) prepared that Fire for the unbelievers in Muhammad-saww and the doubters of his Prophet-hood, and those denying the right of his-saww brother Ali-asws and the rejecters of his-asws Imamate’’.[37]
34- م، تفسير الإمام عليه السلام قَالَ رَسُولُ اللَّهِ ص إِنَّ هَذَا الْقُرْآنَ هُوَ النُّورُ الْمُبِينُ وَ الْحَبْلُ الْمَتِينُ وَ الْعُرْوَةُ الْوُثْقَى وَ الدَّرَجَةُ الْعُلْيَا وَ الشِّفَاءُ الْأَشْفَى وَ الْفَضِيلَةُ الْكُبْرَى وَ السَّعَادَةُ الْعُظْمَى
Tafseer of the Imam (Hassan Al-Askari-asws), may the greetings be upon him-asws – ‘Rasool-Allah-saww said: ‘Rasool-Allah-saww said: ‘This Quran, it is the clear light, and the strong rope, and the firmest handhold, and the lofty level, and the best healing, and the great merit, and the grand happiness.
مَنِ اسْتَضَاءَ بِهِ نَوَّرَهُ اللَّهُ وَ مَنْ عَقَدَ بِهِ أُمُورَهُ عَصَمَهُ اللَّهُ وَ مَنْ تَمَسَّكَ بِهِ أَنْقَذَهُ اللَّهُ وَ مَنْ لَمْ يُفَارِقْ أَحْكَامَهُ رَفَعَهُ اللَّهُ وَ مَنِ اسْتَشْفَى بِهِ شَفَاهُ اللَّهُ
The one who seeks illumination by it, Allah-azwj would Enlighten him, and the one who believes in it during his lifetime, Allah-azwj would Protect him, and the one who attaches with it, Allah-azwj would Save him, and the one who does not separate from its Ordinances, Allah-azwj would Elevate him, and the one who seeks healing by it, Allah-azwj would Heal him.
وَ مَنْ آثَرَهُ عَلَى مَا سِوَاهُ هَدَاهُ اللَّهُ وَ مَنْ طَلَبَ الْهُدَى فِي غَيْرِهِ أَضَلَّهُ اللَّهُ وَ مَنْ جَعَلَهُ شِعَارَهُ وَ دِثَارَهُ أَسْعَدَهُ اللَّهُ وَ مَنْ جَعَلَهُ إِمَامَهُ الَّذِي يَقْتَدِي بِهِ وَ مُعَوَّلَهُ الَّذِي يَنْتَهِي إِلَيْهِ آوَاهُ اللَّهُ إِلَى جَنَّاتِ النَّعِيمِ وَ الْعَيْشِ السَّلِيمِ فَلِذَلِكَ قَالَ وَ هُدىً يَعْنِي هَذَا الْقُرْآنُ هُدًى وَ بُشْرى لِلْمُؤْمِنِينَ يَعْنِي بِشَارَةٌ لَهُمْ فِي الْآخِرَةِ
And the one who prefers it over whatever is besides it, Allah-azwj would Guide him, but the one who seeks the guidance in something else, Allah-azwj would Let him stray, and the one who makes it his slogan and his garment, Allah-azwj would Make him happy, and the one who makes it his Imam with which to believe in and his reliance to end up to, Allah-azwj would Take him to the Gardens of Bliss and the peaceful life. Thus, due to that, He-azwj Said: a Guidance – meaning this Quran is a Guidance, and glad tidings for the Momineen [2:97] – meaning glad tidings for them in the Hereafter.
وَ ذَلِكَ أَنَّ الْقُرْآنَ يَأْتِي يَوْمَ الْقِيَامَةِ بِالرَّجُلِ الشَّاحِبِ يَقُولُ لِرَبِّهِ عَزَّ وَ جَلَّ يَا رَبِّ هَذَا أَظْمَأْتُ نَهَارَهُ وَ أَسْهَرْتُ لَيْلَهُ وَ قَوَّيْتُ فِي رَحْمَتِكَ طَمَعَهُ وَ فَسَّحْتُ فِي مَغْفِرَتِكَ أَمَلَهُ فَكُنْ عِنْدَ ظَنِّي فِيكَ وَ ظَنِّهِ
And that is, that the Quran will come on the Day of Judgment with a pale man, saying to its Lord-azwj: ‘O Lord-azwj! This man was thirsty during his day, and held vigil during his night, and strengthened his greed regarding Your-azwj Mercy, and widened his work regarding Your-azwj Forgiveness, so be upon my thoughts – regarding You-azwj – and his thoughts.
يَقُولُ اللَّهُ تَعَالَى أَعْطُوهُ الْمُلْكَ بِيَمِينِهِ وَ الْخُلْدَ بِشِمَالِهِ وَ اقْرِنُوهُ بِأَزْوَاجِهِ مِنَ الْحُورِ الْعِينِ وَ اكْسَوْا وَالِدَيْهِ حُلَّةً لَا يَقُومُ لَهَا الدُّنْيَا بِمَا فِيهَا
Allah-azwj the Exalted would be Saying: “Grant him the kingdom in his right hand, and the eternal life in his left hand, and congratulate him with his wives from the maiden Houries, and clothe his parents in such ornaments which cannot be equated for it by the world and what is in it”.
فَيَنْظُرُ إِلَيْهِمَا الْخَلَائِقُ فَيُعَظِّمُونَهُمَا وَ يَنْظُرَانِ إِلَى أَنْفُسِهِمَا فَيَعْجَبَانِ مِنْهَا فَيَقُولَانِ يَا رَبَّنَا أَنَّى لَنَا هَذِهِ وَ لَمْ تَبْلُغْهَا أَعْمَالُنَا
The creatures will look at them both and they would revere them both, and they (parents) would be looking at their own selves and they would be astounded from it and they would be saying, ‘O our Lord-azwj! Currently this is for us and our deeds have not reached it (to deserve this)?’
فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ وَ مَعَ هَذَا تَاجُ الْكَرَامَةِ لَمْ يَرَ مِثْلَهُ الرَّاءُونَ وَ لَمْ يَسْمَعْ بِمِثْلِهِ السَّامِعُونَ وَ لَا يَتَفَكَّرُ فِي مِثْلِهِ الْمُتَفَكِّرُونَ
Allah-azwj the Exalted would be Saying: “And along with this, (Give them) a crown of prestige, such that no beholder has seen the like of it, nor the listeners have heard the like of it, nor the thinkers have thought of the like of it”.
فَيُقَالُ هَذَا بِتَعْلِيمِكُمَا وَلَدَكُمَا الْقُرْآنَ وَ بِتَصْيِيرِكُمَا إِيَّاهُ بِدِينِ الْإِسْلَامِ وَ بِرِيَاضَتِكُمَا إِيَّاهُ عَلَى حُبِّ مُحَمَّدٍ رَسُولِ اللَّهِ وَ عَلِيٍّ وَلِيِّ اللَّهِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا وَ تَفْقِيهِكُمَا إِيَّاهُ بِفِقْهِهِمَا لِأَنَّهُمَا اللَّذَانِ لَا يَقْبَلُ اللَّهُ لِأَحَدٍ عَمَلًا إِلَّا بِوَلَايَتِهِمَا وَ مُعَادَاةِ أَعْدَائِهِمَا وَ إِنْ كَانَ مَا بَيْنَ الثَّرَى إِلَى الْعَرْشِ ذَهَباً يَتَصَدَّقُ بِهِ فِي سَبِيلِ اللَّهِ
It would be said, ‘This is due to your teaching your son the Quran both of you visioning him with the Religion of Al-Islam, and both your pleasure of him being upon the love of Muhammad-saww – the Rasool-saww of Allah-azwj, and Ali-asws Guardian of Allah-azwj, your giving him the understanding of them-asws, because they-asws are those, Allah-azwj will not be Accepting a deed for anyone except by their-asws Wilayah and the enmity to their-asws enemies, and even if it was filled, what is between the earth to the Throne by gold, given in charity in the Way of Allah-azwj.
فَتِلْكَ الْبِشَارَاتُ الَّتِي يُبَشِّرُونَ بِهَا وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ وَ بُشْرى لِلْمُؤْمِنِينَ شِيعَةِ مُحَمَّدٍ وَ عَلِيٍّ وَ مَنْ تَبِعَهُمَا مِنْ أَخْلَافِهِمْ وَ ذَرَارِيِّهِمْ.
So, these are from the glad tidings which they would be given with, and that is the Speech of Allah-azwj Mighty and Majestic and glad tidings for the Momineen [2:97] – the Shias of Muhammad-saww and Ali-asws, and the one who follows them-asws from their-asws successors-asws and their-asws offspring’’.[38]
35- د، العدد القوية قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع إِنَّ هَذَا الْقُرْآنَ فِيهِ مَصَابِيحُ النُّورِ وَ شِفَاءُ الصُّدُورِ فَلْيَجْلُ جَالٍ بَصَرَهُ وَ لْيُلْحِمِ الصِّفَةَ فِكْرَهُ فَإِنَّ التَّفَكُّرَ حَيَاةُ قَلْبِ الْبَصِيرِ كَمَا يَمْشِي الْمُسْتَنِيرُ فِي الظُّلُمَاتِ بِالنُّورِ.
(The book) ‘Al Iddat Al Qawiya’ –
‘Al-Hassan-asws Bin Ali-asws: ‘This Quran, in it are lamps of light, and healing of the chests. Let the perceptive mind gaze deeply, and let the troubles one finds solace, for the pondering is life of the heart of the insightful just as the enlightened one waking in the darkness with the light’’.[39]
36- نهج، نهج البلاغة قَالَ ع فِي الْقُرْآنِ نَبَأُ مَا قَبْلَكُمْ وَ خَبَرُ مَا بَعْدَكُمْ وَ حُكْمُ مَا بَيْنَكُمْ-
(The book) ‘Nahj Al-Balagah’ –
He (Ali-asws) said: ‘And in the Quran there is news of what was before you, and news of what is after you, and rulings of what is among you (religious rulings)’.
وَ قَالَ ع فِي خُطْبَةٍ طَوِيلَةٍ يَذْكُرُ فِيهَا بِعْثَةَ الْأَنْبِيَاءِ ع قَالَ ع إِلَى أَنْ بَعَثَ اللَّهُ سُبْحَانَهُ مُحَمَّداً ص لِإِنْجَازِ عِدَتِهِ وَ تَمَامِ نُبُوَّتِهِ مَأْخُوذاً عَلَى النَّبِيِّينَ مِيثَاقُهُ مَشْهُورَةً سِمَاتُهُ كَرِيمَةً مِيلَادُهُ وَ أَهْلُ الْأَرْضِ يَوْمَئِذٍ مِلَلٌ مُتَفَرِّقَةٌ وَ أَهْوَاءٌ مُنْتَشِرَةٌ وَ طَرَائِقُ مُتَشَتِّتَةٌ بَيْنَ مُشَبِّهٍ لِلَّهِ بِخَلْقِهِ أَوْ مُلْحِدٍ فِي اسْمِهِ أَوْ مُشِيرٍ إِلَى غَيْرِهِ
And he-asws said in a lengthy sermon mentioning in is Prophet-hood of the Prophets-as. He-asws said: ‘Up to the time when Allah-azwj the Glorious Sent Muhammad-saww to Fulfil His-azwj Promise and Complete his-saww Prophet-hood, having been Taken as a Covenant upon the Prophet-saww, his-saww name being well-known (in the previous Books), his-saww birth being honourable; and on that day the people of the earth were of different religion and separate thinking, and being on various paths – between resembling Allah-azwj to His-azwj creatures, or being apostates in His-azwj Name, or indicating to someone else.
فَهَدَاهُمْ بِهِ مِنَ الضَّلَالَةِ وَ أَنْقَذَهُمْ بِمَكَانِهِ مِنَ الْجَهَالَةِ ثُمَّ اخْتَارَ سُبْحَانَهُ لِمُحَمَّدٍ ص لِقَاءَهُ وَ رَضِيَ لَهُ مَا عِنْدَهُ فَأَكْرَمَهُ عَنْ دَارِ الدُّنْيَا وَ رَغِبَ بِهِ عَنْ مَقَامِ الْبَلْوَى فَقَبَضَهُ إِلَيْهِ كَرِيماً وَ خَلَّفَ فِيكُمْ مَا خَلَّفَتِ الْأَنْبِيَاءُ فِي أُمَمِهَا إِذْ لَمْ يَتْرُكُوهُمْ هَمَلًا بِغَيْرِ طَرِيقٍ وَاضِحٍ وَ لَا عَلَمٍ قَائِمٍ
He-saww guided them from the straying and saved them from the ignorance in its place. Then the Glorious Chose for Muhammad-saww to meet Him-azwj, and Pleased for him-saww what is with Him-azwj, and Honoured him-saww from the house of the world, and Desired him-saww to be away from the place of affliction, so He-azwj Captured him-saww, the honourable one, to Him-azwj, and he-saww left behind among you all what the Prophets-as had left behind when they-as had not left them as neglected without a clear path nor an established flag.
كِتَابَ رَبِّكُمْ مُبَيِّناً حَلَالَهُ وَ حَرَامَهُ وَ فَرَائِضَهُ وَ فَضَائِلَهُ وَ نَاسِخَهُ وَ مَنْسُوخَهُ وَ رُخَصَهُ وَ عَزَائِمَهُ وَ خَاصَّهُ وَ عَامَّهُ وَ عِبَرَهُ وَ أَمْثَالَهُ وَ مُرْسَلَهُ وَ مَحْدُودَهُ وَ مُحْكَمَهُ وَ مُتَشَابِهَهُ مُفَسِّراً جُمْلَتَهُ وَ مُبَيِّناً غَوَامِضَهُ
The Book of your Lord-azwj is among you clarifying His-azwj Permissible(s) and His-azwj Prohibitions, and His-azwj Obligations, and its merits, and its Abrogating, and its Abrogated, and its allowances and its determinations, and its particular and its general and its lessons and its examples, and its unrestricted and its restricted, and its decisive and its allegorical, interpreting its whole and clarifying its obscurities.
بَيْنَ مَأْخُوذٍ مِيثَاقُ عِلْمِهِ وَ مُوَسَّعٍ عَلَى الْعِبَادِ فِي جَهْلِهِ وَ بَيْنَ مُثْبَتٍ فِي الْكِتَابِ فَرْضُهُ [وَ] مَعْلُومٍ فِي السُّنَّةِ نَسْخُهُ وَ وَاجِبٍ فِي السُّنَّةِ أَخْذُهُ [وَ] مُرَخَّصٍ فِي الْكِتَابِ تَرْكُهُ
It clarifies the covenantees seized upon its knowledge, and leeway upon the servants regarding its ignorance, and clarifies the affirmed in the Book of its Imposition, and the known in the Sunnah abrogating it, and the obligatory in the Sunnah to be taking it, and the allowance in the Book to be leaving it.
وَ بَيْنَ وَاجِبٍ بِوَقْتِهِ وَ زَائِلٍ فِي مُسْتَقْبَلِهِ وَ مُبَايَنٍ بَيْنَ مَحَارِمِهِ مِنْ كَبِيرٍ أَوْعَدَ عَلَيْهِ نِيرَانَهُ أَوْ صَغِيرٍ أَرْصَدَ لَهُ غُفْرَانَهُ وَ بَيْنَ مَقْبُولٍ فِي أَدْنَاهُ وَ مُوَسَّعٍ فِي أَقْصَاهُ-
And it clarifies the obligations with its timings, and declines in its future, and clarifies the distinction between its Prohibitions, from a major sin He-azwj has Threatened His-azwj Fire upon, or a minor sin the Forgiveness for it can be found; and it clarifies between the Acceptance of its least and leeway regarding its short (duration) ones’.
وَ قَالَ ع وَ كِتَابُ اللَّهِ بَيْنَ أَظْهُرِكُمْ نَاطِقٌ لَا يَعْيَا لِسَانُهُ وَ بَيْتٌ لَا تُهْدَمُ أَرْكَانُهُ وَ عِزٌّ لَا تُهْزَمُ أَعْوَانُهُ.
And he-asws said: ‘The Book of Allah-azwj is speaking in your midst. It’s tongue does not tire, and a House it’s pillars cannot be demolished, and a might it’s supporters are not defeated’’.[40]
باب 2 فضل كتابة المصحف و إنشائه و آدابه و النهي عن محوه بالبزاق
CHAPTER 2 – THE MERITS OF WRITING THE QURAN, AND COMPOSING IT, AND ITS ETIQUETTES, AND THE PROHIBITION OF DELETING IT WITH THE SALIVA
1- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْيَقْطِينِيِّ عَنْ مُحَمَّدِ بْنِ شُعَيْبٍ عَنِ الْهَيْثَمِ بْنِ أَبِي كَهْمَشٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سِتُّ خِصَالٍ يَنْتَفِعُ بِهَا الْمُؤْمِنُ مِنْ بَعْدِ مَوْتِهِ وَلَدٌ صَالِحٌ يَسْتَغْفِرُ لَهُ وَ مُصْحَفٌ يُقْرَأُ مِنْهُ وَ قَلِيبٌ يَحْفِرُهُ وَ غَرْسٌ يَغْرِسُهُ وَ صَدَقَةُ مَاءٍ يُجْرِيهِ وَ سُنَّةٌ حَسَنَةٌ يُؤْخَذُ بِهَا بَعْدَهُ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Al Yaqteeny Bin Shueyb, from Al Haysam Bin Abu Kahmash,
‘From Abu Abdullah-asws having said: ‘Six characteristics the Momin benefits with from after his death – a righteous child seeking Forgiveness for him, and Quran being recited from him, and a well he had dug, and a plant he had planted, and charity of water he had flowed, and good conduct taken with after him’’.[41]
2- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ لَهُ أَنْ يَكْتُبَ الْمُصْحَفَ بِالْأَحْمَرِ
(The book) ‘Qurb Al Isnaad’ –
‘Ali, from his brother-asws (Al-Kazim-asws), he said, ‘I asked him-asws about the man, ‘It is correct for him to write the Quran in red?’
قَالَ لَا بَأْسَ.
He-asws said: ‘There is no problem’’.[42]
3- لي، الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ ص- أَنَّهُ نَهَى مِنْ أَنْ يُمْحَى شَيْءٌ مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ بِالْبُزَاقِ أَوْ يُكْتَبَ مِنْهُ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Among prohibitions by the Prophet-saww, he-saww prohibited from deleting anything from the Book of Allah-azwj Mighty and Majestic, with the saliva, or writing from it’’.[43]
4- مُنْيَةُ الْمُرِيدِ، رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ لِبَعْضِ كُتَّابِهِ أَلِقِ الدَّوَاةَ وَ حَرِّفِ الْقَلَمَ وَ انْصِبِ الْبَاءَ وَ فَرِّقِ السِّينَ وَ لَا تُعَوِّرِ الْمِيمَ وَ حَسِّنِ اللَّهَ وَ مُدَّ الرَّحْمَنَ وَ جَوِّدِ الرَّحِيمَ وَ ضَعْ قَلَمَكَ عَلَى أُذُنِكَ الْيُسْرَى فَإِنَّهُ أَذْكَرُ لَكَ.
(The book) ‘Muniyat Al Mureed’ –
‘From the Prophet-saww, he-saww said to one of his-saww scribes: ‘Cast the ink, and twist the pen, and straighten the (letter) ‘Ba’, and separate the (letter) ‘Seen’, and do not elongate the (letter) ‘Meem’, and improve (the word) ‘Allah’, and extend (the word) ‘Al Rahman’, and beautify (the word) ‘Al-Raheem’, and place your pen upon your left ear, for it shall be more of a reminder for you!’’[44]
وَ عَنْ زَيْدِ بْنِ ثَابِتٍ أَنَّهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ إِذَا كَتَبْتَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ- فَبَيِّنِ السِّينَ فِيهِ.
And from Zayd Bin Sabit, he said,
‘Rasool-Allah-saww, may the Salawaat of Allah-azwj be upon him-saww and his-saww Progeny-asws, said: ‘Whenever you write, ‘Bismillah Al Rahman Al Raheem’, elongate the (letter) ‘Seen’ in it’’.[45]
وَ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَمُدَّ الْبَاءَ إِلَى الْمِيمِ حَتَّى تَرْفَعَ السِّينَ.
And from Ibn Abbas who said,
‘Rasool-Allah-saww said: ‘Do not extend the (letter) ‘Ba’ up to the (letter) ‘Meem’ until you have raised the (letter) ‘Seen’’.[46]
وَ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا كَتَبَ أَحَدُكُمْ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ- فَلْيَمُدَّ الرَّحْمَنَ.
And from Anas (well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘Whenever one of you writes, ‘Bismillah Al Rahman Al Raheem’, let him extend (the word) ‘Al-Rahman’’.[47]
وَ عَنْهُ ع أَيْضاً مَنْ كَتَبَ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ- فَجَوَّدَهُ تَعْظِيماً لِلَّهِ غَفَرَ اللَّهُ لَهُ.
And from him-saww as well: ‘One who writes, ‘Bismillah Al-Rahman Al-Raheem’, so he beautifies it in reverence to Allah-azwj, Allah-azwj will Forgive (his sins) for him’’.[48]
وَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَنَّهُ قَالَ: تَنَوَّقَ رَجُلٌ فِي بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ- فَغُفِرَ لَهُ.
And from Ali-asws Bin Abu Talib-asws having said: ‘A man who is diligent in (writing) ‘Bismillah Al-Rahman Al-Raheem’, (sins) will be Forgiven for him’’.[49]
5- عُدَّةُ الدَّاعِي، عَنِ الصَّادِقِ ع قَالَ: وَقَعَ مُصْحَفٌ فِي الْبَحْرِ فَوَجَدُوهُ قَدْ ذَهَبَ مَا فِيهِ إِلَّا هَذِهِ الْآيَةَ أَلا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ.
(The book) ‘Uddat Al Daie’ –
‘From Al-Sadiq-asws having said: ‘A Quran fell into the sea. They found it and (writing) had gone from it except this Verse: To Allah do the matters eventually come [42:53]’’.[50]
باب 3 كتاب الوحي و ما يتعلق بأحوالهم
CHAPTER 3 – THE BOOK OF REVELATION AND WHAT IS RELATED WITH THEIR SITUATIONS
الآيات الأنعام وَ مَنْ أَظْلَمُ مِمَّنِ افْتَرى عَلَى اللَّهِ كَذِباً أَوْ قالَ أُوحِيَ إِلَيَّ وَ لَمْ يُوحَ إِلَيْهِ شَيْءٌ وَ مَنْ قالَ سَأُنْزِلُ مِثْلَ ما أَنْزَلَ اللَّهُ.
The Verses – (Surah) Anaam: And who is more unjust than the one who fabricates a lie upon Allah, or says, ‘It has been revealed unto me’, and nothing is Revealed to him, and the one who says, ‘I can Reveal similar to what Allah Revealed’; [6:93].
1- فس، تفسير القمي وَ مَنْ أَظْلَمُ مِمَّنِ افْتَرى عَلَى اللَّهِ كَذِباً أَوْ قالَ أُوحِيَ إِلَيَّ وَ لَمْ يُوحَ إِلَيْهِ شَيْءٌ وَ مَنْ قالَ سَأُنْزِلُ مِثْلَ ما أَنْزَلَ اللَّهُ فَإِنَّهَا نَزَلَتْ فِي عَبْدِ اللَّهِ بْنِ سَعْدِ بْنِ أَبِي سَرْحٍ- وَ كَانَ أَخَا عُثْمَانَ مِنَ الرَّضَاعَةِ.
Tafseer Al-Qummi – And who is more unjust than the one who fabricates a lie upon Allah, or says, ‘It has been revealed unto me’, and nothing is Revealed to him, and the one who says, ‘I can Reveal similar to what Allah Revealed’; [6:93]. It was Revealed regarding Abdullah Bin Sa’ad Bin Abu Sarhi, and he was a brother of Usman from the breast-feeding’’.[51] (Not a Hadeeth)
حَدَّثَنِي أَبِي عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ عَبْدَ اللَّهِ بْنَ سَعْدِ بْنِ أَبِي سَرْحٍ أخو [أَخَا] عُثْمَانَ مِنَ الرَّضَاعَةِ أَسْلَمَ وَ قَدِمَ الْمَدِينَةَ وَ كَانَ لَهُ خَطٌّ حَسَنٌ وَ كَانَ إِذَا نَزَلَ الْوَحْيُ عَلَى رَسُولِ اللَّهِ ص- دَعَاهُ فَكَتَبَ مَا يُمْلِيهِ عَلَيْهِ رَسُولُ اللَّهِ ص
It is narrated to me by my father, from Safwan, from Ibn Muskan, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Abdullah Bin Sa’ad Bin Abu Sarhi, brother of Usman from the breastfeed became a Muslim and arrived at Al-Medina, and there was excellent handwriting for him, and it was so, whenever Revelation descended upon Rasool-Allah-saww, he-saww would call him, so he would write whatever Rasool-Allah-saww dictate to him.
فَكَانَ إِذَا قَالَ لَهُ رَسُولُ اللَّهِ ص سَمِيعٌ بَصِيرٌ يَكْتُبُ سَمِيعٌ عَلِيمٌ وَ إِذَا قَالَ وَ اللَّهُ بِما تَعْمَلُونَ خَبِيرٌ يَكْتُبُ بَصِيرٌ وَ يُفَرِّقُ بَيْنَ التَّاءِ وَ الْيَاءِ وَ كَانَ رَسُولُ اللَّهِ ص يَقُولُ هُوَ وَاحِدٌ
It so happened, when Rasool-Allah-saww said to him: ‘Hearing, Seeing’, he would write, ‘Hearing, Knowing’, and when he-saww said: ‘And Allah-azwj Knows of what you are doing’, he wrote, ‘Seeing’, and he would separate between the (letters) ‘Ta’, and ‘Ya’, and Rasool-Allah-saww said: ‘It is one!’
فَارْتَدَّ كَافِراً وَ رَجَعَ إِلَى مَكَّةَ وَ قَالَ لِقُرَيْشٍ وَ اللَّهِ مَا يَدْرِي مُحَمَّدٌ مَا يَقُولُ أَنَا أَقُولُ مِثْلَ مَا يَقُولُ فَلَا يُنْكِرُ عَلَيَّ ذَلِكَ فَأَنَا أُنْزِلُ مِثْلَ مَا يُنْزِلُ
He turned apostate and returned to Makkah and said to Quraysh, ‘By Allah-azwj! Muhammad-saww doesn’t know what he-saww is saying. I am saying similar to what he-saww is saying, so do not deny that upon me, for I am being revealed to similar to what he-saww is being Revealed!’
فَأَنْزَلَ اللَّهُ عَلَى نَبِيِّهِ ص فِي ذَلِكَ وَ مَنْ أَظْلَمُ مِمَّنِ افْتَرى عَلَى اللَّهِ كَذِباً أَوْ قالَ أُوحِيَ إِلَيَّ وَ لَمْ يُوحَ إِلَيْهِ شَيْءٌ وَ مَنْ قالَ سَأُنْزِلُ مِثْلَ ما أَنْزَلَ اللَّهُ
Allah-azwj Revealed upon His-azwj Prophet-saww regarding that: And who is more unjust than the one who fabricates a lie upon Allah, or says, ‘It has been revealed unto me’, and nothing is Revealed to him, and the one who says, ‘I can Reveal similar to what Allah Revealed’; [6:93].
فَلَمَّا فَتَحَ رَسُولُ اللَّهِ ص مَكَّةَ أَمَرَ بِقَتْلِهِ فَجَاءَ بِهِ عُثْمَانُ قَدْ أَخَذَ بِيَدِهِ وَ رَسُولُ اللَّهِ فِي الْمَسْجِدِ فَقَالَ يَا رَسُولَ اللَّهِ اعْفُ عَنْهُ
When Rasool-Allah-saww conquered Makkah, he-saww ordered with killing him. Usman came with him having held him by his hand, and Rasool-Allah-saww was in the Masjid. He said, ‘O Rasool-Allah-saww! Pardon him!’
فَسَكَتَ رَسُولُ اللَّهِ ص ثُمَّ أَعَادَ فَسَكَتَ ثُمَّ أَعَادَ فَقَالَ هُوَ لَكَ
Rasool-Allah-saww was silent. Then he repeated, He-saww was silent. Then he repeated. He-saww said: ‘It is for you’.
فَلَمَّا مَرَّ قَالَ رَسُولُ اللَّهِ ص لِأَصْحَابِهِ أَ لَمْ أَقُلْ مَنْ رَآهُ فَلْيَقْتُلْهُ
When he went, Rasool-Allah-saww said to his-saww companions: ‘Had I-saww not said the one who sees him should kill him?’
فَقَالَ رَجُلٌ عَيْنِي إِلَيْكَ يَا رَسُولَ اللَّهِ ص أَنْ تُشِيرَ إِلَيَّ فَأَقْتُلَهُ
A man said, ‘My eyes are (looking) are you-saww, O Rasool-Allah-saww! If you-saww indicate to me, I will kill him!’
فَقَالَ رَسُولُ اللَّهِ ص إِنَّ الْأَنْبِيَاءَ لَا يَقْتُلُونَ بِالْإِشَارَةِ فَكَانَ مِنَ الطُّلَقَاءِ.
Rasool-Allah-saww said: ‘The Prophets-as do not kill by the indications!’ So he became from the freed ones’’.[52]
2- مع، معاني الأخبار ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص وَ مُعَاوِيَةُ يَكْتُبُ بَيْنَ يَدَيْهِ وَ أَهْوَى بِيَدِهِ إِلَى خَاصِرَتِهِ بِالسَّيْفِ مَنْ أَدْرَكَ هَذَا يَوْماً أَمِيراً فَلْيَبْقُرَنَّ خَاصِرَتَهُ بِالسَّيْفِ
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Mutawakkil, from Al Himeyri, from Ibn Isa, from Ibn Mahboub,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said while Muawiya was writing in front of him-saww, and he-saww gestured by his-saww hand to his waist with the sword: ‘One who comes across this (Muawiya) the day he is governor, let him slit his waist with the sword!’
فَرَآهُ رَجُلٌ مِمَّنْ سَمِعَ ذَلِكَ مِنْ رَسُولِ اللَّهِ ص يَوْماً وَ هُوَ يَخْطُبُ بِالشَّامِ عَلَى النَّاسِ فَاخْتَرَطَ سَيْفَهُ ثُمَّ مَشَى إِلَيْهِ فَحَالَ النَّاسُ بَيْنَهُ وَ بَيْنَهُ فَقَالُوا يَا عَبْدَ اللَّهِ مَا لَكَ
A man from the ones who had heard that from Rasool-Allah-saww saw him one day and he was preaching to the people in Syria. He drew his sword, then walked towards him. The people formed a barrier between him and him. They said, ‘O servant of Allah-azwj! What is the matter with you?’
فَقَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ مَنْ أَدْرَكَ هَذَا يَوْماً أَمِيراً فَلْيَبْقُرْ خَاصِرَتَهُ بِالسَّيْفِ
He said, ‘I heard Rasool-Allah-saww saying: ‘One who comes across this one on the day he is a governor, let him slit his waist with the sword!’
قَالَ فَقَالُوا أَ تَدْرِي مَنِ اسْتَعْمَلَهُ
He-asws said: ‘They said, ‘Do you know who has nominated him?’
قَالَ لَا
He said, ‘No’.
قَالُوا أَمِيرُ الْمُؤْمِنِينَ عُمَرُ
They said, ‘Commander of the faithful, Umar!’
فَقَالَ الرَّجُلُ سَمْعاً وَ طَاعَةً لِأَمِيرِ الْمُؤْمِنِينَ.
The man said, ‘I hear and obey commander of the faithful!’’[53]
قَالَ الصَّدُوقُ رِضْوَانُ اللَّهِ عَلَيْهِ إِنَّ النَّاسَ شُبِّهَ عَلَيْهِمْ أَمْرُ مُعَاوِيَةَ بِأَنْ يَقُولُوا كَانَ كَاتِبَ الْوَحْيِ وَ لَيْسَ ذَاكَ بِمُوجِبٍ لَهُ فَضِيلَةً وَ ذَلِكَ أَنَّهُ قَرَنَ فِي ذَلِكَ إِلَى عَبْدِ اللَّهِ بْنِ سَعْدِ بْنِ أَبِي سَرْحٍ- فَكَانَا يَكْتُبَانِ لَهُ الْوَحْيَ وَ هُوَ الَّذِي قَالَ سَأُنْزِلُ مِثْلَ ما أَنْزَلَ اللَّهُ
Al-Sadouq, may Allah-azwj be Satisfied with him, said,
‘The people were such, the matter of Muawiya was confusing upon them. They said, ‘He was a scribe of the Revelation’, and that does not oblige a merit for him, and that is because during that he was paired to Abdullah Bin Sa’ad Bin Abu Sarhi. They were both writing the Revelation for him-saww, and he is the one who said, ‘‘I can Reveal similar to what Allah Revealed’; [6:93].
فَكَانَ النَّبِيُّ ص يُمْلِي عَلَيْهِ وَ اللَّهُ غَفُورٌ رَحِيمٌ فَيَكْتُبُ وَ اللَّهُ عَزِيزٌ حَكِيمٌ وَ يُمْلِي عَلَيْهِ وَ اللَّهُ عَزِيزٌ حَكِيمٌ فَيَكْتُبُ وَ اللَّهُ عَلِيمٌ حَكِيمٌ فَيَقُولُ لَهُ النَّبِيُّ ص هُوَ وَاحِدٌ
The Prophet-saww would dictate to him, ‘And Allah-azwj is Forgiving, Merciful’, but he would write, ‘And Allah-azwj is Mighty, Wise’, and he-saww would dictate to him, ‘And Allah-azwj is Mighty, Wise’, but he would write, ‘And Allah-azwj is All-Knowing, Wise’. The Prophet-saww said to him-saww: ‘It is One!’
فَقَالَ عَبْدُ اللَّهِ بْنُ سَعْدٍ إِنَّ مُحَمَّداً لَا يَدْرِي مَا يَقُولُ إِنَّهُ يَقُولُ وَ أَنَا أَقُولُ غَيْرَ مَا يَقُولُ فَيَقُولُ لِي هُوَ وَاحِدٌ هُوَ وَاحِدٌ إِنْ جَازَ هَذَا فَإِنِّي سَأُنْزِلُ مِثْلَ مَا أَنْزَلَ اللَّهُ
Abdullah Bin Sa’ad said: ‘Muhammad-saww doesn’t know what he-saww is saying! He-saww is saying, and I am saying other than what he-saww is saying. So he-saww says to me, ‘It is one!’ If this is allowed, I shall reveal similar to what Allah-azwj have Revealed!’
فَأَنْزَلَ اللَّهُ فِيهِ وَ مَنْ قالَ سَأُنْزِلُ مِثْلَ ما أَنْزَلَ اللَّهُ فَهَرَبَ وَ هَجَا النَّبِيَّ ص فَقَالَ النَّبِيُّ ص- مَنْ وَجَدَ عَبْدَ اللَّهِ بْنَ سَعْدِ بْنِ أَبِي سَرْحٍ وَ لَوْ كَانَ مُتَعَلِّقاً بِأَسْتَارِ الْكَعْبَةِ فَلْيَقْتُلْهُ
Allah-azwj Revealed regarding him: ‘‘I can Reveal similar to what Allah Revealed’; [6:93]. So, he fled and satirised the Prophet-saww. The Prophet-saww said: ‘One who finds Abdullah Bin Sa’ad Bin Abu Sarhi, and even if he was hanging with curtains of the Kaaba, let him kill him!’
وَ إِنَّمَا كَانَ النَّبِيُّ ص يَقُولُ لَهُ فِيمَا يُغَيِّرُهُ هُوَ وَاحِدٌ هُوَ وَاحِدٌ لِأَنَّهُ لَا يَنْكَتِبُ مَا يُرِيدُهُ عَبْدُ اللَّهِ إِنَّمَا كَانَ يَنْكَتِبُ مَا كَانَ يُمْلِيهِ ع فَقَالَ هُوَ وَاحِدٌ غَيَّرْتَ أَمْ لَمْ تُغَيِّرْ لَمْ يَنْكَتِبْ مَا تَكْتُبُهُ بَلْ يَنْكَتِبُ مَا أُمْلِيهِ عَنِ الْوَحْيِ وَ جَبْرَئِيلُ ع يُصْلِحُهُ
And rather, the Prophet-saww had said to him regarding what he had altered: ‘It is one, it is one!’, because what Abdullah had wanted was not recorded, but rather what he-saww dictated was recorded. So, he-saww said: ‘It is one! Have you changed or not? What you are writing will not be recorded, but what is to be recorded is what I-saww am dictating from the Revelation, and Jibraeel-saww is rectifying it’.
وَ فِي ذَلِكَ دَلَالَةٌ لِلنَّبِيِّ ص وَ وَجْهُ الْحِكْمَةِ فِي اسْتِكْتَابِ النَّبِيِّ ص الْوَحْيَ مُعَاوِيَةَ وَ عَبْدَ اللَّهِ بْنَ سَعْدٍ وَ هُمَا عَدُوَّانِ
And in that there is evidence for the Prophet-saww and the aspect of wisdom in the Prophet-saww seeking the recording by Muawiya and Abdullah Bin Sa’ad, and they are both enemies.
هُوَ أَنَّ الْمُشْرِكِينَ قَالُوا إِنَّ مُحَمَّداً يَقُولُ هَذَا الْقُرْآنَ مِنْ تِلْقَاءِ نَفْسِهِ وَ يَأْتِي فِي كُلِّ حَادِثَةٍ بِآيَةٍ يَزْعُمُ أَنَّهَا أُنْزِلَتْ عَلَيْهِ وَ سَبِيلُ مَنْ يَضَعُ الْكَلَامَ فِي حَوَادِثَ يَحْدُثُ فِي الْأَوْقَاتِ أَنْ يُغَيِّرَ الْأَلْفَاظَ إِذَا اسْتُعِيدَ ذَلِكَ الْكَلَامُ وَ لَا يَأْتِي بِهِ فِي ثَانِي الْأَمْرِ وَ بَعْدَ مُرُورِ الْأَوْقَاتِ عَلَيْهِ إِلَّا مُغَيِّراً عَنْ حَالَةِ الْأُولَى لَفْظاً وَ مَعْنًى أَوْ لَفْظاً دُونَ مَعْنًى
It so happened that the Polytheists said, ‘Muhammad-saww is saying this Quran from his own self, and he-saww is coming with a Verse during every new occurrence claiming that it has been Revealed unto him-saww, and the way of the one who places the speech regarding new occurrences in the timings is that he changes the wording when that speech is repeated, and he does not come with in regarding the second matter and after passing of the times upon it, except changes from the former state, wording and meaning, or wording without meaning.
فَاسْتَعَانَ فِي كَتْبِ مَا يَنْزِلُ عَلَيْهِ فِي الْحَوَادِثِ الْوَاقِعَةِ بِعَدُوَّيْنِ لَهُ فِي دِينِهِ عَدْلَيْنِ عِنْدَ أَعْدَائِهِ لِيَعْلَمَ الْكُفَّارُ وَ الْمُشْرِكُونَ أَنَّ كَلَامَهُ فِي ثَانِي الْأَمْرِ كَلَامُهُ فِي الْأَوَّلِ غَيْرَ مُغَيَّرٍ وَ لَا مُزَالٍ عَنْ جِهَتِهِ
He-saww is seeking in writing what has been Revealed upon him-saww, in the newly occurring events with enemies of his-saww in his-saww religion, considered as just in presence of his-saww enemies for the Kafirs and the Polytheists to know that his-saww speech regarding the second matter is his-saww speech regarding the first, unaltered and consistent in its direction’.
فَيَكُونَ أَبْلَغَ لِلْحُجَّةِ عَلَيْهِمْ وَ لَوِ اسْتَعَانَ فِي ذَلِكَ بِوَلِيَّيْنِ مِثْلِ سَلْمَانَ وَ أَبِي ذَرٍّ وَ أَشْبَاهِهِمَا لَكَانَ الْأَمْرُ عِنْدَ أَعْدَائِهِ غَيْرَ وَاقِعٍ هَذَا الْمَوْقِعَ وَ كَانَتْ يُتَخَيَّلُ فِيهِ التَّوَاطِي وَ التَّطَابُقُ فَهَذَا وَجْهُ الْحِكْمَةِ فِي اسْتِكْتَابِهِمَا وَاضِحٌ مُبَيَّنٌ وَ الْحَمْدُ لِلَّهِ.
It would have been more effective for the argument against them, and had he-saww sought assistance in that with two friends, like Salman-ra and Abu Zarr-ra and their-ra like, the matter would not have occurred in presence of his-saww enemies to this extent, and the collaboration and agreement would have been imagined regarding it. This aspect of wisdom in making them both write is clear, evident, and the Praise is for Allah-azwj’’.[54] (This is not a Hadeeth)
3- شي، تفسير العياشي عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَحَدِهِمَا قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ أَوْ قالَ أُوحِيَ إِلَيَّ وَ لَمْ يُوحَ إِلَيْهِ شَيْءٌ
Tafseer Al Ayyashi – from Al-Husayn Bin Saeed,
‘From one of the two (5th or 6th Imam-asws), he (the narrator) said, ‘I asked him-asws about Words of Allah-azwj: or says, ‘It has been revealed unto me’, and nothing is Revealed to him, [6:93].
قَالَ نَزَلَتْ فِي ابْنِ [أَبِي] سَرْحٍ الَّذِي كَانَ عُثْمَانُ بْنُ عَفَّانَ اسْتَعْمَلَهُ عَلَى مِصْرَ وَ هُوَ مِمَّنْ كَانَ رَسُولُ اللَّهِ ص يَوْمَ فَتْحِ مَكَّةَ هَدَرَ دَمَهُ وَ كَانَ يَكْتُبُ لِرَسُولِ اللَّهِ ص
He-asws said: ‘It was Revealed regarding Ibn Abu Sarhi, the one whom Usman Bin Affan had nominated him as governor upon Egypt, and he is from the ones, on the day of conquest of Makkah, Rasool-Allah-saww had legalised his blood (to be spilt), and he used to write for Rasool-Allah-saww.
فَإِذَا أَنْزَلَ اللَّهُ عَلَيْهِ فَإِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ كَتَبَ فَإِنَّ اللَّهَ عَلِيمٌ حَكِيمٌ فَيَقُولُ لَهُ رَسُولُ اللَّهِ ص دَعْهَا فَإِنَّ اللَّهَ عَلِيمٌ حَكِيمٌ
When Allah-azwj Revealed unto him-saww: ‘Surely Allah-azwj is Mighty, Wise’, he wrote, ‘Surely Allah-azwj is All-Knowing, Wise’. Rasool-Allah-saww said to him: ‘Leave it! Surely Allah-azwj is All-Knowing, Wise!’
وَ قَدْ كَانَ ابْنُ أَبِي سَرْحٍ يَقُولُ لِلْمُنَافِقِينَ إِنِّي لَأَقُولُ الشَّيْءَ مِثْلَ مَا يَجِيءُ بِهِ هُوَ فَمَا يُغَيِّرُ عَلَيَّ فَأَنْزَلَ اللَّهُ فِيهِ الَّذِي أَنْزَلَ.
And Ibn Abu Sarhi had said to the hypocrites, ‘I tend to say the thing similar to what he-saww has come with, and there is no alteration upon me!’ So, Allah-azwj Revealed regarding him which He-azwj Revealed’’.[55]
4- كا، الكافي أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ع مِثْلَهُ.
(The book) ‘Al Kafi’ – Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ibn Muskan, from Abu Baseer,
‘From one of the two (5th or 6th Imam-asws) – similar to it’’.[56]
أَقُولُ فِي خَبَرِ الْمُفَضَّلِ بْنِ عُمَرَ الَّذِي مَضَى بِطُولِهِ فِي كِتَابِ الْغَيْبَةِ أَنَّهُ قَالَ الصَّادِقُ ع يَا مُفَضَّلُ إِنَّ الْقُرْآنَ نَزَلَ فِي ثَلَاثٍ وَ عِشْرِينَ سَنَةً وَ اللَّهُ يَقُولُ شَهْرُ رَمَضانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ وَ قَالَ إِنَّا أَنْزَلْناهُ فِي لَيْلَةٍ مُبارَكَةٍ إِنَّا كُنَّا مُنْذِرِينَ فِيها يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ أَمْراً مِنْ عِنْدِنا إِنَّا كُنَّا مُرْسِلِينَ- وَ قَالَ لَوْ لا نُزِّلَ عَلَيْهِ الْقُرْآنُ جُمْلَةً واحِدَةً كَذلِكَ لِنُثَبِّتَ بِهِ فُؤادَكَ-
I (Majlisi) am saying, ‘In a report by Al Mufazzal Bin Umar which has passed with its length in the book of Occultation,
‘Al-Sadiq-asws said: ‘O Mufazzal! The Quran has been Revealed during thirteen years, and Allah-azwj Says: The Month of Ramazan is that in which the Quran was Revealed, [2:185]; and Said: Surely, We Revealed during a Blessed Night. Surely, We are ever Warning [44:3] During it, every wise matter is made distinct [44:4] As a Command from Us. Surely, We are ever Sending [44:5]; and Said: ‘Why wasn’t the Quran Revealed unto him all at once?’ Like that, We Affirmed your heart with it, and We Arranged it (to be Revealed) gradually [25:32]’.
قَالَ الْمُفَضَّلُ يَا مَوْلَايَ فَهَذَا تَنْزِيلُهُ الَّذِي ذَكَرَهُ اللَّهُ فِي كِتَابِهِ وَ كَيْفَ ظَهَرَ الْوَحْيُ فِي ثَلَاثٍ وَ عِشْرِينَ سَنَةً
Al-Mufazzal said, ‘O my Master-asws! So, this is its Revelation which Allah-azwj has Mentioned in His-azwj book, and how was the Revelation manifest during thirteen years?’
قَالَ نَعَمْ يَا مُفَضَّلُ أَعْطَاهُ اللَّهُ الْقُرْآنَ فِي شَهْرِ رَمَضَانَ وَ كَانَ لَا يُبَلِّغُهُ إِلَّا فِي وَقْتِ اسْتِحْقَاقِ الْخِطَابِ وَ لَا يُؤَدِّيهِ إِلَّا فِي وَقْتٍ أَمَرَ وَ نَهَى فَهَبَطَ جَبْرَئِيلُ عَلَيْهِ السَّلَامُ بِالْوَحْيِ فَبَلَّغَ مَا يُؤْمَرُ بِهِ وَ قَوْلُهُ لا تُحَرِّكْ بِهِ لِسانَكَ لِتَعْجَلَ بِهِ
He-asws said: ‘Yes, O Mufazzal! Allah-azwj Gave him-saww the Quran during the month of Ramazan, and it was not delivered to him-saww except in a time deserving the Address, and he-saww did not fulfil it except in a time of Commanding and Prohibition. Jibraeel-as, may the greetings be upon him-as, descended with the Revelation, so he-saww delivered what he-saww had been Commanded with, and His-azwj Words: Do not move your tongue with it in order to hasten with it [75:16]’.
فَقَالَ الْمُفَضَّلُ أَشْهَدُ أَنَّكُمْ مِنْ عِلْمِ اللَّهِ عَلِمْتُمْ وَ بِقُدْرَتِهِ قَدَرْتُمْ وَ بِحُكْمِهِ نَطَقْتُمْ وَ بِأَمْرِهِ تَعْمَلُونَ.
Al-Mufazzal said, ‘I testify that you (Imams-asws) have learned from Knowledge of Allah-azwj and are Enabled with His-azwj Power, and you-asws are speaking with His-azwj Wisdom, and are teaching by His-azwj Command’’.[57]
باب 4 ضرب القرآن بعضه ببعض و معناه
CHAPTER 4 – STRIKING THE QURAN, PART OF IT WITH PART, AND ITS MEANING
1- ثو، ثواب الأعمال مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ ابْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا ضَرَبَ رَجُلٌ الْقُرْآنَ بَعْضَهُ بِبَعْضٍ إِلَّا كَفَرَ.
(The book) Sawaab Al Amaal’, with ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Ibn Aban, from Al-Husayn Bin Saeed, from Al Nazr, from Al Qasim Bin Suleyman,
‘From Abu Abdullah-asws having said: ‘A man will not strike the Quran, part of it with part except he would be committing Kufr’’.[58]
باب 5 أول سورة نزلت من القرآن و آخر سورة نزلت منه
CHAPTER 5 – THE FIRST CHAPTER FROM THE QURAN TO BE REVEALED, AND THE LAST CHAPTER REVEALED FROM IT
1- ن، عيون أخبار الرضا عليه السلام أَحْمَدُ بْنُ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنِ ابْنِ مَعْبَدٍ عَنِ ابْنِ خَالِدٍ عَنِ الرِّضَا عَنْ أَبِيهِ ع قَالَ: أَوَّلُ سُورَةٍ نَزَلَتْ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ اقْرَأْ بِاسْمِ رَبِّكَ وَ آخِرُ سُورَةٍ نَزَلَتْ إِذا جاءَ نَصْرُ اللَّهِ وَ الْفَتْحُ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’ – Ahmad Bin Ali Bin Ibrahim, from his father, from his grandfather, from Ibn Ma’bad, from Ibn Khalid,
‘From Al-Reza-asws, from his-asws father-asws having said: ‘The first Chapter Revealed was, In the Name of Allah-azwj the Beneficent, the Merciful. Read in the Name of your Lord Who Created! [96:1]; and the last Chapter Revealed was: Surely, We Opened for you a clear victory [48:1]?’’[59]
باب 6 عزائم القرآن
CHAPTER 6 – THE DETERMINATIONS OF THE QURAN
1- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْبَزَنْطِيِّ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْعَزَائِمَ أَرْبَعٌ اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ وَ النَّجْمُ وَ تَنْزِيلُ السَّجْدَةُ وَ حم السَّجْدَةُ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ibn Isa, from Al Bazanty, from Dawood Bin Sirhan,
‘From Abu Abdullah-asws having said: ‘The determination (of the Quran) are four – (Surah(s) Al-Alaq, and Al-Najm, and Al-Sajdah, and Al-Fussilat’’.[60]
باب 7 ما جاء في كيفية جمع القرآن و ما يدل على تغييره و فيه رسالة سعد بن عبد الله الأشعري القمي في أنواع آيات القرآن أيضا
CHAPTER 7 – WHAT HAS COME REGARDING METHOD OF COLLECTION OF THE QURAN, AND WHAT EVIDENCE’S UPON ITS ALTERATION, AND IN IT IS CORRESPONDENCE OF SA’AD BIN ABDULLAH AL-ASHARY AL-QUMMY REGARDING A VARIETY OF VERSES OF THE QURAN AS WELL
1- أَقُولُ قَدْ مَضَى فِي كِتَابِ الْفِتَنِ فِي بَابِ غَصْبِ الْخِلَافَةِ مِنْ كِتَابِ سُلَيْمِ بْنِ قَيْسٍ رَاوِياً عَنْ سَلْمَانَ رَضِيَ اللَّهُ عَنْهُ أَنَّ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ لَمَّا رَأَى غَدَرَ الصَّحَابَةِ وَ قِلَّةَ وَفَائِهِمْ لَزِمَ بَيْتَهُ وَ أَقْبَلَ عَلَى الْقُرْآنِ يُؤَلِّفُهُ وَ يَجْمَعُهُ
I (Majlisi) am saying, ‘It has passed in ‘Kitab Al-Fitan’ in the chapter of usurpation of the caliphate, from the book of Suleym Bin Qays, a report from Salman-ra, may Allah-azwj be Satisfied with him-ra: ‘Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, when he-asws saw betrayal of the companions and lack of their loyalty, stayed in his-asws house and concentrated upon the Quran, compiling it and collecting it.
فَلَمْ يَخْرُجْ مِنْ بَيْتِهِ حَتَّى جَمَعَهُ وَ كَانَ فِي الصُّحُفِ وَ الشِّظَاظِ وَ الْأَسْيَارِ وَ الرِّقَاعِ فَلَمَّا جَمَعَهُ كُلَّهُ وَ كَتَبَهُ بِيَدِهِ تَنْزِيلَهُ وَ تَأْوِيلَهُ وَ النَّاسِخَ مِنْهُ وَ الْمَنْسُوخَ بَعَثَ إِلَيْهِ أَبُو بَكْرٍ أَنِ اخْرُجْ فَبَايِعْ
He-asws did not come out from his-asws house until he-asws gathered it, and it was (scattered) in the parchments, and the splinters (of wood), and the skins, and the note papers. When he-asws had collected all of it and written in by his-asws hand, its Revelation and its explanation, and the Abrogating from it and the Abrogated (Verses), Abu Bakr sent a message to him, ‘Come out and pledge allegiance!’
فَبَعَثَ إِلَيْهِ أَنِّي مَشْغُولٌ فَقَدْ آلَيْتُ عَلَى نَفْسِي يَمِيناً أَلَّا أَرْتَدِيَ بِرِدَاءٍ إِلَّا لِلصَّلَاةِ حَتَّى أُؤَلِّفَ الْقُرْآنَ وَ أَجْمَعَهُ
He-asws sent a message to him: ‘I-asws am busy, for I-asws have sworn upon myself-asws, I-asws will not wear a robe except for the Salat until I-asws have compiled the Quran and have collected it!’
فَسَكَتُوا عَنْهُ أَيَّاماً فَجَمَعَهُ فِي ثَوْبٍ وَاحِدٍ وَ خَتَمَهُ ثُمَّ خَرَجَ إِلَى النَّاسِ وَ هُمْ مُجْتَمِعُونَ مَعَ أَبِي بَكْرٍ فِي مَسْجِدِ رَسُولِ اللَّهِ ص- فَنَادَى عَلِيٌّ بِأَعْلَى صَوْتِهِ أَيُّهَا النَّاسُ إِنِّي لَمْ أَزَلْ مُنْذُ قُبِضَ رَسُولُ اللَّهِ ص مَشْغُولًا بِغُسْلِهِ ثُمَّ بِالْقُرْآنِ حَتَّى جَمَعْتُهُ كُلَّهُ فِي هَذَا الثَّوْبِ الْوَاحِدِ فَلَمْ يُنْزِلِ اللَّهُ عَلَى نَبِيِّهِ ص آيَةً مِنَ الْقُرْآنِ إِلَّا وَ قَدْ جَمَعْتُهَا وَ لَيْسَتْ مِنْهُ آيَةٌ إِلَّا وَ قَدْ أَقْرَأَنِيهَا رَسُولُ اللَّهِ ص وَ عَلَّمَنِي تَأْوِيلَهَا
They were silent from him-asws for some days. He-asws collected it in one cloth, and sealed it. Then he-asws came out to the people and they were gathered with Abu Bakr in Masjid of Rasool-Allah-saww. Ali-asws called out at the top of his-asws voice: ‘O you people! Since the recall of Rasool-Allah-saww I-asws have not ceased to be pre-occupied with washing him-saww, then with the Quran until I-asws collected all of it in this one cloth. Allah-azwj has not Revealed upon Rasool-Allah-saww a Verse from the Quran except and I have collected it, and there isn’t any Verse from it except and Rasool-Allah-saww had recited it to me and taught me-asws its explanation!’
ثُمَّ قَالَ عَلِيٌّ ع لَا تَقُولُوا غَداً إِنَّا كُنَّا عَنْ هذا غافِلِينَ
Then he-asws said: ‘You will (not be able to) say tomorrow, ‘We were oblivious of this’ [7:172].
ثُمَّ قَالَ لَهُمْ عَلِيٌّ ع- لَا تَقُولُوا يَوْمَ الْقِيَامَةِ إِنِّي لَمْ أَدْعُكُمْ إِلَى نُصْرَتِي وَ لَمْ أُذَكِّرْكُمْ حَقِّي وَ لَمْ أَدْعُكُمْ إِلَى كِتَابِ اللَّهِ مِنْ فَاتِحَتِهِ إِلَى خَاتِمَتِهِ
Then Ali-asws said to them: ‘You will not (be able to) be saying on the Day of Qiyamah I-asws did not call you all to help me and you had not realised my-asws rights, and I-asws did not call you to the Book of Allah-azwj, from its beginning to its end!’
فَقَالَ لَهُ عُمَرُ مَا أَغْنَانَا بِمَا مَعَنَا مِنَ الْقُرْآنِ عَمَّا تَدْعُونَا إِلَيْهِ
Umar said to him-asws, ‘How needless we are with what is with us from the Quran, (needless) from what you are calling us to!’
ثُمَّ دَخَلَ عَلِيٌّ ع بَيْتَهُ.
Then Ali-asws entered his-asws house’’.[61]
أَقُولُ وَ قَدْ مَضَى أَيْضاً فِي بَابِ احْتِجَاجِ أَمِيرِ الْمُؤْمِنِينَ ع عَلَى الْقَوْمِ فِي زَمَنِ عُثْمَانَ بِرِوَايَةِ سُلَيْمٍ أَنَّهُ قَالَ طَلْحَةُ لِعَلِيٍّ ع يَا أَبَا الْحَسَنِ- شَيْءٌ أُرِيدُ أَنْ أَسْأَلَكَ عَنْهُ رَأَيْتُكَ خَرَجْتَ بِثَوْبٍ مَخْتُومٍ
I (Majlisi) am saying, ‘And it has passed as well in the chapter of Argumentation of Amir Al-Momineen-asws upon the people in the era of Usman by a report of Suleym – ‘Talha said to Ali-asws, ‘O Abu Al-Hassan-asws! There is something I want to ask you-asws about. I saw you-asws come out with a sealed cloth!
فَقُلْتَ أَيُّهَا النَّاسُ إِنِّي لَمْ أَزَلْ مُشْتَغِلًا بِرَسُولِ اللَّهِ ص بِغُسْلِهِ وَ كَفْنِهِ وَ دَفْنِهِ ثُمَّ اشْتَغَلْتُ بِكِتَابِ اللَّهِ حَتَّى جَمَعْتُهُ فَهَذَا كِتَابُ اللَّهِ عِنْدِي مَجْمُوعاً لَمْ يَسْقُطْ عَنِّي حَرْفٌ وَاحِدٌ
You-asws said: ‘O you people! I-asws have not ceased to be pre-occupied with Rasool-Allah-saww, with washing him-saww and shrouding him-saww and burying him-saww! Then I-asws pre-occupied with the Book of Allah-azwj until I-asws collected it. So this here is the Book of Allah-azwj in my possession, collected. Not one letter has been dropped by me-asws!’
وَ قَدْ رَأَيْتُ عُمَرَ بَعَثَ إِلَيْكَ أَنِ ابْعَثْ بِهِ إِلَيَّ، فَأَبَيْتَ أَنْ تَفْعَلَ، فَدَعَا عُمَرُ النَّاسَ فَإِذَا شَهِدَ رَجُلَانِ عَلَى آيَةٍ كَتَبَهَا، وَ إِذَا مَا لَمْ يَشْهَدْ عَلَيْهَا غَيْرُ رَجُلٍ وَاحِدٍ أَرْجَاهَا فَلَمْ يَكْتُبْ،
And I had seen Umar sending a message to you-asws to send it to me, but you-asws refused to do so. Umar called the people and whenever two men testified upon a Verse, he had it written, and when no other man testified upon it, he deferred it, and did not have it written.
فَقَالَ عُمَرُ وَ أَنَا أَسْمَعُ-: إِنَّهُ قَدْ قُتِلَ يَوْمَ الْيَمَامَةِ قَوْمٌ كَانُوا يَقْرَءُونَ قُرْآناً لَا يَقْرَؤُهُ غَيْرُهُمْ فَقَدْ ذَهَبَ، وَ قَدْ جَاءَتْ شَاةٌ إِلَى صَحِيفَةٍ وَ كِتَابٍ يَكْتُبُونَ فَأَكَلَتْهَا وَ ذَهَبَ مَا فِيهَا، وَ الْكَاتِبُ يَوْمَئِذٍ عُثْمَانُ،
Umar said and I was listening, ‘There have been killed on the day of Al-Yamama, a group who used to recite Quran, no others were reciting it apart from them, so it has gone’, and a sheep had come to a Parchment and a Book they had written and ate it, and it was gone whatever was in it, and the scribe on that day was Usman.
وَ سَمِعْتُ عُمَرَ وَ أَصْحَابَهُ الَّذِينَ أَلْقَوْا )ألّفوا( مَا كَتَبُوا عَلَى عَهْدِ عُمَرَ وَ عَلَى عَهْدِ عُثْمَانَ يَقُولُونَ: إِنَّ الْأَحْزَابَ كَانَتْ تَعْدِلُ سُورَةَ الْبَقَرَةِ، وَ إِنَّ النُّورَ نَيِّفٌ وَ مِائَةُ آيَةٍ، وَ الْحِجْرَ مِائَةٌ وَ تِسْعُونَ آيَةً، فَمَا هَذَا؟،
And I heard Umar and his companions, those who had compile whatever was written in the era of Umar and in the era of Usman saying, ‘(Surah) Al-Ahzaab (now of 73 Verses) used to equate to Surah Al-Baqarah (now of 286 Verses), and that (Surah) Al-Noor was of more than one hundred Verses (now of 64 Verses), and (Surah) Al-Hijr was of one hundred and seventy Verses (now of 99 Verses), so what is this?’
وَ مَا يَمْنَعُكَ يَرْحَمُكَ اللَّهُ أَنْ تُخْرِجَ كِتَابَ اللَّهِ إِلَى النَّاسِ وَ قَدْ عَهِدَ عُثْمَانُ حِينَ أَخَذَ مَا أَلَّفَ عُمَرُ فَجَمَعَ لَهُ الْكِتَابَ وَ حَمَلَ النَّاسَ عَلَى قِرَاءَةٍ وَاحِدَةٍ، فَمَزَّقَ مُصْحَفَ أُبَيِّ بْنِ كَعْبٍ وَ ابْنِ مَسْعُودٍ وَ أَحْرَقَهُمَا بِالنَّارِ؟!.
And what prevented you-asws, may Allah-azwj have Mercy on you-asws, to bring out the Book of Allah-azwj to the people, and Usman had made a pact when he took whatever Umar had compiled and collected the Book for it, and carried the people upon one recitation, so he tore up the Parchments (copies of the Quran) of Ubayy Bin Ka’ab, and Ibn Masoud, and burnt both these in the fire?!’
فَقَالَ لَهُ عَلِيٌّ عَلَيْهِ السَّلَامُ: يَا طَلْحَةُ! إِنَّ كُلَّ آيَةٍ أَنْزَلَهَا اللَّهُ جَلَّ وَ عَلَا عَلَى مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ عِنْدِي بِإِمْلَاءِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ خَطِّ يَدِي، وَ تَأْوِيلَ كُلِّ آيَةٍ أَنْزَلَهَا اللَّهُ عَلَى مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ، وَ كُلُّ حَلَالٍ وَ حَرَامٍ أَوْ حَدٍّ أَوْ حُكْمٍ أَوْ شَيْءٍ تَحْتَاجُ إِلَيْهِ الْأُمَّةُ إِلَى يَوْمِ الْقِيَامَةِ عِنْدِي مَكْتُوبٌ بِإِمْلَاءِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ خَطِّ يَدِي حَتَّى أَرْشِ الْخَدْشِ.
Ali-asws said to him: ‘O Talha! Every Verse Allah-azwj Mighty and Majestic had Revealed unto Muhammad-saww is with me-saww, by the dictation of Rasool-Allah-saww; and (so is) the explanation of every Verse Allah-azwj had Revealed unto Muhammad-saww, and every Permissible and Prohibition, or a legal penalty, or a judgment, or anything the community could be needy to up to the Day of Qiyamah, is with me-asws, written down from the dictation of Rasool-Allah-saww, and handwritten by my-asws hand, to the extent of the compensation of a scratch’.
فَقَالَ طَلْحَةُ: كُلُّ شَيْءٍ مِنْ صَغِيرٍ أَوْ كَبِيرٍ أَوْ خَاصٍّ أَوْ عَامٍّ أَوْ كَانَ أَوْ يَكُونُ إِلَى يَوْمِ الْقِيَامَةِ فَهُوَ عِنْدَكَ مَكْتُوبٌ؟!.
Talha said, ‘Everything, from a small, or big, or special, or general, or has happened, or will be happening up to the Day of Qiyamah, so it is written with you-asws?!’
قَالَ: نَعَمْ، وَ سِوَى ذَلِكَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ أَسَرَّ إِلَيَّ فِي مَرَضِهِ مِفْتَاحَ أَلْفِ بَابٍ مِنَ الْعِلْمِ يَفْتَحُ كُلُّ بَابٍ أَلْفَ بَابٍ، وَ لَوْ أَنَّ الْأُمَّةَ مُنْذُ قُبِضَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ اتَّبَعُونِي وَ أَطَاعُونِي لَأَكَلُوا مِنْ فَوْقِهِمْ وَ مِنْ تَحْتِ أَرْجُلِهِمْ،
He-asws said: ‘Yes, and besides that. Rasool-Allah-saww had divulged a secret to me-asws during his-saww illness, opening a thousand doors of knowledge, each door (from it) opened a thousand doors, and it the community, since Rasool-Allah-saww passed away, had followed me-asws and obeyed me-asws, they would have eaten from their above and from beneath their legs. [5:66].
يَا طَلْحَةُ! أَ لَسْتَ قَدْ شَهِدْتَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ حِينَ دَعَا بِالْكَتِفِ لِيَكْتُبَ فِيهِ مَا لَا تَضِلُّ أُمَّتُهُ، فَقَالَ صَاحِبُكَ: إِنَّ نَبِيَّ اللَّهِ يَهْجُرُ، فَغَضِبَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فَتَرَكَهَا؟. قَالَ: بَلَى، قَدْ شَهِدْتُهُ.
O Talha! Hadn’t you witnessed Rasool-Allah-saww when he-saww called for the shoulder bone in order to write in it what his-saww community would not have strayed? So, your companion (Umar) said, ‘The Prophet-saww of Allah-azwj is delirious!’ So, Rasool-Allah-saww got angry and left it?’ He said, ‘Yes, I had witnessed it’.
قَالَ: فَإِنَّكُمْ لَمَّا خَرَجْتُمْ أَخْبَرَنِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ بِالَّذِي أَرَادَ أَنْ يَكْتُبَ وَ يُشْهِدَ عَلَيْهِ الْعَامَّةَ، فَأَخْبَرَهُ جَبْرَئِيلُ عَلَيْهِ السَّلَامُ أَنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ قَضَى عَلَى أُمَّتِهِ الِاخْتِلَافَ وَ الْفُرْقَةَ،
He-asws said: ‘So, when you all had exited, Rasool-Allah-saww informed me-asws with that which he-saww wanted to write and get the general public to witness upon it. Jibraeel-as informed him-saww that Allah-azwj Mighty and Majestic had Decreed the differing upon the community and the divisions.
ثُمَّ دَعَا بِصَحِيفَةٍ فَأَمْلَى عَلَيَّ مَا أَرَادَ أَنْ يَكْتُبَ فِي الْكَتِفِ، وَ أَشْهَدَ عَلَى ذَلِكَ ثَلَاثَةَ رَهْطٍ: سَلْمَانُ وَ أَبُو ذَرٍّ وَ الْمِقْدَادُ، وَ سَمَّى مَنْ يَكُونُ مِنْ أَئِمَّةِ الْهُدَى الَّذِينَ أَمَرَ اللَّهُ بِطَاعَتِهِمْ إِلَى يَوْمِ الْقِيَامَةِ، فَسَمَّانِي أَوَّلَهُمْ ثُمَّ ابْنِي هَذَا ثُمَّ ابْنِي هَذَا وَ أَشَارَ إِلَى الْحَسَنِ وَ الْحُسَيْنِ ثُمَّ تِسْعَةً مِنْ وُلْدِ ابْنِيَ الْحُسَيْنِ، أَ كَذَلِكَ كَانَ يَا أَبَا ذَرٍّ وَ يَا مِقْدَادُ؟!.
Then he-saww called for a paper and dictated unto me-asws what he-saww wanted to write in the shoulder bone, and a group of three testified upon that – Salman-ra, and Abu Zarr-ra and Al-Miqdad-ra, and he-saww named the ones who would be from the Imams-asws of guidance, those Allah-azwj had Commanded with obeying them-asws up to the Day of Qiyamah. He-saww named me-asws as the first of them-asws, then these two sons-asws of mine-asws’ – and he-asws gestured towards Al-Hassan-asws and Al-Husayn-asws, then nine from the sons-asws of Al-Husayn-asws. Was it like that, O Abu Zarr-ra and O Miqdad-ra?!’
فَقَامَا ثُمَّ قَالا: نَشْهَدُ بِذَلِكَ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ. فَقَالَ طَلْحَةُ: وَ اللَّهِ لَقَدْ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَقُولُ: مَا أَقَلَّتِ الْغَبْرَاءُ وَ لَا أَظَلَّتِ الْخَضْرَاءُ عَلَى ذِي لَهْجَةٍ أَصْدَقَ وَ لَا أَبَرَّ عِنْدَ اللَّهِ مِنْ أَبِي ذَرٍّ، وَ أَنَا أَشْهَدُ أَنَّهُمَا لَمْ يَشْهَدَا إِلَّا بِحَقٍّ وَ أَنْتَ عِنْدِي أَصْدَقُ وَ أَبَرُّ مِنْهُمَا.
They-ra both stood up and said, ‘We-ra testify with that upon Rasool-Allah-saww!’ Talha said, ‘By Allah-azwj! I have heard Rasool-Allah-saww saying: ‘Neither has the soil (ground) carried, nor has the green (sky) shaded upon one with a tone more truthful nor righteous in the Presence of Allah-azwj than Abu Zarr-ra’, and I testify they both did not testify except with truth, and in my presence you-asws are more truthful and more righteous than they are’.
ثُمَّ أَقْبَلَ عَلِيٌّ عَلَيْهِ السَّلَامُ، فَقَالَ: اتَّقِ اللَّهَ عَزَّ وَ جَلَ يَا طَلْحَةُ! وَ أَنْتَ يَا زُبَيْرُ! وَ أَنْتَ يَا سَعْدُ! وَ أَنْتَ يَا ابْنَ عَوْفٍ! اتَّقُوا اللَّهَ وَ آثِرُوا رِضَاهُ، وَ اخْتَارُوا مَا عِنْدَهُ، وَ لَا تَخَافُوا فِي اللَّهِ لَوْمَةَ لَائِمٍ.
Then Ali-asws turned and said, ‘Fear Allah-azwj Mighty and Majestic, O Talha! And you, O Zubeyr! And you, O Sa’ad! And you, O Ibn Awf! Fear Allah-azwj and pursue His-azwj Pleasure, and choose what is with Him-azwj, and do not fear regarding Allah-azwj, an accusation of any accuser!’
ثُمَّ قَالَ طَلْحَةُ: لَا أَرَاكَ يَا أَبَا الْحَسَنِ أَجَبْتَنِي عَمَّا سَأَلْتُكَ عَنْهُ مِنْ أَمْرِ الْقُرْآنِ، أَلَا تُظْهِرُهُ لِلنَّاسِ؟!.
Then Talha said, ‘I did not see you-asws, O Abu Al-Hassan-asws, answering me what I had asked you-asws about, from the matter of the Quran. Will you-asws manifest it to the people?!’
قَالَ: يَا طَلْحَةُ! عَمْداً كَفَفْتُ عَنْ جَوَابِكَ، فَأَخْبِرْنِي عَمَّا كَتَبَ عُمَرُ وَ عُثْمَانُ، أَ قُرْآنٌ كُلُّهُ أَمْ فِيهِ مَا لَيْسَ بِقُرْآنٍ؟!. قَالَ طَلْحَةُ: بَلْ قُرْآنٌ كُلُّهُ.
He-asws said: ‘O Talha! I-asws deliberately refrained from answering you. Inform me-asws about what Umar and Usman have had written, is it Quran, all of it or is there in it what isn’t Quran?’ Talha said, ‘But, (it is) Quran, all of it’.
قَالَ: إِنْ أَخَذْتُمْ بِمَا فِيهِ نَجَوْتُمْ مِنَ النَّارِ وَ دَخَلْتُمُ الْجَنَّةَ، فَإِنَّ فِيهِ حُجَّتَنَا، وَ بَيَانَ حَقِّنَا، وَ فَرْضَ طَاعَتِنَا. قَالَ طَلْحَةُ: حَسْبِي، أَمَّا إِذَا كَانَ قُرْآناً فَحَسْبِي.
He-asws said: ‘If you were to take with whatever is in it, you will attain salvation from the Fire and enter the Paradise, for therein is our-asws proof, and explanation of our-asws rights, and Obligation of obedience to us-asws’. Talha said, ‘It suffices me, but when it was Quran, it suffices me’.
ثُمَّ قَالَ طَلْحَةُ: أَخْبِرْنِي عَمَّا فِي يَدَيْكَ مِنَ الْقُرْآنِ وَ تَأْوِيلِهِ وَ عِلْمِ الْحَلَالِ وَ الْحَرَامِ إِلَى مَنْ تَدْفَعُهُ؟ وَ مَنْ صَاحِبُهُ بَعْدَكَ؟.
Then Talha said, ‘Inform me about what is in your-asws hands, from the Quran, and its explanation, and knowledge of the Permissible and the Prohibition, who will you-asws be handing it over to? And who would be its possessor after you-asws?’
قَالَ: إِنَّ الَّذِي أَمَرَنِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ أَنْ أَدْفَعَهُ إِلَيْهِ. قَالَ: مَنْ هُوَ؟. قَالَ وَصِيِّي وَ أَوْلَى النَّاسِ بَعْدِي بِالنَّاسِ ابْنِي الْحَسَنُ ثُمَّ يَدْفَعُهُ ابْنِي الْحَسَنُ عِنْدَ مَوْتِهِ إِلَى ابْنِي الْحُسَيْنِ،
He-asws said: ‘The one-asws who Rasool-Allah-saww had instructed me-asws to, I-asws shall hand it over to him-asws’. He said, ‘Who is he?’ He-asws said: ‘My-asws successor-asws, and foremost of the people with the people, after me-asws, my-asws son-asws Al-Hassan-asws, then my-asws son-asws Al-Hassan-asws will be handing it over, at his expiry to my-asws son-asws Al-Husayn-asws.
ثُمَّ يَصِيرُ إِلَى وَاحِدٍ بَعْدَ وَاحِدٍ مِنْ وُلْدِ الْحُسَيْنِ حَتَّى يَرِدَ آخِرُهُمْ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ حَوْضَهُ، هُمْ مَعَ الْقُرْآنِ لَا يُفَارِقُونَهُ وَ الْقُرْآنُ مَعَهُمْ لَا يُفَارِقُهُمْ،
Then it will come to one-asws after one-asws from the sons-asws of Al-Husayn until the last of them would return unto Rasool-Allah-saww at his-saww Fountain. They-asws are with the Quran not separating from it, and the Quran is with them-asws not separating from them-asws’’.[62]
2- ج، الإحتجاج فِي رِوَايَةِ أَبِي ذَرٍّ الْغِفَارِيِّ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ لَمَّا تُوُفِّيَ رَسُولُ اللَّهِ ص جَمَعَ عَلِيٌّ ع الْقُرْآنَ وَ جَاءَ بِهِ إِلَى الْمُهَاجِرِينَ وَ الْأَنْصَارِ وَ عَرَضَهُ عَلَيْهِمْ كَمَا قَدْ أَوْصَاهُ بِذَلِكَ رَسُولُ اللَّهِ ص
(The book) ‘Al Ihtijaj’ –
In a report by Abu Zarr Al Ghifary-ra, may Allah-azwj be Satisfied with him-ra, ‘When Rasool-Allah-saww expired, Ali-asws collected the Quran and came with it to the Emigrants and the Helpers and presented it to them just as Rasool-Allah-saww had bequeathed him-asws with doing that.
فَلَمَّا فَتَحَهُ أَبُو بَكْرٍ خَرَجَ فِي أَوَّلِ صَفْحَةٍ فَتَحَهَا فَضَائِحُ الْقَوْمِ فَوَثَبَ عُمَرُ وَ قَالَ يَا عَلِيُّ ارْدُدْهُ فَلَا حَاجَةَ لَنَا فِيهِ
When Abu Bakr opened it, there emerged in the first page he opened, scandals of the people. Umar leapt and said, ‘O Ali-asws! Return it, for there is no need for us regarding it!’
فَأَخَذَهُ عَلِيٌّ ع وَ انْصَرَفَ ثُمَّ أَحْضَرُوا زَيْدَ بْنَ ثَابِتٍ وَ كَانَ قَارِئاً لِلْقُرْآنِ فَقَالَ لَهُ عُمَرُ إِنَّ عَلِيّاً جَاءَنَا بِالْقُرْآنِ وَ فِيهِ فَضَائِحُ الْمُهَاجِرِينَ وَ الْأَنْصَارِ وَ قَدْ رَأَيْنَا أَنْ نُؤَلِّفَ الْقُرْآنَ وَ نُسْقِطَ مِنْهُ مَا كَانَ فِيهِ فَضِيحَةٌ وَ هَتْكٌ لِلْمُهَاجِرِينَ وَ الْأَنْصَارِ
Ali-asws took it and left. Then they presented Zayd Bin Sabit (an open reviler of Ali-asws), and he was a reader of the Quran. Umar said to him, ‘Ali-asws came to us with the Quran and in it were scandals of the Emigrants and the Helpers, and we have viewed that we shall compile the Quran and drop from it whatever scandals were in it, and disgraces of the Emigrants and the Helpers!’
فَأَجَابَهُ زَيْدٌ إِلَى ذَلِكَ ثُمَّ قَالَ فَإِنْ أَنَا فَرَغْتُ مِنَ الْقُرْآنِ عَلَى مَا سَأَلْتُمْ وَ أَظْهَرَ عَلِيٌّ الْقُرْآنَ الَّذِي أَلَّفَهُ أَ لَيْسَ قَدْ بَطَلَ مَا قَدْ عَلِمْتُمْ
Zayd answered him to that, then said, ‘Supposing I am free from the Quran based upon what you are asking, and Ali-asws reveals the Quran he-asws has compiled, wouldn’t that invalidate what you know?’
قَالَ عُمَرُ فَمَا الْحِيلَةُ
Umar said, ‘So what is the ploy?’
قَالَ زَيْدٌ أَنْتُمْ أَعْلَمُ بِالْحِيلَةِ
Zayd said, ‘You are more knowing with the ploy’.
فَقَالَ عُمَرُ مَا حِيلَةٌ دُونَ أَنْ نَقْتُلَهُ وَ نَسْتَرِيحَ مِنْهُ
Umar said, ‘There is no ploy besides us killing him-asws and we can be at rest from him-asws!’
فَدَبَّرَ فِي قَتْلِهِ عَلَى يَدِ خَالِدِ بْنِ الْوَلِيدِ فَلَمْ يَقْدِرْ عَلَى ذَلِكَ وَ قَدْ مَضَى شَرْحُ ذَلِكَ فَلَمَّا اسْتَخْلَفَ عُمَرُ سَأَلَ عَلِيّاً ع أَنْ يَدْفَعَ إِلَيْهِمُ الْقُرْآنَ فَيُحَرِّفُوهُ فِيمَا بَيْنَهُمْ
He pondered regarding killing him-asws upon the hands of Khalid Bin Al-Waleed, but he was not able upon that (and the commentary of that has passed). When Umar became caliph, he asked Ali-asws to hand over the Quran to them so they could alter it between them.
فَقَالَ يَا أَبَا الْحَسَنِ إِنْ جِئْتَ بِالْقُرْآنِ الَّذِي كُنْتَ جِئْتَ بِهِ إِلَى أَبِي بَكْرٍ حَتَّى نَجْتَمِعَ عَلَيْهِ
He said, ‘O Abu Al-Hassan-asws! If you-asws could come with the Quran which you-asws had come with to Abu Bakr until we can be united upon it!’
فَقَالَ عَلِيٌّ ع هَيْهَاتَ لَيْسَ إِلَى ذَلِكَ سَبِيلٌ إِنَّمَا جِئْتُ بِهِ إِلَى أَبِي بَكْرٍ لِتَقُومَ الْحُجَّةُ عَلَيْكُمْ وَ لَا تَقُولُوا يَوْمَ الْقِيامَةِ إِنَّا كُنَّا عَنْ هذا غافِلِينَ أَوْ تَقُولُوا مَا جِئْتَنَا بِهِ إِنَّ الْقُرْآنَ الَّذِي عِنْدِي لا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ وَ الْأَوْصِيَاءُ مِنْ وُلْدِي
Ali-asws said: ‘Far be it! There isn’t any way to that. But rather I-asws had come with it to Abu Bakr in order to establish the argument upon you all and you will not be saying on the Day of Qiyamah, ‘We were oblivious of this’ [7:172], or you can be saying, ‘He-asws did not come to us with it!’ The Quran which is with me-asws, None can touch it except for the Purified ones [56:79], and the successors-asws from my-asws sons-asws’.
فَقَالَ عُمَرُ فَهَلْ وَقْتٌ لِإِظْهَارِهِ مَعْلُومٌ
Umar said, ‘Is the time for revealing it, known?’
قَالَ عَلِيٌّ ع نَعَمْ إِذَا قَامَ الْقَائِمُ مِنْ وُلْدِي يُظْهِرُهُ وَ يَحْمِلُ النَّاسَ عَلَيْهِ فَتَجْرِي السُّنَّةُ عَلَيْهِ.
Ali-asws said: ‘Yes, when Al-Qaim-ajfj from my-asws sons-asws, rises, he-ajfj will reveal it and carry the people upon it, so the Sunnah shall flow upon it’’.[63]
3- ج، الإحتجاج فِي خَبَرِ مَنِ ادَّعَى التَّنَاقُضَ فِي الْقُرْآنِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع وَ أَمَّا هَفَوَاتُ الْأَنْبِيَاءِ وَ مَا بَيَّنَهُ اللَّهُ فِي كِتَابِهِ وَ وُقُوعُ الْكِنَايَةِ عَنْ أَسْمَاءِ مَنِ اجْتَرَمَ أَعْظَمَ مِمَّا اجْتَرَمَتْهُ الْأَنْبِيَاءُ مِمَّنْ شَهِدَ الْكِتَابُ بِظُلْمِهِمْ فَإِنَّ ذَلِكَ مِنْ أَدَلِّ الدَّلَائِلِ عَلَى حِكْمَةِ اللَّهِ عَزَّ وَ جَلَّ الْبَاهِرَةِ وَ قُدْرَتِهِ الْقَاهِرَةِ وَ عِزَّتِهِ الظَّاهِرَةِ
(The book) ‘Al-Ihtijaj’ – In a report from ‘Claims of contradictions in the Quran’, Amir Al-Momineen-asws said: ‘And as for lapses of the Prophets-as and what Allah-azwj has Stated in His-azwj Book, and occurrence of the metaphors about names of the ones who committed offences bigger than the Prophets-as had committed, from ones the Book has testified of their injustices, that is from the most obvious evidence of the Wisdom of Allah-azwj Mighty and Majestic, the dazzling, and His-azwj Forceful apparent Power.
لِأَنَّهُ عَلِمَ أَنَّ بَرَاهِينَ الْأَنْبِيَاءِ ع تَكْبُرُ فِي صُدُورِ أُمَمِهِمْ وَ أَنَّ مِنْهُمْ [مَنْ] يَتَّخِذُ بَعْضَهُمْ إِلَهاً كَالَّذِي كَانَ مِنَ النَّصَارَى فِي ابْنِ مَرْيَمَ فَذَكَرَهَا دَلَالَةً عَلَى تَخَلُّفِهِمْ عَنِ الْكَمَالِ الَّذِي تَفَرَّدَ بِهِ عَزَّ وَ جَلَّ
Because He-azwj Knew that proofs of the Prophets-as will be too great (much) in chests of their-as communities, and from them would be one who will take one of them-as as a god, like that which happened from the Christians regarding the son-as of Maryam-as. He-azwj Mentioned evidence upon their-as creation, about the Perfection which He-azwj, Mighty and Majestic is Individualised with.
أَ لَمْ تَسْمَعْ إِلَى قَوْلِهِ فِي صِفَةِ عِيسَى حَيْثُ قَالَ فِيهِ وَ فِي أُمِّهِ كانا يَأْكُلانِ الطَّعامَ يَعْنِي أَنَّ مَنْ أَكَلَ الطَّعَامَ كَانَ لَهُ ثُفْلٌ وَ مَنْ كَانَ لَهُ ثُفْلٌ فَهُوَ بَعِيدٌ مِمَّا ادَّعَتْهُ النَّصَارَى لِابْنِ مَرْيَمَ
Did you not listen to His-azwj Words in description of Isa-saww whereby He-azwj Said regarding him-as and regarding his-as mother-as: they were both eating the food. [5:75], meaning that the one who eats the food, there would be residue for him, and the one who has residue for him, he is far from what the Christians are claiming for the son-as of Maryam-as.
وَ لَمْ يُكَنِّ عَنْ أَسْمَاءِ الْأَنْبِيَاءِ تَجَبُّراً وَ تَعَزُّزاً بَلْ تَعْرِيفاً لِأَهْلِ الِاسْتِبْصَارِ أَنَّ الْكِنَايَةَ عَنْ أَسْمَاءِ ذَوِي الْجَرَائِرِ الْعَظِيمَةِ مِنَ الْمُنَافِقِينَ فِي الْقُرْآنِ لَيْسَتْ مِنْ فَعْلِهِ تَعَالَى وَ أَنَّهَا مِنْ فِعْلِ الْمُغَيِّرِينَ وَ الْمُبَدِّلِينَ الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ وَ اعْتَاضُوا الدُّنْيَا مِنَ الدِّينِ
And is not being an assertion about names of Prophets-as and strength, but as an introduction for the people insight that the metaphors (deliberate alternations) about names, with the large crimes from the hypocrites in the Quran isn’t from His-azwj Deed, the Exalted, and rather it is from the deeds of the alterers and the replacers, Those who made the Quran to be parts [15:91], and they took the world in exchange of the religion.
وَ قَدْ بَيَّنَ اللَّهُ تَعَالَى قِصَصَ الْمُغَيِّرِينَ بِقَوْلِهِ فَوَيْلٌ لِلَّذِينَ يَكْتُبُونَ الْكِتابَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هذا مِنْ عِنْدِ اللَّهِ لِيَشْتَرُوا بِهِ ثَمَناً قَلِيلًا وَ بِقَوْلِهِ وَ إِنَّ مِنْهُمْ لَفَرِيقاً يَلْوُونَ أَلْسِنَتَهُمْ بِالْكِتابِ وَ بِقَوْلِهِ إِذْ يُبَيِّتُونَ ما لا يَرْضى مِنَ الْقَوْلِ
And Allah-azwj the Exalted has Stated the story of the alterers by His-azwj Words: So woe be unto those who are writing the Book with their own hands, then they are saying, ‘This is from the Presence of Allah’, in order to be taking a small price through it. [2:79], and by His-azwj Words: Most surely there is a party among those who are twisting their tongues with the [3:78], and by His-azwj Words: when they are spending the nights in what does not Please Him from the words; [4:108].
بَعْدَ فَقْدِ الرَّسُولِ مِمَّا يُقِيمُونَ بِهِ أَوَدَ بَاطِلِهِمْ حَسَبَ مَا فَعَلَتْهُ الْيَهُودُ وَ النَّصَارَى بَعْدَ فَقْدِ مُوسَى وَ عِيسَى مِنْ تَغْيِيرِ التَّوْرَاةِ وَ الْإِنْجِيلِ وَ تَحْرِيفِ الْكَلِمِ عَنْ مَوَاضِعِهِ
After losing the Rasool-saww from what they were standing with, their falsehood prevailed similar to what the Jews and the Christians had done after losing Musa-as and Isa-as, from altering the Torah and the Evangel, and distorting the speech from its place.
وَ بِقَوْلِهِ يُرِيدُونَ لِيُطْفِؤُا نُورَ اللَّهِ بِأَفْواهِهِمْ وَ يَأْبَى اللَّهُ إِلَّا أَنْ يُتِمَّ نُورَهُ- يَعْنِي أَنَّهُمْ أَثْبَتُوا فِي الْكُتُبِ مَا لَمْ يَقُلْهُ اللَّهُ لِيَلْبِسُوا عَلَى الْخَلِيقَةِ فَأَعْمَى اللَّهُ قُلُوبَهُمْ حَتَّى تَرَكُوا فِيهِ مَا دَلَّ عَلَى مَا أَحْدَثُوهُ فِيهِ وَ حَرَّفُوا مِنْهُ وَ بَيَّنَ عَنْ إِفْكِهِمْ وَ تَلْبِيسِهِمْ وَ كِتْمَانِ مَا عَلِمُوهُ مِنْهُ وَ لِذَلِكَ قَالَ لَهُمْ لِمَ تَلْبِسُونَ الْحَقَّ بِالْباطِلِ
And by His-azwj Words: They are intending to extinguish the Light of Allah with their mouths but Allah will Complete His Light, and even if the Kafirs abhor it [61:8] – meaning, they affirmed in the Books what Allah-azwj had not Said in order to confuse upon the created being, so Allah-azwj Blinded their hearts to the extent they left in it what evidence’s upon what they had innovated in it and altered from it, and clarified upon their lies and their fabrications and concealment of what they had known from it, and for that reason He-azwj Said to them: Why are you confusing the Truth with the falsehood [3:71].
وَ ضَرَبَ مَثَلَهُمْ بِقَوْلِهِ فَأَمَّا الزَّبَدُ فَيَذْهَبُ جُفاءً وَ أَمَّا ما يَنْفَعُ النَّاسَ فَيَمْكُثُ فِي الْأَرْضِ- فَالزَّبَدُ فِي هَذَا الْمَوْضِعِ كَلَامُ الْمُلْحِدِينَ الَّذِينَ أَثْبَتُوهُ فِي الْقُرْآنِ فَهُوَ يَضْمَحِلُّ وَ يَبْطُلُ وَ يَتَلَاشَى عِنْدَ التَّحْصِيلِ
And He-azwj Struck their example by His-azwj Words: Then as for the scum, so it goes as slag, and as for what benefits the people, it remains in the earth. Like that Allah Strikes the examples [13:17]. So, the slag in this place is speech of the atheists, that which is affirmed in the Quran, so it disintegrates and is nullified and voided during the scrutiny.
وَ الَّذِي يَنْفَعُ النَّاسَ مِنْهُ فَالتَّنْزِيلُ الْحَقِيقِيُّ الَّذِي لا يَأْتِيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ وَ لا مِنْ خَلْفِهِ وَ الْقُلُوبُ تَقْبَلُهُ وَ الْأَرْضُ فِي هَذَا الْمَوْضِعِ هِيَ مَحَلُّ الْعِلْمِ وَ قَرَارُهُ
And that which benefits the people, it is the real Revelation which, Neither did the falsehood come from before it, nor (would it come) from after it. [41:42], and the hearts accept it; and the ‘earth’ in this place, it is the place of knowledge and its settlement.
وَ لَيْسَ يَسُوغُ مَعَ عُمُومِ التَّقِيَّةِ التَّصْرِيحُ بِأَسْمَاءِ الْمُبَدِّلِينَ وَ لَا الزِّيَادَةُ فِي آيَاتِهِ عَلَى مَا أَثْبَتُوهُ مِنْ تِلْقَائِهِمْ فِي الْكِتَابِ لِمَا فِي ذَلِكَ مِنْ تَقْوِيَةِ حُجَجِ أَهْلِ التَّعْطِيلِ وَ الْكُفْرِ وَ الْمِلَلِ الْمُنْحَرِفَةِ عَنْ قِبْلَتِنَا وَ إِبْطَالِ هَذَا الْعِلْمِ الظَّاهِرِ الَّذِي قَدِ اسْتَكَانَ لَهُ الْمُوَافِقُ وَ الْمُخَالِفُ بِوُقُوعِ الِاصْطِلَاحِ عَلَى الِايتِمَارِ لَهُمْ وَ الرِّضَا بِهِمْ
It isn’t justified with generality of the Taqiyyah (dissimulation), the explicit text with names of the distorters, nor the additions in its Verses based upon what they affirmed from their own selves in the Book when in that was from strengthening of argument of the people of nullifying and the Kufr, and the sects deviating away from our Qiblah, and falsifying this apparent knowledge which the proponents and the opponents have yielded to by accepting the terminology for them and agreeing with them.
وَ لِأَنَّ أَهْلَ الْبَاطِلِ فِي الْقَدِيمِ وَ الْحَدِيثِ أَكْثَرُ عَدَداً مِنْ أَهْلِ الْحَقِّ وَ لِأَنَّ الصَّبْرَ عَلَى وُلَاةِ الْأَمْرِ مَفْرُوضٌ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ لِنَبِيِّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ- فَاصْبِرْ كَما صَبَرَ أُولُوا الْعَزْمِ مِنَ الرُّسُلِ
And because the people of falsehood in the past and the current are more in number than people of the truth, and because the patience is Imposed upon Masters-asws of the Command due to Words of Allah-azwj Mighty and Majestic to His-azwj Prophet-saww, may the Salawaat of Allah-azwj be upon him-saww and his-saww Progeny-asws, Therefore, be patient just as the Determined ones from the Rasools were patient [46:35].
وَ إِيجَابُهُ مِثْلَ ذَلِكَ عَلَى أَوْلِيَائِهِ وَ أَهْلِ طَاعَتِهِ بِقَوْلِهِ لَقَدْ كانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ فَحَسْبُكَ مِنَ الْجَوَابِ فِي هَذَا الْمَوْضِعِ مَا سَمِعْتَ فَإِنَّ شَرِيعَةَ التَّقِيَّةِ تَحْظُرُ التَّصْرِيحَ بِأَكْثَرَ مِنْهُ
And its response is (imposed) similar to that upon His-azwj friends and people obedient to Him-azwj by His-azwj Words: There would always be for you all, in (the person of) Rasool-Allah, an excellent exemplar [33:21]. What you have heard suffices you from the answer regarding this subject, for the Law of Taqiyyah (dissimulation) cautious of the explicitness more than it’.
ثُمَّ قَالَ ع بَعْدَ ذِكْرِ بَعْضِ الْآيَاتِ الْوَارِدَةِ فِي شَأْنِهِمْ ع وَ تَأْوِيلِهَا وَ إِنَّمَا جَعَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى فِي كِتَابِهِ هَذِهِ الرُّمُوزَ الَّتِي لَا يَعْلَمُهَا غَيْرُهُ وَ غَيْرُ أَنْبِيَائِهِ وَ حُجَجِهِ فِي أَرْضِهِ لِعِلْمِهِ بِمَا يُحْدِثُهُ فِي كِتَابِهِ الْمُبَدِّلُونَ مِنْ إِسْقَاطِ أَسْمَاءِ حُجَجِهِ مِنْهُ وَ تَلْبِيسِهِمْ ذَلِكَ عَلَى الْأُمَّةِ لِيُعِينُوهُمْ عَلَى بَاطِلِهِمْ
Then he-asws after mentioning some of the referred Verses in their-asws glory and its explanation: ‘And rather, Allah-azwj Blessed and Exalted Made in His-azwj Book these codes which no one knows of apart from Him-azwj, and His-azwj Prophets-as, and His-azwj Divine Authorities in His-azwj earth, due to His-azwj Knowledge of what would be innovated in His-azwj Book by the distorters, from dropping the names of His-azwj Divine Authorities from it, and obscuring that upon the community in order to be assisting them upon the falsehood.
فَأَثْبَتَ فِيهِ الرُّمُوزَ وَ أَعْمَى قُلُوبَهُمْ وَ أَبْصَارَهُمْ لِمَا عَلَيْهِمْ فِي تَرْكِهَا وَ تَرْكِ غَيْرِهَا مِنَ الْخِطَابِ الدَّالِّ عَلَى مَا أَحْدَثُوهُ فِيهِ وَ جَعَلَ أَهْلَ الْكِتَابِ الْقَائِمِينَ بِهِ الْعَالِمِينَ بِظَاهِرِهِ وَ بَاطِنِهِ مِنْ شَجَرَةٍ أَصْلُها ثابِتٌ وَ فَرْعُها فِي السَّماءِ تُؤْتِي أُكُلَها كُلَّ حِينٍ بِإِذْنِ رَبِّها أَيْ يُظْهِرُ مِثْلَ هَذَا الْعِلْمِ لِمُحْتَمِلِيهِ فِي الْوَقْتِ بَعْدَ الْوَقْتِ
So, He-azwj Affirmed the codes in it and Blinded their hearts and their sights due to what is upon them in neglecting it and neglecting others from the address, the evidence upon what they have innovated in it, and He-azwj Made people of the Book, the ones standing with it, as the knowers with its apparent and its esoteric, from a tree: its roots are stable and its branches are in the sky [14:24] Yielding its fruit in every season by the permission of its Lord? [14:25] – i.e., He-azwj Reveals similar to this knowledge for its bearers in time after time.
وَ جَعَلَ أَعْدَاءَهَا أَهْلَ الشَّجَرَةِ الْمَلْعُونَةِ الَّذِينَ حَاوَلُوا إِطْفَاءَ نُورِ اللَّهِ بِأَفْوَاهِهِمْ وَ يَأْبَى اللَّهُ إِلَّا أَنْ يُتِمَّ نُورَهُ:
And He-azwj Made its enemies as (like) the accursed tree, those who tried to extinguish the Light of Allah with their mouths, and Allah Refused except that He would Complete His Light, [9:32].
وَ لَوْ عَلِمَ الْمُنَافِقُونَ لَعَنَهُمُ اللَّهُ مَا عَلَيْهِمْ مِنْ تَرْكِ هَذِهِ الْآيَاتِ الَّتِي بَيَّنْتُ لَكَ تَأْوِيلَهَا لَأَسْقَطُوهَا مَعَ مَا أَسْقَطُوا مِنْهُ وَ لَكِنَّ اللَّهَ تَبَارَكَ اسْمُهُ مَاضٍ حُكْمُهُ بِإِيجَابِ الْحُجَّةِ عَلَى خَلْقِهِ كَمَا قَالَ اللَّهُ فَلِلَّهِ الْحُجَّةُ الْبالِغَةُ
And had the hypocrites, may Allah-azwj Curse them, known what is upon them for neglecting these Verses which I-asws have clarified its explanation to you, they would have dropped it along with what they dropped from it, but Allah-azwj, Blessed is His-azwj Name, Decreed His-azwj Judgment with Responding the Argument upon His-azwj creatures, just as Allah-azwj Said: For Allah is the conclusive Argument. [6:149].
أَغْشَى أَبْصَارَهُمْ وَ جَعَلَ عَلى قُلُوبِهِمْ أَكِنَّةً عَنْ تَأَمُّلِ ذَلِكَ فَتَرَكُوهُ بِحَالِهِ وَ حَجَبُوا عَنْ تَأْكِيدِ الْمُلْتَبِسِ بِإِبْطَالِهِ فَالسُّعَدَاءُ يَنْتَبِهُونَ عَلَيْهِ وَ الْأَشْقِيَاءُ يَعْمَهُونَ عَنْهُ وَ مَنْ لَمْ يَجْعَلِ اللَّهُ لَهُ نُوراً فَما لَهُ مِنْ نُورٍ
He-azwj Covered their sights and Made a covering upon their hearts from pondering that, so they left it upon its state and they veiled from emphasising obscurity by invalidating it. Thus, the fortunate ones are alerted upon it while the unfortunate ones are blinded from 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 إِنَّ اللَّهَ جَلَّ ذِكْرُهُ بِسَعَةِ رَحْمَتِهِ وَ رَأْفَتِهِ بِخَلْقِهِ وَ عِلْمِهِ بِمَا يُحْدِثُهُ الْمُبَدِّلُونَ مِنْ تَغْيِيرِ كَلَامِهِ قَسَمَ كَلَامَهُ ثَلَاثَةَ أَقْسَامٍ
Then Allah-azwj, Majestic is His-azwj Mention, by vastness of His-azwj Mercy and Kindness with His-azwj creatures and His-azwj Knowledge with what the distorters will be innovating from changing His-azwj Speech, Divided His-azwj Speech into three segments.
فَجَعَلَ قِسْماً مِنْهُ يَعْرِفُهُ الْعَالِمُ وَ الْجَاهِلُ وَ قِسْماً لَا يَعْرِفُهُ إِلَّا مَنْ صَفَا ذِهْنُهُ وَ لَطُفَ حِسُّهُ وَ صَحَّ تَمْيِيزُهُ مِمَّنْ شَرَحَ اللَّهُ صَدْرَهُ لِلْإِسْلَامِ وَ قِسْماً لَا يَعْرِفُهُ إِلَّا اللَّهُ وَ أُمَنَاؤُهُ وَ الرَّاسِخُونَ فِي الْعِلْمِ
He-azwj Made a segment from it the knowledge which the scholar and the ignorant can know it; and a segment which no one knows except the ones whose mind is clean and his senses are refined, and his discernment is correct, from the ones Allah-azwj has Expanded his chest for Al Islam; and a segment no one knows of except Allah-azwj and His-azwj Trustees, and the ones immersed in the knowledge.
وَ إِنَّمَا فَعَلَ ذَلِكَ لِئَلَّا يَدَّعِيَ أَهْلُ الْبَاطِلِ مِنَ الْمُسْتَوْلِينَ عَلَى مِيرَاثِ رَسُولِ اللَّهِ ص مِنْ عِلْمِ الْكِتَابِ مَا لَمْ يَجْعَلْهُ اللَّهُ لَهُمْ وَ لِيَقُودَهُمُ الِاضْطِرَارُ إِلَى الِايتِمَارِ بِمَنْ وَلَّاهُ أَمْرَهُمْ
And rather, He-azwj Did that lest the people of falsehood make a claim upon the inheritance of Rasool-Allah-saww of knowledge of the Book what Allah-azwj has not Made it for them, and the desperation will guide them to recognise with the ones He-azwj Placed in charge of their affairs, of their-asws rights.
فَاسْتَكْبَرُوا عَنْ طَاعَتِهِ تَعَزُّزاً وَ افْتِرَاءً عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ اغْتِرَاراً بِكَثْرَةِ مَنْ ظَاهَرَهُمْ وَ عَاوَنَهُمْ وَ عَانَدَ اللَّهَ جَلَّ اسْمُهُ وَ رَسُولَهُ ص-
But they were too arrogant from obeying him-asws, being strong, and they fabricated upon Allah-azwj Mighty and Majestic, and they were deceived by the large numbers of the ones supporting them and assisting them, and they defied Allah-azwj, Majestic is His-azwj Name, and His-azwj Rasool-saww.
فَأَمَّا مَا عَلِمَهُ الْجَاهِلُ وَ الْعَالِمُ مِنْ فَضْلِ رَسُولِ اللَّهِ مِنْ كِتَابِ اللَّهِ فَهُوَ قَوْلُ اللَّهِ سُبْحَانَهُ مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ اللَّهَ وَ قَوْلُهُ إِنَّ اللَّهَ وَ مَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَ سَلِّمُوا تَسْلِيماً
As for what the ignorant and the scholar know of the merits of Rasool-Allah-saww from the Book of Allah-azwj, it is Word of Allah-azwj the Glorious: There is one who obeys the Rasool, so he has obeyed Allah, [4:80]; Surely, Allah and His Angels are Sending Salawat upon the Prophet. O you those who believe! Send Salawat upon him and submit submissively [33:56].
وَ لِهَذِهِ الْآيَةِ ظَاهِرٌ وَ بَاطِنٌ فَالظَّاهِرُ قَوْلُهُ صَلُّوا عَلَيْهِ وَ الْبَاطِنُ قَوْلُهُ وَ سَلِّمُوا تَسْلِيماً أَيْ سَلِّمُوا لِمَنْ وَصَّاهُ وَ اسْتَخْلَفَهُ عَلَيْكَمْ [وَ] فَضَّلَهُ وَ مَا عَهِدَ بِهِ إِلَيْهِ تَسْلِيماً
And for this Verse, there is an apparent and an esoteric (meaning). The apparent is His-azwj Word: Send Salawat upon him – while the esoteric is His-azwj Word – and submit submissively [33:56], i.e. submit to the one whom he-saww appoints as successor and makes him-asws a caliph upon you all, and prefers him-asws, and what he-saww covenants to him-asws, submissively.
وَ هَذَا مِمَّا أَخْبَرْتُكَ أَنَّهُ لَا يَعْلَمُ تَأْوِيلَهُ إِلَّا مَنْ لَطُفَ حِسُّهُ وَ صَفَا ذِهْنُهُ وَ صَحَّ تَمْيِيزُهُ
And this, from what I-asws am informing you, no one knows its interpretation except the one whose senses are sound and his mind is clear and his discernment is correct.
وَ كَذَلِكَ قَوْلُهُ سَلَامٌ عَلَى آلِ يَاسِينَ لِأَنَّ اللَّهَ سَمَّى النَّبِيَّ ص بِهَذَا الِاسْمِ حَيْثُ قَالَ يس وَ الْقُرْآنِ الْحَكِيمِ إِنَّكَ لَمِنَ الْمُرْسَلِينَ لِعِلْمِهِ أَنَّهُمْ يُسْقِطُونَ قَوْلَ سَلَامٌ عَلَى آلِ مُحَمَّدٍ كَمَا أَسْقَطُوا غَيْرَهُ
And like that are His-azwj Words: Greetings be on Progeny of Yaseen [37:130], because Allah-azwj has Named the Prophet-saww with this name whereby He-azwj Said: Ya Seen [36:1] By the Wise Quran [36:2] You are one of the Rasools [36:3], due to His-azwj Knowledge that they will be dropping the words ‘Greetings upon Progeny-asws of Muhammad-saww’, just as they had dropped others such.
وَ مَا زَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ يَتَأَلَّفُهُمْ وَ يُقَرِّبُهُمْ وَ يُجْلِسُهُمْ عَنْ يَمِينِهِ وَ شِمَالِهِ حَتَّى أَذِنَ اللَّهُ عَزَّ وَ جَلَّ لَهُ فِي إِبْعَادِهِمْ بِقَوْلِهِ وَ اهْجُرْهُمْ هَجْراً جَمِيلًا
And Rasool-Allah-saww, may the Salawaat of Allah-azwj be upon him-saww and his-saww Progeny-asws, did not cease to be compassionate to them and draw them closer and seated them on his-saww right and his-saww left until Allah-azwj Mighty and Majestic Permitted for him-saww in distancing them, by His-azwj Words: And be patient upon what they are saying, and avoid them with a beautiful avoidance [73:10].
وَ بِقَوْلِهِ فَما لِ الَّذِينَ كَفَرُوا قِبَلَكَ مُهْطِعِينَ عَنِ الْيَمِينِ وَ عَنِ الشِّمالِ عِزِينَ أَ يَطْمَعُ كُلُّ امْرِئٍ مِنْهُمْ أَنْ يُدْخَلَ جَنَّةَ نَعِيمٍ كَلَّا إِنَّا خَلَقْناهُمْ مِمَّا يَعْلَمُونَ
And by His-azwj Words: So what is the matter with those who commit Kufr racing ahead before you, [70:36] On the right and on the left in separate groups? [70:37] Does every person from them desires that he should enter the Garden of Bliss? [70:38] Never! Surely, We Created them of what they know [70:39].
وَ كَذَلِكَ قَالَ اللَّهُ عَزَّ وَ جَلَ يَوْمَ نَدْعُوا كُلَّ أُناسٍ بِإِمامِهِمْ وَ لَمْ يُسَمِّ بِأَسْمَائِهِمْ وَ أَسْمَاءِ آبَائِهِمْ وَ أُمَّهَاتِهِمْ
And like that, Allah-azwj Mighty and Majestic Said: On the Day (of Judgment), We will be Calling every human being with their Imam. [17:71], and He-azwj did not name them-asws with their-asws names and names of their-asws fathers-asws and their-asws mothers-as.
وَ أَمَّا قَوْلُهُ كُلُّ شَيْءٍ هالِكٌ إِلَّا وَجْهَهُ فَالْمُرَادُ كُلُّ شَيْءٍ هَالِكٌ إِلَّا دِينَهُ لِأَنَّ مِنَ الْمُحَالِ أَنْ يَهْلِكَ مِنْهُ كُلُّ شَيْءٍ وَ يَبْقَى الْوَجْهُ هُوَ أَجَلُّ وَ أَعْظَمُ وَ أَكْرَمُ مِنْ ذَلِكَ
And as for His-azwj Words: All things will perish except for His Face. [28:88]. The intent is all things will perish except for His-azwj religion, because it is from the impossibilities that all things from Him-azwj to perish except His-azwj Face. He-azwj is more Majestic and Mightier and more Benevolent than that.
وَ إِنَّمَا يَهْلِكُ مَنْ لَيْسَ مِنْهُ أَ لَا تَرَى أَنَّهُ قَالَ كُلُّ مَنْ عَلَيْها فانٍ وَ يَبْقى وَجْهُ رَبِّكَ فَفَصَّلَ بَيْنَ خَلْقِهِ وَ وَجْهِهِ
And rather he will be destroyed, the ones who isn’t from Him-azwj. Can’t you see, He-azwj Said: Everyone upon it will perish [55:26] And there will remain the Face of your Lord, with the Majesty and the Honour [55:27]. Thus, He-azwj Differentiated between His-azwj creatures and His-azwj Face.
وَ أَمَّا ظُهُورُكَ عَلَى تَنَاكُرِ قَوْلِهِ وَ إِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتامى فَانْكِحُوا ما طابَ لَكُمْ مِنَ النِّساءِ وَ لَيْسَ يُشْبِهُ الْقِسْطُ فِي الْيَتَامَى نِكَاحَ النِّسَاءِ وَ لَا كُلُّ النِّسَاءِ أَيْتَاماً
And as for appearing to you upon a disguise are His-azwj Words: And if you fear that you cannot act equitably regarding the orphans, then marry such women as seem good to you, [4:3], and the fairness regarding the orphans cannot be resembled marrying the women, nor is every woman an orphan.
فَهُوَ لِمَا قَدَّمْتُ ذِكْرَهُ مِنْ إِسْقَاطِ الْمُنَافِقِينَ مِنَ الْقُرْآنِ وَ بَيْنَ الْقَوْلِ فِي الْيَتَامَى وَ بَيْنَ نِكَاحِ النِّسَاءِ مِنَ الْخِطَابِ وَ الْقِصَصِ أَكْثَرَ مِنْ ثُلُثِ الْقُرْآنِ وَ هَذَا وَ مَا أَشْبَهَهُ ظَهَرَتْ حَوَادِثُ الْمُنَافِقِينَ فِيهِ لِأَهْلِ النَّظَرِ وَ التَّأَمُّلِ وَ وَجَدَ الْمُعَطِّلُونَ وَ أَهْلُ الْمِلَلِ الْمُخَالِفَةِ لِلْإِسْلَامِ مَسَاغاً إِلَى الْقَدْحِ فِي الْقُرْآنِ
Due to what its mention has preceded, it is from the dropped by the hypocrites from the Quran, and between the Words: regarding the orphans, and then marry such women, there is more than a third of the Quran, from the Address and the stories, and this and what resembles it reveals innovations by the hypocrites for the people who reflect and ponder, while the obstructive ones and the people inclining to the opposition to Al-Islam found the room to find fault in the Quran.
وَ لَوْ شَرَحْتُ لَكَ كُلَّ مَا أُسْقِطَ وَ حُرِّفَ وَ بُدِّلَ مِمَّا يَجْرِي هَذَا الْمَجْرَى لَطَالَ وَ ظَهَرَ مَا تَحْظُرُ التَّقِيَّةُ إِظْهَارَهُ مِنْ مَنَاقِبِ الْأَوْلِيَاءِ وَ مَثَالِبِ الْأَعْدَاءِ.
And if I-asws were to explain to you all what has been dropped, and distorted, and replaced from what flows this flow, it would be lengthy, and it is apparent what the Taqiyyah (dissimulation) has cautioned revealing it, from virtues of the Guardians-asws and vices of the enemies’’.[64]
4- أَقُولُ قَدْ مَضَى فِي احْتِجَاجِ الْحَسَنِ بْنِ عَلِيٍّ ع وَ أَصْحَابِهِ عَلَى مُعَاوِيَةَ أَنَّهُ ع قَالَ: نَحْنُ نَقُولُ أَهْلَ الْبَيْتِ إِنَّ الْأَئِمَّةَ مِنَّا وَ إِنَّ الْخِلَافَةَ لَا تَصْلُحُ إِلَّا فِينَا وَ إِنَّ اللَّهَ جَعَلَنَا أَهْلَهَا فِي كِتَابِهِ وَ سُنَّةِ نَبِيِّهِ ص وَ إِنَّ الْعِلْمَ فِينَا وَ نَحْنُ أَهْلُهُ وَ هُوَ عِنْدَنَا مَجْمُوعٌ كُلُّهُ بِحَذَافِيرِهِ
I (Majlisi) am saying, ‘It has passed in argumentation by Al-Hassan-asws Bin Ali-asws and his-asws companions against Muawiya. He-asws said: ‘We-asws, People-asws of the Household, are saying that the Imams-asws are from us-asws, and that the caliphate cannot be correct except among us-asws, and that Allah-azwj has Made us to be its rightful in His-azwj Book and Sunnah of His-azwj Prophet-saww, and that the knowledge is among us-asws, and we-asws are its rightful, and it is collected with us-asws, all of it, with its entirety.
وَ إِنَّهُ لَا يَحْدُثُ شَيْءٌ إِلَى يَوْمِ الْقِيَامَةِ حَتَّى أَرْشُ الْخَدْشِ إِلَّا وَ هُوَ عِنْدَنَا مَكْتُوبٌ بِإِمْلَاءِ رَسُولِ اللَّهِ ص وَ خَطِّ عَلِيٍّ عَلَيْهِ السَّلَامُ بِيَدِهِ وَ زَعَمَ قَوْمٌ أَنَّهُمْ أَوْلَى بِذَلِكَ مِنَّا حَتَّى أَنْتَ يَا ابْنَ هِنْدٍ تَدَّعِي ذَلِكَ
And surely, nothing will occur up to the Day of Qiyamah, even a compensation of a scratch, except and it (its knowledge) is with us-asws, written down by the dictation of Rasool-Allah-saww and handwriting of Rasool-Allah-saww by his-asws hand, while the people are alleging that they are foremost with that than us-asws, even you, O son of Hind, claimed that.
وَ تَزْعُمُ أَنَّ عُمَرَ أَرْسَلَ إِلَى أَبِي- أَنِّي أُرِيدُ أَنْ أَكْتُبَ الْقُرْآنَ فِي مُصْحَفٍ فَابْعَثْ إِلَيَّ بِمَا كَتَبْتَ مِنَ الْقُرْآنِ فَأَتَاهُ فَقَالَ تَضْرِبُ وَ اللَّهِ عُنُقِي قَبْلَ أَنْ يَصِلَ إِلَيْكَ قَالَ وَ لِمَ قَالَ لِأَنَّ اللَّهَ تَعَالَى إِيَّايَ عَنَى وَ لَمْ يَعْنِكَ وَ لَا أَصْحَابَكَ
And you alleged that Umar had sent a message to my-asws father-asws, ‘I want you-asws to write the Quran in a book form, so send to me whatever you-asws have written from the Quran (so far)’. He-asws went to him and said: ‘By Allah-azwj! You will have to strike off my-asws neck before I-asws send it to you!’ He said, ‘And why?’ He-asws said: ‘Because Allah-azwj the Exalted Said: and those who are firmly rooted in the Knowledge. [3:7]. It is me-asws He-azwj has Meant by it, and He-azwj did neither Mean (by it) you nor your companions’.
فَغَضِبَ عُمَرُ ثُمَّ قَالَ ابْنُ أَبِي طَالِبٍ يَحْسَبُ أَنَّ أَحَداً لَيْسَ عِنْدَهُ عِلْمٌ غَيْرَهُ مَنْ كَانَ يَقْرَأُ مِنَ الْقُرْآنِ شَيْئاً فَلْيَأْتِنِي فَإِذَا جَاءَ رَجُلٌ فَقَرَأَ شَيْئاً مَعَهُ وَ فِيهِ آخَرُ كَتَبَهُ وَ إِلَّا لَمْ يَكْتُبْهُ
Umar was angered, then said, ‘The son-asws of Abu Talib-asws reckons that he-asws is alone, there isn’t anyone having any knowledge with him apart from him-asws. One who had been reciting anything from the Quran, so let him come to me!’ So, whenever a man came and read out something with him and there was another one regarding it, he had it written down, or else he did not write it down.
ثُمَّ قَالُوا قَدْ ضَاعَ مِنْهُ قُرْآنٌ كَثِيرٌ بَلْ كَذَبُوا وَ اللَّهِ بَلْ هُوَ مَجْمُوعٌ مَحْفُوظٌ عِنْدَ أَهْلِهِ.
Then they said, ‘A lot from the Quran has been wasted!’ But they lied! By Allah-azwj! But it is collected, preserved with its rightful ones’’.[65]
5- فس، تفسير القمي جَعْفَرُ بْنُ أَحْمَدَ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَبْدِ الرَّحِيمِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْقُرَشِيِّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَا أَحَدٌ مِنْ هَذِهِ الْأُمَّةِ جَمَعَ الْقُرْآنَ إِلَّا وَصِيُّ مُحَمَّدٍ ص.
Tafseer Al Qummi – Ja’far Bin Ahmad, from Abdul Kareem Bin Abdul Raheem, from Muhammad Bin Ali Al Qureyshi, from Muhammad Bin Al Fuzeyl, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘There is no one from this community who has collected the Quran except the successor-asws of Muhammad-saww’’.[66]
6- ب، قرب الإسناد الْيَقْطِينِيُّ عَنِ ابْنِ عَبْدِ الْحَمِيدِ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَأَخْرَجَ إِلَيَّ مُصْحَفاً قَالَ فَتَصَفَّحْتُهُ فَوَقَعَ بَصَرِي عَلَى مَوْضِعٍ مِنْهُ فَإِذَا فِيهِ مَكْتُوبٌ هَذِهِ جَهَنَّمُ الَّتِي كُنْتُمَا بِهَا تُكَذِّبَانِ فَاصْلَيَا فِيهَا لَا تَمُوتَانِ فِيهَا وَ لَا تَحْيَيَانِ يَعْنِي الْأَوَّلَيْنِ.
(The book) ‘Qurb Al Isnaad’ – Al Yaqteeny, from Ibn Abdul Hameed who said,
‘I entered to see Abu Abdullah-asws. He-asws brought out a Quran to me. He-asws said: ‘I turned its pages and my sight fell upon a place from it. There it was written: ‘This is Hell which both of you had been belying. You will both be arriving in it. Neither will you be dying in it nor be living’, meaning the first two (caliphs)’’.[67]
Translator’s note: The Verse is Surah Al Rahman Verse 43. ‘This here is Hell which the two of you were belied upon. Both of you would be arriving to it, neither dying nor living (therein) [55:43]’ – Meaning the first two (Abu Bakr and Umar).
7- فس، تفسير القمي عَلِيُّ بْنُ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفٍ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ رَسُولَ اللَّهِ ص قَالَ لِعَلِيٍّ يَا عَلِيُّ الْقُرْآنُ خَلْفَ فِرَاشِي فِي الْمُصْحَفِ وَ الْحَرِيرِ وَ الْقَرَاطِيسِ فَخُذُوهُ وَ اجْمَعُوهُ وَ لَا تُضَيِّعُوهُ كَمَا ضَيَّعَتِ الْيَهُودُ التَّوْرَاةَ
Tafseer Al Qummi – Ali Bin Al Husayn, from Ahmad Bin Abu Abdullah, from Ali Bin Al Hakam, from Sayf, from Abu Bakr Al Hazramy,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said to Ali-asws: ‘O Ali-asws! The Quran is (stored) behind my-saww bed in the parchments, and the silk (cloth) and the papers. So take it and collect it, and do not waste it just as the Jews wasted the Torah!’
فَانْطَلَقَ عَلِيٌّ فَجَمَعَهُ فِي ثَوْبٍ أَصْفَرَ ثُمَّ خَتَمَ عَلَيْهِ فِي بَيْتِهِ وَ قَالَ لَا أَرْتَدِي حَتَّى أَجْمَعَهُ وَ إِنْ كَانَ الرَّجُلُ لَيَأْتِيهِ فَيَخْرُجُ إِلَيْهِ بِغَيْرِ رِدَاءٍ حَتَّى جَمَعَهُ
Ali-asws went and collected it in a yellow cloth. Then he-asws sealed upon it in his-asws house and said: ‘I-asws will not wear a robed until I-asws have collected it’. If a man would come to him-asws, he-asws would bring it out to him without wearing a robe, until he-asws had collected it’.
قَالَ وَ قَالَ رَسُولُ اللَّهِ ص لَوْ أَنَّ النَّاسَ قَرَءُوا الْقُرْآنَ كَمَا أُنْزِلَ مَا اخْتَلَفَ اثْنَانِ.
He-asws said: ‘And Rasool-Allah-saww said: ‘If the people were to recite the Quran just as it had been Revealed, no two would have differed’’.[68]
8- فس، تفسير القمي مُحَمَّدُ بْنُ هَمَّامٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْفَزَارِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ اللُّؤْلُؤِيِّ عَنِ الْحَسَنِ بْنِ أَيُّوبَ عَنْ سُلَيْمَانَ بْنِ صَالِحٍ عَنْ رَجُلٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ هذا كِتابُنا يَنْطِقُ عَلَيْكُمْ بِالْحَقِ
Tafseer Al Qummi – Muhammad Bin Hammam, from Ja’far Bin Muhammad Al Fazary, from Al-Hassan Bin Ali Al Luluie, from Al-Hassan Bin Ayoub, from Suleyman Bin Salih, from a man, from Abu Baseer,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said, ‘This is Our Book, speaking to you with the Truth. [45:29]’.
قَالَ إِنَّ الْكِتَابَ لَمْ يَنْطِقْ وَ لَا يَنْطِقُ وَ لَكِنَّ رَسُولَ اللَّهِ ص هُوَ النَّاطِقُ بِالْكِتَابِ قَالَ اللَّهُ هَذَا كِتَابُنَا يُنْطَقُ عَلَيْكُمْ بِالْحَقِّ
He-asws said: ‘The Book has not spoken nor will it be speaking, but Rasool-Allah-saww, he-saww is the speaker with the Book. Allah-azwj Said: This (Rasool) is Our Book, he is speaking to you with the Truth. [45:29]’.
فَقُلْتُ إِنَّا لَا نَقْرَؤُهَا هَكَذَا
I said, ‘We are not reciting it like that!’
فَقَالَ هَكَذَا وَ اللَّهِ نَزَلَ بِهَا جَبْرَئِيلُ ع عَلَى مُحَمَّدٍ ص- وَ لَكِنَّهُ فِيمَا حُرِّفَ مِنْ كِتَابِ اللَّهِ.
He-asws said: ‘By Allah-azwj! That is how Jibraeel-as had descended with it unto Muhammad-saww, but it is among what has been altered from the Book of Allah-azwj!’’[69]
9- ل، الخصال مُحَمَّدُ بْنُ عُمَرَ الْحَافِظُ عَنْ عَبْدِ اللَّهِ بْنِ بِشْرٍ عَنِ الْحَسَنِ بْنِ الزِّبْرِقَانِ عَنْ أَبِي بَكْرِ بْنِ عَيَّاشٍ عَنِ الْأَجْلَحِ عَنْ أَبِي الزُّبَيْرِ عَنْ جَابِرٍ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ يَجِيءُ يَوْمَ الْقِيَامَةِ ثَلَاثَةٌ يَشْكُونَ الْمُصْحَفُ وَ الْمَسْجِدُ وَ الْعِتْرَةُ يَقُولُ الْمُصْحَفُ يَا رَبِّ حَرَّفُونِي وَ مَزَّقُونِي وَ يَقُولُ الْمَسْجِدُ يَا رَبِّ عَطَّلُونِي وَ ضَيَّعُونِي وَ تَقُولُ الْعِتْرَةُ يَا رَبِّ قَتَلُونَا وَ طَرَدُونَا وَ شَرَّدُونَا
(The book) ‘Al Khisaal’ – Muhammad Bin Umar Al Hafiz, from Abdullah Bin Bishr, from Al-Hassan Bin Al Zariqan, from Abu Bakre Bin Ayyash, from Al Ajlah, from Abu Al Zubeyr, from Jabir who said,
‘I heard Rasool-Allah-saww saying: ‘Three will come on the Day of Qiyamah complaining – the Quran, and the Masjid, and the Family-asws (of Rasool-Allah-saww)! The Quran will say: ‘O Lord-azwj! They altered me and they tore me!’ And the Masjid will say: ‘O Lord-azwj! They suspended me and wasted me!’ And the Family-asws will say: ‘O Lord-azwj! They killed us-asws and exiled us-asws and Made us-asws homeless!’
فَأَجْثُوا لِلرُّكْبَتَيْنِ لِلْخُصُومَةِ فَيَقُولُ اللَّهُ جَلَّ جَلَالُهُ لِي أَنَا أَوْلَى بِذَلِكَ.
They will kneel to the knees for the dispute. Allah-azwj, Majestic is His-azwj Majestic, will be Saying to me-saww: “I-azwj am Foremost with that!”’[70]
10- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الصَّيْرَفِيِّ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ الْأَحَادِيثَ تَخْتَلِفُ عَنْكُمْ
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Muhammad Bin Yahya Al Sayrafi, from Hammad Bin Usman who said,
‘I said to Abu Abdullah-asws, ‘The Ahadeeth from you (Imams-asws) are differing!’
قَالَ فَقَالَ إِنَّ الْقُرْآنَ نَزَلَ عَلَى سَبْعَةِ أَحْرُفٍ وَ أَدْنَى مَا لِلْإِمَامِ أَنْ يُفْتِيَ عَلَى سَبْعَةِ وُجُوهٍ
He (the narrator) said: ‘He-asws said: ‘The Quran has been Revealed upon seven letters (Haruf), and the least for the Imam-asws is that he-asws should issue verdicts based upon seven aspects’.
ثُمَّ قَالَ هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسابٍ.
Then he-asws said: ‘This is Our Gift, so either confer or withhold, without a Reckoning [38:39]’’.[71]
11- ل، الخصال مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ أَحْمَدَ بْنِ هِلَالٍ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْهَاشِمِيِّ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَتَانِي آتٍ مِنَ اللَّهِ فَقَالَ إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَقْرَأَ الْقُرْآنَ عَلَى حَرْفٍ وَاحِدٍ
(The book) ‘Al Khisaal’ – Majaylawiya, from Muhammad Al Attar, from Al Ashary, from Ahmad Bin Hilal, from Isa Bin Abdullah Al Hashimy, from his father,
‘From his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘A comer from Allah-azwj came to me-asws. He said, ‘Allah-azwj Commands you-saww to recite the Quran upon one letter (Harf)’.
فَقُلْتُ يَا رَبِّ وَسِّعْ عَلَيَّ
I-saww said, ‘O Lord-azwj! Expand upon me!’
فَقَالَ إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَقْرَأَ الْقُرْآنَ عَلَى حَرْفٍ وَاحِدٍ
He said, ‘Allah-azwj Commands you to recite the Quran upon one letter (Harf)’.
فَقُلْتُ يَا رَبِّ وَسِّعْ عَلَى أُمَّتِي
I-saww said: ‘O Lord-azwj! Expand upon my-saww community!’
فَقَالَ إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَقْرَأَ الْقُرْآنَ عَلَى حَرْفٍ وَاحِدٍ
He said, ‘Allah-azwj Commands you-saww to recite the Quran upon one letter (Harf)’.
فَقُلْتُ يَا رَبِّ وَسِّعْ عَلَى أُمَّتِي
I-saww said: ‘O Lord-azwj! Expand upon my-saww community!’
فَقَالَ إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَقْرَأَ الْقُرْآنَ عَلَى سَبْعَةِ أَحْرُفٍ.
He said, ‘Allah-azwj Commands you-saww to recite the Quran upon seven letters (Harf’s)’’.[72]
12- فس، تفسير القمي عَلِيُّ بْنُ الْحُسَيْنِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ فِي قَوْلِهِ وَ تَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ قَالَ بَلَى هِيَ وَ تَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ.
Tafseer Al Qummi – Ali Bin Al Husayn, from Al Barqy, from his father, from Ibn Abu Umeyr, from Abu Baseer,
‘From Abu Abdullah-asws regarding His-azwj Words: And you should be making your livelihood, (instead) you are belying [56:82]. He-asws said: ‘But, it is And you should be making your thanks, (instead) you are belying [56:82]’’.[73]
13- فس، تفسير القمي أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: نَزَلَتْ وَ إِذَا رَأَوْا تِجَارَةً أَوْ لَهْواً انْفَضُّوا إِلَيْهَا وَ تَرَكُوكَ قَائِماً قُلْ مَا عِنْدَ اللَّهِ خَيْرٌ مِنَ اللَّهْوِ وَ مِنَ التِّجَارَةِ لِلَّذِينَ اتَّقَوْا وَ اللَّهُ خَيْرُ الرَّازِقِينَ.
Tafseer Al Qummi – Ahmad Bin Idrees, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Ayoub, from Ibn Abu Yafour,
‘From Abu Abdullah-asws having said: ‘It was Revealed as: ‘And when they see a trade or sport, they rush to it and leave you standing. Say: ‘What is in the Presence of Allah-azwj is better than the sport and the trade, for those who are pious, and Allah-azwj is Best of the sustainers!’’[74]
Translator’s note – Currently the Verse stands as: And when they see trade, or sport, they break (the Salat) to (go) to it, and they leave you standing. Say: ‘Whatever is in the Presence of Allah is better than the sport and the trade, and Allah is the best of the sustainers [62:11].
14- ن، عيون أخبار الرضا عليه السلام فِي خَبَرِ رَجَاءِ بْنِ الضَّحَّاكِ أَنَّ الرِّضَا ع كَانَ يَقْرَأُ فِي سُورَةِ الْجُمُعَةِ قُلْ مَا عِنْدَ اللَّهِ خَيْرٌ مِنَ اللَّهْوِ وَ مِنَ التِّجَارَةِ لِلَّذِينَ اتَّقَوْا وَ اللَّهُ خَيْرُ الرَّازِقِينَ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’ – In a Hadeeth by Raja’a Bin Al-Zahhak: ‘Al-Reza-asws was reciting in Surah Al Jummah: ‘Say: ‘Whatever is in the Presence of Allah-azwj is better than the sport and the trade, for those who are pious, and Allah-azwj is Best of the sustainers!’’[75]
15- ثو، ثواب الأعمال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنِ ابْنِ مِهْرَانَ عَنِ ابْنِ الْبَطَائِنِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ كَانَ كَثِيرَ الْقِرَاءَةِ لِسُورَةِ الْأَحْزَابِ كَانَ يَوْمَ الْقِيَامَةِ فِي جِوَارِ مُحَمَّدٍ ص وَ أَزْوَاجِهِ
(The book) ‘Sawaab Al Amaal’ – Ibn Al Mutawakkil, from Muhammad Al Attar, from Al Ashary, from Muhammad Bin Hassan, from Ibn Mihran, from Ibn Al Batainy, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘One who was frequent in reciting Surah Al Ahzaab, on the Day of Qiyamah he will be in the vicinity of Muhammad-saww and his-saww wives’.
ثُمَّ قَالَ سُورَةُ الْأَحْزَابِ فِيهَا فَضَائِحُ الرِّجَالِ وَ النِّسَاءِ مِنْ قُرَيْشٍ وَ غَيْرِهِمْ يَا ابْنَ سِنَانٍ إِنَّ سُورَةَ الْأَحْزَابِ فَضَحَتْ نِسَاءَ قُرَيْشٍ مِنَ الْعَرَبِ وَ كَانَتْ أَطْوَلَ مِنْ سُورَةِ الْبَقَرَةِ وَ لَكِنْ نَقَصُوهَا وَ حَرَّفُوهَا.
Then he-asws said: ‘Surah Al Ahzaab, in it there are scandals of the men and the women of Quraysh, and others. O Ibn Sinan! Surah Al Ahzaab (currently of 73 Verses) exposed the women of Quraysh from the Arabs, and it used to be longer than Surah Al Baqarah (currently 286 Verses), but they reduced it and altered it’’.[76]
16- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْبَزَنْطِيِّ قَالَ: اسْتَقْبَلْتُ الرِّضَا ع إِلَى الْقَادِسِيَّةِ فَسَلَّمْتُ عَلَيْهِ فَقَالَ لِي اكْتَرِ لِي حُجْرَةً لَهَا بَابَانِ بَابٌ إِلَى خَانٍ وَ بَابٌ إِلَى خَارِجٍ فَإِنَّهُ أَسْتَرُ عَلَيْكَ
(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Bazanty who said,
‘I welcomed Al-Reza-asws to Al-Qadisiyya and greeted unto him-asws. He-asws said to me: ‘Rent a room for me-asws having two doors for it, a door to the inside and a door to the outside so it would be a screen upon you’.
فَأَخَذْتُ الدَّوَاةَ وَ الْقِرْطَاسَ فَأَرَدْتُ أَنْ أَكْتُبَهَا لِكَيْ أَسْأَلَ عَنْهَا فَأَتَانِي مُسَافِرٌ قَبْلَ أَنْ أَكْتُبَ مِنْهَا بِشَيْءٍ وَ مِنْدِيلٍ وَ خَيْطٍ وَ خَاتَمِهِ فَقَالَ مَوْلَايَ يَأْمُرُكَ أَنْ تَضَعَ الْمُصْحَفَ فِي مِنْدِيلٍ وَ تَخْتِمُهُ وَ تَبْعَثُ إِلَيْهِ بِالْخَاتَمِ قَالَ فَفَعَلْتُ ذَلِكَ.
I took the ink and the paper and wanted to write it lest he-asws asks (back) for it. A traveller came to be before I could write anything from it, and a towel, and a thread, and his-asws seal. He said, ‘My Master-asws orders you to place the Parchment in a towel and seal it, and send it to him-asws along with the seal’. So, I did that’’.[77]
17- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَلَفٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ: فَتَلَا رَجُلٌ عِنْدَهُ هَذِهِ الْآيَةَ عُلِّمْنا مَنْطِقَ الطَّيْرِ وَ أُوتِينا مِنْ كُلِّ شَيْءٍ فَقَالَ أَبُو عَبْدِ اللَّهِ ع لَيْسَ فِيهَا مِنْ إِنَّمَا هِيَ وَ أُوتِينَا كُلَّ شَيْءٍ.
(The book) ‘Basaair Al Darjaat’ – Ahmad Bin Muhammad, from Muhammad Bin Khalaf, from one of his men,
‘From Abu Abdullah-asws having said: ‘A man recited this Verse in his-asws presence: We have been Taught the speech of the birds, and have been Given from all things [27:16]. Abu Abdullah-asws said: ‘There isn’t ‘from’ in it. But rather it is as: ‘We have been Given all things’’.[78]
18 وَ فِي أَخْبَارِ أَبِي رَافِعٍ أَنَّ النَّبِيَّ ص قَالَ فِي مَرَضِهِ الَّذِي تُوُفِّيَ فِيهِ لِعَلِيٍ يَا عَلِيُّ هَذَا كِتَابُ اللَّهِ خُذْهُ إِلَيْكَ
(Ahadeeth only) – And in Hadeeth by Abu Rafie, ‘The Prophet-saww said during his-saww illness in which he-saww passed away: ‘O Ali-asws! This is the Book of Allah-azwj. Take it to yourself-asws!’
فَجَمَعَهُ عَلِيٌّ فِي ثَوْبٍ فَمَضَى إِلَى مَنْزِلِهِ فَلَمَّا قُبِضَ النَّبِيُّ ص جَلَسَ عَلِيٌّ فَأَلَّفَهُ كَمَا أَنْزَلَهُ اللَّهُ وَ كَانَ بِهِ عَالِماً.
Ali-asws collected it in a cloth and went to his-asws house. When the Prophet-saww was recalled, Ali-asws sat down and compiled it just as Allah-azwj had Revealed, and he-asws was all-knowing with it’’.[79]
وَ حَدَّثَنِي أَبُو الْعَلَاءِ الْعَطَّارُ وَ الْمُوَفِّقُ خَطِيبُ خُوارِزْمَ فِي كِتَابَيْهِمَا بِالْإِسْنَادِ عَنْ عَلِيِّ بْنِ رَبَاحٍ أَنَّ النَّبِيَّ ص أَمَرَ عَلِيّاً ع بِتَأْلِيفِ الْقُرْآنِ فَأَلَّفَهُ وَ كَتَبَهُ.
And it is narrated to me by Abu Al’ala Al-Attar, and Al-Muwaffiq preacher of Khuwarizm in their books, by the chain, from Ali Bin Rabbah, ‘The Prophet-saww instructed Ali-asws to compile the Quran, so he-asws compiled it and wrote it’’.[80]
جَبَلَةُ بْنُ سُحَيْمٍ عَنْ أَبِيهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: لَوْ ثُنِيَ لِيَ الْوِسَادَةُ وَ عُرِفَ لِي حَقِّي لَأَخْرَجْتُ لَهُمْ مُصْحَفاً كَتَبْتُهُ وَ أَمْلَاهُ عَلَيَّ رَسُولُ اللَّهِ ص.
Jabalah Bin Suheym, from his father, from Amir Al-Momineen-asws having said: ‘If the pillow were to be folded for me-asws, and my-asws rights were recognised, I-asws bring out a Quran to them I-asws have written and Rasool-Allah-saww had dictated unto me-asws!’’[81]
و رويتم أيضا أنه إنما أبطأ علي ع عن بيعة أبي بكر لتأليف القرآن.
And it is reported as well, ‘But rather, Ali-asws’s pledging allegiance (by force) to Abu Bakr was delayed due to compiling of the Quran’’.[82]
أَبُو نُعَيْمٍ فِي الْحِلْيَةِ وَ الْخَطِيبُ فِي الْأَرْبَعِينِ بِالْإِسْنَادِ عَنِ السُّدِّيِّ عَنْ عَبْدِ خَيْرٍ عَنْ عَلِيٍّ ع قَالَ: لَمَّا قُبِضَ رَسُولُ اللَّهِ ص أَقْسَمْتُ أَوْ حَلَفْتُ أَنْ لَا أَضَعَ رِدَايَ عَنْ ظَهْرِي حَتَّى أَجْمَعَ مَا بَيْنَ اللَّوْحَيْنِ فَمَا وَضَعْتُ رِدَايَ حَتَّى جَمَعْتُ الْقُرْآنَ.
Abu Nueym in (the book) ‘Al-Hilya’, and Al-Khateeb in (the book) ‘Al-Arbaeen’, by the chain from Al-Sundy, from Abdul Kheyr, from Ali-asws having said: ‘When Rasool-Allah-saww was recalled, I-asws vowed (or I-asws swore) that I-asws will not place my-asws robe upon my-asws back until I-asws have collected what is between the two covers!’ So, I-asws did not place my-asws robe until I-asws had collected the Quran’’.[83]
وَ فِي أَخْبَارِ أَهْلِ الْبَيْتِ ع أَنَّهُ آلَى أَنْ لَا يَضَعَ رِدَاءَهُ عَلَى عَاتِقِهِ إِلَّا لِلصَّلَاةِ حَتَّى يُؤَلِّفَ الْقُرْآنَ وَ يَجْمَعَهُ فَانْقَطَعَ عَنْهُمْ مُدَّةً إِلَى أَنْ جَمَعَهُ ثُمَّ خَرَجَ إِلَيْهِمْ بِهِ فِي إِزَارٍ يَحْمِلُهُ وَ هُمْ مُجْتَمِعُونَ فِي الْمَسْجِدِ
And in Ahadeeth of People-asws of the Household, he-asws swore that he-asws will not place his-asws robe upon his-asws shoulders except for the Salat until he-asws had collected the Quran, and he-asws did collect it. He-asws cut off from them for a period until he-asws had collected it. Then he-asws came out to them with it in a loin cloth carrying it, and they were gathered in the Masjid.
فَأَنْكَرُوا مَصِيرَهُ بَعْدَ انْقِطَاعٍ مَعَ التِّيهِ فَقَالُوا لِأَمْرٍ مَا جَاءَ أَبُو الْحَسَنِ فَلَمَّا تَوَسَّطَهُمْ وَضَعَ الْكِتَابَ بَيْنَهُمْ ثُمَّ قَالَ إِنَّ رَسُولَ اللَّهِ ص قَالَ إِنِّي مُخَلِّفٌ فِيكُمْ مَا إِنْ تَمَسَّكْتُمْ بِهِ لَنْ تَضِلُّوا كِتَابَ اللَّهِ وَ عِتْرَتِي أَهْلَ بَيْتِي وَ هَذَا الْكِتَابُ وَ أَنَا الْعِتْرَةُ
They denied his-asws fate after the cutting off, along with the wandering. They said for the matter of what Abu Al-Hassan-asws had brought. When he-asws was in their midst, he-asws placed the Book between them, then said, ‘Rasool-Allah-saww said: ‘I-saww am leaving behind you all what if you were to adhered with it, you will never stray – the Book of Allah-azwj and my-saww family-asws, People-asws of my-saww Household, and this is the Book and I-asws am the Family!’
فَقَامَ إِلَيْهِ الثَّانِي فَقَالَ لَهُ إِنْ يَكُنْ عِنْدَكَ قُرْآنٌ فَعِنْدَنَا مِثْلُهُ فَلَا حَاجَةَ لَنَا فِيكُمَا
The second (Umar) stood up to him-asws. He said to him-asws, ‘If a Quran happens to be with you-asws, with us is similar to it, so there is no need for us regarding you both!’
فَحَمَلَ ع الْكِتَابَ وَ عَادَ بِهِ بَعْدَ أَنْ أَلْزَمَهُمُ الْحُجَّةَ.
He-asws carried the Book and returned with it after necessitating them the argument’’.[84]
وَ فِي خَبَرٍ طَوِيلٍ عَنِ الصَّادِقِ ع أَنَّهُ حَمَلَهُ وَ وَلَّى رَاجِعاً نَحْوَ حُجْرَتِهِ وَ هُوَ يَقُولُ فَنَبَذُوهُ وَراءَ ظُهُورِهِمْ وَ اشْتَرَوْا بِهِ ثَمَناً قَلِيلًا فَبِئْسَ ما يَشْتَرُونَ
And in a lengthy Hadeeth from Al-Sadiq-asws, he-asws carried it and turned around returning towards his-asws room, and he-asws was saying: ‘but they cast it behind their backs and took a small price for it; so evil is that which they are buying [3:187]’.
وَ لِهَذَا قَرَأَ ابْنُ مَسْعُودٍ إِنَّ عَلِيّاً جَمَعَهُ وَ قَرَأَ بِهِ وَ إِذَا قَرَأَ فَاتَّبِعُوا قِرَاءَتَهُ.
And for this reason, Ibn Masoud recited it. Ali-asws collected it and recited it, and when he-asws recited it, they followed his recitation’’.[85]
Translator’s note – Please refer to the following two Verses – Surely, upon Us is its collection and its recitation [75:17] So when we recite it, then follow its recitation [75:18].
في خبر طويل أنه قرأ رجلان ثلاثين آية من الأحقاف فاختلف في قراءتهما فقال ابن مسعود هذا الخلاف ما أقرؤه فذهبت بهما إلى النبي ص فغضب و علي عنده فقال علي رسول الله ص يأمركم أن تقرءوا كما علمتم.
In a lengthy Hadeeth, two men recited thirty Verses from Surah Al Ahqaaf. They differed in their recitations. Ibn Masoud said, ‘This is different to what I am reciting!’ He went with them both to the Prophet-saww. He-saww was angered, and Ali-asws was in his-saww presence. Ali-asws said: ‘Rasool-Allah-saww orders you all to recite it just as he-saww has taught you!’’[86]
19- شي، تفسير العياشي عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ: سَمِعَنِي أَبُو عَبْدِ اللَّهِ ع وَ أَنَا أَقْرَأُ لَهُ مُعَقِّباتٌ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ
Tafseer Al Ayyashi – From Bureyd Al Ijaly who said,
‘Abu Abdullah-asws heard me and I was reciting to him-asws, For him are successive Angels in front of him and behind him, who guard him by Allah’s Command. [13:11].
فَقَالَ مَهْ وَ كَيْفَ يَكُونُ الْمُعَقِّبَاتُ مِنْ بَيْنِ يَدَيْهِ إِنَّمَا يَكُونُ الْمُعَقِّبَاتُ مِنْ خَلْفِهِ إِنَّمَا أَنْزَلَهَا اللَّهُ لَهُ رَقِيبٌ مِنْ بَيْنِ يَدَيْهِ وَ مُعَقِّبَاتٌ مِنْ خَلْفِهِ يَحْفَظُونَهُ بِأَمْرِ اللَّهِ.
He-asws said: ‘No, and how can the ‘successive’ be from in front him-saww? But rather the successive would be from behind him-saww. But rather, Allah-azwj Sent down a watcher for him in front of him-saww, and successive (Angels) from behind him-saww protecting him-saww by the Command of Allah-azwj!’’[87]
20- قب، المناقب لابن شهرآشوب حُمْرَانُ بْنُ أَعْيَنَ قَالَ قَالَ لِي أَبُو جَعْفَرٍ ع وَ قَدْ قَرَأْتُ لَهُ مُعَقِّباتٌ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ قَالَ وَ أَنْتُمْ قَوْمٌ عَرَبٌ أَ يَكُونُ الْمُعَقِّبَاتُ مِنْ بَيْنِ يَدَيْهِ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Humran Bin Ayn who said,
‘Abu Ja’far-asws said to me, and I had recited to him-asws: For him are successive Angels in front of him and behind him, who guard him by Allah’s Command. [13:11]. He-asws said: ‘And you are Arab people! Can the ‘successive’ be from in front of him-saww?’
قُلْتُ كَيْفَ نَقْرَؤُهَا
I said, ‘And how should we recite it?’
قَالَ لَهُ مُعَقِّبَاتٌ مِنْ خَلْفِهِ وَ رَقِيبٌ مِنْ بَيْنِ يَدَيْهِ يَحْفَظُونَهُ بِأَمْرِ اللَّهِ.
He-asws said to him: ‘The successive are from behind him-saww, and a watcher is in front of him-saww, protecting him-saww by the Command of Allah-azwj!’’[88]
21- كش، رجال الكشي خَلَفُ بْنُ حَامِدٍ عَنِ الْحَسَنِ بْنِ طَلْحَةَ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ بُرَيْدٍ الْعِجْلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَنْزَلَ اللَّهُ فِي الْقُرْآنِ سَبْعَةً بِأَسْمَائِهِمْ فَمَحَتْ قُرَيْشٌ سِتَّةً وَ تَرَكُوا أَبَا لَهَبٍ.
(The book) ‘Rijal’ of Al Kashi – Khalaf Bin Haamid, from Al-Hassan Bin Talha, from Ibn Fazzal, from Yunus Bin Yaqoub, from Bureyd Al Ijaly,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Revealed seven (people) with their names in the Quran. Quraysh deleted six and they left Abu Lahab-la’’.[89]
22- كش، رجال الكشي مُحَمَّدُ بْنُ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ يَزْدَادَ عَنْ يَحْيَى بْنِ مُحَمَّدٍ الرَّازِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ: لَمَّا أُتِيَ بِأَبِي الْحَسَنِ ع أُخِذَ بِهِ عَلَى الْقَادِسِيَّةِ وَ لَمْ يُدْخَلِ الْكُوفَةَ أُخِذَ بِهِ عَلَى بَرَّانِيِّ الْبَصْرَةِ
(The book) ‘Rijal’ of Al Kashi – Muhammad Bin Al-Hassan, from Muhammad Bin Yazdad, from Yahya Bin Muhammad Al Razy, from Muhammad Bin Al Husayn, from Ahmad Bin Muhammad Bin Abu Nasr who said,
‘When Abu Al-Hassan-asws was brought, he-asws was taken to Al-Qadisiyyah and was not entered into Al-Kufa. He-asws was taken on the outskirts of Al-Basra’.
قَالَ فَبَعَثَ إِلَيَّ مُصْحَفاً وَ أَنَا بِالْقَادِسِيَّةِ فَفَتَحْتُهُ فَوَقَعَتْ بَيْنَ يَدَيَّ سُورَةُ لَمْ يَكُنْ فَإِذَا هِيَ أَطْوَلُ وَ أَكْثَرُ مِمَّا يَقْرَؤُهَا النَّاسُ
He (the narrator) said, ‘He-asws sent a Quran to me while I was in Al-Qadisiyyah. I opened it and a Chapter fell in my hands which did not exist. It was longer and most than what the people were reciting’.
قَالَ فَحَفِظْتُ مِنْهُ أَشْيَاءَ
He (the narrator) said, ‘I memorised things from it’.
قَالَ فَأَتَى مُسَافِرٌ وَ مَعَهُ مِنْدِيلٌ وَ طِينٌ وَ خَاتَمٌ فَقَالَ هَاتِ فَدَفَعْتُهُ إِلَيْهِ فَجَعَلَهُ فِي الْمِنْدِيلِ وَ وَضَعَ عَلَيْهِ الطِّينَ وَ خَتَمَهُ فَذَهَبَ عَنِّي مَا كُنْتُ حَفِظْتُ مِنْهُ فَجَهَدْتُ أَنْ أَذْكُرَ مِنْهُ حَرْفاً وَاحِداً فَلَمْ أَذْكُرْهُ.
He (the narrator) said, ‘I came to Musafir and with him was a towel and clay and a seal. He said, ‘Give!’ I handed it to him. He made it to be in the towel and placed the clay upon it, and sealed it. It went away from me what I had memorised from it. I struggled to remember one word from it, but I could not remember it’’.[90]
23- شي، تفسير العياشي عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ فِي الْقُرْآنِ مَا مَضَى وَ مَا يَحْدُثُ وَ مَا هُوَ كَائِنٌ كَانَتْ فِيهِ أَسْمَاءُ الرِّجَالِ فَأُلْقِيَتْ وَ إِنَّمَا الِاسْمُ الْوَاحِدُ مِنْهُ فِي وُجُوهٍ لَا تُحْصَى يَعْرِفُ ذَلِكَ الْوُصَاةُ.
Tafseer Al Ayyashi – from Ibrahim Bin Umar who said,
‘Abu Abdullah-asws said: ‘In the Quran is what is (from the) past and what is current and what is to happen. In it were names of the men, these were thrown out, and rather the single name from it encompasses uncountable aspects. The successors-asws recognise that’’.[91]
24- شي، تفسير العياشي عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَوْ قَدْ قُرِئَ الْقُرْآنُ كَمَا أُنْزِلَ لَأَلْفَيْتَنَا فِيهِ مُسَمَّيْنَ.
Tafseer Al Ayyashi – from Dawood Bin Farqad, from the one who informed him,
‘From Abu Abdullah-asws having said: ‘Had the Quran been recited just as it was Revealed, you would have found our-asws names in it’’.[92]
وَ قَالَ سَعِيدُ بْنُ الْحُسَيْنِ الْكِنْدِيُّ عَنْ أَبِي جَعْفَرٍ ع بَعْدَ مُسَمَّيْنَ كَمَا سُمِّيَ مَنْ قَبْلَنَا.
And Saeed Bin Al Husayn Al Kindy said,
‘From Abu Ja’far-asws after (the word) ‘Named’, just as the ones before us-asws have been Named’’.[93]
25- شي، تفسير العياشي عَنْ مُيَسِّرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَوْ لَا أَنَّهُ زِيدَ فِي كِتَابِ اللَّهِ وَ نُقِصَ مِنْهُ مَا خَفِيَ حَقُّنَا عَلَى ذِي حِجًى وَ لَوْ قَدْ قَامَ قَائِمُنَا فَنَطَقَ صَدَّقَهُ الْقُرْآنُ.
Tafseer Al Ayyashi – from Muyassir,
‘From Abu Ja’far-asws having said: ‘Even if there had not been additions in the Book of Allah-azwj and reductions from it, our-asws rights upon the ones in authority would not be hidden, and if our-asws Qaim-ajfj had risen, the Quran would speak ratifying him-ajfj’’.[94]
26- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ خَرَجَ عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ الْعَاصِ مِنْ عِنْدِ عُثْمَانَ فَلَقِيَ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ فَقَالَ لَهُ يَا عَلِيُّ بِتْنَا اللَّيْلَةَ فِي أَمْرٍ نَرْجُو أَنْ يُثَبِّتَ اللَّهُ هَذِهِ الْأُمَّةَ
Tafseer Al Ayyashi – from Muhammad Bin Salim, from Abu Baseer who said,
‘Ja’far-asws Bin Muhammad-asws said: ‘Abdullah Bin Amro Bin Al-Aas came out from the presence of Usman. He met Amir Al-Momineen-asws, may the Salawaat be upon him-asws. He said to him-asws, ‘O Ali-asws! We spent the night regarding a matter we hope Allah-azwj Make this community steadfast!’
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَنْ يَخْفَى عَلَيَّ مَا بُيِّتُّمْ فِيهِ حَرَّفْتُمْ وَ غَيَّرْتُمْ وَ بَدَّلْتُمْ تِسْعَمِائَةِ حَرْفٍ ثَلَاثَمِائَةٍ حَرَّفْتُمْ وَ ثَلَاثَمِائَةٍ غَيَّرْتُمْ وَ ثَلَاثَمِائَةٍ بَدَّلْتُمْ فَوَيْلٌ لِلَّذِينَ يَكْتُبُونَ الْكِتابَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هذا مِنْ عِنْدِ اللَّهِ إِلَى آخِرِ الْآيَةِ وَ مِمَّا يَكْسِبُونَ.
Amir Al-Momineen-asws said: ‘It will never be hidden unto me-asws what you had spent your night in. You altered, and you changed, and you replaced nine hundred words. You altered three hundred, and you changed three hundred, and you replaced three hundred. So woe be unto those who are writing the Book with their own hands, then they are saying, ‘This is from the Presence of Allah’, [2:79] – up to end of the Verse: and from what they are earning [2:79]’’.[95]
– 27- كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة قَوْلُهُ تَعَالَى قُلْ أَ رَأَيْتُمْ إِنْ أَهْلَكَنِيَ اللَّهُ الْآيَةَ تَأْوِيلُهُ رَوَى عَلِيُّ بْنُ أَسْبَاطٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ هَذِهِ الْآيَةِ قَالَ هَذِهِ الْآيَةُ مِمَّا غَيَّرُوا وَ حَرَّفُوا مَا كَانَ اللَّهُ لِيَهْلِكَ مُحَمَّداً ص وَ لَا مَنْ كَانَ مَعَهُ مِنَ الْمُؤْمِنِينَ وَ هُوَ خَيْرُ وُلْدِ آدَمَ
(The books) ‘Kanz Jamie Al Fawaid’, and ‘Taweel Al Ayaat Al Zaahira’ – Say: ‘Have you considered if Allah were to destroy me [67:28], the Verse. It’s interpretation is reported by Ali Bin Asbaat, from Abu Hamza, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about this Verse. He-asws said: ‘This Verse is from what they changed and distorted. Allah-azwj was not going to Destroy Muhammad-saww, nor the ones who were with him-saww from the Momineen, and he-saww was the best of the Children of Adam-as.
وَ لَكِنْ قَالَ اللَّهُ تَعَالَى قُلْ أَ رَأَيْتُمْ إِنْ أَهْلَكَكُمُ اللَّهُ جَمِيعاً الْآيَةَ.
But, Allah-azwj Mighty and Majestic Said: Say: ‘Have you considered if Allah were to destroy all of you together, and Have Mercy on us, so who will save the Kafirs from a painful Punishment?’ [67:28]’’.[96]
28- كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة رُوِيَ عَنْ مُحَمَّدٍ الْبَرْقِيِّ يَرْفَعُهُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَلَّامٍ الْأَشْهَلِ قَالَ: قِيلَ لِأَبِي عَبْدِ اللَّهِ ع قُلْ أَ رَأَيْتُمْ إِنْ أَهْلَكَنِيَ اللَّهُ قَالَ مَا أَنْزَلَهَا اللَّهُ هَكَذَا وَ مَا كَانَ اللَّهُ لِيُهْلِكَ نَبِيَّهُ ص وَ مَنْ مَعَهُ وَ لَكِنْ أَنْزَلَهَا قُلْ أَ رَأَيْتُمْ إِنْ أَهْلَكَكُمُ اللَّهُ الْآيَةَ
(The books) ‘Kanz Jamie Al Fawaid’ and ‘Taweel Al Ayaat Al Zaahira’ – It is reported from Muhammad Al Barqy raising it from Abdul Rahman Bin Salaam Al Ash’hal who said,
‘It was said to Abu Abdullah-asws, ‘Say: ‘Have you considered if Allah were to destroy me [67:28]. He-asws said: ‘Allah-azwj did not Reveal it like this, and Allah-azwj was not going to Destroy His-azwj Prophet-saww and the ones with him-saww, but He-azwj Revealed it as: Say: ‘Have you considered if Allah were to destroy all of you [67:28].
ثُمَّ قَالَ اللَّهُ تَعَالَى لِنَبِيِّهِ ص أَنْ يَقُولَ لَهُمْ قُلْ هُوَ الرَّحْمنُ آمَنَّا بِهِ وَ عَلَيْهِ تَوَكَّلْنا فَسَتَعْلَمُونَ مَنْ هُوَ فِي ضَلالٍ مُبِينٍ.
Then Allah-azwj the Exalted Said to His-azwj Prophet-saww to say to them: Say: ‘He is the Beneficent! We believe in Him, and upon Him we Rely. Soon you shall come to know who is in clear straying’ [67:29]’’.[97]
29- فر، تفسير فرات بن إبراهيم جَعْفَرٌ الْفَزَارِيُّ مُعَنْعَناً عَنْ حُمْرَانَ قَالَ: سَمِعْتُ أَبَا جَعْفَرٍ ع يَقْرَأُ هَذِهِ الْآيَةَ إِنَّ اللَّهَ اصْطَفَى آدَمَ وَ نُوحاً وَ آلَ إِبْرَاهِيمَ وَ آلَ مُحَمَّدٍ عَلَى الْعَالَمِينَ قُلْتُ لَيْسَ يُقْرَأُ كَذَا
Tafseer Furaat Bin Ibrahim – Ja’far Al Gafary, assisted by Humran who said,
‘I heard Abu Ja’far-asws reciting this Verse as: Surely Allah Chose Adam and Noah and the progeny of Ibrahim and the progeny of Imran and the Progeny of Muhammad above the worlds [3:33]. I said, ‘It isn’t read like that!’
فَقَالَ أُدْخِلَ حَرْفٌ مَكَانَ حَرْفٍ.
He-asws said: ‘They have inserted a word in place of a word’’.[98]
30- كا، الكافي الْعِدَّةُ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الدَّيْلَمِيِّ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ قَوْلُ اللَّهِ عَزَّ وَ جَلَ هذا كِتابُنا يَنْطِقُ عَلَيْكُمْ بِالْحَقِ
(The book) ‘Al Kafi’ – The number, from Sahl, from Muhammad Bin Suleyman Al Daylami, from his father, from Abu Baseer,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘Words of Allah-azwj Mighty and Majestic: ‘This is Our Book, speaking to you with the Truth. [45:29]’.
قَالَ فَقَالَ إِنَّ الْكِتَابَ لَمْ يَنْطِقْ وَ لَنْ يَنْطِقَ وَ لَكِنَّ رَسُولَ اللَّهِ ص هُوَ النَّاطِقُ بِالْكِتَابِ قَالَ اللَّهُ عَزَّ وَ جَلَّ هَذَا كِتَابُنَا يُنْطَقُ عَلَيْكُمْ بِالْحَقِّ
He (the narrator) said, ‘He-asws said: ‘The Book does not speak and will never speak, but Rasool-Allah-saww, he is the speaker with the Book. Allah-azwj Mighty and Majestic Said: This (Rasool) is Our Book, he is speaking to you with the Truth. [45:29]’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّا لَا نَقْرَؤُهَا هَكَذَا
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! We are not reading it like that!’
فَقَالَ هَكَذَا وَ اللَّهِ نَزَلَ بِهِ جَبْرَئِيلُ عَلَيْهِ السَّلَامُ عَلَى مُحَمَّدٍ ص- وَ لَكِنَّهُ فِيمَا حُرِّفَ مِنْ كِتَابِ اللَّهِ.
He-asws said: ‘By Allah-azwj! Jibraeel-as, may the greetings be upon him-as, descended with it upon Muhammad-saww, but it is among what was distorted from the Book of Allah-azwj’’.[99]
31- فر، تفسير فرات بن إبراهيم إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ مُعَنْعَناً عَنْ مَيْسَرَةَ عَنِ الرِّضَا ع قَالَ: لَا يُرَى فِي النَّارِ مِنْكُمُ اثْنَانِ أَبَداً وَ اللَّهِ وَ لَا وَاحِدٌ
Tafseer Furaat Bin Ibrahim Ismail Bin Ibrahim, assisting from Maysarah,
‘From Al-Reza-asws having said: ‘No two of you (Shias) will be seen in the Hellfire, ever! By Allah-azwj, and not even one!’
قَالَ قُلْتُ أَصْلَحَكَ اللَّهُ أَيْنَ هَذَا فِي كِتَابِ اللَّهِ
He (the narrator) said, ‘I said, ‘May Allah-azwj Keep you well! Where is this in the Book of Allah-azwj?’
قَالَ فِي سُورَةِ الرَّحْمَنِ وَ هُوَ قَوْلُهُ تَعَالَى لَا يُسْأَلُ عَنْ ذَنْبِهِ مِنْكُمْ إِنْسٌ وَ لَا جَانٌّ
He-asws said: ‘In Surah Al Rahman, and it is words of the Exalted: So on that Day, neither a human being nor Jinn from you (Shias) would be Questioned about his sin [55:39]’.
قَالَ قُلْتُ لَيْسَ فِيهَا مِنْكُمْ
He (the narrator) said, ‘I said, ‘There isn’t in it (the word), ‘From you’, in it!’
قَالَ بَلَى وَ اللَّهِ إِنَّهُ لَمُثْبَتٌ فِيهَا وَ إِنَّ أَوَّلَ مَنْ غَيَّرَ ذَلِكَ لَابْنُ أَرْوَى وَ لَوْ لَمْ يُقْرَأْ فِيهَا مِنْكُمْ لَسَقَطَ عِقَابُ اللَّهِ عَنِ الْخَلْقِ.
He-asws said: ‘Yes, by Allah-azwj! It was affirmed in it, and the first one to alter that was a son of Urwa, and if (the word) ‘From you’ is not recited in it, the Punishment of Allah-azwj would be Dropped from the creatures’’.[100]
Note: يريد بن عثمان بن عفان، و أروى امّه – The intended is – son of Usman Bin Affan, as Urwa was his mother.
32- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ تَعَالَى وَ كُنْتُمْ عَلَى شَفَا حُفْرَةٍ مِنَ النَّارِ فَأَنْقَذَكُمْ مِنْهَا بِمُحَمَّدٍ هَكَذَا وَ اللَّهِ نَزَلَ بِهَا جَبْرَئِيلُ ع عَلَى مُحَمَّدٍ ص.
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from Al Barqy, from his father, from Muhammad Bin Suleyman, from his father,
‘Abu Abdullah-asws regarding Words of the Exalted: and you were on the brink of a pit of the fire, so He Saved you from it by Muhammad[3:103]. By Allah-azwj, that is how Jibraeel-as descended with it unto Muhammad-saww!’’[101]
33- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنِ ابْنِ ظَبْيَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مَا تُحِبُّونَ هَكَذَا فَاقْرَأْهَا.
(The book) ‘Al Kafi’ – Ali, from his father, from Umar Bin Abdul Aziz, from Ibn Zabyan,
‘From Abu Abdullah-asws: ‘You will never attain to righteousness until you are spending what you are loving [3:92] – Like this it is, so read it as such!’’[102]
34- كا، الكافي الْعِدَّةُ عَنْ سَهْلٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الْأَزْدِيِّ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي إِسْحَاقَ عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ الصَّلَاةُ وَ السَّلَامُ وَ إِذا تَوَلَّى سَعى فِي الْأَرْضِ لِيُفْسِدَ فِيها وَ يُهْلِكَ الْحَرْثَ وَ النَّسْلَ بِظُلْمِهِ وَ سُوءِ سِيرَتِهِ وَ اللَّهُ لا يُحِبُّ الْفَسادَ.
(The book) ‘Al Kafi’ – The number, from Sahl, from Ibn Mahboub, from Muhammad Bin Suleyman Al Azdy, from Abu Al Jaroud, from Abu Is’haq,
‘From Amir Al-Momineen-asws, may the Salawaat and the greetings be upon him-asws: And when he turns around, he runs along in the land to cause mischief therein and destroy the farm and the lineage with his injustice and his evil conduct, and Allah does not love the mischief [2:205]’’.[103]
35- كا، الكافي الْعِدَّةُ عَنْ سَهْلٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ حُمْرَانَ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ع وَ الَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّوَاغِيتُ.
(The book) ‘Al Kafi’ – The number, from Sahl, from Ibn Mahboub, from Ibn Riab, from Humran Bin Ayn,
‘From Ibn Ja’far-asws: ‘and (as to) those who are committing Kufr, their guardians are the tyrants [2:257]”.[104]
36- كا، الكافي عَلِيٌّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي جَرِيرٍ الْقُمِّيِّ وَ هُوَ مُحَمَّدُ بْنُ عُبَيْدِ اللَّهِ وَ فِي نُسْخَةٍ عَبْدِ اللَّهِ عَنْ أَبِي الْحَسَنِ ع لَهُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ وَ ما بَيْنَهُما وَ ما تَحْتَ الثَّرى- عَالِمُ الْغَيْبِ وَ الشَّهَادَةِ الرَّحْمَنُ الرَّحِيمُ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ.
(The book) ‘Al Kafi’ – Ali, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Muhammad Bin Sinan, from Abu Jareer Al Qummi, and he is Muhammad Bin Ubeydullah, and in a copy of Abdullah-asws,
‘From Abu Al-Hassan-asws: for Him is whatever is in the skies and whatever is in the earth and what is beneath the soil. Knower of the unseen and the seen, the Beneficent, the Merciful. Who is that who can intercede in His Presence except by His Permission? [2:255]’’.[105]
37- كا، الكافي مُحَمَّدُ بْنُ خَالِدٍ عَنْ حَمْزَةَ بْنِ عُبَيْدٍ عَنْ إِسْمَاعِيلَ بْنِ عَبَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع وَ لا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِما شاءَ وَ آخِرُهَا وَ هُوَ الْعَلِيُ الْعَظِيمُ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَ آيَتَيْنِ بَعْدَهَا.
(The book) ‘Al Kafi’ – Muhammad Bin Khalid, from Hamza Bin Ubeyd, from Ismail Bin Abbad,
‘From Abu Abdullah-asws: while they are not encompassing anything from His Knowledge except with whatever He so Desires; [2:255], and its ending is: And He Is the Knowing, the Magnificent, and the Praise is for Allah Lord of the worlds – and the two Verses after it’’.[106]
38- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَيْفٍ عَنْ أَخِيهِ عَنْ أَبِيهِ عَنْ أَبِي بَكْرِ بْنِ مُحَمَّدٍ قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقْرَأُ وَ زُلْزِلُوا ثُمَّ زُلْزِلُوا حَتَّى يَقُولَ الرَّسُولُ.
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ibn Isa, from Al Husayn Bin Sayf, from his brother, from Abu Bakr Bin Muhammad who said,
‘I heard Abu Abdullah-asws reciting: and they were shaken violently, then shaken violently, until the Rasool was saying [2:214]’’.[107]
39- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع وَ اتَّبَعُوا مَا تَتْلُوا الشَّيَاطِينُ بِوَلَايَةِ الشَّيَاطِينِ عَلَى مُلْكِ سُلَيْمَانَ
(The book) ‘Al Kafi’ – Ali, from his father, from Ali Bin Asbat, from Ali Bin Abu Hamza, from Abu Baseer,
‘From Abu Abdullah-asws: ‘And they followed what was recited by the Satans with the Wilayah of the Satans in the reign of Suleyman [2:102]’.
وَ يَقْرَأُ أَيْضاً سَلْ بَنِي إِسْرَائِيلَ كَمْ آتَيْنَاهُمْ مِنْ آيَةٍ بَيِّنَةٍ فَمِنْهُمْ مَنْ آمَنَ وَ مِنْهُمْ مَنْ جَحَدَ وَ مِنْهُمْ مَنْ أَقَرَّ وَ مِنْهُمْ مَنْ بَدَّلَ وَ مَنْ يُبَدِّلْ نِعْمَةَ اللَّهِ مِنْ بَعْدِ مَا جَاءَتْهُ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ.
And he-asws recited as well: Ask the Children of Israel how many a clear Sign have We Given them; and from them is one who believes, and from them is one who rejects, and from them is one who recites, and from them is one who changes, and one who changes the Favour of Allah after it has come to him, then surely Allah is Severe in requiting (evil) [2:211]’’.[108]
40- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ فَيْضِ بْنِ الْمُخْتَارِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع كَيْفَ تَقْرَأُ وَ عَلَى الثَّلاثَةِ الَّذِينَ خُلِّفُوا
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Feyz Bin Al Mukhtar who said,
‘I said to Abu Abdullah-asws, ‘How do you-asws recite (the Verse): And upon the three, those who stayed behind [9:118]?’
قَالَ لَوْ كَانُوا خُلِّفُوا لَكَانُوا فِي حَالِ طَاعَةٍ وَ لَكِنَّهُمْ خَالَفُوا عُثْمَانُ وَ صَاحِبَاهُ أَمَا وَ اللَّهِ مَا سَمِعُوا صَوْتَ حَافِرٍ وَ لَا قَعْقَعَةَ حَجَرٍ إِلَّا قَالُوا أُتِينَا فَسَلَّطَ اللَّهُ عَلَيْهِمُ الْخَوْفَ حَتَّى أَصْبَحُوا.
He-asws said: ‘Hade they stayed behind (Khullifu) they would have been in a state of obedience, and but they opposed (Khalafu), Usman and his two companions (Abu Bakr & Umar). But, by Allah-azwj! They neither heard the sound of hooves nor the rumble of stones except they said, ‘They are coming to us!’ So Allah-azwj Caused the fear to prevail upon them until morning’’.[109]
41- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ قَالَ: تَلَوْتُ التَّائِبُونَ الْعابِدُونَ فَقَالَ لَا اقْرَأْ التَّائِبِينَ الْعَابِدِينَ إِلَى آخِرِهَا فَسُئِلَ مِنَ الْعِلَّةِ فِي ذَلِكَ فَقَالَ اشْتَرَى مِنَ الْمُؤْمِنِينَ التَّائِبِينَ الْعَابِدِينَ.
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer,
‘From Abu Ja’far-asws, may the greeting be upon him-asws, he (the narrator) said, ‘I recited: The penitent, the worshippers, [9:112]. He-asws said: ‘No. Recite: The repentants, the worshippers – up to the end of it’. So I asked about the reason for that, he-asws said: ‘He-azwj Bought from the Momineen (their own selves), the repentant (and) the worshippers’’.[110]
42- كا، الكافي الْعِدَّةُ عَنْ سَهْلٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ هَكَذَا أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ لَقَدْ جَاءَنَا رَسُولٌ مِنْ أَنْفُسِنَا عَزِيزٌ عَلَيْهِ مَا عَنِتْنَا حَرِيصٌ عَلَيْنَا بِالْمُؤْمِنِينَ رَءُوفٌ رَحِيمٌ.
(The book) ‘Al Kafi’ – The number, from Sahl, from Yahya Bin Al Mubarak, from Abdullah Bin Jabalah, from Is’haq Bin Ammar,
‘From Abu Abdullah-asws having said: ‘That is how Allah-azwj Mighty and Majestic Revealed: There has come to us a Rasool from our selves. It is grievous upon him what is distressing upon us, being full of concern upon you. With the Momineen he is kind, merciful [9:128]’’.[111]
43- كا، الكافي مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ ابْنِ فَضَّالٍ عَنِ الرِّضَا ع فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَ أَيَّدَهُ بِجُنُودٍ لَمْ تَرَوْهَا قُلْتُ هَكَذَا قَالَ هَكَذَا نَقْرَؤُهَا وَ هَكَذَا تَنْزِيلُهَا.
(The book) ‘Al Kafi’ – Muhammad, from Ahmad, from Ibn Fazzal,
‘From Al-Reza-asws: Then Allah Send down His Tranquillity upon His Rasool and Aided him with armies you did not see [9:40]. I said, ‘Like this?’ He-asws said: ‘Like this is how we-asws recite it, and this (is how) it was Revealed!’’[112]
44- ني، الغيبة للنعماني ابْنُ عُقْدَةَ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنِ الْحَسَنِ وَ مُحَمَّدٍ ابْنَيْ عَلِيِّ بْنِ يُوسُفَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ صَبَّاحٍ الْمُزَنِيِّ عَنِ الْحَارِثِ بْنِ حَصِيرَةَ عَنْ حَبَّةَ الْعُرَنِيِّ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع كَأَنِّي أَنْظُرُ إِلَى شِيعَتِنَا بِمَسْجِدِ الْكُوفَةِ وَ قَدْ ضَرَبُوا الْفَسَاطِيطَ يُعَلِّمُونَ النَّاسَ الْقُرْآنَ كَمَا أُنْزِلَ.
(The book) ‘Al Gaybah’ of Al Numani – Ibn Uqdah, from Ali Bin Al-Hassan, from Al-Hassan and Muhammad, two cons of Ali Bin Yusuf, from Sa’dan Bin Muslim, from Sabbah Al Muzanny, from Al Haris Bin Haseyra, from Habbat Al Arny who said,
‘Amir Al-Momineen-asws said: ‘It is as if I-asws am looking at our-asws Shia at Masjid Al-Kufa, and they have struck the tents teaching the Quran to the people like what it had been Revealed!’’[113]
45- ني، الغيبة للنعماني عَلِيُّ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الرَّازِيِّ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنِ الْحَجَّالِ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: كَأَنِّي بِشِيعَةِ عَلِيٍّ فِي أَيْدِيهِمُ الْمَثَانِي يُعَلِّمُونَ الْقُرْآنَ.
(The book) ‘Gaybah’ of Al Numani – Ali Bin Al Husayn, from Muhammad Bin Yahya, from Muhammad Bin Al-Hassan Al Razy, from Muhammad Bin Hammam, from Al Hajjal, from Ali Bin Uqbah,
From Abu Abdullah-asws having said: ‘It as if I-asws am with Shias of Ali-asws, in their hands is ‘Al-Masaany’, teaching the Quran’’.[114]
46- ني، الغيبة للنعماني أَحْمَدُ بْنُ هَوْذَةَ عَنِ النَّهَاوَنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ صَبَّاحٍ الْمُزَنِيِّ عَنِ الْحَارِثِ بْنِ حَصِيرَةَ عَنِ ابْنِ نُبَاتَةَ قَالَ: سَمِعْتُ عَلِيّاً ع يَقُولُ كَأَنِّي بِالْعَجَمِ فَسَاطِيطُهُمْ فِي مَسْجِدِ الْكُوفَةِ يُعَلِّمُونَ النَّاسَ الْقُرْآنَ كَمَا أُنْزِلَ
(The book) ‘Al Gaybah’ of Al Numani – Ahmad Bin Howza, from Al Nahawandy, from Abdullah Bin Hammad, from Sabbah Al Muzanny, from Al Haris Bin Haseyra, from Ibn Nubata who said,
‘Ali-asws said: ‘It is as if I-asws am with the non-Arabs, their tents are in Masjid Al-Kufa. They are teaching the Quran to the people like what it had been Revealed!’
قُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ أَ وَ لَيْسَ هُوَ كَمَا أُنْزِلَ
I said, ‘O Amir Al-Momineen-asws, and isn’t it just as it was Revealed?’
فَقَالَ لَا مُحِيَ مِنْهُ سَبْعُونَ مِنْ قُرَيْشٍ- بِأَسْمَائِهِمْ وَ أَسْمَاءِ آبَائِهِمْ وَ مَا تُرِكَ أَبُو لَهَبٍ إِلَّا لِلْإِزْرَاءِ عَلَى رَسُولِ اللَّهِ ص- لِأَنَّهُ عَمُّهُ.
He-asws said: ‘No! Seventy (men) from Quraysh have been deleted from it, by their names and names of their fathers, and they did not leave out Abu Lahab-la except for slandering upon Rasool-Allah-saww, because he-la was his-saww paternal uncle’’.[115]
أقول: سيأتي في تفسير النعماني ما يدل على التغيير و التحريف. و وجدت في رسالة قديمة سنده هكذا.
Note – I (Majlisi) am saying, ‘I shall bring in interpretation by Al-Numani what evidence’s upon the changes and the distortions, and I found in an ancient correspondence, it’s attribution is like this: –
47- جَعْفَرُ بْنُ مُحَمَّدِ بْنِ قُولَوَيْهِ عَنْ سَعْدٍ الْأَشْعَرِيِّ الْقُمِّيِّ أَبِي الْقَاسِمِ رَحِمَهُ اللَّهُ وَ هُوَ مُصَنِّفُهُ رَوَى مَشَايِخُنَا عَنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ وَ سَاقَ الْحَدِيثَ إِلَى أَنْ قَالَ
Ja’far Bin Muhammad Bin Qawlawiya, from Sa’ad Al-Ash’ari Al-Qummi Abu Al-Qasim, may Allah-azwj Mercy him, and he is its author. It is reported by our elders, from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws, may the greeting be upon him-asws’ – and he-asws continued the Hadeeth up to he-asws said: –
بَابُ التَّحْرِيفِ فِي الْآيَاتِ الَّتِي هِيَ خِلَافُ مَا أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ مِمَّا رَوَاهُ مَشَايِخُنَا رَحْمَةُ اللَّهِ عَلَيْهِمْ عَنِ الْعُلَمَاءِ مِنْ آلِ مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ عَلَيْهِمْ قَوْلُهُ جَلَّ وَ عَزَّ كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَ تَنْهَوْنَ عَنِ الْمُنْكَرِ وَ تُؤْمِنُونَ بِاللَّهِ
‘The subject of alterations in the Verses which are different to what Allah-azwj Mighty and Majestic Revealed, from what is reported by our elders, may Allah-azwj have Mercy upon them, from the Scholar-asws from Progeny-asws of Muhammad-saww, may the Salawaat of Allah-azwj be upon him-saww and upon them-asws, are Words of the Majestic and Mighty: You are the best of the communities raised up for the people; you are enjoining with the goodness and forbidding from the evil and are believing in Allah; [3:110].
فَقَالَ أَبُو عَبْدِ اللَّهِ ع لِقَارِئِ هَذِهِ الْآيَةِ وَيْحَكَ خَيْرُ أُمَّةٍ يَقْتُلُونَ ابْنَ رَسُولِ اللَّهِ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ آلِهِ
Abu Abdullah-asws said to a reciter of this Verse: ‘Woe be to you! Would the best community kill a son-asws of Rasool-Allah-saww, may the Salawaat of Allah-saww be upon him-saww and his-saww Progeny-asws?’
فَقَالَ جُعِلْتُ فِدَاكَ فَكَيْفَ هِيَ
He said, ‘May I be sacrificed for you-asws, so how is it?’
فَقَالَ أَنْزَلَ اللَّهُ كُنْتُمْ خَيْرَ أَئِمَّةٍ أَ مَا تَرَى إِلَى مَدْحِ اللَّهِ لَهُمْ فِي قَوْلِهِ تَأْمُرُونَ بِالْمَعْرُوفِ وَ تَنْهَوْنَ عَنِ الْمُنْكَرِ وَ تُؤْمِنُونَ بِاللَّهِ فَمَدْحُهُ لَهُمْ دَلِيلٌ عَلَى أَنَّهُ لَمْ يَعْنِ الْأُمَّةَ بِأَسْرِهَا
He-asws said: ‘Allah-azwj had Revealed it as: ‘You are best Imams-asws!’ Can you see the Praise by Allah-azwj for them-asws in His-azwj Words: you are enjoining with the goodness and forbidding from the evil and are believing in Allah? His-azwj Praise for them-asws is an evidence upon that He-azwj did not Mean the whole community.
أَ لَا تَعْلَمُ أَنَّ فِي الْأُمَّةِ الزُّنَاةَ وَ اللَّاطَةَ وَ السُّرَّاقَ وَ قُطَّاعَ الطَّرِيقِ وَ الظَّالِمِينَ وَ الْفَاسِقِينَ أَ فَتَرَى أَنَّ اللَّهَ مَدَحَ هَؤُلَاءِ وَ سَمَّاهُمُ الْآمِرِينَ بِالْمَعْرُوفِ وَ النَّاهِينَ عَنِ الْمُنْكَرِ كَلَّا مَا مَدَحَ اللَّهُ هَؤُلَاءِ وَ لَا سَمَّاهُمْ أَخْيَاراً بَلْ هُمُ الْأَشْرَارُ فِي سُورَةِ النَّحْلِ وَ هِيَ قِرَاءَةُ مَنْ قَرَأَ أَنْ تَكُونَ أُمَّةٌ هِيَ أَرْبى مِنْ أُمَّةٍ-
Don’t you know that in the community there are the adulterers, and the sodomist(s), and the thieves, and the bandits, and the oppressors, and the mischief-makers? Do you view that Allah-azwj would Praise them and Name them as enjoiners of the good and forbidders of the evil? Never! Allah-azwj neither Praised them nor Named them as good people. But they are the evilest in Surah Al Nahl, and it is a recitation of the one who recites: that you could become a community which is more prosperous than (another) community. [16:92]’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع لِمَنْ قَرَأَ هَذِهِ عِنْدَهُ وَيْحَكَ مَا أَرْبَى
Abu Abdullah-asws said to the one recited this in his-asws presence: ‘Woe be to you! It is not ‘A’rba’ (the most prosperous?’
فَقَالَ جُعِلْتُ فِدَاكَ فَمَا هُوَ
He said, ‘May I be sacrificed for you-asws! So what is it?’
فَقَالَ إِنَّمَا أَنْزَلَ اللَّهُ جَلَّ وَ عَزَّ أَنْ تَكُونَ أَئِمَّةٌ هُمْ أَزْكَى مِنْ أَئِمَّتِكُمْ إِنَّمَا يَبْلُوكُمُ اللَّهُ بِهِ.
He-asws said: ‘But rather, Allah-azwj Majestic and Mighty Revealed: ‘So that you would be Imams-asws’. They-asws are purer than your imams (leaders). But rather Allah-azwj is Trying you with it’’.[116]
وَ رُوِيَ أَنَّ رَجُلًا قَرَأَ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع- ثُمَّ يَأْتِي مِنْ بَعْدِ ذلِكَ عامٌ فِيهِ يُغاثُ النَّاسُ وَ فِيهِ يَعْصِرُونَ قَالَ وَيْحَكَ أَيَّ شَيْءٍ يَعْصِرُونَ يَعْصِرُونَ الْخَمْرَ
And it is Revealed that a man recited to Amir Al-Momineen-asws: Then there shall come after that a year in which it would rain for the people and during it they would be pressing’ [12:49]. He-asws said: ‘Woe be to you! Which thing were they pressing? Were they pressing the wine?’
فَقَالَ الرَّجُلُ يَا أَمِيرَ الْمُؤْمِنِينَ فَكَيْفَ
The man said, ‘O Amir Al-Momineen-asws! How?’
فَقَالَ إِنَّمَا أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ ثُمَّ يَأْتِي مِنْ بَعْدِ ذَلِكَ عَامٌ فِيهِ يُغَاثُ النَّاسُ وَ فِيهِ يُعْصَرُونَ أَيْ فِيهِ يُمْطَرُونَ وَ هُوَ قَوْلُهُ وَ أَنْزَلْنا مِنَ الْمُعْصِراتِ ماءً ثَجَّاجاً-
He-asws said: ‘But rather, Allah-azwj Mighty and Majestic Revealed it as: and during it they (clouds) would be squeezing [12:49], i.e., raining after years of famine, and the evidence upon that are His-azwj Words: And We Send down from the clouds abundant water [78:14]’.
وَ قَرَأَ رَجُلٌ عَلَى أَبِي عَبْدِ اللَّهِ ع فَلَمَّا خَرَّ تَبَيَّنَتِ الْجِنُّ أَنْ لَوْ كانُوا يَعْلَمُونَ الْغَيْبَ ما لَبِثُوا فِي الْعَذابِ الْمُهِينِ فَقَالَ أَبُو عَبْدِ اللَّهِ ع الْجِنُّ كَانُوا يَعْلَمُونَ أَنَّهُمْ لَا يَعْلَمُونَ الْغَيْبَ
And a man recited to Abu Abdullah-asws, ‘So when he fell down, it was clear to the Jinn that had they known the unseen, they would not have remained in the abasing torment [34:14]. Abu Abdullah-asws said: ‘The Jinn knew that they did not know the unseen’.
فَقَالَ الرَّجُلُ فَكَيْفَ هِيَ
The man said, ‘So how is it?’
فَقَالَ إِنَّمَا أَنْزَلَ اللَّهُ فَلَمَّا خَرَّ تَبَيَّنَتِ الْإِنْسُ أَنْ لَوْ كَانَ الْجِنُّ يَعْلَمُونَ الْغَيْبَ مَا لَبِثُوا فِي الْعَذَابِ الْمُهِينِ
He-asws said: ‘but rather it was Revealed as: So when he fell, it was evident to the humans, if the Jinn had known the unseen, they would not have remained in abasing torment [34:14]’.
وَ مِنْهُ فِي سُورَةِ هُودٍ أَ فَمَنْ كانَ عَلى بَيِّنَةٍ مِنْ رَبِّهِ وَ يَتْلُوهُ شاهِدٌ مِنْهُ وَ مِنْ قَبْلِهِ كِتابُ مُوسى إِماماً وَ رَحْمَةً
And from it in Surah Hud-as: So the one who was upon a clear Proof from his Lord, and a witness from him recites it, and from before it was the Book of Musa, an Imam and a Mercy, [11:17].
قَالَ أَبُو عَبْدِ اللَّهِ ع لَا وَ اللَّهِ مَا هَكَذَا أَنْزَلَهَا إِنَّمَا هُوَ فَمَنْ كَانَ عَلَى بَيِّنَةٍ مِنْ رَبِّهِ وَ يَتْلُوهُ شَاهِدٌ مِنْهُ إِمَاماً وَ رَحْمَةً وَ مِنْ قَبْلِهِ كِتَابُ مُوسَى
Abu Abdullah-asws said: ‘No, by Allah-azwj, it was not Revealed like that! But rather it is as, So the one who was upon a clear Proof from his Lord and a witness from him recites it, being an Imam and a Mercy, and from before it is (in) the Book of Musa, [11:17]’.
وَ مِثْلُهُ فِي آلِ عِمْرَانَ لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظالِمُونَ- فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّمَا أَنْزَلَ اللَّهُ لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ أَنْ يَتُوبَ عَلَيْهِمْ أَوْ تُعَذِّبَهُمْ فَإِنَّهُمْ ظَالِمُونَ
And similar to in in Surah Aal-e-Imran-as: There isn’t anything for you from the matter, whether He Turns to them or Punishes them, for they are the unjust [3:128]. Abu Abdullah-asws said: ‘But rather, Allah-azwj Revealed: There isn’t anything for you from the matter, whether He Turns to them or you punish them, for they are the unjust’.
وَ قَوْلُهُ وَ كَذلِكَ جَعَلْناكُمْ أُمَّةً وَسَطاً لِتَكُونُوا شُهَداءَ عَلَى النَّاسِ- وَ هُوَ أَئِمَّةً وَسَطاً لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ
And His-azwj Words: And like that, We Made you as an intermediary community in order for you (Imams) to become witnesses upon the people, [2:143], and it is, Imams as intermediaries for you to be witnesses upon the people’.
وَ قَوْلُهُ فِي سُورَةِ عَمَّ يَتَساءَلُونَ- وَ يَقُولُ الْكافِرُ يا لَيْتَنِي كُنْتُ تُراباً إِنَّمَا هُوَ يَا لَيْتَنِي كُنْتُ تُرَابِيّاً أَيْ عَلَوِيّاً وَ ذَلِكَ أَنَّ رَسُولَ اللَّهِ كَنَّى أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِمَا بِأَبِي تُرَابٍ
And His-azwj Words in Surah Al Naba: and the Kafir would be saying, ‘O! I wish I was dust!’ [78:40]: ‘But rather it is, ‘Oh I wish I was ‘Turabiyya’, i.e. Alawite, and that is because Rasool-Allah-saww had teknonymed Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon them-asws, as ‘Abu Turab’’.
وَ مِثْلُهُ فِي إِذَا الشَّمْسُ كُوِّرَتْ قَوْلُهُ وَ إِذَا الْمَوَدَّةُ سُئِلَتْ بِأَيِّ ذَنْبٍ قُتِلَتْ
And similar to it is in Surah Al Shams, His-azwj Words: And when the cordiality is Questioned about [81:8] For what sin was it killed [81:9].
وَ مِثْلُهُ الَّذِينَ يَقُولُونَ رَبَّنا هَبْ لَنا مِنْ أَزْواجِنا وَ ذُرِّيَّاتِنا قُرَّةَ أَعْيُنٍ وَ اجْعَلْنا لِلْمُتَّقِينَ إِماماً قَالَ أَبُو عَبْدِ اللَّهِ ع لَقَدْ سَأَلُوا اللَّهَ عَظِيماً أَنْ يَجْعَلَهُمْ أَئِمَّةً لِلْمُتَّقِينَ إِنَّمَا أَنْزَلَ اللَّهُ جَلَّ وَ عَزَّ الَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَ ذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَ اجْعَلْ لَنَا مِنَ الْمُتَّقِينَ إِمَاماً
And similar to it, And those who are saying, ‘Our Lord! Grant to us from our wives and our offspring, delight of our eyes, and Make us Imams for the pious [25:74]. Abu Abdullah-asws said: ‘They asked Allah-azwj to a mighty thing that He-azwj should make them as Imams of the pious! But rather, Allah-azwj Majestic and Mighty Revealed: And those who are saying, ‘Our Lord! Grant to us from our wives and our offspring, delight of our eyes, and Make for us Imams for the pious [25:74]’.
وَ مِثْلُهُ فِي سُورَةِ النِّسَاءِ قَوْلُهُ وَ لَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جاؤُكَ فَاسْتَغْفَرُوا اللَّهَ وَ اسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّاباً رَحِيماً- قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ عُنِيَ بِقَوْلِهِ جاؤُكَ فَقَالَ الرَّجُلُ لَا نَدْرِي
And similar to it is in Surah Al Nisa, His-azwj Words: and had they, when they were unjust to themselves, come to you and sought Forgiveness of Allah and the Rasool had (also) sought Forgiveness for them, they would have found Allah Oft-turning (to Mercy), Merciful [4:64]. Abu Abdullah-asws said: ‘Who does He-azwj Mean by His-azwj Words: ‘come to you’?’ The man said, ‘We don’t know’.
قَالَ إِنَّمَا عَنَى تَبَارَكَ وَ تَعَالَى فِي قَوْلِهِ جاؤُكَ يَا عَلِيُ فَاسْتَغْفَرُوا اللَّهَ وَ اسْتَغْفَرَ لَهُمُ الرَّسُولُ الْآيَةَ
He-asws said: ‘But rather, the Blessed and Exalted Means in His-azwj Words: ‘come to you’, O Ali-asws, and sought Forgiveness of Allah and the Rasool [4:64] – the Verse’.
وَ قَوْلُهُ فَلا وَ رَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيما شَجَرَ بَيْنَهُمْ ثُمَّ لا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجاً مِمَّا قَضَيْتَ وَ يُسَلِّمُوا تَسْلِيماً وَ ذَلِكَ أَنَّهُ لَمَّا أَنْ كَانَ فِي حَجَّةِ الْوَدَاعِ دَخَلَ أَرْبَعَةُ نَفَرٍ فِي الْكَعْبَةِ فَتَحَالَفُوا فِيمَا بَيْنَهُمْ وَ كَتَبُوا كِتَاباً لَئِنْ أَمَاتَ اللَّهُ مُحَمَّداً لَا يَرُدُّوا هَذَا الْأَمْرَ فِي بَنِي هَاشِمٍ
And His-azwj Words: But no! By your Lord! They are not believing until they make you a judge regarding what they are quarrelling between them, then not find any objection within themselves from what you judge and they accept submissively [4:65], and that is because when it was during the farewell Hajj, four persons entered into the Kaaba. They vowed in what is between them, and they wrote an agreement that if Allah-azwj Causes Muhammad-saww to die, they would not let this command return to be among the Clan of Hashim-as.
فَأَطْلَعَ اللَّهُ رَسُولَهُ عَلَى ذَلِكَ فَأَنْزَلَ عَلَيْهِ أَمْ أَبْرَمُوا أَمْراً فَإِنَّا مُبْرِمُونَ أَمْ يَحْسَبُونَ الْآيَةَ-
Allah-azwj Notified His-azwj Rasool-saww upon that. He-azwj Revealed unto him-saww: Or are they (trying to) conclude a matter? But We are the Concluders [43:79] Or are they reckoning [43:80] – the Verse’.
وَ قَرَأَ رَجُلٌ عَلَى أَبِي عَبْدِ اللَّهِ ع سُورَةَ الْحَمْدِ عَلَى مَا فِي الْمُصْحَفِ فَرَدَّ عَلَيْهِ وَ قَالَ اقْرَأْ صِرَاطَ مَنْ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَ غَيْرِ الضَّالِّينَ
A man recited to Abu Abdullah-asws Surah Al Hamd based upon what is in the Quran. He-asws rebutted to him and said: ‘The path of those You have Bestowed Bounties upon, other than of those You are Wrathful upon and other than of the straying ones [1:7]’.
وَ قَرَأَ آخَرُ فَلَيْسَ عَلَيْهِنَّ جُناحٌ أَنْ يَضَعْنَ ثِيابَهُنَّ غَيْرَ مُتَبَرِّجاتٍ بِزِينَةٍ- فَقَالَ أَبُو عَبْدِ اللَّهِ ع لَيْسَ عَلَيْهِنَّ جُنَاحٌ أَنْ يَضَعْنَ مِنْ ثِيَابِهِنَّ غَيْرَ مُتَبَرِّجَاتٍ بِزِينَةِ
And another one recited: there isn’t any blame upon them if they put off their clothes without displaying the ornaments. [24:60]. Abu Abdullah-asws said: ‘there isn’t any blame upon them if they put off from their clothes without displaying the ornaments. [24:60].
وَ كَانَ يَقْرَأُ حافِظُوا عَلَى الصَّلَواتِ وَ الصَّلاةِ الْوُسْطى صَلَاةِ الْعَصْرِ وَ قُومُوا لِلَّهِ قانِتِينَ فِي صَلَاةِ الْمَغْرِبِ
And he-asws used to recite: Maintain your Salat(s) and (in particular) the middle Salat, Al Asr Salat, and be standing obedient to Allah in Al Maghrib Salat [2:238].
وَ كَانَ يَقْرَأُ فَإِنْ تَنَازَعْتُمْ مِنْ شَيْءٍ فَارْجِعُوهُ إِلَى اللَّهِ وَ إِلَى الرَّسُولِ وَ إِلَى أُولِي الْأَمْرِ مِنْكُمْ
And he-asws used to recite: Thus, if you were to quarrel about anything, refer it to Allah and the Rasool, and to the ones with (Divine) Authority among you [4:59].
وَ قَرَأَ هَذِهِ الْآيَةَ فِي دُعَاءِ إِبْرَاهِيمَ رَبِّ اغْفِرْ لِي وَ لِوُلْدِي يَعْنِي إِسْمَاعِيلَ وَ إِسْحَاقَ
And he-asws recited this Verses regarding a supplication of Ibrahim-as: Our Lord! Forgive me and my two sons [14:41], meaning Ismail-as and Is’haq-as.
وَ كَانَ يَقْرَأُ وَ كَانَ أَبَوَاهُ مُؤْمِنَيْنِ وَ طُبِعَ كَافِراً
And he-asws used to recite: his parents were Momineen, and his nature was that of a Kafir [18:80].
وَ كَانَ يَقْرَأُ إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ أُخْفِيهَا مِنْ نَفْسِي
And he-asws used to recite: Surely the Hour is coming. I am almost Concealing it from myself [20:15].
وَ قَرَأَ وَ مَا أَرْسَلْنَا قَبْلَكَ مِنْ رَسُولٍ وَ لَا نَبِيٍّ وَ لَا مُحَدَّثٍ يَعْنِي الْأَئِمَّةَ ع
And he-asws recited: And We did not Send before you any Rasool nor a Prophet nor a Muhaddith [21:25], meaning the Imams-asws.
وَ قَرَأَ الشَّيْخُ وَ الشَّيْخَةُ فَارْجُمُوهُمَا الْبَتَّةَ فَإِنَّهُمَا قَدْ قَضَيَا الشَّهْوَةَ
And he-asws recited: ‘The old man and the old woman, stone them both definitely, for they have spent their lustful desires’. (p.s., This is known as ‘Ayat Al Rajm’ which according to Umar Bin Al Khattab in Saheeh Bukhari, Saheeh Muslim etc. was taken out)
وَ قَرَأَ النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَ أَزْوَاجُهُ أُمَّهَاتُهُمْ وَ هُوَ أَبٌ لَهُمْ-
And the Prophet-saww recited: The Prophet is foremost with the Momineen than their own selves, and his wives are their mothers, and he is a father to them [33:6].
وَ قَرَأَ وَ جَاءَتْ سَكَرَةُ الْحَقِّ بِالْمَوْتِ
And he-asws recited: ‘And the agony of truth comes with the death [50:19].
وَ قَرَأَ وَ تَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ
And he-asws recited: ‘And you should be making your thanks, (instead) you are belying [56:82].
وَ قَرَأَ وَ إِذَا رَأَوْا تِجَارَةً أَوْ لَهْواً انْصَرَفُوا إِلَيْهَا وَ تَرَكُوكَ قَائِماً قُلْ مَا عِنْدَ اللَّهِ خَيْرٌ مِنَ اللَّهْوِ وَ مِنَ التِّجَارَةِ لِلَّذِينَ اتَّقَوْا وَ اللَّهُ خَيْرُ الرَّازِقِينَ
And he-asws recited: And when they see trade, or sport, they disperse to it and leave you standing. Say: ‘Whatever is in the Presence of Allah-azwj is better than the sport and the trading, for those who are pious, and Allah is Best of the sustainers [62:11].
وَ قَرَأَ إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الْجُمُعَةِ فَامْضُوا إِلَى ذِكْرِ اللَّهِ
And he-asws recited: When there is a call for the Salat on the day of Friday, then go to the Zikr of Allah [62:9].
وَ قَرَأَ فَسَتُبْصِرُونَ وَ يُبْصِرُونَ بِأَيِّكُمُ الْفُتُونُ
And he-asws recited: So you shall be seeing, and they (too) shall be seeing [68:5] which one of you is the Fitna maker [68:6].
وَ قَرَأَ وَ مَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لَهُمْ لِيَعْمَوْا فِيهَا
And he-asws recited: and We did not Make the dream which We Showed you except as a Trial for them for them to be blinded in it [17:60].
وَ قَرَأَ وَ لَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَ أَنْتُمْ ضُعَفَاءُ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا كَانُوا أَذِلَّةً وَ رَسُولُ اللَّهِ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ آلِهِ فِيهِمْ
And he-asws said: ‘And Allah Helped you at Badr when you were weak, [3:123]. Abu Abdullah-asws said: ‘They were not humble (disgraced) and Rasool-Allah-saww, may the Salawaat of Allah-azwj be upon him-saww and his-saww Progeny-asws was among them’.
وَ قَرَأَ وَ كَانَ وَرَاءَهُمْ مَلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ صَالِحَةٍ غَصْباً
And he-asws recited: and behind them was a king seizing every good boat by usurpation [18:79].
وَ قَرَأَ أَ فَلَمْ يَتَبَيَّنِ الَّذِينَ آمَنُوا أَنْ لَوْ يَشَاءُ اللَّهُ لَهَدَى النَّاسَ جَمِيعاً-
And he-asws recited: So, is it not clear to those who are believing, that if Allah so Desires, He would Guide the people altogether? [13:31].
وَ قَرَأَ هَذِهِ جَهَنَّمُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبَانِ اصْلَيَاهَا فَلَا تَمُوتَانِ فِيهَا وَ لَا تَحْيَيَانِ
And he-asws recited: This here is Hell which the two of you were belied upon. Both of you would be arriving to it, neither dying nor living (therein) [55:43]’.
وَ قَرَأَ فَإِنَّ اللَّهَ بَيَّتَهُمْ مِنَ الْقَوَاعِدِ قَالَ أَبُو عَبْدِ اللَّهِ ع بَيَّتَ مَكْرَهُمْ هَكَذَا نَزَلَتْ
And he-asws recited: so Allah pre-empted them from the foundations, [16:26]. Abu Abdullah-asws said: ‘Pre-empted their plots. That is how it was Revealed!’’
وَ قَرَأَ يَحْكُمُ بِهِ ذُو عَدْلٍ مِنْكُمْ يَعْنِي الْإِمَامَ
He-asws recited: the one from you with justice [7:87], meaning the Imam-asws’.
وَ قَرَأَ وَ مَا نَقَمُوا مِنْهُمْ إِلَّا أَنْ آمَنُوا بِاللَّهِ
And he-asws recited: ‘And they did not take revenge from them except that they believed in Allah [85:8]’.
وَ قَرَأَ وَ يَسْئَلُونَكَ الْأَنْفَالَ.
And he-asws said: ‘They are asking you for the Anfaal [8:1]’’.[117]
وَ رَوَوْا عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: نَزَلَ جَبْرَئِيلُ ع بِهَذِهِ الْآيَةِ هَكَذَا وَ قَالَ الظَّالِمُونَ آلَ مُحَمَّدٍ حَقَّهُمْ إِنْ تَتَّبِعُونَ إِلَّا رَجُلًا مَسْحُوراً
And it is reported from Abu Ja’far-asws having said: ‘Jibraeel-as descended with this Verse like this, and said: And the ones unjust to Progeny of Muhammad of their rights say, ‘You are only following a man bewitched!’ [25:8]’’.[118]
وَ قَرَأَ أَبُو جَعْفَرٍ ع لَكِنِ اللَّهُ يَشْهَدُ بِمَا أَنْزَلَ إِلَيْكَ فِي عَلِيٍّ أَنْزَلَهُ بِعِلْمِهِ وَ الْمَلَائِكَةُ يَشْهَدُونَ وَ كَفَى بِاللَّهِ شَهِيداً
And Abu Ja’far-asws recited: But Allah Testifies with what He has Revealed to you regarding Ali that He Revealed it by His Knowledge, and the Angels are testifying (also); and Suffice with Allah as a Witness [4:166]’.
وَ قَرَأَ أَبُو جَعْفَرٍ ع هَذِهِ الْآيَةَ وَ قَالَ هَكَذَا نَزَلَ بِهِ جَبْرَئِيلُ ع عَلَى مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ آلِهِ إِنَّ الَّذِينَ كَفَرُوا وَ ظَلَمُوا آلَ مُحَمَّدٍ حَقَّهُمْ لَمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَ لَا لِيَهْدِيَهُمْ طَرِيقاً إِلَّا طَرِيقَ جَهَنَّمَ خَالِدِينَ فِيهَا وَ كَانَ ذَلِكَ عَلَى اللَّهِ يَسِيراً
And Abu Ja’far-asws recited this Verse and said, ‘That is how Jibraeel-as descended with it unto Muhammad-azwj, may the Salawaat of Allah-azwj be upon him-saww and his-saww Progeny-asws: Those who committed Kufr and are being unjust to the Progeny of Muhammad of their rights, it would not happen that Allah will Forgive for them nor would He Guide them to a path [4:168] Except the Path of Hell, to abide therein forever, and that would be easy upon Allah [4:169]’.
وَ قَالَ أَبُو جَعْفَرٍ ع نَزَلَ جَبْرَئِيلُ بِهَذِهِ الْآيَةِ هَكَذَا وَ قَالَ الظَّالِمُونَ آلَ مُحَمَّدٍ حَقَّهُمْ غَيْرَ الَّذِي قِيلَ لَهُمْ فَأَنْزَلْنَا عَلَى الَّذِينَ ظَلَمُوا آلَ مُحَمَّدِ رِجْزاً مِنَ السَّمَاءِ بِمَا كَانُوا يَفْسُقُونَ.
And Abu Ja’far-asws said: ‘Jibraeel-as descended with this Verse like this and said: But those who were unjust to the Progeny of Muhammad of their rights replaced it for a word other than that which had been Said to them, so We Sent upon those who were unjust to the Progeny of Muhammad of their rights, a plague from the sky, due to what they were corrupting [2:59]’’.
وَ قَالَ أَبُو جَعْفَرٍ ع نَزَلَ جَبْرَئِيلُ بِهَذِهِ الْآيَةِ هَكَذَا فَإِنَّ لِلظَّالِمِينَ آلَ مُحَمَّدٍ حَقَّهُمْ عَذَاباً دُونَ ذَلِكَ وَ لَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ يَعْنِي عَذَاباً فِي الرَّجْعَةِ
And Abu Ja’far-asws said: ‘Jibraeel-as descended with this Verse like this: And surely for those who are unjust to the Progeny of Muhammad of their rights, there would be Punishment besides that, but most of them do not know [52:47], meaning Punishment during the Return (Raj’at).
وَ قَالَ أَبُو جَعْفَرٍ ع نَزَلَ جَبْرَئِيلُ عَلَى مُحَمَّدٍ ص فَأَبَى أَكْثَرُ النَّاسِ بِوَلَايَةِ عَلِيٍّ إِلَّا كُفُوراً
And Abu Ja’far-asws said: ‘Jibraeel-as descended unto Muhammad-saww: but most of the people refused (to accept) the Wilayah of Ali, except for the denying [17:89]’.
وَ قَرَأَ رَجُلٌ عَلَى أَبِي جَعْفَرٍ ع كُلُّ نَفْسٍ ذائِقَةُ الْمَوْتِ فَقَالَ أَبُو جَعْفَرٍ ع وَ مَنْشُورَةٌ هَكَذَا وَ اللَّهِ نَزَلَ بِهَا جَبْرَئِيلُ عَلَى مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِمَا إِنَّهُ لَيْسَ مِنْ أَحَدٍ مِنْ هَذِهِ الْأُمَّةِ إِلَّا سَيَنْشُرُ فَأَمَّا الْمُؤْمِنُونَ فَيَنْشُرُونَ إِلَى قُرَّةِ أَعْيُنِهِمْ وَ أَمَّا الْفُجَّارُ فَيَحْشُرُونَ إِلَى خِزْيِ اللَّهِ وَ أَلِيمِ عَذَابِهِ
And a man recited unto Abu Ja’far-asws: Every soul shall taste the death and be Resurrected [29:57]. Abu Ja’far-asws said: ‘By Allah-azwj! Jibraeel-as descended with it unto Muhammad-saww, may the Salawaat of Allah-azwj be upon them-asws. There isn’t anyone from this community except he will be Resurrected. The Momineen will be Resurrected to delight of their eyes, and as for the immoral, they will be gathered to the Disgrace by Allah-azwj and pain of His-azwj Punishment!’’
وَ قَالَ نَزَلَتْ هَذِهِ الْآيَةُ هَكَذَا وَ نُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفاءٌ وَ رَحْمَةٌ لِلْمُؤْمِنِينَ وَ لَا يَزِيدُ الظَّالِمِينَ آلَ مُحَمَّدٍ حَقَّهُمْ
And he-asws said: ‘This Verse was Revealed like this: And We Reveal from the Quran what is a healing and a Mercy for the Momineen, and it does not increase the ones unjust to the Progeny of Muhammad [17:82]’.
وَ قَالَ وَ نَزَلَ جَبْرَئِيلُ بِهَذِهِ الْآيَةِ هَكَذَا وَ قُلِ الْحَقُّ مِنْ رَبِّكُمْ فَمَنْ شاءَ فَلْيُؤْمِنْ وَ مَنْ شاءَ فَلْيَكْفُرْ إِنَّا أَعْتَدْنَا لِلظَّالِمِينَ آلَ مُحَمَّدٍ حَقَّهُمْ نَاراً أَحَاطَ بِهِمْ سُرَادِقُهَا.
And he-asws said: ‘And Jibraeel-as descended with this Verse like this: And say: ‘The Truth is from your Lord. So the one who so desires to, let him believe, and the one who so desires to, let him disbelieve’. We have Prepared for the ones unjust to the Progeny of Muhammad of their rights, a Fire which would surround them in enclosures [18:29]’’.[119]
وَ رُوِيَ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع أَنَّهُ قَرَأَ أَ فَلَا يَتَدَبَّرُونَ الْقُرْآنَ فَيَقْضُوا مَا عَلَيْهِمْ مِنَ الْحَقِّ أَمْ عَلَى قُلُوبٍ أَقْفَالُهَا
And it is reported from Abu Al-Hassan-asws the 1st, he-asws recited: So do they not ponder on the Quran, so they can fulfil what is upon them of the truth or are there locks upon (their) hearts [47:24]’.
وَ سَمِعْتُهُ يَقْرَأُ وَ إِنْ تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَ جَبْرَئِيلُ وَ صَالِحُ الْمُؤْمِنِينَ عَلِيّاً
And I heard him-asws reciting: and if you back each other against him, then surely Allah, He is his Guardian, and (so are) Jibraeel and the corrector of the Momineen Ali [66:4]’.
وَ قَرَأَ أَبُو جَعْفَرٍ وَ أَبُو عَبْدِ اللَّهِ ع فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَّ إِلَى أَجَلٍ مُسَمًّى فَآتُوهُنَّ أُجُورَهُنَ
And Abu Ja’far-asws and Abu Abdullah-asws recited: So whatever (Women) you enjoy with up to a specified term, give them their Obligatory recompense [4:24]’.
وَ قَرَأَ إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ زَاغَتْ قُلُوبُكُمَا
And he-asws recited: If you both repent to Allah, for your hearts have deviated [66:4]’’.
وَ قَرَأَ أَبُو عَبْدِ اللَّهِ ع إِنِّي أَرَى سَبْعَ بَقَرَاتٍ سِمَانٍ وَ سَبْعَ سَنَابِلَ خُضْرٍ وَ أُخَرَ يَابِسَاتٍ
And Abu Abdullah-asws recited: ‘I see seven fat cows, seven green ears of grain, and others that are dry. [12:43]’.
وَ قَرَأَ يَأْكُلْنَ مَا قَرَّبْتُمْ لَهُنَّ-
And he-asws recited: consuming whatever you had drawn for these [12:48]’.
وَ قَرَأَ يَوْمَ يَأْتِي بَعْضُ آياتِ رَبِّكَ لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمانِها خَيْراً
And he-asws recited: A 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. [6:158].
وَ قَرَأَ فِي سُورَةِ مَرْيَمَ إِنِّي نَذَرْتُ لِلرَّحْمَنِ صَمْتاً
And he-asws recited in Surah Maryam-as: ‘I vowed to the Beneficent silence [19:26]’.
وَ قَرَأَ رَجُلٌ عَلَى أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ- فَإِنَّهُمْ لا يُكَذِّبُونَكَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع بَلَى وَ اللَّهِ لَقَدْ كَذَّبُوهُ أَشَدَّ التَّكْذِيبِ وَ لَكِنْ نَزَلَتْ بِالتَّخْفِيفِ يَكْذِبُونَكَ وَ لكِنَّ الظَّالِمِينَ بِآياتِ اللَّهِ يَجْحَدُونَ أَيْ لَا يَأْتُونَ بِحَقٍّ يُبْطِلُونَ بِهِ حَقَّكَ
And a man recited to Amir Al-Momineen-asws: They are not belying you, [6:33]. Amir Al-Momineen-asws said: ‘Yes, by Allah-azwj, they did bely him-saww severest of the belying, but it was Revealed with the lightness, ‘belying you’, but the unjust ones are rejecting the Signs of Allah [6:33], i.e., they will not be coming with any truth to invalidate your-saww truth with’.
وَ صَلَّى أَبُو عَبْدِ اللَّهِ ع بِقَوْمٍ مِنْ أَصْحَابِهِ فَقَرَأَ قُتِلَ أَصْحَابُ الْخُدُودِ وَ قَالَ مَا الْأُخْدُودُ
And Abu Abdullah-asws prayed Salat with a group of his-asws companions. He-asws recited: Cursed be the companions of the furrows [85:4], and he-asws said: ‘And what is ‘the pits’ (Al Akhdoud)?’
وَ قَرَأَ رَجُلٌ عَلَيْهِ وَ طَلْحٍ مَنْضُودٍ فَقَالَ لَا طَلْعٍ مَنْضُودٍ
And a man recited: And bananas, above each other [56:29]?’ He-asws said: ‘No. “And emerging (Tal’a) above each other.”
وَ قَرَأَ وَ الْعَصْرِ إِنَّ الْإِنْسَانَ لَفِي خُسْرٍ وَ إِنَّهُ فِيهِ إِلَى آخِرِ الدَّهْرِ
And he-asws said: ‘(I Swear) by the time [103:1] Surely the human being is in loss [103:2], and in it is: ‘Up to end of the times’.
وَ قَرَأَ إِذَا جَاءَ فَتْحُ اللَّهِ وَ النَّصْرُ
And he-asws recited: When victory of Allah comes and the Help [110:1]’.
وَ قَرَأَ أَ لَمْ يَأْتِكَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ وَ قَرَأَ إِنِّي جَعَلْتُ كَيْدَهُمْ فِي تَضْلِيلٍ
And he-asws recited: Did there not come to you (news of) how your Lord Dealt with the owners of the elephant? [105:1]. And he-asws recited: And how I Made their plan to be in error? [105:2]’.
وَ سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ الْفَجْرِ فَقَالَ لَيْسَ فِيهَا وَاوٌ وَ إِنَّمَا هُوَ الْفَجْرُ
And a man asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: (I Swear) by the dawn [89:1]. He-asws said: ‘There isn’t the letter ‘Waw’ in it, and rather it is ‘The dawn’’.
وَ قَرَأَ رَجُلٌ عَلَى أَبِي عَبْدِ اللَّهِ ع جاهِدِ الْكُفَّارَ وَ الْمُنافِقِينَ فَقَالَ هَلْ رَأَيْتُمْ وَ سَمِعْتُمْ أَنَّ رَسُولَ اللَّهِ ص قَاتَلَ مُنَافِقاً إِنَّمَا كَانَ يَتَأَلَّفُهُمْ وَ إِنَّمَا قَالَ اللَّهُ جَلَّ وَ عَزَّ جَاهِدِ الْكُفَّارَ بِالْمُنَافِقِينَ.
And a man recited to Abu Abdullah-asws: Fight the Kafirs and the hypocrites [9:73]. He-asws said: ‘Have you seen and heard that Rasool-Allah-saww fought the hypocrites? But rather, he-saww had a rapport with them, and rather Allah-azwj Majestic and Mighty Said: “Fight the Kafirs with the hypocrites”’.[120]
وَ رُوِيَ عَنْ أَبِي الْحَسَنِ الرِّضَا ع أَنَّهُ قَالَ لِرَجُلٍ كَيْفَ تَقْرَأُ لَقَدْ تابَ اللَّهُ عَلَى النَّبِيِّ وَ الْمُهاجِرِينَ وَ الْأَنْصارِ
And it is reported from Abu Al-Hassan Al-Reza-asws having said to a man: ‘How do you recite: Allah has Turned (Mercifully) to the Prophet and the Emigrants and the Helpers, [9:117]?’
قَالَ فَقَالَ هَكَذَا نَقْرَؤُهَا
He (the narrator) said, ‘He (the man) said, ‘That is how we are reciting it’.
قَالَ لَيْسَ هَكَذَا قَالَ اللَّهُ إِنَّمَا قَالَ لَقَدْ تَابَ اللَّهُ بِالنَّبِيِّ عَلَى الْمُهَاجِرِينَ وَ الْأَنْصَارِ.
He-asws said: ‘It isn’t like this! Allah-azwj rather Said: “Allah has Turned (Mercifully) due to the Prophet to the Emigrants and the Helpers, [9:117]’’.[121]
باب تأليف القرآن و أنه على غير ما أنزل الله عز و جل
CHAPTER ON COMPILATION OF THE QURAN, AND IT IS OTHER THAN WHAT ALLAH-azwj MIGHTY AND MAJESTIC REVEALED
فمن الدلالة عليه في باب الناسخ و المنسوخ منه الآية في عدة النساء في المتوفى عنها زوجها و قد ذكرنا ذلك في باب الناسخ و المنسوخ و احتجنا إلى إعادة ذكره في هذا الباب ليستدل على أن التأليف على خلاف ما أنزل الله جل و عز
So, from the evidence regarding it in the chapter of Abrogating and Abrogated Verses is the Verse in Surah Al Nisaa concerning those widowed among them, whose husbands have passed away. We have mentioned this in the chapter of Abrogating and Abrogated, and we have referred to it for emphasis in this chapter to indicate that the legislation differed from what Allah-azwj Majestic and Exalted, Revealed.
لأن العدة في الجاهلية كانت سنة فأنزل الله في ذلك قرآنا في العلة التي ذكرناها في باب الناسخ و المنسوخ و أقرهم عليها ثم نسخ بعد ذلك فأنزل آية أربعة أشهر و عشرا و الآيتان جميعا في سورة البقرة في التأليف الذي في أيدي الناس فيما يقرءونه أولا الناسخة
This is because during the pre-Islamic era, the waiting period (iddah) was a tradition, so Allah-azwj Revealed a Quranic Verse regarding it in the context we mentioned in the chapter of Abrogating and Abrogated, and He-azwj Affirmed it for them. Then, later on, He-azwj Abrogated it by Revealing a Verse specifying a waiting period of four months and ten days. Both of these Verses are in Surah Al-Baqarah, concerning the legislation that is in the hands of the people in what they recite first, the Abrogating.
و هي الآية التي ذكرها الله قوله وَ الَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَ يَذَرُونَ أَزْواجاً يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً ثم بعد هذا بنحو من عشر آيات تجيء الآية المنسوخة قوله وَ الَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَ يَذَرُونَ أَزْواجاً وَصِيَّةً لِأَزْواجِهِمْ مَتاعاً إِلَى الْحَوْلِ غَيْرَ إِخْراجٍ
And it is this Verse: And those of you who are dying and leaving wives (as widows), they shall wait with themselves for four months and ten (days); [2:234]. Then, about ten Verses after that comes the Abrogated, His-azwj Words: And those of you who are dying and leaving wives (as widows), should bequeath to their wives a provision to the year without expulsion. [2:240].
فعلمنا أن هذا التأليف على خلاف ما أنزل الله جل و عز و إنما كان يجب أن يكون المتقدم في القراءة أولا الآية المنسوخة التي ذكر فيها أن العدة متاعا إلى الحول غير إخراج ثم يقرأ بعد هذه الآية الناسخة التي ذكر فيها أنه قد جعل العدة أربعة أشهر و عشرا فقدموا في التأليف الناسخ على المنسوخ.
So, we understand that in this compilation is contrary to what Allah-azwj Majestic and Mighty Revealed. It was necessary for the one reciting to start with the Abrogated Verse first, in which it was mentioned that the waiting period is until the completion of a year without expulsion. Then, after this verse, the Abrogating Verse is recited, in which it is mentioned that the waiting period has been set as four months and ten days. They prioritised reciting the Abrogating over the Abrogated in this compilation.
و مثله في سورة الممتحنة في الآية التي أنزلها الله في غزوة الحديبية و كان بين فتح مكة و الحديبية ثلاث سنين و ذلك أن الحديبية كانت في سنة ست من الهجرة و فتح مكة في سنة ثمان من الهجرة فالذي نزل في سنة ست قد جعل في آخر السورة و التي نزلت في سنة ثماني في أول السورة
And similarly in Surah Al Mumtahanah, in the Verse that Allah-azwj Revealed during the Battle of Hudaybiyyah, which took place between the conquest of Mecca and the Battle of Hudaybiyyah, spanning three years. This is because the Battle of Hudaybiyyah occurred in the sixth year of the Hijra, and the conquest of Mecca took place in the eighth year of the Hijra. So, what was Revealed in the sixth year was placed at the end of the Surah, while what was Revealed in the eighth year was placed at the beginning of the Surah.
وذلك أن رسول الله صلى الله عليه و آله لما كان في غزوة الحديبية شرط لقريش في الصلح الذي وقع بينه و بينهم أن يرد إليهم كل من جاء من الرجال على أن يكون الإسلام ظاهرا بمكة لا يؤذى أحد من المسلمين و لم يقع في النساء شرط
And that is because Rasool-Allah-saww, may the Salawaat of Allah-azwj be upon him-saww and his-saww Progeny-asws, when he-saww was in the military expedition of Al-Hudaybiyyah, set conditions to Quraysh regarding the reconciliation which occurred between him-saww and them that he-saww will return to them every one from the men who comes based upon becoming a Muslim apparently at Makkah, and no one from the Muslims would be hurt, and he-saww did not stipulate any condition regarding the women.
و كان رسول الله ص على هذا يرد إليهم كل من جاء من الرجال إلى أن جاءه رجل يكنى أبا بصير.
And Rasool-Allah-saww, based upon this, was returning to them every one from the men who came up to the time a man teknonymed as Abu Baseer came.
فبعثت قريش رجلين إلى رسول الله ص و كتبوا إليه يسألونه بأرحامهم أن يرد إليهم أبا بصير فقال له رسول الله ص ارجع إلى القوم
Quraysh dispatched two men to Rasool-Allah-saww and they wrote to him-saww asking him-saww by their kinships to return Abu Baseer to them. Rasool-Allah-saww said to him: ‘Return to the people!’
فقال يا رسول الله تردني إلى المشركين يعينوني و يعذبوني و قد آمنت بالله و صدقت برسول الله
He said, ‘O Rasool-Allah-saww! You-saww are returning me to the Polytheists? They will harm me and torment me, and I have believed in Allah-azwj and have ratified the Messenger-saww of Allah-azwj!’
فقال يا أبا بصير إنا قد شرطنا لهم شرطا و نحن وافون لهم بشرطهم و الله سيجعل لك مخرجا
He-saww said: ‘O Abu Baseer! We-saww had placed conditions to them and we-saww are being loyal with their conditions, and Allah-azwj will be Making an outlet for you!’
فدفعه إلى الرجلين. فخرج معهما فلما بلغوا ذا الحليفة أخرج أبا بصير جرابا كان معه فيه كسر و تمرات فقال لهما ادنوا فأصيبا من هذا الطعام فامتنعا فقال أما لو دعوتماني إلى طعامكما لأجبتكما
He-azwj handed him over to the two men. He went out with them gloomy. When they reached Zul Huleyfa, Abu Baseer brought out a bag having bread and dates in it. He said to them, ‘Approach and attain from this food!’ They hesitated. He said, ‘But had you invited me to your meal I would have answered you!’
فدنيا فأكلا و مع أحدهما سيف قد علقه في الجدار فقال له أبو بصير أ صارم سيفك هذا قال نعم قال ناولنيه فدفع إليه قائمة السيف فسله فعلاه به فقتله و فر الآخر و رجع إلى المدينة فدخل إلى رسول الله ص فقال يا محمد إن صاحبكم قتل صاحبي و ما كدت أن أفلت منه إلا بشغله بسلبه.
They approached and ate, and with one of them was a sword he had hung upon the wall. Abu Baseer said to him, ‘Is this sword of yours strong?’ He said, ‘Yes’. He said, ‘Give me’. He handed it to him handle of the sword. He unsheathed it, overpowered him with it and killed him, and the other one fled and returned to Al-Medina. He entered to see Rasool-Allah-saww. He said, ‘O Muhammad-saww! Your-saww companions has killed my companion, and I barely escaped from him only due to his being pre-occupied with his stripping him’.
فوافى أبو بصير و معه راحلته و سلاحه فقال رسول الله ص يا أبا بصير اخرج من المدينة فإن قريشا تنسب ذلك إلي
Abu Baseer came and with his was his riding animal and his weapon. Rasool-Allah-saww said: ‘O Abu Baseer! Get out from Al-Medina for Quraysh are attributing that to me-saww!’
فخرج إلى الساحل و جمع جمعا من الأعراب فكان يقطع على عير قريش و يقتل من قدر عليه حتى اجتمع إليه سبعون رجلا و كتبت قريش إلى رسول الله ص و سألوه أن يأذن لأبي بصير و أصحابه في دخول المدينة و قد أحلوه من ذلك فوافاه الكتاب و أبو بصير قد مرض و هو في آخر رمق فمات و قبره هناك و دخل أصحابه المدينة.
He went out to the coast and gathered a group from the Bedouins. He used to cut upon caravans of Quraysh (as bandits) and kill the ones he was able upon to the extent that seventy men gathered to him, and Quraysh wrote to Rasool-Allah-saww and asked him-saww to permit for Abu Baseer and his companions in entering Al-Medina, and they freed him from that and the letter was given to him, and Abu Baseer had become sick and he was in his last breath. He died and his grave is over there, and his companions entered Al-Medina.
و كانت هذه سبيل من جاءه و كانت امرأة يقال لها كلثم بنت عقبة بمكة و هي بنت عقبة بن أبي معيط مؤمنة تكتم إيمانها و كان أخواها كافرين أهلها يعذبونها و يأمرونها بالرجوع عن الإسلام فهربت إلى المدينة و حملها رجل من خزاعة حتى وافى بها إلى المدينة
And this became the way of the ones who came to him-saww, and there was a woman called Kulsoom Bint Uqbah at Makkah, and she is daughter of Uqbah Bin Abu Mueet, and believing woman. She concealed her faith and her two brothers were Kafirs. Her family members were tormenting her and ordering her with the retracting from Al-Islam. She fled to Al-Medina, and a man from (clan of) Khuza’a carried (transported) her until he arrived with her to Al-Medina.
فدخلت على أم سلمة زوج النبي ص فقالت يا أم سلمة إن رسول الله ص قد شرط لقريش أن يرد إليهم الرجال و لم يشرط لهم في النساء شيئا و النساء إلى ضعف و إن ردني رسول الله ص إليهم فتنوني و عذبوني و أخاف على نفسي فاسألي رسول الله ص أن لا يردني إليهم.
She entered to see Umm Salama-ra, wife-ra of the Prophet-saww. She said, ‘O Umm Salama-ra! Rasool-Allah-saww has stipulated to Quraysh that he-saww will return the men to them, and he-saww has not stipulated anything to them regarding the women, and the women are (more) to the weakness, and if Rasool-Allah-saww were to return me to them, they will harm me and torment me, and I am fearing upon myself. So, ask Rasool-Allah-saww not to return me to them!’
فدخل رسول الله ص على أم سلمة و هي عندها فأخبرته أم سلمة خبرها فقالت يا رسول الله هذه كلثم بنت عقبة و قد فرت بدينها
Rasool-Allah-saww entered to see Umm Salama-ra while she was in her-ra presence. Umm Salama-ra informed him-saww of her news. She-ra said, ‘O Rasool-Allah-saww! This is Kulsoom Bint Uqba, and she has fled with her religion’.
فلم يجبها رسول الله صلى الله عليه و آله بشيء و نزل عليه الوحي يا أَيُّهَا الَّذِينَ آمَنُوا إِذا جاءَكُمُ الْمُؤْمِناتُ مُهاجِراتٍ فَامْتَحِنُوهُنَ إلى قوله جل و عز وَ اتَّقُوا اللَّهَ الَّذِي أَنْتُمْ بِهِ مُؤْمِنُونَ
Rasool-Allah-saww, may the Salawaat of Allah-azwj be upon him-saww and his-saww Progeny-asws, did not answer her-ra with anything, and the Revelation descended unto him-saww: O you those who believe! When the Mominaat come emigrating to you, then test them [60:10] – up to Words of Mighty and Majestic: you are believing in [60:11].
فحكم الله في هذا أن النساء لا يرددن إلى الكفار و إذا امتحنوا بمحنة الإسلام أن تحلف المرأة بالله الذي لا إله إلا هو ما حملها على اللحاق بالمسلمين بغضا لزوجها الكافر أو حبا لأحد من المسلمين و إنما حملها على ذلك الإسلام
Allah-azwj Decided in this that the women will not be returned to the Kafirs, and when they have been tested with the test of Al-Islam, the woman should be made to swear an oath with Allah-azwj Who, there is no god except He-azwj, ‘What carried her upon joining the Muslims, hatred towards her husband or love for any one of the Muslims, or rather what carried her upon that is Al-Islam.
فإذا حلفت و عرف ذلك منها لم ترد إلى الكفار و لم تحل للكافر و ليس للمؤمن أن يتزوجها و لا تحل له حتى يرد على زوجها الكافر صداقها فإذا رد عليه صداقها حلت له و حل له مناكحتها. و هو قوله جل و عز وَ آتُوهُمْ ما أَنْفَقُوا يعني آتوا الكفار ما أنفقوا عليهن.
When she has sworn an oath and that is recognised from her, she will not be returned to the Kafirs and she will not be permissible for the Kafir, and it isn’t for the Momin to marry her nor is it permissible for him until he return her dowry to her Kafir husband. When he has returned her dower to him, she is legalised for him and marrying her is permissible for him; and it is Word of the Mighty and Majestic: And give them what they spent, [60:10], meaning give the Kafirs what they had spent upon them.
ثم قال وَ لا جُناحَ عَلَيْكُمْ أَنْ تَنْكِحُوهُنَّ إِذا آتَيْتُمُوهُنَّ أُجُورَهُنَّ وَ لا تُمْسِكُوا بِعِصَمِ الْكَوافِرِ ثم قال وَ سْئَلُوا ما أَنْفَقْتُمْ على نسائكم الذي يلحقن بالكفار ذلِكُمْ حُكْمُ اللَّهِ يَحْكُمُ بَيْنَكُمْ
Then He-azwj Said: and there is no blame upon you if you were to marry them, when you have given them their dowries, and do not hold on to the ties of marriage of the Kafir women, [60:10]. Then He-azwj Said: and let them ask for what they spent. That is the Decision of Allah, Deciding between you, [60:10].
ثم قال وَ إِنْ فاتَكُمْ شَيْءٌ مِنْ أَزْواجِكُمْ إِلَى الْكُفَّارِ فاطلبوا من الكفار ما أنفقتم عليهم فإن امتنع به عليكم فَعاقَبْتُمْ أي أصبتم غنيمة فليؤخذ من أول الغنيمة قبل القسمة ما يرد على المؤمن الذي ذهبت امرأته إلى الكفار فرضي بذلك المؤمنون و رضي به الكافرون.
Then He-azwj Said: And if from your wives, anything is lost from you to the Kafirs, [60:11], then seek from the Kafirs what you had spent upon them. If there is prevention of it upon you, then punish, i.e. you attain the war booty, so let him take from the first war booty before the distribution, what can be returned to the Momin that which his wife had gone away with to the Kafirs. The believers were satisfied with that and the Kafirs were satisfied with it.
فهذه هي القصة في هذه السورة فنزلت هذه الآية في هذا المعنى في سنة ست من الهجرة
So, this is the story in this Chapter. This Verse was Revealed in this meaning, in the year six from the Hijrah.
وأما في أول السورة فهي قصة حاطب بن أبي بلتعة أراد رسول الله ص أن يصير إلى مكة فقال اللهم أخف العيون و الأخبار على قريش حتى نبغتها في دارها و كان عيال حاطب بمكة فبلغ قريشا ذلك فخافوا خوفا شديدا فقالوا لعيال حاطب اكتبوا إلى حاطب ليعلمنا خبر محمد ص فإن أرادنا لنحذره
And as for regarding the first Chapter, it is story of Hatib Bin Abu Balta’a. Rasool-Allah-saww wanted to travel to Makkah. He-saww said: ‘O Allah-azwj! I-saww fear the spies and the news upon Quraysh until we seek it in its house’. And the dependants of Hatib were in Makkah. That reached Quraysh, so they feared a severe fear. They said to the dependants of Hatib, ‘Write to Hatib to let us know the news of Muhammad-saww so we can be careful of him-saww!’
فكتب حاطب إليهم أن رسول الله ص يريدكم و دفع الكتاب إلى امرأة فوضعته في قرونها
Hatib wrote to them, ‘Rasool-Allah-saww is intending (to attack) you all!’ And he handed the letter to a woman. She placed it in her hair locks.
فنزل الوحي على رسول الله ص و أعلمه الله ذلك فبعث رسول الله ص أمير المؤمنين و الزبير بن العوام فلحقاها بعسفان ففتشاها فلم يجدا معها شيئا فقال الزبير ما نجد معها شيئا
The Revelation descended unto Rasool-Allah-saww, and Allah-azwj Let him-saww know of that. Rasool-Allah-saww dispatched Amir Al-Momineen-asws and Al Zubeyr Bin Al Awam. They caught up with her as Usfan. They searched her but could not find anything with her. Al Zubeyr said, ‘We have not found anything with her’.
فقال أمير المؤمنين صلوات الله عليه و الله ما كذبني رسول الله ص و لا كذب جبرئيل رسول الله ص لتظهرن الكتاب فرده إلى رسول الله ص فقال رسول الله لحاطب ما هذا
Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘Neither did Rasool-Allah-saww lie to me-asws, nor did Jibraeel-as lie to Rasool-Allah-saww! She revealed the letter. He-asws returned it to Rasool-Allah-saww. Rasool-Allah-saww said to Hatib: ‘What is this?’
فقال يا رسول الله و الله ما غيرت و لا بدلت و لا نافقت و لكن عيالي كتبوا إلي فأحببت أن أداري قريشا ليحسنوا معاش عيالي و يرفقوا بهم.
He said, ‘O Rasool-Allah-saww! By Allah-azwj, neither have I changed, nor altered, nor have I become a hypocrite, but my dependants wrote to me so I answered. Quraysh will give a good life to my dependants and be kind with them’.
و حاطب رجل من لخم و هو حليف لأسد بن عبد العزى فقام عمر بن الخطاب فقال يا رسول الله اومرني بضرب عنقه
And Hatib was a man from Lakham, and he was an ally of Al-Asad Bin Abdul Uzza. Umar Bin Al-Khattab stood up. He said, ‘O Rasool-Allah-saww, Order me to strike off his neck!’
فقال رسول الله ص اسكت
Rasool-Allah-saww said: ‘Be quiet!’
فأنزل الله جل و عز يا أَيُّهَا الَّذِينَ آمَنُوا لا تَتَّخِذُوا عَدُوِّي وَ عَدُوَّكُمْ أَوْلِياءَ تُلْقُونَ إِلَيْهِمْ بِالْمَوَدَّةِ إلى قوله وَ اللَّهُ بِما تَعْمَلُونَ بَصِيرٌ
Allah-azwj Majestic and Mighty Revealed: O you those who believe! Do not take My enemy and your enemy as friends. Would you meet them with the cordiality [60:1] – up to His-azwj Words: and Allah Sees what you are doing [60:3].
ثم أطلق لهم فقال لا يَنْهاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقاتِلُوكُمْ فِي الدِّينِ وَ لَمْ يُخْرِجُوكُمْ مِنْ دِيارِكُمْ إلى قوله وَ مَنْ يَتَوَلَّهُمْ فَأُولئِكَ هُمُ الظَّالِمُونَ.
Then was absolutely for them, He-azwj Said: Allah does not Forbid you about those who did not fight against you regarding the Religion and did not throw you out from your houses, [60:8] – up to His-azwj Words: And one who befriends them, so those, they are the unjust ones [60:9].
فإلى هذا المكان من هذه السورة نزل في سنة ثماني من الهجرة حيث فتح رسول الله ص مكة و الذي ذكرنا في قصة المرأة المهاجرة نزل في سنة ست من الهجرة فهذا دليل على أن التأليف ليس على ما أنزل الله.
So up to this place from this, the Chapter was Revealed in the year eight of the Hijrah when Rasool-Allah-saww conquered Makkah, and that which we have mentioned in the story of the Emigrant woman, it was Revealed in the year six from the Hijrah. This evidence’s upon that the compilation isn’t based upon what Allah-azwj Revealed.
و مثله في سورة النساء في قوله جل و عز فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَواحِدَةً و ليس هذا من الكلام الذي قبله في شيء و إنما كانت العرب إذا ربت يتيمة يمتنعون من أن يتزوجوا بها فيحرمونها على أنفسهم لتربيتهم لها
And similar to it is in Surah Al Nisaa in Words of the Majestic and Mighty: but if you fear that you will not do justice (between them), then (marry) one [4:3], and this isn’t regarding anything from the speech before it, and rather it was so that whenever the Arabs nourished an orphan girl, they refrained from marrying her, forbidding it upon themselves due to their having nourished her.
فسألوا رسول الله ص عن ذلك بعد الهجرة فأنزل الله عليه في هذه السورة وَ يَسْتَفْتُونَكَ فِي النِّساءِ قُلِ اللَّهُ يُفْتِيكُمْ فِيهِنَّ وَ ما يُتْلى عَلَيْكُمْ فِي الْكِتابِ فِي يَتامَى النِّساءِ اللَّاتِي لا تُؤْتُونَهُنَّ ما كُتِبَ لَهُنَّ وَ تَرْغَبُونَ أَنْ تَنْكِحُوهُنَّ وَ الْمُسْتَضْعَفِينَ مِنَ الْوِلْدانِ
They asked Rasool-Allah-saww about that after the emigration, so Allah-azwj Revealed unto him-saww in this Chapter: And they ask you for a verdict regarding the women. Say: ‘Allah would Issue His Verdict to regarding them, and what is recited to you in the Book regarding the orphaned women, those you are not giving what is Prescribed for them and you are desiring to marry them, and the weak ones from the children, [4:127].
فَانْكِحُوا ما طابَ لَكُمْ مِنَ النِّساءِ مَثْنى وَ ثُلاثَ وَ رُباعَ فهذه الآية هي مع تلك التي في أول السورة فغلطوا في التأليف فأخروها و جعلوها في غير موضعها.
Then marry such women as seem good to you, two and three and four; [4:3], this Verse, it is with that which is in the first Chapter. They erred in the compilation so they kept it back and made it in other that its (proper) place.
و مثله في سورة العنكبوت في قوله عز و جل وَ إِبْراهِيمَ إِذْ قالَ لِقَوْمِهِ اعْبُدُوا اللَّهَ وَ اتَّقُوهُ ذلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ إِنَّما تَعْبُدُونَ مِنْ دُونِ اللَّهِ أَوْثاناً وَ تَخْلُقُونَ إِفْكاً إِنَّ الَّذِينَ تَعْبُدُونَ مِنْ دُونِ اللَّهِ لا يَمْلِكُونَ لَكُمْ رِزْقاً فَابْتَغُوا عِنْدَ اللَّهِ الرِّزْقَ وَ اعْبُدُوهُ وَ اشْكُرُوا لَهُ إِلَيْهِ تُرْجَعُونَ
And similar to it is in Surah Al Anakabout in Words of Mighty and Majestic: And Ibrahim, when he said to his people: ‘Worship Allah and fear Him, that would be better for you, if you knew [29:16] But rather, you are worshipping idols from besides Allah and creating a falsehood. Surely, the ones you are worshipping from besides Allah are not controlling any sustenance for you, therefore seek the sustenance with Allah and worship Him, and be thankful to Him. You will be returning to Him [29:17].
فأما التأليف الذي في المصحف بعد هذا وَ إِنْ تُكَذِّبُوا فَقَدْ كَذَّبَ أُمَمٌ مِنْ قَبْلِكُمْ وَ ما عَلَى الرَّسُولِ إِلَّا الْبَلاغُ الْمُبِينُ
As for the compilation which is in the Quran after this: And if you are belying (me), so communities before you had also belied. And it is not incumbent upon the Rasool except for the clear delivery (of the Message) [29:18]
أَ وَ لَمْ يَرَوْا كَيْفَ يُبْدِئُ اللَّهُ الْخَلْقَ ثُمَّ يُعِيدُهُ إِنَّ ذلِكَ عَلَى اللَّهِ يَسِيرٌ
Or do they not see how Allah Initiates the creation, then Repeats it? Surely, that is easy upon Allah [29:19]
قُلْ سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ بَدَأَ الْخَلْقَ ثُمَّ اللَّهُ يُنْشِئُ النَّشْأَةَ الْآخِرَةَ إِنَّ اللَّهَ عَلى كُلِّ شَيْءٍ قَدِيرٌ
Say: ‘Travel in the land and look how the creation begins. Then Allah would Produce another growth. Surely, Allah is Able upon all things [29:20]
يُعَذِّبُ مَنْ يَشاءُ وَ يَرْحَمُ مَنْ يَشاءُ وَ إِلَيْهِ تُقْلَبُونَ
He Punishes one He so Desires to and Mercies one He so Desires to, and you will be Returned to Him [29:21]
وَ ما أَنْتُمْ بِمُعْجِزِينَ فِي الْأَرْضِ وَ لا فِي السَّماءِ وَ ما لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَ لا نَصِيرٍ
And you will neither be escaping in the earth nor in the sky, and there is neither a protector for you besides Allah nor a helper [29:22]
إلى قوله جل و عز أُولئِكَ لَهُمْ عَذابٌ أَلِيمٌ
Up to Words of Majestic and Mighty: (And as for those who do not believe in the Signs of Allah and meeting Him, they are despaired from My Mercy, and those,) for them is a painful Punishment’ [29:23]
فَما كانَ جَوابَ قَوْمِهِ إِلَّا أَنْ قالُوا اقْتُلُوهُ أَوْ حَرِّقُوهُ فَأَنْجاهُ اللَّهُ مِنَ النَّارِ إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يُؤْمِنُونَ
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].
فهذه الآية مع قصة إبراهيم صلى الله عليه متصلة بها فقد أخرت و هذا دليل على أن التأليف على غير ما أنزل الله جل و عز في كل وقت للأمور التي كانت تحدث فينزل الله فيها القرآن و قد قدموا و أخروا لقلة معرفتهم بالتأليف و قلة علمهم بالتنزيل على ما أنزله الله
These Verses are a story of Ibrahim-as, may the Salawaat of Allah-azwj be upon him-as, corrected with it. It has been kept back, and this is evidence that the compilation is based upon other than what Allah-azwj Mighty and Majestic Revealed in every time for the affairs which had occurred so Allah-azwj Revealed the Quran regarding it, and they have brought forward and kept back due to their lack of understanding of the compilation and lack of their knowledge of the Revelation upon what Allah-azwj had Revealed.
و إنما ألفوه بآرائهم و ربما كتبوا الحرف و الآية في غير موضعها الذي يجب قلة معرفة به و لو أخذوه من معدنه الذي أنزل فيه و من أهله الذي نزل عليهم لما اختلف التأليف و لوقف الناس على عامة ما احتاجوا إليه من الناسخ و المنسوخ و المحكم و المتشابه و الخاص و العام.
And rather, they compiled with their opinions, and something they wrote the word and the Verses in other than its place which proves their lack of understanding of it, and had they taken it from its mine which Allah-azwj had Revealed it in, and from its people whom He-azwj had Revealed upon, the compilation would not have differed, and the people would have concurred upon generally what they were needy to, from the Abrogated and the Abrogating, and the Decisive and the Allegorical, and the Special and the General.
و مثله في سورة النساء في قصة أصحاب رسول الله ص يوم أحد حيث أمرهم الله جل و عز بعد ما أصابهم من الهزيمة و القتل و الجراح أن يطلبوا قريشا وَ لا تَهِنُوا فِي ابْتِغاءِ الْقَوْمِ إِنْ تَكُونُوا تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَما تَأْلَمُونَ وَ تَرْجُونَ مِنَ اللَّهِ ما لا يَرْجُونَ
And similar to it is in Surah Al Nisaa in story of companions of Rasool-Allah-saww on the day of Ohad whereby Allah-azwj Majestic and Mighty Commanded them after having hit by the defeat and the killing and the injuries, that they should pursue Quraysh, And do not slacken in pursuing the people (enemy); if you are in pain, so they are (also) in pain just as you are in pain; and you are hoping from Allah what they are not hoping for; [4:104].
فلما أمرهم الله بطلب قريش قالوا كيف نطلب و نحن بهذه الحال من الجراحة و الألم الشديد فأنزل الله هذه الآية وَ لا تَهِنُوا فِي ابْتِغاءِ الْقَوْمِ إِنْ تَكُونُوا تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَما تَأْلَمُونَ وَ تَرْجُونَ مِنَ اللَّهِ ما لا يَرْجُونَ
When Allah-azwj Commanded them with pursuing Quraysh, they said, ‘How can we pursue and we are in this state, from the injuries and the severe pain?’ So, Allah-azwj Revealed this Verse: And do not slacken in pursuing the people (enemy); if you are in pain, so they are (also) in pain just as you are in pain; and you are hoping from Allah what they are not hoping for; [4:104].
و في سورة آل عمران تمام هذه الآية عند قوله إِنْ يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ الْقَوْمَ قَرْحٌ مِثْلُهُ وَ تِلْكَ الْأَيَّامُ نُداوِلُها بَيْنَ النَّاسِ وَ لِيَعْلَمَ اللَّهُ الَّذِينَ آمَنُوا وَ يَتَّخِذَ مِنْكُمْ شُهَداءَ وَ اللَّهُ لا يُحِبُّ الظَّالِمِينَ الآية إلى آخرها و الآيتان متصلتان في معنى واحد و نزلت على رسول الله ص متصلة بعضها ببعض فقد كتب نصفها في سورة النساء و نصفها في سورة آل عمران.
And in Surah Aal-e-Imran-as is completion of this Verse at His-azwj Words: If an injury touched you (at Ohad), so an injury like it has also touched the group (of Kafirs); and We Alternate these days between the people, and for Allah to Know those who believe and take martyrs from you; and Allah does not love the unjust [3:140] – the Verse up to its end; and the two Verses are connected in one meaning, and it was Revealed unto Rasool-Allah-saww connected with each other, but half of it has been written in Surah Al Nisa, and half of it is in Surah Aal-e-Imran-as.
و قد حكى جماعة من العلماء عن الأئمة ع أنهم قالوا إن أقواما ضربوا القرآن بعضه ببعض و احتجوا بالناسخ و هم يرونه محكما و احتجوا بالخاص و هم يرونه عاما و احتجوا بأول الآية و تركوا السبب و لم ينظروا إلى ما يفتحه الكلام و ما يختمه و ما مصدره و مورده فضلوا و أضلوا عن سواء السبيل
And a group of the scholars has narrated from the Imams-asws, they-asws said: ‘A group of people are striking the Quran, part of it with part, and they are arguing with the Abrogating, and they are viewing it as being Decisive, and they are arguing with the special and they are viewing it as general, and they are arguing with beginning of the Verse and are neglecting the cause and they are not looking at what had begun the speech and what ended it, and what is its source, and its reference, so they strayed and strayed others from the straight path.
و سأصف من علم القرآن أشياء ليعلم أن من لم يعلمها لم يكن بالقرآن عالما من لم يعلم الناسخ و المنسوخ و الخاص و العام و المكي و المدني و المحكم و المتشابه و أسباب التنزيل و المبهم من القرآن و ألفاظه المؤتلفة في المعاني
And I shall describe things from knowledge of the Quran for it to be known that the one who does not know it does not have knowledge of the Quran, one who does not know the Abrogating and the Abrogated, and the special and the general, and the Meccan and the Medinite, and the Decisive and the Allegorical, and reasons of the Revelation, and the ambiguous from the Quran and its expressions united in the meaning.
و ما فيه من علم القدر و التقديم منه و التأخير و العمق و الجواب و السبب و القطع و الوصل و الاتفاق و المستثنى منه و المجاز و الصفة في قبل و ما بعد و المفصل الذي هلك فيه الملحدون و الوصل من الألفاظ و المحمول منه على ما قبله و ما بعده و التوكيد منه و قد فسرنا في كتابنا هذا بعض ذلك و إن لم نأت على آخره.
And whatever is in it from knowledge of the Pre-determination, and the precedence from it, and the delaying, and the depth, and the answer, and the cause, and the certain, and the connection, and the agreed upon, and exclusion from it, and the metaphor, and the description in what is before and what is after, and the detail which the atheists were destroyed in, and the connection of the wording, and the possibilities from it based upon what is before it and what is after it, and the emphasised from it; and we have explained in this book of ours. This is part of that, and we have yet to come to its end.
و من الدليل أيضا في باب تأليف القرآن أنه على خلاف ما أنزله الله تبارك و تعالى في سورة الأحزاب في قوله يا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْناكَ شاهِداً وَ مُبَشِّراً وَ نَذِيراً إلى قوله وَ تَوَكَّلْ عَلَى اللَّهِ وَ كَفى بِاللَّهِ وَكِيلًا و هذه الآية نزلت بمكة
And from the evidence also in the subject of compilation of the Quran, it is based upon differently to what Allah-azwj Blessed and Exalted Revealed in Surah Al Ahzaab in His-azwj Words: O Prophet! Surely, We have Sent you as a witness, and as a bearer of glad tidings and as a warner [33:45] – up to His-azwj Words: and suffice with Allah as a Protector [33:48], and this Verse was Revealed at Makkah.
و قبل هذه الآية ما نزل بالمدينة و هو قوله عز و جل في سورة الأحزاب يا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جاءَتْكُمْ جُنُودٌ فَأَرْسَلْنا عَلَيْهِمْ رِيحاً وَ جُنُوداً لَمْ تَرَوْها وَ كانَ اللَّهُ بِما تَعْمَلُونَ بَصِيراً إلى قوله وَ لَمَّا رَأَ الْمُؤْمِنُونَ الْأَحْزابَ قالُوا هذا ما وَعَدَنَا اللَّهُ وَ رَسُولُهُ وَ صَدَقَ اللَّهُ وَ رَسُولُهُ وَ ما زادَهُمْ إِلَّا إِيماناً وَ تَسْلِيماً مِنَ الْمُؤْمِنِينَ رِجالٌ صَدَقُوا ما عاهَدُوا اللَّهَ عَلَيْهِ
And before this Verse is what was Revealed at Al Medina, and it is Word of Mighty and Majestic in Surah Al Ahzaab: O you those who believe! Recall the Favour of Allah upon you when the armies came towards you, so We Sent a wind against them and armies you could not see, and Allah was always Seeing what you were doing [33:9] – up to His-azwj Words: And when the Momineen saw the confederates, they said, ‘This is what Allah and His Rasool promised us, and Allah and His Rasool spoke the Truth’. And it did not increase them except in Eman and submission [33:22] From the Momineen there are men who ratified what they made a pact with Allah upon. [33:23].
و في هذه الآية و هذه القصة وقعت المحنة على المؤمنين و المنافقين فأما المؤمنون فما مدحهم الله به من قوله جل و عز ما زادهم ما كانوا فيه من الشدة إلا إيمانا و تسليما من المؤمنين و أما المنافقون فما قص الله من خبرهم و حكى عن بعضهم قوله تبارك و تعالى قَدْ يَعْلَمُ اللَّهُ الْمُعَوِّقِينَ مِنْكُمْ إلى قوله وَ كانَ ذلِكَ عَلَى اللَّهِ يَسِيراً
And in this Verse and this story, the trials occurred upon the believers and the hypocrites. As for the believers, whatever Allah-azwj Praised them with from Words of Majestic and Mighty, it did not increase them in whatever adversities they were in, except in (more) Eman and submission from the believers; and as for the hypocrites, Allah-azwj story Allah-azwj has Told and Narrated about some of them are Words of Blessed and Exalted: Allah has Known the hinderers from you [33:18] – up to His-azwj Words: and that was always easy upon Allah [33:19].
و قد أجمعوا أن أول سورة نزلت من القرآن اقْرَأْ بِاسْمِ رَبِّكَ و ليس تقرأ في ما ألفوا من المصحف إلا قريبا من آخره و إن من أواخر ما نزلت من القرآن سورة البقرة و قد كتبوها في أول المصحف.
And they are concurring that the first Chapter Revealed from the Quran was Read in the Name of your Lord Who Created! [96:1] (Surah Al-Alaq), and it is not being read in what has been compiled of the Quran except near to its end, while from the last of the Quran what was Revealed was Surah Al Baqarah, and they have written it in beginning of the Quran.
و روى بعض العلماء أنه لما ظفر عمرو بن عبد ود الخندق قال رجل من المنافقين من قريش لبعض إخوانه أن قريشا لا يريدون إلا محمدا فهلموا نأخذه فندفعه في أيديهم و نسلم نحن بأنفسنا
And some of the scholars have reported that when Amro Bin Abd Wudd was winning at Al-Khandaq, a man from the hypocrites said to some of his brothers, ‘Quraysh are not intending except Muhammad-saww, so come, we shall seize him-as and hand him-saww over into their hands and we can be safe with our lives!’
فأخبر جبرئيل رسول الله ص فتبسم و أنزل الله عليه هذه الآيات قَدْ يَعْلَمُ اللَّهُ الْمُعَوِّقِينَ مِنْكُمْ وَ الْقائِلِينَ لِإِخْوانِهِمْ هَلُمَّ إِلَيْنا الآية.
Jibraeel-as informed Rasool-Allah-saww. He-saww smiled, and this Verse was Revealed unto him-saww: Allah has Known the hinderers from you and the speakers to their brethren, ‘Come to us!’ [33:18] – the Verse’’.[122]
48- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ بْنِ زَكَرِيَّا عَنْ عَبَّادِ بْنِ يَعْقُوبَ عَنْ مَطَرِ بْنِ أَرْقَمَ عَنِ الْحَسَنِ بْنِ عَمْرٍو الْفُقَيْمِيِّ عَنْ صَفْوَانَ بْنِ قَبِيصَةَ عَنِ الْحَارِثِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ: قَرَأْتُ عَلَى النَّبِيِّ ص سَبْعِينَ سُورَةً مِنَ الْقُرْآنِ أَخَذْتُهَا مِنْ فِيهِ وَ زَيْدٌ ذُو ذُؤَابَتَيْنِ يَلْعَبُ مَعَ الْغِلْمَانِ وَ قَرَأْتُ سَائِرَ أَوْ قَالَ بَقِيَّةَ الْقُرْآنِ عَلَى خَيْرِ هَذِهِ الْأُمَّةِ وَ أَقْضَاهُمْ بَعْدَ نَبِيِّهِمْ ص عَلِيِّ بْنِ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِ.
(The book) ‘Al Amaali’ of Al the Sheykh Al Tusi – a group, from Abu Al Mufazzal, from Muhammad Bin Al Qasim Bin Zakariya, Abbad Bin Yaqoub, from Matar Bin Arqam, from Al-Hassan Bin Amro Al Fuqeymi, from Safwan Bin Qabeysa, from Al Haris Bin Suweyd, from Abdullah Bin Masoud who said,
‘Seventy Chapters from the Quran were read out to the Prophet-as. I took these from his-saww mouth while Zayd with the two forelocks (compiler of current version of the Quran) was playing with the boys, and I read the rest’ (or said, ‘remainder’) of the Quran to best of this community and their most adjudicating of them after their Prophet-saww, Ali-asws Bin Abu Talib-asws, may the Salawaat of Allah-azwj be upon him-asws’’.[123]
أقول: سئل الشيخ المفيد رحمه الله في المسائل السروية ما قوله أدام الله تعالى حراسته في القرآن أ هو ما بين الدفتين الذي في أيدي الناس أم هل ضاع مما أنزل الله تعالى على نبيه منه شيء أم لا و هل هو ما جمعه أمير المؤمنين عليه السلام أم ما جمعه عثمان على ما يذكره المخالفون.
I (Majlisi) am saying, ‘The Sheykh Al Mufeed, may Allah-azwj Mercy him, was asked questions of the secrets, what his word, may Allah-azwj permanently Guard him, was regarding the Quran, is it what is between the two covers which is in hands of the people, or has anything been lost from what Allah-azwj the Exalted Revealed unto His-azwj Prophet-saww or not, and is it what Amir Al-Momineen-asws, may the greeting be upon him-asws, had collected, or what Usman had collected based upon what the opponents are mentioning.
الجواب أن الذي بين الدفتين من القرآن جميعه كلام الله تعالى و تنزيله و ليس فيه شيء من كلام البشر و هو جمهور المنزل و الباقي مما أنزله الله تعالى قرآنا عند المستحفظ للشريعة المستودع للأحكام لم يضع منه شيء و إن كان الذي جمع ما بين الدفتين الآن لم يجعله في جملة ما جمع لأسباب دعته إلى ذلك منها قصوره عن معرفة بعضه و منه ما شك فيه و منه ما عمد بنفسه و منه ما تعمد إخراجه منه.
The answer, ‘That which is between the two covers of the Quran, entirety of it is Speech of Allah-azwj the Exalted and His-azwj Revelation, and there isn’t anything in it from the speech or mortals, and remainder of what Allah-azwj the Exalted Revealed as Quran, in the view of the preservers of the Law, the guarders of the rulings, nothing from it has been wasted, and even though the one who collected what is between the two covers did not make it in total of what he collected, for the reasons leading to that, from it is his deficiency of understanding part of it, and from it is what he had doubted in it, and from it is what de had deliberately excluded, and from it is what he had deliberately thrown out from it.
و قد جمع أمير المؤمنين ع القرآن المنزل من أوله إلى آخر و ألفه بحسب ما وجب من تأليفه فقدم المكي على المدني و المنسوخ على الناسخ و وضع كل شيء منه في حقه
And Amir Al-Momineen-asws had collected the Revealed Quran, from its beginning to its end, and compiled it in accordance to what obliged from its compilation, so he-asws advanced the Meccan over the Medinite, and the Abrogated over the Abrogating, and placed all things from it in its right (rightful place).
فلذلك قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ الصَّادِقُ ع أَمَا وَ اللَّهِ لَوْ قُرِئَ الْقُرْآنُ كَمَا أُنْزِلَ لَأَلْفَيْتُمُونَا فِيهِ مُسَمَّيْنَ كَمَا سُمِّيَ مَنْ كَانَ قَبْلَنَا
For that (reason), Ja’far-asws Bin Muhammad Al-Sadiq-asws said: ‘But, by Allah-azwj! If the Quran were to be read just as it had been Revealed, you would have found us-asws Named in it just as the ones before us-asws have been Named’.
وَ قَالَ عَلَيْهِ السَّلَامُ نَزَلَ الْقُرْآنُ أَرْبَعَةَ أَرْبَاعٍ رُبُعٌ فِينَا وَ رُبُعٌ فِي عَدُوِّنَا وَ رُبُعٌ قِصَصٌ وَ أَمْثَالٌ وَ رُبُعٌ قَضَايَا وَ أَحْكَامٌ وَ لَنَا أَهْلَ الْبَيْتِ فَضَائِلُ الْقُرْآنِ.
And he-asws said: ‘The Quran has been Revealed as four quarters – a quarter is regarding us-asws, and a quarter is regarding our-asws enemies, and a quarter is stories and examples, and a quarter is judgments and rulings, and for us-asws, People-asws of the Household, are merits of the Quran’’.
فصل غير أن الخبر قد صح عن أئمتنا ع أنهم أمروا بقراءة ما بين الدفتين و أن لا نتعداه بلا زيادة فيه و لا نقصان منه حتى يقوم القائم ع فيقرئ الناس القرآن على ما أنزله الله تعالى و جمعه أمير المؤمنين ع
Detail – However, the report has been authentically narrated from our Imams-asws that they-asws instructed us to recite what is between the two covers, without adding to it or subtracting from it until the rise of Al-Qaim-ajfj, who will recite the Quran to the people as Revealed by Allah-azwj, and Amir Al-Momineen-asws had compiled it.
و إنما نهونا ع عن قراءة ما وردت به الأخبار من أحرف يزيد على الثابت في المصحف لأنها لم يأت على التواتر و إنما جاء بالآحاد و قد يغلط الواحد فيما ينقله و لأنه متى قرأ الإنسان بما يخالف ما بين الدفتين غرر بنفسه مع أهل الخلاف و أغرى به الجبارين و عرض نفسه الهلاك
And rather they-asws have prohibited us from reciting anything other than what the Ahadeeth have referred to of the distortion increasing upon what is affirmed in the Quran because these have not come to us upon the continuity, and rather these have come as singular, and the individuals may make mistakes in what they transmit, and because when the person reads what opposes what is between the two covers he is deluding himself with people of the opposition, and the tyrants will be allured by him, and he is exposing himself to the destruction.
فمنعونا ع من قراءة القرآن بخلاف ما يثبت بين الدفتين لما ذكرناه.
Thus, they-asws forbid us from reciting the Quran differently to what is affirmed between the two covers due to what we have mentioned’.
فصل فإن قال قائل كيف تصح القول بأن الذي بين الدفتين هو كلام الله تعالى على الحقيقة من غير زيادة و لا نقصان و أنتم تروون عن الأئمة ع أنهم قرءوا كنتم خير أئمة أخرجت للناس و كذلك جعلناكم أئمة وسطا و قرءوا يسألونك الأنفال و هذا بخلاف ما في المصحف الذي في أيدي الناس.
Detail – If the speaker were to say, ‘How can the word be correct that which is between the two covers is the Speech of Allah-azwj the Exalted upon the reality without increase nor reduction, while you (Shias) are reporting from the Imams-asws that they-asws were reading: You are the best of the Imams raised up for the people; [3:110], And like that, We Made you as intermediary Imams [2:143], They are asking you for the Anfaal [8:1], and this is different to what is in the Quran which is in hands of the people?’
قيل له قد مضى الجواب عن هذا و هو أن الأخبار التي جاءت بذلك أخبار آحاد لا يقطع على الله تعالى بصحتها فلذلك وقفنا فيها و لم نعدل عما في المصحف الظاهر على ما أمرنا به حسب ما بيناه مع أنه لا ينكر أن تأتي القراءة على وجهين منزلتين أحدهما ما تضمنه المصحف و الثاني ما جاء به الخبر كما يعترف مخالفونا به من نزول القرآن على وجوه شتى
It will be said to him, ‘The answer about this has passed, and it is, ‘The Ahadeeth which have come with that are solitary. These cannot cut upon Allah-azwj the Exalted with its correctness. For that reason, we have paused in it and we cannot turn away from what is apparent in the Quran based upon what we have been instructed with what it states, along with that it cannot be denied that the recitation has come based upon two perspective of Revelation – one of these is what the Quran contains, and the second is what the Ahadeeth have come with, like what our adversaries have acknowledged with of the Revelation of the Quran being upon various aspects.
فمن ذلك قوله تعالى وَ مَا هُوَ عَلَى الْغَيْبِ بِظَنِينٍ يريد بمتهم و بالقراءة الأخرى وَ ما هُوَ عَلَى الْغَيْبِ بِضَنِينٍ يريد به ببخيل
From that are Words of the Exalted: And he is not a withholder of the unseen [81:24], intending accusing them; and with the other recitation: And he is not a withholder of the unseen [81:24], intending by it being miserly.
و مثل قوله جَنَّاتُ عَدْنٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ على قراءة و على قراءة أخرى تَجْرِي تَحْتَهَا الْأَنْهَارُ و نحو قوله تعالى إِنْ هذانِ لَساحِرانِ و في قراءة أخرى إِنَّ هَذَيْنِ لَسَاحِرَانِ و ما أشبه ذلك مما يكثر تعداده و يطول الجواب بإثباته و فيما ذكرناه كفاية إن شاء الله تعالى.
And like His-azwj Words: Gardens of Eden, the rivers flow from beneath it, [20:76], based upon a recitation, while upon another recitation, the rivers flow beneath it, and approximate to Words of the Exalted: ‘These are two magicians [20:63], while in another recitation, These two are both magicians, and what resembles that from what its numbers are numerous and the answer would be lengthy in proving it, and in what we have mention is sufficiency, if Allah-azwj the Exalted so Desires’.
أقول روى البخاري و الترمذي في صحيحيهما و ذكره في جامع الأصول في حرف التاء في باب ترتيب القرآن و تأليفه و جمعه عن زيد بن ثابت قال أرسل إلي أبو بكر بعد مقتل أهل اليمامة فإذا عمر جالس عنده فقال أبو بكر إن عمر جاءني فقال إن القتل قد استحر يوم اليمامة بقراء القرآن و إني أخشى أن يستحر القتل بالقراء في كل الموطن فيذهب من القرآن كثير و إني أرى أن تذهب بجمع القرآن
I (Majlisi) am saying, ‘It is reported by Al-Bukhari and Al-Tirmizi in their ‘Saheeh’, and it is mentioned in ‘Jamiat Al-Asoul’ in the letter ‘Ta’ in chapter on arrangement of the Quran and its compilation, and its collection, from Zayd Bin Sabit who said, ‘Abu Bakr sent for me after the killing of the people of Yamama and Umar was seated in his presence. Abu Bakr said, ‘Umar came to me and said, ‘The killing on the day of Yamama has resulted in loss of readers of the Quran, and I fear that the killing would result is loss of readers in all places so a lot of Quran would be gone (lost), and I have viewed that you should go and collect the Quran!’
قال قلت لعمر و كيف أفعل شيئا لم يفعله رسول الله ص فقال عمر هو و الله خير فلم يزل يراجعني في ذلك حتى شرح الله صدري للذي شرح له صدر عمر و رأيت في ذلك الذي رأى عمر
He said, ‘I said to Umar, ‘And how can I do something Rasool-Allah-saww had not done?’ Umar said, ‘By Allah-azwj, it is good!’ He did not cease to reiterate to me regarding that until Allah-azwj Expanded my chest for that which He-azwj had Expanded the chest of Umar, and I viewed that which Umar had viewed’.
قال زيد فقال لي أبو بكر إنك رجل شاب عاقل لا نتهمك قد كنت تكتب الوحي لرسول الله ص فتتبع القرآن فاجمعه
Zayd said, ‘Abu Bakr said to me, ‘You are a young man, an intellectual. We cannot accuse you. You used to write the Revelation for Rasool-Allah-saww, so pursue the Quran and collect it!’
قال زيد فو الله لو كلفني نقل جبل من الجبال ما كان أثقل علي مما أمرني به من جمع القرآن.
Zayd said, ‘By Allah-azwj! If they had encumbered me to move a mountain from the mountains, it would not have been heavier upon me than what they had ordered me with of collecting the Quran’.
قال قلت كيف تفعلان شيئا لم يفعله رسول الله فقال أبو بكر هو و الله خير
He (Zayd) said, ‘I said, ‘How can you two do something Rasool-Allah-saww did not do?’ Abu Bakr said, ‘By Allah-azwj, it is good!’
قال فلم يزل أبو بكر يراجعني و في رواية أخرى فلم يزل عمر يراجعني حتى شرح الله صدري للذي شرح له صدر أبي بكر
He said, ‘Abu Bakr did not cease to reiterate to me’. And in another report, ‘Umar did not cease to reiterate to me until Allah-azwj Expanded my chest for that which He-azwj had Expanded the chest of Abu Bakr’.
قال فتتبعت القرآن أجمعه من الرقاع و العسب و اللخاف و صدور الرجال حتى وجدت آخر سورة التوبة مع خزيمة أو أبي خزيمة الأنصاري لم أجدها مع أحد غيره لَقَدْ جاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ خاتمة براءة
He said, ‘I pursued the Quran to collect it from the fragments and the fragments, and the palm leaf stalks, and the materials, and chests (memories) of the men until I found ending of Surah Al Tawbah with Khuxeyma or Abu Khuzeyman Al-Ansari, I did not find it being with anyone other than him: There has come to you a Rasool from yourselves. It is grievous upon him [9:128], ending Surah Al Bara’at’.
قال فكانت الصحف عند أبي بكر حتى توفاه الله ثم عند عمر حتى توفاه الله ثم حفصة بنت عمر
He said, ‘The Quran was in the possession of Abu Bakr until Allah-azwj Caused him to die, then in the possession of Umar until Allah-azwj Caused him to die, then Hafsa daughter of Umar’.
قال بعض الرواة فيه اللخاف يعني الخزف
On the reporters said, ‘The ‘written material’, meaning the ceramic’.
قال في جامع الأصول أخرجه البخاري و الترمذي و قد روي هذه الرواية في الإستيعاب عن ابن شهاب عن عبيد بن السباق عن زيد بن ثابت و روى البخاري و الترمذي و صاحب جامع الأصول في الموضع المذكور عن الزهري عن أنس بن مالك أن حذيفة بن اليمان قدم على عثمان و كان يغازي أهل الشام في فتح إرمينية و أذربيجان مع أهل العراق
He said in ‘Jamie Al-Asoul’, ‘Al-Bukhari and Al-Tirmizi extracted it, and this report has been reported in ‘Al-Istiyaab’ from Ibn Shihad, from Ubeyd Bin Al-Saabik, from Zayd Bin Sabit, and it is reported by Al-Bukhari, and Al-Tirmizi, and author of ‘Jamie Al-Asoul’ in the mentioned place from Al-Zuhry, from Anas Bin Malik, ‘Huzeyfa Bin Al-Yaman came to Usman, and he was sending a military expedition to the people of Syria to conquer Armenia and Azerbaijan with the people of Al-Iraq.
فأفزع حذيفة اختلافهم في القرآن فقال حذيفة لعثمان يا أمير المؤمنين أدرك هذه الأمة قبل أن يختلفوا في الكتاب اختلاف اليهود و النصارى
Huzeyfa was alarmed at their differing in the Quran. Huzeyfa said to Usman, ‘O commander of the faithful! Apprehend this community before they differ regarding the Book, the differing of the Jews and the Christians!’
فأرسل عثمان إلى حفصة أن أرسلي إلينا بالصحف ننسخها في المصاحف ثم نردها إليك فأرسلت بها إليه فأمر زيد بن ثابت و عبد الله بن الزبير و سعيد بن عاص و عبد الرحمن بن حارث بن هشام فنسخوها في المصاحف
Usman sent a message to Huzeyfa, ‘Send the Quran to us we can copy it in the pages, then we shall return it to you!’ He sent it to him. He ordered Zayd Bin Sabit and Abdullah Bin Al-Zubeyr, and Saeed Bin Aas, and Abdul Rahman Bin Haris Bin Hisham. They copied it in the pages.
و قال عثمان للرهط القرشيين إذا اختلفتم أنتم و زيد بن ثابت في شيء من القرآن فاكتبوه بلسان قريش فإنما نزل بلسانهم
And Usman said to a group of Quraysh, ‘Whenever you and Zayd Bin Sabit differ regarding anything from the Quran, write it in the tongue (language) of Quraysh for it has been Revealed in their language!’
ففعلوا حتى إذا نسخوا الصحف في المصاحف رد عثمان الصحف إلى حفصة و أرسل إلى كل أفق بمصحف مما نسخوا و أمر بما سوى ذلك من القرآن في كل صحيفة أو صحف أن يحرق.
They did so until when they had copied the Quran in the pages, Usman returned the Quran to Hafsa and send a (copy of the) Quran to every outskirt, from what they had copied, and he ordered with whatever Quran was besides that in every page or pages to be burned.
قال ابن شهاب و أخبرني خارجة بن زيد بن ثابت يقول فقدت آية من سورة الأحزاب حين نسخت الصحف قد كنت أسمع رسول الله يقرأ بها فالتمسناها فوجدناها مع خزيمة بن ثابت الأنصاري مِنَ الْمُؤْمِنِينَ رِجالٌ صَدَقُوا ما عاهَدُوا اللَّهَ عَلَيْهِ فألحقناها في سورتها من المصحف
Ibn Shihab said, ‘And Kharjah Bin Zayd Bin Sabit informed me. He said, ‘I missed out a Verse from Surah Al Ahzaab when the Quran was copied. I had heard Rasool-Allah-saww recite it. I searched for it and found it being with Khuzeyma Bin Sabit Al-Ansari: From the Momineen there are men who ratified what they made a pact with Allah upon. [33:23], so I joined it in its chapter from the Quran’.
قال و في رواية أبي اليمان خزيمة بن ثابت الذي جعل رسول الله ص شهادته شهادة رجلين.
He said, ‘And in a report by Abu Al-Yaman Khuzeyma Bin Sabit is which Rasool-Allah-saww made his-saww testimony as being testimony of two men’.
قال و زاد في رواية أخرى قال ابن شهاب اختلفوا يومئذ في التابوت فقال زيد التابوة و قال ابن الزبير و سعيد بن العاص التابوت فرفع اختلافهم إلى عثمان فقال اكتبوه التابوت فإنه بلسان قريش.
He said, ‘And there is an increase in another report. Ibn Shihab said, ‘On that day they differed regarding the word ‘Al-Tabout’. Zayd said, ‘Al-Tabouta’, and Ibn Al-Zubeyr and Saeed Bin Al-Aas said, ‘Al-Tabout’. Their differing was raised to Usman. He said, ‘Write ‘Al-Tabout’ for it is language of Quraysh’.
قال في جامع الأصول أخرجه البخاري و الترمذي و زاد الترمذي قال الزهري فأخبرني عبيد الله بن عبد الله أن عبد الله بن مسعود كره لزيد بن ثابت نسخ المصاحف و قال يا معشر المسلمين اعزل عن نسخ المصاحف و يتولاها رجل و الله لقد أسلمت و إنه لفي صلب رجل كافر يريد زيد بن ثابت
He said in ‘Jamie Al-Asoul’, ‘Al-Bukhari and Al-Tirmizi have extracted it, and Al-Tirmizi has added, ‘Al-Zuhry said, ‘Ubeydullah Bin Abdullah informed me that Abdullah Bin Masoud disliked Zayd Bin Sabit copying the Quran, and he said, ‘O community of Muslims! Avoid copying the Quran and by Allah-azwj, the man in charge of it had become a Muslim and he is in the loins of a Kafir!’, intending Zayd Bin Sabit.
و لذلك قال عبد الله بن مسعود يا أهل العراق اكتموا المصاحف التي عندكم و غلوها فإن الله تعالى يقول وَ مَنْ يَغْلُلْ يَأْتِ بِما غَلَّ يَوْمَ الْقِيامَةِ فألقوا الله بالمصاحف.
And for that reason, Abdullah Bin Masoud said, ‘O people of Al-Iraq! Conceal the Qurans which are in your possessions and turn it into advantage, for Allah-azwj Exalted Says: and the one who embezzles will bring what he had embezzled with him on the Day of Qiyamah [3:161], and meet Allah-azwj with the Qurans!’
قال الترمذي فبلغني أنه كره ذلك من مقالة ابن مسعود رجال من أفاضل أصحاب رسول الله ص
Al-Tirmizi said, ‘It reached me that the words of Ibn Masoud were disliked by men from the meritorious companions of Rasool-Allah-saww’.
و روى البخاري و مسلم بن حجاج و الترمذي في صحاحهم و ذكره في جامع الأصول عن أنس قال جمع القرآن على عهد رسول الله ص أربعة كلهم من الأنصار أبي بن كعب و معاذ بن جبل و أبو زيد و زيد يعني ابن ثابت قلت لأنس من أبو زيد قال أحد عمومتي
And it is reported by Al-Bukhari and Muslim Bin Hajjaj and Al-Tirmizi in their books, and it is mention in ‘Jamie Al-Asoul’, from Anas. He said, ‘The Quran was collected in the era of Rasool-Allah-saww by four (persons), all of them being from the Helpers – Ubay Bin Ka’ab, and Muaz Bin Jabal, and Abu Zayd, and Zayd, meaning Zayd Ibn Sabit’. I said to Anas, ‘Who is Abu Zayd?’ He said, ‘One of my cousins’.
و روى البخاري برواية أخرى عن أنس قال مات النبي ص و لم يجمع القرآن غير أربعة أبو الدرداء و معاذ بن جبل و زيد بن ثابت و أبو زيد
And it is reported by Al-Bukhari in another report from Anas who said, ‘The Prophet-saww died and the Quran was not collected except by four – Abu Al-Darda’a, and Muaz Bin Jabal, and Zayd Bin Sabit, and Abu Zayd’.
و روى البخاري عن ابن عباس قال جمعت المحكم في عهد رسول الله ص قلت له و ما المحكم قال المفضل.
And it is reported by Al-Bukhari, from Ibn Abbas. He said, ‘I collected the Decisive in the era of Rasool-Allah-saww’. I said to him, ‘And what is the Decisive?’ He said, ‘The preferred’’.
باب 8 أن للقرآن ظهرا و بطنا و أن علم كل شيء في القرآن و أن علم ذلك كله عند الأئمة عليهم السلام و لا يعلمه غيرهم إلا بتعليمهم
CHAPTER 8 – FOR THE QURAN THERE IS AN APPARENT AND AN ESOTERIC, AND KNOWLEDGE OF ALL THINGS IS IN THE QURAN, AND KNOWLEDGE OF ALL THAT IS WITH THE IMAMS-asws, MAY THE GREETINGS BE UPON THEM-asws, AND NO ONE ELSE KNOWS IT EXCEPT BY THEIR-asws TEACHING
أقول: قد مضى كثير من تلك الأخبار في أبواب كتاب الإمامة و نورد هنا مختصرا من بعضها و قد مضى مفصل ذلك في باب احتجاج أمير المؤمنين صلوات الله عليه على الزنديق المدعي للتناقض في القرآن و كذا في الأخبار التي ذكرت بأسانيد في باب سلوني قبل أن تفقدوني.
Note – I (Majlisi) am saying, ‘A lot of these Ahadeeth have passed in chapters on the Book of Imamate, and the miscellaneous over here are brief from part of it, and detail of that has passed in the chapter of Argumentation of Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws against the atheist, the claimant of the contradictions in the Quran, and like that in the Ahadeeth which I mentioned by attributions in the chapter, ‘Ask me-asws before you lose me!’
فَإِنَّهُ قَدْ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَمَا وَ اللَّهِ لَوْ ثُنِيَتْ لِيَ الْوِسَادَةُ فَجَلَسْتُ عَلَيْهَا لَأَفْتَيْتُ أَهْلَ التَّوْرَاةِ بِتَوْرَاتِهِمْ حَتَّى تَنْطِقَ التَّوْرَاةُ فَتَقُولَ صَدَقَ عَلِيٌّ مَا كَذَبَ لَقَدْ أَفْتَاكُمْ بِمَا أَنْزَلَ اللَّهُ فِيَّ
Amir Al-Momineen-asws had said: ‘But, by Allah-azwj! If the pillow were to be set up for me-asws so I-asws sit upon it, I-asws would issue verdicts to the people of Torah with their Torah until the Torah would speak and say: ‘Ali-asws speaks the truth! He-asws does not lie. He-asws has issued verdicts to you with what Allah-azwj has Revealed in me!’
وَ أَفْتَيْتُ أَهْلَ الْإِنْجِيلِ بِإِنْجِيلِهِمْ حَتَّى يَنْطِقَ الْإِنْجِيلُ فَيَقُولَ صَدَقَ عَلِيٌّ مَا كَذَبَ لَقَدْ أَفْتَاكُمْ بِمَا أَنْزَلَ اللَّهُ فِيَّ
And I-asws would issue verdicts to the people of Evangel with their Evangel until the Evangel would speak. It would say: ‘Ali-asws speaks the truth! He-asws does not lie. He-asws has issued verdicts to you with what Allah-azwj have Revealed in me!’
وَ أَفْتَيْتُ أَهْلَ الْقُرْآنِ بِقُرْآنِهِمْ حَتَّى يَنْطِقَ الْقُرْآنُ فَيَقُولَ صَدَقَ عَلِيٌّ مَا كَذَبَ لَقَدْ أَفْتَاكُمْ بِمَا أَنْزَلَ اللَّهُ فِيَّ
And I-asws would issue verdicts with people of the Quran with their Quran until the Quran speaks. It would say: ‘Ali-asws speaks the truth! He-asws does not lie. He-asws has issued verdicts to you with what Allah-azwj has Revealed in me!’
وَ أَنْتُمْ تَتْلُونَ الْقُرْآنَ لَيْلًا وَ نَهَاراً فَهَلْ فِيكُمْ أَحَدٌ يَعْلَمُ مَا نَزَلَ فِيهِ وَ لَوْ لَا آيَةٌ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ لَأَخْبَرْتُكُمْ بِمَا كَانَ وَ بِمَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ وَ هِيَ هَذِهِ الْآيَةُ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ.
And you are reciting the Quran night and day. Is there anyone among you who knows what has been Revealed in it? And had it not been for a Verse in the Book of Allah-azwj Mighty and Majestic, I-asws would have informed you all with what has happened, and with what is going to happen up to the Day of Qiyamah! And it is this Verse: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]’’.
1- ج، الإحتجاج عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ: سَلُونِي عَنْ كِتَابِ اللَّهِ فَوَ اللَّهِ مَا نَزَلَتْ آيَةٌ مِنْ كِتَابِ اللَّهِ فِي لَيْلٍ وَ لَا نَهَارٍ وَ لَا مَسِيرٍ وَ لَا مُقَامٍ إِلَّا وَ قَدْ أَقْرَأَنِيهَا رَسُولُ اللَّهِ ص وَ عَلَّمَنِي تَأْوِيلَهَا
(The book) ‘Al Ihtijaj’ –
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws, from Ali-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘Ask me about the Book of Allah-azwj! By Allah-azwj, no Verse from the Book of Allah-saww was Revealed, neither at night nor day, nor while travelling nor while staying except Rasool-Allah-saww had read it to me-asws and taught me-asws its interpretation!’
فَقَامَ ابْنُ الْكَوَّاءِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ فَمَا كَانَ يَنْزِلُ عَلَيْهِ وَ أَنْتَ غَائِبٌ عَنْهُ
Ibn Al-Kawa stood up. He said, ‘O Amir Al-Momineen-asws! So, what (about) what had been Revealed unto him-saww while you-asws were absent from him-saww?’
قَالَ كَانَ يَحْفَظُ عَلَيَّ رَسُولُ اللَّهِ ص مَا كَانَ يَنْزِلُ عَلَيْهِ مِنَ الْقُرْآنِ وَ أَنَا غَائِبٌ عَنْهُ حَتَّى أَقْدَمَ عَلَيْهِ فَيُقْرِئُنِيهِ وَ يَقُولُ يَا عَلِيُّ أَنْزَلَ اللَّهُ بَعْدَكَ كَذَا وَ كَذَا وَ تَأْوِيلُهُ كَذَا وَ كَذَا فَعَلَّمَنِي تَأْوِيلَهُ وَ تَنْزِيلَهُ.
He-asws said: ‘Rasool-Allah-saww used to memorise for me-asws whatever had been Revealed unto him-saww from the Quran while I-asws was absent from him-saww until I-asws had arrived to him-saww. So, he-saww read it out and said: ‘O Ali-asws! Allah-azwj Revealed such and such after you-asws, and it’s interpretation is such and such!’ Thus, he-saww taught me-asws its interpretation and its Revelation’’.[124]
2- لي، الأمالي للصدوق الطَّالَقَانِيُّ عَنِ الْجَلُودِيِّ عَنِ الْمُغِيرَةِ بْنِ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ قَيْسِ بْنِ الرَّبِيعِ وَ مَنْصُورِ بْنِ أَبِي الْأَسْوَدِ عَنِ الْأَعْمَشِ عَنِ الْمِنْهَالِ بْنِ عَمْرٍو عَنْ عَبَّادِ بْنِ عَبْدِ اللَّهِ قَالَ قَالَ عَلِيٌّ ع مَا نَزَلَتْ فِي الْقُرْآنِ آيَةٌ إِلَّا وَ قَدْ عَلِمْتُ أَيْنَ نَزَلَتْ وَ فِيمَنْ نَزَلَتْ وَ فِي أَيِّ شَيْءٍ نَزَلَتْ وَ فِي سَهْلٍ نَزَلَتْ أَمْ فِي جَبَلٍ نَزَلَتْ
(The book) ‘Al Amaali’ of Al Sadouq Al Talaqany, from Al Jaloudy, from Al Mugheira Bin Muhammad, from Ibrahim Bin Muhammad Bin Abdul Rahman, from Qays Bin Al Rabeeh, and Mansour Bin Abu Al Aswad, from Al A’mash, from Al Minhal Bin Amro, and from Abbad Bin Abdullah who said,
‘Ali-asws said: ‘No Verse has been Revealed in the Quran except and I-asws know where it was Revealed, and for whom it was Revealed, and regarding which thing it was Revealed, and whether it was Revealed in a coast or it was in Revealed in a mountain!’
قِيلَ فَمَا نَزَلَ فِيكَ
It was said, ‘So what has been Revealed regarding you-asws?’
فَقَالَ لَوْ لَا أَنَّكُمْ سَأَلْتُمُونِي مَا أَخْبَرْتُكُمْ نَزَلَتْ فِيَّ الْآيَةُ إِنَّما أَنْتَ مُنْذِرٌ وَ لِكُلِّ قَوْمٍ هادٍ فَرَسُولُ اللَّهِ ص الْمُنْذِرُ وَ أَنَا الْهَادِي إِلَى مَا جَاءَ بِهِ.
He-asws said: ‘Had you not asked me-asws, I-asws would not have informed you! But rather, you are a Warner, and for every people there is a Guide [13:7]. So Rasool-Allah-saww is the warner and I-asws am the guide to what he-saww had come with’’.[125]
3- ن، عيون أخبار الرضا عليه السلام بِإِسْنَادِ التَّمِيمِيِّ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ الْحُسَيْنُ عَلَيْهِ السَّلَامُ خَطَبَنَا أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ فَقَالَ: سَلُونِي عَنِ الْقُرْآنِ أُخْبِرْكُمْ عَنْ آيَاتِهِ فِيمَنْ نَزَلَتْ وَ أَيْنَ نَزَلَتْ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws, by a chain of Al Tameemi, from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Al-Hassan-asws, may the greetings be upon him-asws said: ‘Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws addressed us. He-asws said: ‘Ask me about the Quran, I-asws shall inform you about its Verses, regarding who it was Revealed, and where it was Revealed’’.[126]
4- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ بْنِ يَعْلَى عَنْ عَلِيِّ بْنِ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِيهِ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَا نَزَلَتْ آيَةٌ إِلَّا وَ أَنَا عَالِمٌ مَتَى نَزَلَتْ وَ فِيمَنْ نَزَلَتْ وَ لَوْ سَأَلْتُمُونِي عَمَّا بَيْنَ اللَّوْحَيْنِ لَحَدَّثْتُكُمْ.
(The book) ‘Al Amaali’ of the Seyyid Al Tusi – Al Mufeed, from Al JIany, from Ibn Uqdah, from Muhammad Bin Al-Hassan, from Ali Bin Ibrahim Bin Ya’la, from Ali Bin Sayf Bin Ameyra, from his father, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws said: ‘No Verse has been Revealed except and I-asws know when it was Revealed, and regarding who it was Revealed, and if you were to ask me-asws about whatever is between the two tablets I-asws would narrate to you all!’’[127]
5- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الرَّزَّازِ عَنْ مُحَمَّدِ بْنِ عِيسَى الْقَيْسِيِّ عَنْ إِسْحَاقَ بْنِ يَزِيدَ الطَّائِيِّ عَنْ هَاشِمِ بْنِ الْبَرِيدِ عَنْ أَبِي سَعِيدٍ التَّيْمِيِّ عَنْ أَبِي ثَابِتٍ مَوْلَى أَبِي ذَرٍّ عَنْ أُمِّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ سَمِعْتُ رَسُولَ اللَّهِ ص فِي مَرَضِهِ الَّذِي قُبِضَ فِيهِ يَقُولُ وَ قَدِ امْتَلَأَتِ الْحُجْرَةُ مِنْ أَصْحَابِهِ
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – a group, from Abu Al Mufazzal, from Muhammad Bin Ja’far Al Razzaz, from Muhammad Bin Isa Al Qaysi, from Is’haq Bin Yazeed Al Taie, from Hashim Bin Al Bareed, from Abu Saeed Al Taymi,
‘From Abu Sabit a slave of Abu Zarr-ra, from Umm Salama-ra, may Allah-azwj be Satisfied with her-asws. She-ra said, ‘I heard Rasool-Allah-saww during his-saww illness which he-saww was recalled in, saying, and the room had been filled from his-saww companions: –
أَيُّهَا النَّاسُ يُوشِكُ أَنْ أُقْبَضَ قَبْضاً سَرِيعاً فَيُنْطَلَقَ بِي وَ قَدْ قَدَّمْتُ إِلَيْكُمُ الْقَوْلَ مَعْذِرَةً إِلَيْكُمْ أَلَا إِنِّي مُخَلِّفٌ فِيكُمْ كِتَابَ رَبِّي عَزَّ وَ جَلَّ وَ عِتْرَتِي أَهْلَ بَيْتِي
‘O you people! It is imminent that I-saww will be Recalled, a swift recalling, so he (Angel of death) will go with me-asws, and I-saww have forwarded to you all the word of apology. Indeed! I-saww am leaving behind among you all the Book of my-saww Lord-azwj Mighty and Majestic, and my-saww family-asws, People-asws of my-saww Household!’
ثُمَّ أَخَذَ بِيَدِ عَلِيٍّ ع فَرَفَعَهَا فَقَالَ هَذَا عَلِيٌّ مَعَ الْقُرْآنِ وَ الْقُرْآنُ مَعَ عَلِيٍّ خَلِيفَتَانِ بَصِيرَانِ لَا يَفْتَرِقَانِ حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ فَأَسْأَلَهُمَا مَا ذَا خُلِّفْتُ فِيهِمَا.
Then he-saww held a hand of Ali-asws and raised it. He-saww said: ‘This Ali-asws is with the Quran and the Quran is with Ali-azwj, being two insightful replacements. They will not separate until they return to me-saww at the Fountain. I-saww shall ask them what you had dealt with regarding them’’.[128]
6- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ جَرِيرٍ الطَّبَرِيِّ عَنْ مُحَمَّدِ بْنِ عُمَارَةَ الْأَسَدِيِّ عَنْ عَمْرِو بْنِ حَمَّادِ بْنِ طَلْحَةَ عَنْ عَلِيِّ بْنِ هَاشِمِ بْنِ الْبَرِيدِ عَنْ أَبِيهِ عَنْ أَبِي سَعِيدٍ التَّيْمِيِّ عَنْ أَبِي ثَابِتٍ مَوْلَى أَبِي ذَرٍّ عَنْ أُمِّ سَلَمَةَ قَالَتْ سَمِعْتُ رَسُولَ اللَّهِ ص وَ هُوَ يَقُولُ إِنَّ عَلِيّاً مَعَ الْقُرْآنِ وَ الْقُرْآنَ مَعَ عَلِيٍّ لَا يَفْتَرِقَانِ حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group from Abu Al Mufazzal, from Muhammad Bin Jareer Al Tabari, from Muhammad Bin Umarah Al Asady, from Amro Bin Hammad Bin Talha, from Ali Bin Hashim Bin Al Bareed, from his father, from Abu Saeed Al Taymi,
‘From Abu Sabit a slave of Abu Zarr-ra, from Umm Salama-ra, she-ra said, ‘I-ra heard Rasool-Allah-saww, and he-saww said: ‘Ali-asws is with the Quran and the Quran is with Ali-azwj! They will not separate until they return to me-saww at the Fountain’’.[129]
أقول: تمامه في أبواب غزوة الجمل.
Note – I (Majlisi) am saying, ‘Its complete (version) is in the chapter on the military expedition of Al-Jamal’.
7- فس، تفسير القمي قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَلَا إِنَّ الْعِلْمَ الَّذِي هَبَطَ بِهِ آدَمُ مِنَ السَّمَاءِ إِلَى الْأَرْضِ وَ جَمِيعَ مَا فُضِّلَتْ بِهِ النَّبِيُّونَ إِلَى خَاتَمِ النَّبِيِّينَ عِنْدِي وَ عِنْدَ عِتْرَةِ خَاتَمِ النَّبِيِّينَ فَأَيْنَ يُتَاهُ بِكُمْ بَلْ أَيْنَ تَذْهَبُونَ.
Tafseer Al Qummi –
‘Amir Al-Momineen-asws said: ‘Indeed! The knowledge which Jibraeel-as had come down with from the sky to the earth, and entirety of what the Prophets-as were preferred with up to last of the Prophet-as, is with me-asws and with family-asws of last of the Prophets-as! So where is it going with you all? But, where are you going?’’.[130]
8- فس، تفسير القمي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ بُرَيْدٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ قَالَ: إِنَّ رَسُولَ اللَّهِ أَفْضَلُ الرَّاسِخِينَ فِي الْعِلْمِ فَقَدْ عَلِمَ جَمِيعَ مَا أَنْزَلَ اللَّهُ عَلَيْهِ مِنَ التَّأْوِيلِ وَ التَّنْزِيلِ وَ مَا كَانَ اللَّهُ لِيُنَزِّلَ عَلَيْهِ شَيْئاً لَمْ يُعَلِّمْهُ التَّأْوِيلَ وَ أَوْصِيَاؤُهُ مِنْ بَعْدِهِ يَعْلَمُونَهُ كُلَّهُ.
Tafseer Al Qummi – My father, from Ibn Abu Umeyr, from Ibn Uzina, from Bureyd,
‘From Abu Ja’far-asws, may the greetings be upon him-asws, said: ‘Rasool-Allah-saww is most superior of the ones immersed in the knowledge. He-saww knew entirety of what Allah-azwj had Revealed upon him-saww, from the interpretation and the Revelation, and Allah-azwj would not Reveal anything upon him-saww He-azwj did not Teach him-saww the interpretation, and his-saww successors-asws from after him-saww know all of it’’.[131]
9- فس، تفسير القمي مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مُرَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ أَنْزَلَ فِي الْقُرْآنِ تِبْيَانَ كُلِّ شَيْءٍ حَتَّى وَ اللَّهِ مَا تَرَكَ اللَّهُ شَيْئاً يَحْتَاجُ الْعِبَادُ إِلَيْهِ إِلَّا بَيَّنَهُ لِلنَّاسِ حَتَّى لَا يَسْتَطِيعَ عَبْدٌ [أَنْ] يَقُولَ لَوْ كَانَ هَذَا نَزَلَ فِي الْقُرْآنِ إِلَّا وَ قَدْ أَنْزَلَ اللَّهُ فِيهِ.
Tafseer Al Qummi – Muhammad Bin Ja’far, from Muhammad-saww Bin Ahmad, from Muhammad Bin Isa, from Ali Bin Hadeed, from Murazim,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Revealed in the Quran explanation of all things to the extent, by Allah-azwj, Allah-azwj has not neglected anything the servant would be needy to except he-saww explained it to the people until a servant is no longer able to say, ‘If only this had been Revealed in the Quran’, except and Allah-azwj has already Revealed in it’’.[132]
10- فس، تفسير القمي مُحَمَّدُ بْنُ أَحْمَدَ بْنِ ثَابِتٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الْقُرْآنَ زَاجِرٌ وَ آمِرٌ يَأْمُرُ بِالْجَنَّةِ وَ يَزْجُرُ عَنِ النَّارِ
Tafseer Al Qummi – Muhammad Bin Ahmad Bin Sabit, from Al-Hassan Bin Muhammad Bin Sama’at, from Wuheyb Bin Hafs, from Abu Baseer,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The Quran is a rebuker and an instructor. It instructs with (going to) the Paradise and rebukes from (going to) the Hellfire.
وَ فِيهِ مُحْكَمٌ وَ مُتَشَابِهٌ فَأَمَّا الْمُحْكَمُ فَيُؤْمِنُ بِهِ وَ يَعْمَلُ بِهِ وَ يَدِينُ بِهِ وَ أَمَّا الْمُتَشَابِهُ فَيُؤْمِنُ بِهِ وَ لَا يَعْمَلُ بِهِ
And in it are Decisive and Allegorical (Verses). As for the Decisive, it is to be believed in, and worked with, and made a religion with it; and as for the Allegorical, it is to be believed in and not worked with.
وَ هُوَ قَوْلُ اللَّهِ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ ما تَشابَهَ مِنْهُ ابْتِغاءَ الْفِتْنَةِ وَ ابْتِغاءَ تَأْوِيلِهِ وَ ما يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَ الرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنا- وَ الرَّاسِخُونَ فِي الْعِلْمِ آلُ مُحَمَّدٍ ع.
And it is Word of Allah-azwj: Then as for those in whose hearts there is perversity, so they are following what is allegorical from it, seeking the Fitna and seeking its (personal) interpretation. And none knows its interpretation except Allah, and those who are firmly rooted in the Knowledge. They are saying, ‘We believe in it. It is all from the Presence of our Lord’. [3:7] – and the ones immersed in knowledge are Progeny-asws of Muhammad-saww’’.[133]
11- فس، تفسير القمي قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ اللَّهَ عَزَّ وَ جَلَّ بَعَثَ نَبِيَّهُ مُحَمَّداً ص بِالْهُدَى وَ أَنْزَلَ عَلَيْهِ الْكِتَابَ بِالْحَقِّ وَ أَنْتُمْ أُمِّيُّونَ عَنِ الْكِتَابِ وَ مَنْ أَنْزَلَهُ وَ عَنِ الرَّسُولِ وَ مَنْ أَرْسَلَهُ
Tafseer Al Qummi –
‘Amir Al-Momineen-asws: ‘Allah-azwj Mighty and Majestic Send His-azwj Prophet-saww Muhammad-saww with the Guidance and Revealed the Book unto him-saww with the truth, and you are illiterate about the Book and about the One-azwj Who Revealed it, and about the Rasool-saww, and the One-azwj Who Sent him-saww.
أَرْسَلَهُ عَلَى حِينِ فَتْرَةٍ مِنَ الرُّسُلِ وَ طُولِ هَجْعَةٍ مِنَ الْأُمَمِ وَ انْبِسَاطٍ مِنَ الْجَهْلِ وَ اعْتِرَاضٍ مِنَ الْفِتْنَةِ وَ انْتِقَاضٍ مِنَ الْمُبْرَمِ وَ عَمًى عَنِ الْحَقِّ وَ اعْتِسَافٍ مِنَ الْجَوْرِ وَ امْتِحَاقٍ مِنَ الدِّينِ وَ تَلَظٍّ مِنَ الْحُرُوبِ وَ عَلَى حِينِ اصْفِرَارٍ مِنْ رِيَاضِ جَنَّاتِ الدُّنْيَا وَ يُبْسٍ مِنْ أَغْصَانِهَا وَ انْتِشَارٍ مِنْ وَرَقِهَا وَ يَأْسٍ مِنْ ثَمَرَتِهَا وَ اغْوِرَارٍ مِنْ مَائِهَا قَدْ دَرَسَتْ أَعْلَامُ الْهُدَى وَ ظَهَرَتْ أَعْلَامُ الرَّدَى
He-azwj Sent him-saww upon a gap period from the Messengers-as, and prolonged ignorance from the communities, and spread of ignorance, and the obstacles of Fitna, and the prevalence of confusion, and blindness about the truth, and abuse from the tyrants, and extermination (of the truth) from the world, and intensification of the wars, amidst the fading greenery of the gardens of the world, the withering of its branches, the scattering of its leaves, the despair of its fruits, and the deception of its water, the signs of guidance have been studied, and the flags of regress have appeared.
وَ الدُّنْيَا مُتَجَهِّمَةٌ فِي وُجُوهِ أَهْلِهَا مُكْفَهِرَّةٌ مُدْبِرَةٌ غَيْرُ مُقْبِلَةٍ ثَمَرَتُهَا الْفِتْنَةُ وَ طَعَامُهَا الْجِيفَةُ وَ شِعَارُهَا الْخَوْفُ وَ دِثَارُهَا السَّيْفٌ قَدْ مَزَّقَهُمْ كُلَّ مُمَزَّقٍ فَقَدْ أَعْمَتْ عُيُونَ أَهْلِهَا وَ أَظْلَمَتْ عَلَيْهِمْ أَيَّامَهَا قَدْ قَطَّعُوا أَرْحَامَهُمْ وَ سَفَكُوا دِمَاءَهُمْ وَ دَفَنُوا فِي التُّرَابِ الْمَوْءُودَةَ بَيْنَهُمْ مِنْ أَوْلَادِهِمْ
The world is frowning upon the faces of its inhabitants, humiliated, turned away, not facing them. Its fruit is tribulation (trial), its sustenance is scarcity, its slogan is fear, and its blanket is the sword. It tears them with every tearing. The eyes of its people are blinded and its days are dark upon them. They have cut off their kinship, and shed their blood and they buried between them the female infants from their own children in the soil.
يَخْتَارُ دُونَهُمْ طِيبَ الْعَيْشِ وَ رَفَاهِيَةَ خُفُوضِ الدُّنْيَا لَا يَرْجُونَ مِنَ اللَّهِ ثَوَاباً وَ لَا يَخَافُونَ وَ اللَّهِ مِنْهُ عِقَاباً حَيُّهُمْ أَعْمَى نَجِسٌ وَ مَيِّتُهُمْ فِي النَّارِ مُبْلِسٌ
They (their children) chose the good life and luxuries of the world besides them. They are neither hoping for Rewards of Allah-azwj nor by Allah-azwj, are they fearing any Punishment from Him-azwj! Their living ones are blind, unclean, and their dead ones are in the Hellfire, disgraced.
فَجَاءَهُمْ نَبِيُّهُ ص بِنُسْخَةِ مَا فِي الصُّحُفِ الْأُولَى وَ تَصْدِيقِ الَّذِي بَيْنَ يَدَيْهِ وَ تَفْصِيلِ الْحَلَالِ مِنْ رَيْبِ الْحَرَامِ ذَلِكَ الْقُرْآنُ فَاسْتَنْطِقُوهُ وَ لَنْ يَنْطِقَ لَكُمْ
His-azwj Prophet-saww came to them with a copy of what was in the former Parchments (Books), and a verification of what which was in front of him-saww, and detail of the Permissibles from doubts of the Prohibitions. That is the Quran, so seek it to speak, and it will never speak to you!
أُخْبِرُكُمْ فِيهِ عِلْمَ مَا مَضَى وَ عِلْمَ مَا يَأْتِي إِلَى يَوْمِ الْقِيَامَةِ وَ حُكْمِ مَا بَيْنَكُمْ وَ بَيَانِ مَا أَصْبَحْتُمْ فِيهِ تَخْتَلِفُونَ فَلَوْ سَأَلْتُمُونِي عَنْهُ لَأَخْبَرْتُكُمْ عَنْهُ لِأَنِّي أَعْلَمُكُمْ.
I-asws will inform you all! In it is knowledge of what is past and knowledge of what is yet to come up to the Day of Qiyamah, and Judgments of what is between you, and statements of what you have come to be differing in. If you were to ask me-asws about it, I-asws will inform you about it, because I-asws am your most knowledgeable!’’[134]
أقول: قد سبقت أخبار الثقلين في كتاب الإمامة.
Note – I (Majlisi) am saying, ‘The Hadeeth about the two weighty things have preceded in the book of Imamate’.
12- ج، الإحتجاج عَنْ أَبِي الْجَارُودِ قَالَ قَالَ أَبُو جَعْفَرٍ ع إِذَا حَدَّثْتُكُمْ بِشَيْءٍ فَاسْأَلُونِي مِنْ كِتَابِ اللَّهِ
(The book) ‘Al Ihtijaj’ – from Abu Al Jaroud, he said,
‘Abu Ja’far-asws said: ‘Whenever I-asws narrated to you with anything (Hadeeth), ask me-asws from the Book of Allah-azwj!’
ثُمَّ قَالَ فِي بَعْضِ حَدِيثِهِ إِنَّ النَّبِيَّ ص نَهَى عَنِ الْقِيلِ وَ الْقَالِ وَ فَسَادِ الْمَالِ وَ كَثْرَةِ السُّؤَالِ
Then he-asws said in one of his-asws Hadeeth: ‘The Prophet-saww has prohibited from gossip, corruption of money, and asking too many questions.
فَقِيلَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ- أَيْنَ هَذَا مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ
It was said to him-asws! O son-asws of Rasool-Allah-saww! Where is this from the Book of Allah-azwj Mighty and Majestic?’
قَالَ قَوْلُهُ لا خَيْرَ فِي كَثِيرٍ مِنْ نَجْواهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلاحٍ بَيْنَ النَّاسِ
He-asws said: ‘His-azwj Words: There is no good in most of their secret counsels except of the one who either enjoins charity, or goodness, or reconciliation between people; [4:114].
وَ قَالَ وَ لا تُؤْتُوا السُّفَهاءَ أَمْوالَكُمُ الَّتِي جَعَلَ اللَّهُ لَكُمْ قِياماً
And Said: And do not give your wealth to the foolish which Allah has made a (means of) support for you, and sustain them from it and clothe them and speak to them kind words [4:5].
وَ قَالَ لا تَسْئَلُوا عَنْ أَشْياءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ.
And Said: O you who believe! Do not ask about things, if it is declared to you it would offend you; [5:101]’’.[135]
13- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الصَّيْرَفِيِّ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ الْأَحَادِيثَ تَخْتَلِفُ عَنْكُمْ
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Muhammad Bin Yahya Al Sayrafi, from Hammad Bin Usman who said,
‘I said to Abu Abdullah-asws, ‘The Ahadeeth from you (Imams-asws) are differing!’
قَالَ فَقَالَ إِنَّ الْقُرْآنَ نَزَلَ عَلَى سَبْعَةِ أَحْرُفٍ وَ أَدْنَى مَا لِلْإِمَامِ أَنْ يُفْتِيَ عَلَى سَبْعَةِ وُجُوهٍ ثُمَّ قَالَ هذا عَطاؤُنا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسابٍ.
He (the narrator) said, ‘He-asws said: ‘The Quran is Revealed upon seven letters, and least of what is for the Imam-asws is to issue Verdict based upon seven aspects’. Then he-asws said: ‘‘This is Our Gift, so either confer or withhold, without a Reckoning [38:39]’’.[136]
14- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ خَالِدٍ الْأَشْعَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ عَنْ حُمْرَانَ بْنِ أَعْيَنَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ ظَهْرِ الْقُرْآنِ وَ بَطْنِهِ فَقَالَ ظَهْرُهُ الَّذِينَ نَزَلَ فِيهِمُ الْقُرْآنُ وَ بَطْنُهُ الَّذِينَ عَمِلُوا بِأَعْمَالِهِمْ يَجْرِي فِيهِمْ مَا نَزَلَ فِي أُولَئِكَ.
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Al Barqy, from Muhammad Bin Khalid Al Ashary, from Ibrahim Bin Muhammad Al Ashary, from Sa’alba Bin Maymoun, from Abu Khalid Al Qammat, from Humran Bin Ayn who said,
‘I asked Abu Ja’far-asws about apparent (exoteric) of the Quran and its esoteric. He-asws said: ‘Its apparent is regarding the ones the Quran was Revealed, and its esoteric is regarding the ones who work with their deeds, it flows regarding them what has been Revealed regarding them’’.[137]
15- مع، معاني الأخبار أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ سَهْلٍ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ عَنِ الْقَنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ ذَرِيحٍ الْمُحَارِبِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ اللَّهَ قَدْ أَمَرَنِي فِي كِتَابِهِ بِأَمْرٍ فَأُحِبُّ أَنْ أَعْلَمَهُ
(The book) ‘Ma’any Al Akhbaar’ – My father, from Muhammad Al Attar, from Sahl, from Ali Bin Suleyman, from Al Qandy, from Abdullah Bin Sinan, from Zareeh Al Muhariby who said,
‘I said to Abu Abdullah-asws, ‘Allah-azwj has Commanded me in His-azwj Book with a Command, I would love to know it!’
قَالَ وَ مَا ذَاكَ
He-asws said: ‘And what is that?’
قُلْتُ قَوْلُ اللَّهِ عَزَّ وَ جَلَ ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَ لْيُوفُوا نُذُورَهُمْ
I said, ‘Word Allah-azwj Mighty and Majestic: Then let them accomplish their rituals, and let them fulfil their vows [22:29]’.
قَالَ لْيَقْضُوا تَفَثَهُمْ لُقَى الْإِمَامِ وَ لْيُوفُوا نُذُورَهُمْ تِلْكَ الْمَنَاسِكُ
He-asws said: ‘Then let them accomplish their rituals, – meet their Imam-asws – and let them fulfil their vows [22:29] – are those rituals’.
قَالَ عَبْدُ اللَّهِ بْنُ سِنَانٍ فَأَتَيْتُ أَبَا عَبْدِ اللَّهِ ع فَقُلْتُ جَعَلَنِيَ اللَّهُ فِدَاكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ ثُمَّ لْيَقْضُوا تَفَثَهُمْ وَ لْيُوفُوا نُذُورَهُمْ
Abdullah Bin Sinan (the narrator) said, ‘I came to Abu Abdullah-asws. I said, ‘May Allah-azwj Make me to be sacrificed for you-asws! Words of Allah-azwj Mighty and Majestic: Then let them accomplish their rituals, and let them fulfil their vows [22:29]’.
قَالَ أَخْذُ الشَّارِبِ وَ قَصُّ الْأَظْفَارِ وَ مَا أَشْبَهَ ذَلِكَ
He-asws said: ‘Taking (trimming) the moustache and clipping the nails, and what resembles that’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَإِنَّ ذَرِيحاً الْمُحَارِبِيَّ حَدَّثَنِي عَنْكَ أَنَّكَ قُلْتَ لَهُ ثُمَّ لْيَقْضُوا تَفَثَهُمْ لُقَى الْإِمَامِ وَ لْيُوفُوا نُذُورَهُمْ تِلْكَ الْمَنَاسِكُ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! Zareeh Al-Muhariby (the narrator) narrated to me from you-asws that you-asws had said to him: ‘Then let them accomplish their rituals, – meet their Imam-asws – and let them fulfil their vows [22:29] – are those rituals!’’
فَقَالَ صَدَقَ ذَرِيحٌ وَ صَدَقْتَ إِنَ لِلْقُرْآنِ ظَاهِراً وَ بَاطِناً وَ مَنْ يَحْتَمِلُ مَا يَحْتَمِلُ ذَرِيحٌ.
He-asws said: ‘Zareeh spoke the truth and you speak the truth. For the Quran there is an apparent (exoteric) and a hidden (esoteric), and who can tolerate what Zareeh can tolerate?’’[138]
16- ير، بصائر الدرجات عَبْدُ اللَّهِ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُنْذِرِ عَنْ عَمْرِو بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ لَمْ يَدَعْ شَيْئاً تَحْتَاجُ إِلَيْهِ الْأُمَّةُ إِلَى يَوْمِ الْقِيَامَةِ إِلَّا أَنْزَلَهُ فِي كِتَابِهِ وَ بَيَّنَهُ لِرَسُولِهِ وَ جَعَلَ لِكُلِّ شَيْءٍ حَدّاً وَ جَعَلَ عَلَيْهِ دَلِيلًا يَدُلُّ عَلَيْهِ.
(The book) ‘Basaair Al Darajaat’ – Abdullah Bin Ja’far, from Muhammad Bin Isa, from Al-Husayn Bin Al Munzir, from Amro Bin Qays,
‘From Abu Ja’far-asws having said: ‘Allah-azwj did not leave out anything the community could be need to up to the Day of Qiyamah except He-azwj Revealed it in His-azwj Book and Explained it to His-azwj Rasool-saww, and He-azwj Made a limit for all things and Made evidence upon it to point to it’’.[139]
17- ير، بصائر الدرجات مُحَمَّدُ بْنُ حَمَّادٍ عَنْ أَخِيهِ أَحْمَدَ عَنْ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع قَالَ: قُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَخْبِرْنِي عَنِ النَّبِيِّ ص وَرِثَ مِنَ النَّبِيِّينَ كُلِّهِمْ قَالَ لِي نَعَمْ مِنْ لَدُنْ آدَمَ إِلَى أَنِ انْتَهَتْ إِلَى نَفْسِهِ
(The book) Basaair Al Darajaat’ – Muhammad Bin Hammad, from his brother Ahmad, from Ibrahim, from his father,
‘From Abu Al-Hassan the 1st, he (the narrator) said, ‘I said to him-asws, ‘May I be sacrificed for you-asws! Inform me about the Prophet-saww, did he-saww inherit from the Prophets-as, all of them-as?’ He-asws said to me: ‘Yes, from since Adam-as until it ended to himself-saww’.
قَالَ مَا بَعَثَ اللَّهُ نَبِيّاً إِلَّا وَ كَانَ مُحَمَّدٌ أَعْلَمَ مِنْهُ
He-asws said: ‘Allah-azwj did not Send any Prophet-as except and Muhammad-saww was more knowledgeable than him-as’.
قَالَ قُلْتُ عِيسَى ابْنُ مَرْيَمَ كَانَ يُحْيِي الْمَوْتَى بِإِذْنِ اللَّهِ
He (the narrator) said, ‘Isa-as Bin Maryam-as used to revive the dead by the Permission of Allah-azwj’.
قَالَ صَدَقْتَ
He-asws said: ‘You speak the truth’.
قُلْتُ وَ سُلَيْمَانُ بْنُ دَاوُدَ ع كَانَ يَفْهَمُ مَنْطِقَ الطَّيْرِ هَلْ كَانَ رَسُولُ اللَّهِ ص يَقْدِرُ عَلَى هَذِهِ الْمَنَازِلِ
I said, ‘And Suleyman-as Bin Dawood-as used to understand the speech of the birds. Was Rasool-Allah-saww able upon this status?’
قَالَ فَقَالَ إِنَّ سُلَيْمَانَ بْنَ دَاوُدَ قَالَ لِلْهُدْهُدِ حِينَ فَقَدَهُ وَ شَكَّ فِي أَمْرِهِ فَقَالَ ما لِيَ لا أَرَى الْهُدْهُدَ أَمْ كانَ مِنَ الْغائِبِينَ وَ غَضِبَ عَلَيْهِ فَقَالَ لَأُعَذِّبَنَّهُ عَذاباً شَدِيداً أَوْ لَأَذْبَحَنَّهُ أَوْ لَيَأْتِيَنِّي بِسُلْطانٍ مُبِينٍ
He (the narrator) said, ‘He-asws said: ‘Suleyman-as Bin Dawood-as said to the hoopoe when he-asws missed it, and doubted its affair, he-asws said: ‘And he surveyed the birds, so he said, ‘What is the matter I cannot see the hoopoe, or was it from the absentees? [27:20] and was angry upon it and said, I will either punish it with a severe punishment, or I shall slaughter it, or it should come to me with a clear authorisation’ (for its absence) [27:21]’.
وَ إِنَّمَا غَضِبَ عَلَيْهِ لِأَنَّهُ كَانَ يَدُلُّهُ عَلَى الْمَاءِ فَهَذَا وَ هُوَ طَيْرٌ قَدْ أُعْطِيَ مَا لَمْ يُعْطَ سُلَيْمَانُ وَ قَدْ كَانَتِ الرِّيحُ وَ النَّمْلُ وَ الْجِنُّ وَ الْإِنْسُ وَ الشَّيَاطِينُ الْمَرَدَةُ لَهُ طَائِعِينَ وَ لَمْ يَكُنْ يَعْرِفُ الْمَاءَ تَحْتَ الْهَوَاءِ فَكَانَ الطَّيْرُ يُعَرِّفُهُ
And rather he-as was angry upon it because it used to point him-as upon the water. So, this one, and it was a bird, it had been Given (a skill) what Suleyman-as had not been Given, and although the wind, and the ants, and the Jinn, and the humans, and the Castaway Satan-la were obedient to him-as, and there wasn’t any recognition for him-as of the water beneath the air, and the bird used to recognise it.
إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ فِي كِتَابِهِ وَ لَوْ أَنَّ قُرْآناً سُيِّرَتْ بِهِ الْجِبالُ أَوْ قُطِّعَتْ بِهِ الْأَرْضُ أَوْ كُلِّمَ بِهِ الْمَوْتى بَلْ لِلَّهِ الْأَمْرُ جَمِيعاً فَقَدْ وَرِثْنَا نَحْنُ هَذَا الْقُرْآنَ فَفِيهِ مَا يُقَطَّعُ بِهِ الْجِبَالُ وَ يُقَطَّعُ بِهِ الْبُلْدَانُ وَ يُحْيَا بِهِ الْمَوْتَى وَ نَحْنُ نَعْرِفُ الْمَاءَ تَحْتَ الْهَوَى
Allah-azwj Blessed and Exalted Said in His-azwj Book: And even though the Quran is such, the mountain can be moved by it, or the land can be travelled by it, or the dead can be made to speak by it. But, for Allah is the Command entirely. [13:31], and we-asws have inherited this Quran and in it is what the mountain can be traversed with it, and the city can be traversed with it, and the dead can be revived with it, and we-asws do know the water beneath the air.
وَ إِنَّ فِي كِتَابِ اللَّهِ لَآيَاتٍ مَا يُرَادُ بِهَا أَمْرٌ إِلَّا أَنْ يَأْذَنَ اللَّهُ بِهِ مَعَ مَا قَدْ يَأْذَنُ اللَّهُ فَمَا كَتَبَهُ لِلْمَاضِينَ جَعَلَهُ اللَّهُ فِي أُمِّ الْكِتَابِ إِنَّ اللَّهَ يَقُولُ فِي كِتَابِهِ ما مِنْ غائِبَةٍ فِي السَّماءِ وَ الْأَرْضِ إِلَّا فِي كِتابٍ مُبِينٍ ثُمَّ قَالَ ثُمَّ أَوْرَثْنَا الْكِتابَ الَّذِينَ اصْطَفَيْنا مِنْ عِبادِنا-
And surely in the Book of Allah-azwj, there is what any matter can be wanted with it if Allah-azwj Permits it, along with what in it is Permission of Allah-azwj. So, whatever He-azwj had Written to be for the past ones, Allah-azwj Made it to be in the Mother of the Book. Allah-azwj is Saying in His-azwj Book: And there is nothing from the unseen in the sky and the earth except it is in a Clarifying Book [27:75]. Then He-saww Said: ‘Then We Gave the Book as an inheritance to those We Chose from among Our servants. [35:32].
فَنَحْنُ الَّذِينَ اصْطَفَانَا اللَّهُ فَوَرَّثَنَا هَذَا الَّذِي فِيهِ كُلُّ شَيْءٍ.
Thus, we-asws are those Allah-azwj has Chosen, and we-asws have inherited this wherein is explanation of all things’’.[140]
18- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ دَاوُدَ الرَّقِّيِّ عَنِ الثُّمَالِيِّ عَنْ أَبِي الْحِجَازِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ رَسُولَ اللَّهِ ص خَتَمَ مِائَةَ أَلْفِ نَبِيٍّ وَ أَرْبَعَةً وَ عِشْرِينَ أَلْفَ نَبِيٍّ وَ خَتَمْتُ أَنَا مِائَةَ أَلْفِ وَصِيٍّ وَ أَرْبَعَةً وَ عِشْرِينَ أَلْفَ وَصِيٍّ وَ كُلِّفْتُ مَا تَكَلَّفَتِ الْأَوْصِيَاءُ قَبْلِي وَ اللَّهُ الْمُسْتَعانُ
(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Al-Husayn, from Abdullah Bin Jabalah, from Dawood Al Raqqy, from Al Sumali, from Abu Al Hijaz who said,
‘‘Amir Al-Momineen-asws said: ‘Rasool-Allah-saww ended one hundred and twenty-four thousand Prophets-as, and I-asws ended one hundred and twenty-four thousand successors-as, and I-asws encumbered and the successors-as before me-asws were not encumbered, and Allah is the Helper [12:18].
وَ إِنَّ رَسُولَ اللَّهِ ص قَالَ فِي مَرَضِهِ لَسْتُ أَخَافُ عَلَيْكَ أَنْ تَضِلَّ بَعْدَ الْهُدَى وَ لَكِنْ أَخَافُ عَلَيْكَ فُسَّاقَ قُرَيْشٍ وَ عَادِيَتَهُمْ
And Rasool-Allah-saww said during his-saww illness: ‘I-asws am not fearful upon you-asws that you-asws might stray after me-saww, but I-saww fear upon you-asws the mischief of Quraysh, and their habits.
حَسْبُنَا اللَّهُ وَ نِعْمَ الْوَكِيلُ عَلَى أَنَّ ثُلُثَيِ الْقُرْآنِ فِينَا وَ فِي شِيعَتِنَا فَمَا كَانَ مِنْ خَيْرٍ فَلَنَا وَ لِشِيعَتِنَا [وَ] ثُلُثَ الْبَاقِي أَشْرَكْنَا فِيهِ النَّاسَ فَمَا كَانَ فِيهِ مِنْ شَرٍّ فَلِعَدُوِّنَا
‘Allah is Sufficient for us and the most excellent Protector’ [3:173] upon that a third of the Quran is regarding us-asws and regarding our-asws Shias. So, whatever was from good, it is for us-asws and for our-asws Shias; and a third of the remainder, the people are our-asws participants in it. So, whatever was in it of evil, it is for our-asws enemies’.
ثُمَّ قَالَ قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَ الَّذِينَ لا يَعْلَمُونَ إِلَى آخِرِ الْآيَةِ فَنَحْنُ أَهْلَ الْبَيْتِ وَ شِيعَتُنَا أُولُو الْأَلْبَابِ وَ الَّذِينَ لا يَعْلَمُونَ عَدُوُّنَا وَ شِيعَتُنَا هُمُ الْمُهْتَدُونَ.
Then He-azwj Said: ‘‘Are they equal, those who do not know and those do know?’ [39:9] – up to the end of the Verse. So, we-asws People-asws of the Household (are the ones who know), and our-asws Shias are the ones of understanding, and those who do not know are our-asws enemies, and our-asws Shias, they are the guided ones’’.[141]
19- ير، بصائر الدرجات عَلِيُّ بْنُ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ عَمْرٍو الزَّيَّاتِ عَنْ يُونُسَ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنِّي لَأَعْلَمُ مَا فِي السَّمَاءِ وَ أَعْلَمُ مَا فِي الْأَرْضِ وَ أَعْلَمُ مَا فِي الْجَنَّةِ وَ أَعْلَمُ مَا فِي النَّارِ وَ أَعْلَمُ مَا كَانَ وَ أَعْلَمُ مَا يَكُونُ عَلِمْتُ ذَلِكَ مِنْ كِتَابِ اللَّهِ إِنَّ اللَّهَ تَعَالَى يَقُولُ فِيهِ تِبْيَانُ كُلِّ شَيْءٍ.
(The book) ‘Basaair Al Darajaat’ – Ali Bin Ismail, from Muhammad Bin Amro Al Zayyat, from Yunus, from Abdul A’ala Bin Ayn who said,
‘I heard Abu Abdullah-asws saying: ‘I-asws know what is in the sky, and I-asws know what is in the earth, and I-asws know what is in the Paradise, and I-asws know what is in the Fire, and I-asws know of what has happened, and I-asws know what will be happening. I-asws know that from the Book of Allah-azwj. Surely, Allah-azwj the Exalted is Saying in it is a clarification of all things, [16:89]’’.[142]
20- ير، بصائر الدرجات مُحَمَّدُ بْنُ عَبْدِ الْجَبَّارِ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ حَمَّادٍ اللَّحَّامِ وَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع نَحْنُ وَ اللَّهِ نَعْلَمُ مَا فِي السَّمَاوَاتِ وَ مَا فِي الْأَرْضِ وَ مَا فِي الْجَنَّةِ وَ مَا فِي النَّارِ وَ مَا بَيْنَ ذَلِكَ
(The book) ‘Basaair Al Darajaat’ – It is narrated to us by Muhammad Bin Abdul Jabbar, from Mansour Bin Yunus, from Hammad Al Laham who said,
‘Abu Abdullah-asws said: ‘By Allah-azwj! We-asws know what is in the skies and what is in the earth, and what is in the Paradise and what is in the Fire, and whatever is between that’.
قَالَ فنبهت [فَبُهِتُ] أَنْظُرُ إِلَيْهِ قَالَ فَقَالَ يَا حَمَّادُ إِنَّ ذَلِكَ مِنْ كِتَابِ اللَّهِ إِنَّ ذَلِكَ فِي كِتَابِ اللَّهِ إِنَّ ذَلِكَ فِي كِتَابِ اللَّهِ
He (the narrator) said, ‘I was amazed. I looked (stared) at him-asws, so he-asws said: ‘O Hammad! That is from the Book of Allah-azwj, that is in the Book of Allah-azwj, that is in the Book of Allah-azwj!’
ثُمَّ تَلَا هَذِهِ الْآيَةَ وَ يَوْمَ نَبْعَثُ فِي كُلِّ أُمَّةٍ شَهِيداً عَلَيْهِمْ مِنْ أَنْفُسِهِمْ وَ جِئْنا بِكَ شَهِيداً عَلى هؤُلاءِ وَ نَزَّلْنا عَلَيْكَ الْكِتابَ تِبْياناً لِكُلِّ شَيْءٍ وَ هُدىً وَ رَحْمَةً وَ بُشْرى لِلْمُسْلِمِينَ إِنَّهُ مِنْ كِتَابِ اللَّهِ فِيهِ تِبْيَانُ كُلِّ شَيْءٍ فِيهِ تِبْيَانُ كُلِّ شَيْءٍ.
Then he-asws recited this Verse: And on the Day We will Send into every community a witness upon them from themselves, and We shall Come with you as a witness upon these (witnesses). And We Revealed the Book unto you as a clarification of all things, and Guidance and Mercy and glad tidings for the submitters [16:89]. It is from the Book of Allah-azwj wherein is a clarification of all things. In it is clarification of all things’’.[143]
21- ير، بصائر الدرجات عَبْدُ اللَّهِ بْنُ عَامِرٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ وَ عُبَيْدَةَ وَ عَبْدِ اللَّهِ بْنِ بِشْرٍ الْخَثْعَمِيِّ سَمِعُوا أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنِّي لَأَعْلَمُ مَا فِي السَّمَاوَاتِ وَ مَا فِي الْأَرَضِينَ وَ أَعْلَمُ مَا فِي الْجَنَّةِ وَ أَعْلَمُ مَا فِي النَّارِ وَ أَعْلَمُ مَا كَانَ وَ مَا يَكُونُ
(The book) ‘Basaair Al Darajaat’ – Abdullah Bin Aamir, from Muhammad Bin Sinan, from Yunus Bin Yaqoub, from Al Haris Bin Al Mugheira and Ubeyda, and Abdullah Bin Bishr Al Khash’amy,
They heard Abu Abdullah-asws said: ‘I-asws am the most knowing of what is in the skies, and the most knowing of what is in the earth(s), and the most knowing of what is in the Paradise, and the most knowing of what is in the Fire, and the most knowing of what has happened and what will be happening’.
ثُمَّ مَكَثَ هُنَيْئَةً فَرَأَى أَنَّ ذَلِكَ كَبُرَ عَلَى مَنْ سَمِعَهُ فَقَالَ عَلِمْتُ مِنْ كِتَابِ اللَّهِ أَنَّ اللَّهَ يَقُولُ فِيهِ تِبْيَانُ كُلِّ شَيْءٍ.
Then he-asws waited for a while. He-asws saw that, that was grievous upon the ones who heard him-asws, so he-asws said: ‘I-asws learnt from the Book of Allah-azwj. Allah-azwj is Saying in it is a clarification of all things, [16:89]’’.[144]
22- ير، بصائر الدرجات عَبْدُ اللَّهِ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ إِسْمَاعِيلَ بْنِ سَهْلٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ هذا ذِكْرُ مَنْ مَعِيَ وَ ذِكْرُ مَنْ قَبْلِي فَقَالَ ذِكْرُ مَنْ مَعِيَ مَا هُوَ كَائِنٌ وَ ذِكْرُ مَنْ قَبْلِي مَا قَدْ كَانَ.
(The book) ‘Basaair Al Darajaat’ – Abdullah Bin Ja’far, from Muhammad Bin Isa, from Ismail Bin Sahl, from Ibrahim Bin Abdul Hameed, from Zurara,
‘From Abu Abdullah-asws regarding His-azwj Words: This is a Zikr of the one (who is) with me, and a Zikr of the ones (who were) before me [21:24], he-asws said: This is a Zikr of the one (who is) with me, what is to happen, and a Zikr of the ones (who were) before me [21:24], what has happened’’.[145]
أقول: قد مضى كثير من الأخبار في كتاب الإمامة في باب أنهم يعلمون علم ما كان و ما يكون و باب أن عندهم علم الكتب و في باب علم علي ع.
Note – I (Majlisi) am saying, ‘Many Ahadeeth have passed in the Book of Imamate in the chapter, they-asws are knowing knowledge of what has happened, and what will be happening, and the chapter that in their-asws possession is knowledge of the Book, and in the chapter of knowledge of Ali-asws’.
23- ير، بصائر الدرجات مُحَمَّدُ بْنُ عَبْدِ الْحَمِيدِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ مِنْهَالَ بْنَ عَمْرٍو يَقُولُ أَخْبَرَنِي زَاذَانُ قَالَ: سَمِعْتُ عَلِيّاً أَمِيرَ الْمُؤْمِنِينَ ع وَ هُوَ يَقُولُ مَا مِنْ رَجُلٍ مِنْ قُرَيْشٍ جَرَتْ عَلَيْهِ الْمَوَاسِي إِلَّا وَ قَدْ نَزَلَتْ فِيهِ آيَةٌ أَوْ آيَتَانِ تَقُودُهُ إِلَى الْجَنَّةِ أَوْ تَسُوقُهُ إِلَى النَّارِ وَ مَا مِنْ آيَةٍ نَزَلَتْ فِي بَرٍّ أَوْ بَحْرٍ أَوْ سَهْلٍ أَوْ جَبَلٍ إِلَّا وَ قَدْ عَرَفْتُهُ حَيْثُ نَزَلَتْ وَ فِي مَنْ أُنْزِلَتْ
(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Abdul Hameed, from Aasim Bin Humeyd, from Abu Baseer who said, ‘I was informed by Al Minhal Bin Amro, and from Zazan who said,
‘I heard Ali-asws saying: ‘There is none from a man from Quraysh, the consolation flowed upon him, except and there was Revealed regarding him a Verse or two Verses, either guiding him to the Paradise, or ushering him to the Fire; and there is none from a Verse Revealed in land, or sea, or coast, or mountain except and I-asws recognise how it was Revealed, and regarding what it was Revealed!
وَ لَوْ ثُنِيَتْ لِي وِسَادَةٌ لَحَكَمْتُ بَيْنَ أَهْلِ التَّوْرَاةِ بِتَوْرَاتِهِمْ وَ بَيْنَ أَهْلِ الْإِنْجِيلِ بِإِنْجِيلِهِمْ وَ بَيْنَ أَهْلِ الزَّبُورِ بِزَبُورِهِمْ وَ بَيْنَ أَهْلِ الْفُرْقَانِ بِفُرْقَانِهِمْ حَتَّى تَزْهَرَ إِلَى اللَّهِ.
And if a platform were to be set up for me-asws, I-asws would judge between the people of the Torah with their Torah, and between the people of the Evangel, with their Evangel, and between the people of the Psalms with their Psalms, and between the people of the Furqan (Quran) with their Furqan, until it is displayed to Allah-azwj!’’[146]
24- ير، بصائر الدرجات مُحَمَّدُ بْنُ عِيسَى عَنْ أَبِي مُحَمَّدٍ الْأَنْصَارِيِّ عَنْ صَبَّاحٍ الْمُزَنِيِّ عَنِ الْحَارِثِ بْنِ حَصِيرَةَ الْمُزَنِيِّ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ قَالَ: لَمَّا قَدِمَ عَلِيٌّ ع الْكُوفَةَ صَلَّى بِهِمْ أَرْبَعِينَ صَبَاحاً فَقَرَأَ بِهِمْ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى فَقَالَ الْمُنَافِقُونَ وَ اللَّهِ مَا يُحْسِنُ أَنْ يَقْرَأَ ابْنُ أَبِي طَالِبٍ الْقُرْآنَ وَ لَوْ أَحْسَنَ أَنْ يَقْرَأَ لَقَرَأَ بِنَا غَيْرَ هَذِهِ السُّورَةِ
(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Isa, from Abu Muhammad Al Ansari, from Sabbah, from Al Haris Bin Haseyra Al Muzanny, from Al Asbagh Bin Nubata who said,
‘When Ali-asws arrived at Al-Kufa, he-asws prayed Salat with them for forty morning reciting with them: Glorify the Name of your Lord, the Most Exalted [87:1] (Surah Al-A’ala). The hypocrites said, ‘By Allah-azwj! The son-asws of Abu Talib-asws is not good at reciting the Quran, and had he-asws been good in reciting, he-asws would have recited with other than this Chapter’.
قَالَ فَبَلَغَهُ ذَلِكَ فَقَالَ وَيْلَهُمْ إِنِّي لَأَعْرِفُ نَاسِخَهُ وَ مَنْسُوخَهُ وَ مُحْكَمَهُ وَ مُتَشَابِهَهُ وَ فَصْلَهُ مِنْ وَصْلِهِ وَ حُرُوفَهُ مِنْ مَعَانِيهِ وَ اللَّهِ مَا حَرْفٌ نَزَلَ عَلَى مُحَمَّدٍ ص إِلَّا وَ أَنَا أَعْرِفُ فِيمَنْ أُنْزِلَ وَ فِي أَيِّ يَوْمٍ نَزَلَ وَ فِي أَيِّ مَوْضِعٍ نَزَلَ
He (the narrator) said, ‘That reached him-asws, so he-asws said: ‘Woe be to them! I-asws am more recognising with its Abrogating, and its Abrogated, and its Decisive, and its Allegorical, its separate from its connected, and its letters from its meaning. By Allah-azwj! There is no letter that has been Revealed unto Muhammad-saww except and I-asws know regarding who it was Revealed, and in which day it was Revealed, and in which place it was Revealed.
وَيْلَهُمْ أَ مَا يَقْرَءُونَ إِنَّ هذا لَفِي الصُّحُفِ الْأُولى صُحُفِ إِبْراهِيمَ وَ مُوسى وَ اللَّهِ عِنْدِي وَرِثْتُهَا مِنْ رَسُولِ اللَّهِ وَ وَرِثَهَا رَسُولُ اللَّهِ ص مِنْ إِبْرَاهِيمَ وَ مُوسَى
Woe be unto them! Are they not reciting: Surely this is in the former Parchments [87:18] The Parchments of Ibrahim and Musa [87:19]? By Allah-azwj! These are in my-asws possession, and I-asws inherited these two from the Rasool-Allah-saww, and the Rasool-Allah-saww handed over to me-asws the Scriptures of Ibrahim-as and Musa-as.
وَيْلَهُمْ وَ اللَّهِ إِنِّي أَنَا الَّذِي أَنْزَلَ اللَّهُ فِيَ وَ تَعِيَها أُذُنٌ واعِيَةٌ فَإِنَّا كُنَّا عِنْدَ رَسُولِ اللَّهِ فَخَبَّرَنَا بِالْوَحْيِ فَأَعِيهِ وَ يَفُوتُهُمُ فَإِذَا خَرَجْنَا قَالُوا ما ذا قالَ آنِفاً.
Woe be unto them! By Allah-azwj, I-asws (am the one) about whom Allah-azwj Revealed: “And that the retaining ear would retain it” [69:12]. But rather, we used to be in the presence of the Rasool-Allah-saww, so he-saww would inform us by the Revelation, I-asws would hear it and retain it. But when we would go out, they would say: “What was it that he said just now?” [47:16]’’.[147]
25- ير، بصائر الدرجات مُحَمَّدُ بْنُ عِيسَى عَنْ صَفْوَانَ وَ عَبْدِ الرَّحْمَنِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ عَنِ الْمِنْهَالِ بْنِ عَمْرٍو عَنْ زَاذَانَ قَالَ سَمِعْتُ عَلِيّاً ع يَقُولُ مَا مِنْ رَجُلٍ مِنْ قُرَيْشٍ جَرَتْ عَلَيْهِ الْمَوَاسِي إِلَّا وَ قَدْ نَزَلَتْ فِيهِ آيَةٌ أَوْ آيَتَانِ تَقُودُهُ إِلَى الْجَنَّةِ أَوْ تَسُوقُهُ إِلَى النَّارِ وَ مَا مِنْ آيَةٍ نَزَلَتْ فِي بَرٍّ أَوْ بَحْرٍ أَوْ سَهْلٍ أَوْ جَبَلٍ إِلَّا وَ قَدْ عَرَفْتُ كَيْفَ نَزَلَتْ وَ فِيمَا أُنْزِلَتْ.
(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Isa, from Safwan and Abdul Rahman, from Aasim Bin Humeyd, from Abu Baseer, from Al Minhal Bin Amro, from Zazan who said,
‘I heard Ali-asws saying: ‘There is none from a man from Quraysh, the consolation flowed upon him, except and there was Revealed regarding him a Verse or two Verses, either guiding him to the Paradise, or ushering him to the Fire; and there is none from a Verse Revealed in land, or sea, or coast, or mountain except and I-asws recognise how it was Revealed, and regarding what it was Revealed’’.[148]
26- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنِ الْمُنَخَّلِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: مَا يَسْتَطِيعُ أَحَدٌ أَنْ يَدَّعِيَ أَنَّهُ جَمَعَ الْقُرْآنَ كُلَّهُ ظَاهِرَهُ وَ بَاطِنَهُ غَيْرُ الْأَوْصِيَاءِ.
(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Al-Husayn, from Muhammad Bin Sinan, from Ammar Bin Marwan, from Al Munakhal, from Jabir,
‘From Abu Ja’far-asws having said: ‘There is no one capable of claiming that he collected the Quran, all of it, its apparent and its esoteric, apart from the successors-asws’’.[149]
27- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ جَابِرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ مَا مِنْ أَحَدٍ مِنَ النَّاسِ يَقُولُ إِنَّهُ جَمَعَ الْقُرْآنَ كُلَّهُ كَمَا أَنْزَلَ اللَّهُ إِلَّا كَذَبَ وَ مَا جَمَعَهُ وَ مَا حَفِظَهُ كَمَا أَنْزَلَ اللَّهُ إِلَّا عَلِيُّ بْنُ أَبِي طَالِبٍ ع وَ الْأَئِمَّةُ مِنْ بَعْدِهِ ع.
(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al-Hassan Bin Mahboub, from Amro bin Abu Al Miqdam, from Jabir who said,
‘I heard Abu Ja’far-asws saying: ‘There is on one from the people who can say he collected the Quran, all of it, just as Allah-azwj Revealed, except a liar, and no one collected it and preserved it just as Allah-azwj Revealed except Ali-asws Bin Abu Talib-asws and the Imams-asws from after him-asws’’.[150]
28- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ هَاشِمٍ عَنْ سَالِمِ بْنِ أَبِي سَلَمَةَ قَالَ: قَرَأَ رَجُلٌ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ أَنَا أَسْمَعُ حُرُوفاً مِنَ الْقُرْآنِ لَيْسَ عَلَى مَا يَقْرَؤُهَا النَّاسُ
(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Al-Husayn, from Ibn Abu Najran, from Hashim, from Salim Bin Abu Salama who said,
‘A man recited unto Abu Abdullah-asws, and I was listening, phrases from the Quran, not upon what the people were reciting it.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع مَهْ مَهْ كُفَّ عَنْ هَذِهِ الْقِرَاءَةِ اقْرَأْ كَمَا يَقْرَأُ النَّاسُ حَتَّى يَقُومَ الْقَائِمُ فَإِذَا قَامَ فَقَرَأَ كِتَابَ اللَّهِ عَلَى حَدِّهِ وَ أَخْرَجَ الْمُصْحَفَ الَّذِي كَتَبَهُ عَلِيٌّ ع
Abu Abdullah-asws said: ‘Shh! Shh! Refrain from this Quran. Recite it just as the people are reciting until Al-Qaim-asws rises. So, when he-asws does rise, he-asws will recite the Book of Allah-azwj upon its limits, and he-asws will bring out the Parchment which Ali-asws had written it’.
وَ قَالَ أَخْرَجَهُ عَلِيٌّ ع إِلَى النَّاسِ حَيْثُ فَرَغَ مِنْهُ وَ كَتَبَهُ فَقَالَ لَهُمْ هَذَا كِتَابُ اللَّهِ كَمَا أَنْزَلَ اللَّهُ عَلَى مُحَمَّدٍ وَ قَدْ جَمَعْتُهُ بَيْنَ اللَّوْحَيْنِ
And he-asws said: ‘Ali-asws had brought it out to the people when he-saww was free from it, and had written it. He-asws said to them: ‘This is the Book of Allah-azwj just as Allah-azwj had Revealed unto Muhammad-saww, and I-asws have collected it between the two Tablets’.
قَالُوا هُوَ ذَا عِنْدَنَا مُصْحَفٌ جَامِعٌ فِيهِ الْقُرْآنُ لَا حَاجَةَ لَنَا فِيهِ
They said, ‘There is a comprehensive Parchment with us wherein is the Quran. There is no need for us regarding it’.
قَالَ أَمَا وَ اللَّهِ لَا تَرَوْنَهُ بَعْدَ يَوْمِكُمْ هَذَا أَبَداً إِنَّمَا كَانَ عَلَيَّ أَنْ أُخْبِرَكُمْ بِهِ حِينَ جَمَعْتُهُ لِتَقْرَءُوهُ.
He-asws said: ‘But, by Allah-azwj! You will not be seeing it after this day of yours, ever!’ But rather, Ali-asws was informing you all with it when he-asws had collected it, for you to be reading it’’.[151]
29- ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنِ النَّضْرِ بْنِ شُعَيْبٍ عَنْ عَبْدِ الْغَفَّارِ قَالَ: سَأَلَ رَجُلٌ أَبَا جَعْفَرٍ ع فَقَالَ أَبُو جَعْفَرٍ مَا يَسْتَطِيعُ أَحَدٌ يَقُولُ جَمَعَ الْقُرْآنَ كُلَّهُ غَيْرُ الْأَوْصِيَاءِ.
(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Al-Husayn, from Al Nazr Bin Shuayb, form Abdul Gaffar who said,
‘A man asked Abu Ja’far-asws, and Abu Ja’far-asws said: ‘No one is capable of saying that he collected the Quran, all of it, apart from the successors-asws’’.[152]
30- ير، بصائر الدرجات عَبْدُ اللَّهِ بْنُ عَامِرٍ عَنْ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنِ الْحَسَنِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ أَبُو جَعْفَرٍ ع مَا أَجِدُ مِنْ هَذِهِ الْأُمَّةِ مَنْ جَمَعَ الْقُرْآنَ إِلَّا الْأَوْصِيَاءُ.
(The book) ‘Basaair Al Darajaat’ – Abdullah Bin Aamir, from Abu Abdullah Al Barqy, from Al-Hassan Bin Usman, from Muhammad Bin Fuzeyl, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘Abu Ja’far-asws said: ‘I-asws cannot find anyone from this community to have collected the Quran, except the successors-asws’’.[153]
31- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنْ مُرَازِمٍ وَ مُوسَى بْنِ بُكَيْرٍ قَالا سَمِعْنَا أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّا أَهْلَ الْبَيْتِ لَمْ يَزَلِ اللَّهُ يَبْعَثُ فِينَا مَنْ يَعْلَمُ كِتَابَهُ مِنْ أَوَّلِهِ إِلَى آخِرِهِ.
(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Ibn Sinan, from Murazim and Musa Bin Bukeyr who said,
‘We heard Abu Abdullah-asws saying: ‘We-asws, People-asws of the Household, Allah-azwj did not cease to be Sending among us one-asws who knows His-azwj Book, from its beginning to its end’’.[154]
32- ير، بصائر الدرجات مُحَمَّدُ بْنُ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ الْمُؤْمِنِ عَنْ عَبْدِ الْأَعْلَى قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ وَ اللَّهِ إِنِّي لَأَعْلَمُ كِتَابَ اللَّهِ مِنْ أَوَّلِهِ إِلَى آخِرِهِ كَأَنَّهُ فِي كَفِّي فِيهِ خَبَرُ السَّمَاءِ وَ خَبَرُ الْأَرْضِ وَ خَبَرُ مَا يَكُونُ وَ خَبَرُ مَا هُوَ كَائِنٌ قَالَ اللَّهُ فِيهِ تِبْيَانُ كُلِّ شَيْءٍ.
(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Isa, from Abu Abdullah Al Momin, from Abdul A’ala, a slave of the family of Saam who said,
‘I heard Abu Abdullah-asws saying: ‘By Allah-azwj! I-asws am more knowing of the Book of Allah-azwj, from its beginning to its end, as if it is in the palm of my-asws hand; it is news of the sky and news of the earth, and news of what has happened and news of what would be happening. Allah-azwj Said, in it is a clarification of all things, [16:89]’’.[155]
33- سن، المحاسن ابْنُ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَتَانِي الْفَضْلُ بْنُ عَبْدِ الْمَلِكِ النَّوْفَلِيُّ وَ مَعَهُ مَوْلًى لَهُ يُقَالُ لَهُ شَبِيبٌ مُعْتَزِلِيُّ الْمَذْهَبِ وَ نَحْنُ بِمِنًى فَخَرَجْتُ إِلَى بَابِ الْفُسْطَاطِ فِي لَيْلَةٍ مُقْمِرَةٍ
(The book) ‘Al Mahasin’ – Ibn Abu Najran, from Muhammad Bin Humran,
‘From Abu Abdullah-asws having said: ‘Al-Fazl Bin Abdul Malik Al-Nowfali came to me-asws and with him was a slave of his call Shabeeb, being of Mu’tazilite doctrine, and we were at Mina. I-asws went out a door of the tent during a moonlit night.
فَأَنْشَأَ الْمُعْتَزِلِيُّ يَتَكَلَّمُ فَقُلْتُ مَا أَدْرِي مَا كَلَامُكَ هَذَا الْمُوَصَّلُ الَّذِي قَدْ وَصَّلْتَهُ إِنَّ اللَّهَ خَلَقَ الْخَلْقَ فِرْقَتَيْنِ فَجَعَلَ خِيَرَتَهُ فِي إِحْدَى الْفِرْقَتَيْنِ ثُمَّ جَعَلَهُمْ أَثْلَاثاً فَجَعَلَ خِيَرَتَهُ فِي إِحْدَى الْأَثْلَاثِ
The Mu’tazilite began to speak, but I-asws said: ‘I-asws don’t know what this speech of yours is, the connections which you are connecting it to. Allah-azwj Created the creatures into two sects. He-azwj Made His-azwj Choice in one of the two sects. Then He-azwj Made them as thirds, and Made His-azwj Choice to be in one of the thirds.
ثُمَّ لَمْ يَزَلْ يَخْتَارُ حَتَّى اخْتَارَ عَبْدَ مَنَافٍ ثُمَّ اخْتَارَ مِنْ عَبْدِ مَنَافٍ هَاشِماً ثُمَّ اخْتَارَ مِنْ هَاشِمٍ عَبْدَ الْمُطَّلِبِ ثُمَّ اخْتَارَ مِنْ عَبْدِ الْمُطَّلِبِ عَبْدَ اللَّهِ ثُمَّ اخْتَارَ مِنْ عَبْدِ اللَّهِ مُحَمَّداً رَسُولَ اللَّهِ ص
Then He-azwj did not cease Choosing until He-azwj Chose Abd Manaf. Then He-azwj Chose Hashim-as from Abd Manaf, then Chose Abdul Muttalib-as from Hashim, then Chose Abdullah-saww from Abdul Muttalib-as, then Chose Muhammad-saww as Messenger-saww of Allah-azwj, from Abdullah -as.
فَكَانَ أَطْيَبَ النَّاسِ وِلَادَةً فَبَعَثَهُ اللَّهُ تَعَالَى بِالْحَقِّ وَ أَنْزَلَ عَلَيْهِ الْكِتَابَ فَلَيْسَ مِنْ شَيْءٍ إِلَّا فِي كِتَابِ اللَّهِ تِبْيَانُهُ.
Thus, he-saww was best of the people of birth. Allah-azwj the Exalted Sent him-saww with the truth and Revealed the Book unto him-saww. There isn’t anything except its explanation is in the Book of Allah-azwj!’’[156]
34- سن، المحاسن مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ عَنْ خُثَيْمَةَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي لَبِيدٍ الْبَحْرَانِيِّ قَالَ: جَاءَ رَجُلٌ إِلَى أَبِي جَعْفَرٍ ع بِمَكَّةَ فَسَأَلَهُ عَنْ مَسَائِلَ فَأَجَابَهُ فِيهَا ثُمَّ قَالَ لَهُ الرَّجُلُ أَنْتَ الَّذِي تَزْعُمُ أَنَّهُ لَيْسَ شَيْءٌ مِنْ كِتَابِ اللَّهِ إِلَّا مَعْرُوفٌ
(The book) ‘Al Mahasin’ – Muhammad Bin Ismail, from Abu Ismail Al Sarraj, from Khuseyman Bin Abdul Rahman, from Abu Labeed Al Bahrany who said,
‘A man came to Abu Ja’far-asws at Makkah. He asked him-asws about issues, and he-asws answered him regarding these. Then the man said to him-asws, ‘You-asws are the one who claims that there isn’t anything from the Book of Allah-azwj except it is well-known?’
قَالَ لَيْسَ هَكَذَا قُلْتُ وَ لَكِنْ لَيْسَ شَيْءٌ مِنْ كِتَابِ اللَّهِ إِلَّا عَلَيْهِ دَلِيلٌ نَاطِقٌ عَنِ اللَّهِ فِي كِتَابِهِ مِمَّا لَا يَعْلَمُهُ النَّاسُ
He-asws said: ‘I-asws didn’t say it like that! But there isn’t anything from the Book of Allah-azwj except there is evidence speaking on behalf of Allah-azwj in His-azwj Book from what the people don’t know’.
قَالَ فَأَنْتَ الَّذِي تَزْعُمُ أَنَّهُ لَيْسَ مِنْ كِتَابِ اللَّهِ إِلَّا وَ النَّاسُ يَحْتَاجُونَ إِلَيْهِ
He said, ‘You-asws are the one claiming that there isn’t (anything) from the Book of Allah-azwj except and the people are needy to it!’
قَالَ نَعَمْ وَ لَا حَرْفٌ وَاحِدٌ
He-asws said: ‘Yes, and not even one letter!’
فَقَالَ لَهُ فَمَا المص
He-asws said to him: ‘So what is Alif Lam Meem Suad [7:1]?’
قَالَ أَبُو لَبِيدٍ فَأَجَابَهُ بِجَوَابٍ نَسِيتُهُ فَخَرَجَ الرَّجُلُ فَقَالَ لِي أَبُو جَعْفَرٍ عَلَيْهِ السَّلَامُ- هَذَا تَفْسِيرُهَا فِي ظَهْرِ الْقُرْآنِ أَ فَلَا أُخْبِرُكَ بِتَفْسِيرِهَا فِي بَطْنِ الْقُرْآنِ
Abu Labeed (the narrator) said, ‘He-asws answered him with an answer I forgot. The man went out. Abu Ja’far-asws, may the greetings be upon him-asws, said: ‘This it its interpretation in apparent of the Quran. Shall I-asws inform you with its interpretation in esoteric of the Quran?’
قُلْتُ وَ لِلْقُرْآنِ بَطْنٌ وَ ظَهْرٌ
I said, ‘And for the Quran there is esoteric and exoteric?’
فَقَالَ نَعَمْ إِنَّ لِكِتَابِ اللَّهِ ظَاهِراً وَ بَاطِناً وَ مَعَانِيَ وَ نَاسِخاً وَ مَنْسُوخاً وَ مُحْكَماً وَ مُتَشَابِهاً وَ سُنَناً وَ أَمْثَالًا وَ فَصْلًا وَ وَصْلًا وَ أَحْرُفاً وَ تَصْرِيفاً فَمَنْ زَعَمَ أَنَّ كِتَابَ اللَّهِ مُبْهَمٌ فَقَدْ هَلَكَ وَ أَهْلَكَ
He-asws said: ‘Yes. For the Book of Allah-azwj there is apparent and esoteric, and meanings, and Abrogating and Abrogated, and Decisive and Allegorical, and Sunnah, and Examples, and disconnected and connected, and variations and grammatical (aspects). Then one who claims that the Book of Allah-azwj is ambiguous is destroyed and will destroy (others)!’
ثُمَّ قَالَ أَمْسِكْ الْأَلِفُ وَاحِدٌ وَ اللَّامُ ثَلَاثُونَ وَ الْمِيمُ أَرْبَعُونَ وَ الصَّادُ تِسْعُونَ
Then he said, ‘Hold (count) the (letter) ‘Alif’ as one, and the ‘Laam’ as thirty, and the ‘Meem’ as forty, and the ‘Saad’ as ninety’.
فَقُلْتُ فَهَذِهِ مِائَةٌ وَ إِحْدَى وَ سِتُّونَ
I said, ‘So this (totals) one hundred and sixty-one’.
فَقَالَ يَا لَبِيدُ إِذَا دَخَلْتَ سَنَةَ إِحْدَى وَ سِتِّينَ وَ مِائَةٍ- سَلَبَ اللَّهُ قَوْماً سُلْطَانَهُمْ.
He-asws said: ‘O Labeed! When the year one hundred and sixty-one enters, Allah-azwj will Strip a people of their authority (rule)’’.[157]
35- سن، المحاسن عُثْمَانُ عَنْ سَمَاعَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ اللَّهَ أَنْزَلَ عَلَيْكُمْ كِتَابَهُ الصَّادِقَ الْبَارَّ فِيهِ خَبَرُكُمْ وَ خَبَرُ مَا قَبْلَكُمْ وَ خَبَرُ مَا بَعْدَكُمْ وَ خَبَرُ السَّمَاءِ وَ خَبَرُ الْأَرْضِ فَلَوْ أَتَاكُمْ مَنْ يُخْبِرُكُمْ عَنْ ذَلِكَ لَعَجِبْتُمْ.
(The book) ‘Al Mahasin’ – From Sama’at.
He said, ‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Sent down to you all His-azwj truthful Book, the rightful. In it is your news and news of what was before you, and news of will be after you, and news of the sky and news of the earth. If someone comes to you informing you about (all) that, you should be astonished’’.[158]
36- سن، المحاسن أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ قَالَ قَالَ أَبُو جَعْفَرٍ ع إِذَا حَدَّثْتُكُمْ بِشَيْءٍ فَاسْأَلُونِي عَنْهُ مِنْ كِتَابِ اللَّهِ
(The book) ‘Al Mahasin’ – Ahmad Bin Muhammad, from his father, from Yunus, from Abdullah Bin Sinan, from Abu Al Jaroud who said,
‘Abu Ja’far-asws said: ‘Whenever I-asws narrate to you all with anything, ask me-asws about it from the Book of Allah-azwj!’
ثُمَّ قَالَ فِي بَعْضِ حَدِيثِهِ إِنَّ رَسُولَ اللَّهِ ص نَهَى عَنِ الْقِيلِ وَ الْقَالِ وَ فَسَادِ الْمَالِ وَ فَسَادِ الْأَرْضِ وَ كَثْرَةِ السُّؤَالِ
Then he-asws said in one of his-asws Hadeeth: ‘Rasool-Allah-saww prohibited from the idle talk, (‘He said’, and ‘It was said’), and the spoilage of wealth, and mischief of the earth, and excessive questioning’.
قَالُوا يَا ابْنَ رَسُولِ اللَّهِ وَ أَيْنَ هَذَا مِنْ كِتَابِ اللَّهِ
He said, ‘O son-asws of Rasool-Allah-saww, and where is this from the Book of Allah-azwj?’
قَالَ إِنَّ اللَّهَ يَقُولُ فِي كِتَابِهِ لا خَيْرَ فِي كَثِيرٍ مِنْ نَجْواهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلاحٍ بَيْنَ النَّاسِ
He-asws said: ‘Allah-azwj Says in His-azwj Book: There is no good in most of their secret counsels except of the one who either enjoins charity, or goodness, or reconciliation between people; [4:114].
وَ قَالَ لا تُؤْتُوا السُّفَهاءَ أَمْوالَكُمُ الَّتِي جَعَلَ اللَّهُ لَكُمْ قِياماً وَ لا تَسْئَلُوا عَنْ أَشْياءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ.
And He-azwj Said: And do not give your wealth to the foolish which Allah has made a (means of) support for you, [4:5]. Do not ask about things, if it is declared to you it would offend you; [5:101]’’.[159]
37- سن، المحاسن أَبِي عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ بِشْرٍ الْوَابِشِيِّ عَنْ جَابِرِ بْنِ يَزِيدَ الْجُعْفِيِّ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ شَيْءٍ مِنَ التَّفْسِيرِ فَأَجَابَنِي ثُمَّ سَأَلْتُهُ عَنْهُ ثَانِيَةً فَأَجَابَنِي بِجَوَابٍ آخَرَ فَقُلْتُ جُعِلْتُ فِدَاكَ كُنْتَ أَجَبْتَنِي فِي هَذِهِ الْمَسْأَلَةِ بِجَوَابٍ غَيْرِ هَذَا قَبْلَ الْيَوْمِ
(The book) ‘Al Mahasin’ – My father, from Ali Bin Al Hakam, from Muhammad Bin Al Fuzeyl, from Bishr Al Wabishy, from Jabir Bin Yazeed Al Jufy who said,
‘I asked Abu Ja’far-asws about something from the interpretation (of the Quran), and he-asws answered me. Then I asked him-asws about it a second time. He-asws answered him with another answer, so I said, ‘May I be sacrificed you-asws! You-asws had answered me regarding this issue with an answer other than this before today!’
فَقَالَ يَا جَابِرُ إِنَّ لِلْقُرْآنِ بَطْناً وَ لِلْبَطْنِ بَطْنٌ وَ لَهُ ظَهْرٌ وَ لِلظَّهْرِ ظَهْرٌ
He-asws said: ‘O Jabir! For the Quran there is an esoteric, and for the esoteric there is an esoteric (meaning), and for it there is an apparent (meaning), and for the apparent there is an apparent!
يَا جَابِرُ لَيْسَ شَيْءٌ أَبْعَدَ مِنْ عُقُولِ الرِّجَالِ مِنْ تَفْسِيرِ الْقُرْآنِ إِنَّ الْآيَةَ يَكُونُ أَوَّلُهَا فِي شَيْءٍ وَ آخِرُهَا فِي شَيْءٍ وَ هُوَ كَلَامٌ مُتَّصِلٌ مُتَصَرِّفٌ عَلَى وُجُوهِ.
O Jabir! There isn’t anything further from intellects of the men than interpretation of the Quran! The Verse, its beginning could be regarding a thing, and its ending could be regarding a (another) thing, and it is a connected Speech articulated upon various aspects’’.[160]
38- شف، كشف اليقين مُحَمَّدُ بْنُ عَلِيٍّ الْكَاتِبُ الْأَصْفَهَانِيُّ عَنْ مُحَمَّدِ بْنِ الْمُنْذِرِ الْهَرَوِيِّ عَنِ الْحَسَنِ بْنِ الْحَكَمِ بْنِ مُسْلِمٍ عَنِ الْحَسَنِ بْنِ الْحَسَنِ الْعُرَنِيِّ عَنْ أَبِي يَعْقُوبَ الْجُعْفِيِّ عَنْ جَابِرٍ عَنْ أَبِي الطُّفَيْلِ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: كُنْتُ خَادِمَ رَسُولِ اللَّهِ ص فَبَيْنَا أَنَا أُوَضِّيهِ فَقَالَ يَدْخُلُ دَاخِلٌ هُوَ أَمِيرُ الْمُؤْمِنِينَ وَ سَيِّدُ الْمُسْلِمِينَ وَ خَيْرُ الْوَصِيِّينَ وَ أَوْلَى النَّاسِ بِالنَّبِيِّينَ وَ أَمِيرُ الْغُرِّ الْمُحَجَّلِينَ
(The book) ‘Kashf Al Yaqeen’ – Muhammad Bin Ali Al Katib Al Asfahany, from Muhammad Bin Al Bundar Al Harwy, from Al Haasan Bin Al Hakam Bin Muslim, from Al-Husayn Bin Al-Hassan Al Urany, from Abu Yaqoub Al Jufy, from Jabir, from Abu Al Tufeyl, from Anas Bin Malik (well-known fabricator),
‘I was a servant of Rasool-Allah-saww. While I was helping him-saww in his-saww Wud’u, he-saww said: ‘An entering one will enter, he is Commander of the faithful, and Chief of the Muslims, and best of the successors, and foremost of the people with the Prophets-as, and Commander of the resplendent!’
فَقُلْتُ اللَّهُمَّ اجْعَلْهُ رَجُلًا مِنَ الْأَنْصَارِ
I said, ‘O Allah-azwj! Make him to be a man from the Helpers!’
قَالَ فَإِذَا عَلِيٌّ قَدْ دَخَلَ فَعَرِقَ وَجْهُ رَسُولِ اللَّهِ ص عَرَقاً شَدِيداً فَجَعَلَ يَمْسَحُ عَرَقَ وَجْهِهِ بِوَجْهِ عَلِيٍّ فَقَالَ يَا رَسُولَ اللَّهِ مَا لِي أَ نَزَلَ فِيَ شَيْءٌ
He (Anas) said, ‘There, it was Ali-asws entering. The face of Rasool-Allah-saww perspired with severe perspiration. He-saww went on to wipe the sweat of his-saww face with the face of Ali-asws. He-asws said: ‘O Rasool-Allah-saww! What is the matter for me-asws? Has anything been Revealed regarding me-asws?’
قَالَ أَنْتَ مِنِّي تُؤَدِّي عَنِّي وَ تُبْرِئُ ذِمَّتِي وَ تُبَلِّغُ عَنِّي رِسَالَتِي
He-saww said: ‘You-asws are from me-saww! You-asws will fulfil my-saww responsibilities and deliver my-saww message on my-saww behalf!’
قَالَ يَا رَسُولَ اللَّهِ أَ وَ لَمْ تُبَلِّغِ الرِّسَالَةَ
He-asws said: ‘O Rasool-Allah-saww, and haven’t you-saww delivered the Message?’
قَالَ بَلَى وَ لَكِنْ تُعَلِّمُ النَّاسَ مِنْ بَعْدِي مِنْ تَأْوِيلِ الْقُرْآنِ مَا لَمْ يَعْلَمُوا وَ تُخْبِرُهُمْ.
He-saww said: ‘Yes, but you-asws will teach the people from after me-saww of interpretation of the Quran what they don’t know and you-asws will inform them’’.[161]
39- شي، تفسير العياشي عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع قَوْلُ اللَّهِ وَ ما يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَ الرَّاسِخُونَ فِي الْعِلْمِ
Tafseer Al Ayyashi – From Bureyd Bin Muawiya who said,
‘I said to Abu Ja’far-asws, ‘Words of Allah-azwj: And none knows its interpretation except Allah, and those who are firmly rooted in the Knowledge. [3:7].
قَالَ يَعْنِي تَأْوِيلَ الْقُرْآنِ كُلِّهِ إِلَّا اللَّهُ وَ الرَّاسِخُونَ فِي الْعِلْمِ فَرَسُولُ اللَّهِ أَفْضَلُ الرَّاسِخِينَ قَدْ عَلَّمَهُ اللَّهُ جَمِيعَ مَا أَنْزَلَ عَلَيْهِ مِنَ التَّنْزِيلِ وَ التَّأْوِيلِ وَ مَا كَانَ اللَّهُ مُنْزِلًا عَلَيْهِ شَيْئاً لَمْ يُعَلِّمْهُ تَأْوِيلَهُ وَ أَوْصِيَاؤُهُ مِنْ بَعْدِهِ يَعْلَمُونَهُ كُلَّهُ
He-asws said: ‘Meaning interpretation of the Quran, all of it, except Allah-azwj and the ones immersed in the knowledge. Rasool-Allah-saww is most superior of the immersed ones (in knowledge). Allah-azwj had Taught him-saww entirety of what He-azwj Revealed unto him-saww, from the Revelation and the interpretation, and Allah-azwj wasn’t going to Reveal anything to him-saww He-azwj would not Teach him-saww its interpretation, and the successors-asws from after him-saww are knowing all of it’.
فَقَالَ الَّذِينَ لَا يَعْلَمُونَ مَا نَقُولُ إِذَا لَمْ نَعْلَمْ تَأْوِيلَهُ فَأَجَابَهُمُ اللَّهُ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنا
Those who did not know, said, ‘What should we say when we don’t know its interpretation?’ Allah-azwj Answered them: They are saying, ‘We believe in it. It is all from the Presence of our Lord’. [3:7].
وَ الْقُرْآنُ لَهُ خَاصٌّ وَ عَامٌّ وَ نَاسِخٌ وَ مَنْسُوخٌ وَ مُحْكَمٌ وَ مُتَشَابِهٌ فَالرَّاسِخُونُ فِي الْعِلْمِ يَعْلَمُونَهُ.
And the Quran is such, for it there is special and general, and Abrogating and Abrogated, and Decisive and Allegorical. The ones immersed in the knowledge are knowing it’’.[162]
40- شي، تفسير العياشي عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: وَ ما يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَ الرَّاسِخُونَ فِي الْعِلْمِ نَحْنُ نَعْلَمُهُ.
Tafseer Al Ayyashi – from Al Fuzeyl Bin Yasaar,
‘From Abu Ja’far -asws having said: ‘And none knows its interpretation except Allah, and those who are firmly rooted in the Knowledge. [3:7]. We-asws know it’’.[163]
41- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: نَحْنُ الرَّاسِخُونَ فِي الْعِلْمِ فَنَحْنُ نَعْلَمُ تَأْوِيلَهُ.
Tafseer Al Ayyashi – from Abu Baseer, ‘From Abu Abdullah-asws having said: ‘We-asws are the ones immersed in the knowledge. We-asws know its interpretation’’.[164]
– 42 قب، المناقب لابن شهرآشوب من الجماعة الذين ينتسبون إلى أمير المؤمنين صلوات الله عليه المفسرون كعبد الله بن العباس و عبد الله بن مسعود و أبي بن كعب و زيد بن ثابت و هم معترفون له بالتقدم.
(The book) ‘Al-Manaqib’ of Ibn Shehr Ashub – from the group, those who are attributed to Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, the interpreters like Abdullah Bin Al-Abbas, and Abdullah Bin Masoud, and Ubayy Bin Ka’ab, and Zayd Bin Sabit, and they are acknowledging the precedence being for him-asws.
تفسير النقاش قال ابن عباس جل ما تعلمت من التفسير من علي بن أبي طالب و ابن مسعود إن القرآن أنزل على سبعة أحرف ما منها إلا و له ظهر و بطن و إن علي بن أبي طالب ع علم الظاهر و الباطن.
Tafseer Al Naqqash – Ibn Abbas said, ‘Most of what I learnt from the interpretation is from Ali-asws Bin Abu Talib-asws and Ibn Masoud. The Quran is Revealed upon seven letters. There is nothing from it except and for it there is an apparent and an esoteric, and Ali-asws Bin Abu Talib-asws knows the apparent and the esoteric’.
فضائل العكبري قال الشعبي ما أحد أعلم بكتاب الله بعد نبي الله من علي بن أبي طالب ع.
(The book) ‘Fazaail Al-Akbari’ – Al Shaby (non-Shia), said, ‘There no one more knowing with the Book of Allah-azwj after the Prophet-saww of Allah-azwj, that Ali-asws Bin Abu Talib-asws’.
تاريخ البلاذري و حلية الأولياء وَ قَالَ عَلِيٌّ ع وَ اللَّهِ مَا نَزَلَتْ آيَةٌ إِلَّا وَ قَدْ عَلِمْتُ فِيمَا نَزَلَتْ وَ أَيْنَ نَزَلَتْ أَ بِلَيْلٍ نَزَلَتْ أَمْ بِنَهَارٍ نَزَلَتْ فِي سَهْلٍ أَوْ جَبَلٍ إِنَّ رَبِّي وَهَبَ لِي قَلْباً عَقُولًا وَ لِسَاناً سَئُولًا.
(The books) ‘Tareekh Al-Balazury’, and ‘Hilyat Al-Awliya’ – And Ali-asws said: ‘By Allah-azwj! No Verse has been Revealed except and I-asws have known regarding what it was Revealed, and where it was Revealed, whether it was Revealed at night or was it Revealed at daytime, in a coast or a mountain. My-asws Lord-azwj has Gifted me-asws an intelligent heart (mind) and an eloquent tongue’’.
قُوتُ الْقُلُوبِ قَالَ عَلِيٌّ ع قَالَ لَوْ شِئْتُ لَأَوْقَرْتُ سَبْعِينَ بَعِيراً فِي تَفْسِيرِ فَاتِحَةِ الْكِتَابِ.
(The book) ‘Quwwat Al-Quloub’ – He said, ‘Ali-asws said: ‘If I-asws had so desired, I-asws could have loaded seventy camels in interpretation of Surah Al Fatiha’’.
و لما وجد المفسرون قوله لا يأخذون إلا به
And when the interpreters find his-asws word, they do not take except with it.
سَأَلَ ابْنُ الْكَوَّاءِ وَ هُوَ عَلَى الْمِنْبَرِ مَا الذَّارِياتِ ذَرْواً فَقَالَ الرِّيَاحُ فَقَالَ وَ مَا فَالْحامِلاتِ وِقْراً قَالَ السَّحَابُ قَالَ فَالْجارِياتِ يُسْراً قَالَ الْفَلَكُ قَالَ فَالْمُقَسِّماتِ أَمْراً قَالَ الْمَلَائِكَةُ.
Ibn Kawa asked him-asws while he-asws was upon the pulpit, ‘What’ are the scatterers [51:1]? He-asws said: ‘It is the winds’. He said, ‘And what are the load bearers [51:2], he-asws said: ‘It is the clouds’. He said, ‘the ones flowing easily [51:3], he-asws said; ‘It is the ship’. He said, ‘the distributors of matters [51:4], he-asws said: ‘The Angels’’.
فالمفسرون كلهم على قوله و جهلوا تفسير قوله إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ فقال له رجل هو أول بيت قال لا قد كان قبله بيوت و لكنه أول بيت وضع الناس مباركا فيه الهدى و الرحمة و البركة و أول من بناه إبراهيم ع ثم بناه قوم من العرب من جرهم ثم هدم فبنته العمالقة ثم هدم فبنته قريش.
The interpreters, all of them are upon his-asws word and they are ignoring interpretation of His-azwj Words: Surely, the first House Placed for the people [3:96]. A man said, ‘It is the first house’. He-asws said: ‘No! There were houses before it, but it is the first Blessed house placed for the people. There is Guidance in it, and the Mercy and the Blessings, and the first one to build it was Ibrahim-as. Then it was (re) built by a group of Arabs from Jurham. Then it was demolished, so the Amalekites built it. Then it was demolished, so Quraysh built it’.
و إنما استحسن قول ابن عباس فيه لأنه قد أخذ منه.
And rather the word of Ibn Abbas regarding it is preferable because he had taken from him-asws.
أحمد في المسند لما توفي النبي ص كان ابن عباس ابن عشر سنين و كان قرأ المحكم يعني المفصل.
Ahmad (said) in ‘Al-Musnad’, ‘When the Prophet-saww passed away, Ibn Abbas was a ten year old boy, and he had read the Decisive, meaning the lengthy Chapters of the Quran’’.[165]
43- شي، تفسير العياشي عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ عَلَيْكُمْ بِالْقُرْآنِ فَمَا وَجَدْتُمْ آيَةً نَجَا بِهَا مَنْ كَانَ قَبْلَكُمْ فَاعْمَلُوا بِهِ وَ مَا وَجَدْتُمُوهُ مِمَّا هَلَكَ مَنْ كَانَ قَبْلَكُمْ فَاجْتَنِبُوهُ.
Tafseer Al Ayyashi – from Dawood Bin Farqad who said,
‘I heard Abu Abdullah-asws Saying: ‘Upon you all is with (reading) the Quran. Whatever Verse you find which the ones before you had attained salvation with, work with it, and whatever you find from what the ones before you had been destroyed with, keep aside from it!’’[166]
44- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ حَمْدَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ لَمَّا خَلَقَ الْخَلْقَ فَجَعَلَهُ فِرْقَتَيْنِ جَعَلَ خِيَرَتَهُ فِي إِحْدَى الْفِرْقَتَيْنِ ثُمَّ جَعَلَهُمْ أَثْلَاثاً فَجَعَلَ خِيَرَتَهُ فِي أَحَدِ الْأَثْلَاثِ
Tafseer Al Ayyashi – from Muhammad Bin Hamdan,
‘From Abu Abdullah-asws having said: ‘When Allah-azwj Created the creation, He-azwj Made it into two groups (sects). He-azwj Made His-azwj Choice to be in one of the two groups. Then He-azwj Made them as thirds, and Made His-azwj Choice in one of the thirds.
ثُمَّ لَمْ يَزَلْ يَخْتَارُ حَتَّى اخْتَارَ عَبْدَ مَنَافٍ ثُمَّ اخْتَارَ مِنْ عَبْدِ مَنَافٍ هَاشِماً ثُمَّ اخْتَارَ مِنْ هَاشِمٍ عَبْدَ الْمُطَّلِبِ ثُمَّ اخْتَارَ مِنْ عَبْدِ الْمُطَّلِبِ عَبْدَ اللَّهِ وَ اخْتَارَ مِنْ عَبْدِ اللَّهِ مُحَمَّداً رَسُولَ اللَّهِ ص
Then He-azwj did not Ceased Choosing until He-azwj Chose Abd Manaf. Then He-azwj Chose Hashim from Abd Manaf. Then He-azwj Chose Abdul Muttalib-as from Hashim. Then He-azwj Chose Abdullah-as from Abdul Muttalib-as, and Chose Muhammad-saww as Messenger-saww of Allah-azwj from Abdullah-as.
فَكَانَ أَطْيَبَ النَّاسِ وِلَادَةً وَ أَطْهَرَهَا فَبَعَثَهُ اللَّهُ بِالْحَقِّ بَشِيراً وَ نَذِيراً وَ أَنْزَلَ عَلَيْهِ الْكِتَابَ فَلَيْسَ مِنْ شَيْءٍ إِلَّا فِي الْكِتَابِ تِبْيَانُهُ.
He-saww was the best from the people, of birth, and of their cleanest. Allah-azwj Sent him-saww with the truth as a giver of glad tidings and as a warner, and Allah-azwj Revealed the Book unto him-saww. So, there isn’t anything except its explanation is in the Book’’.[167]
45- شي، تفسير العياشي عَنْ جَابِرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا جَابِرُ إِنَّ لِلْقُرْآنِ بَطْناً وَ لِلْبَطْنِ ظَهْراً
Tafseer Al Ayyashi – from Jabir who said,
‘Abu Abdullah-asws said: ‘O Jabir! For the Quran there is an esoteric (hidden), and for the esoteric there is an exoteric (apparent)’.
ثُمَّ قَالَ يَا جَابِرُ وَ لَيْسَ شَيْءٌ أَبْعَدَ مِنْ عُقُولِ الرِّجَالِ مِنْهُ إِنَّ الْآيَةَ لَتَنْزِلُ أَوَّلُهَا فِي شَيْءٍ وَ أَوْسَطُهَا فِي شَيْءٍ وَ آخِرُهَا فِي شَيْءٍ وَ هُوَ كَلَامٌ مُتَّصِلٌ مُتَصَرِّفٌ عَلَى وُجُوهٍ.
Then he-asws said: ‘O Jabir, and there isn’t anything further from intellects of the men than it! The Verse Revealed, its beginning could be regarding a thing, and its middle regarding a thing, and its ending regarding a thing, and it is a Speech connected, articulated upon (various) aspects’’.[168]
46- شي، تفسير العياشي عَنْ حُمْرَانَ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: ظَهْرُ الْقُرْآنِ الَّذِينَ نَزَلَ فِيهِمْ وَ بَطْنُهُ الَّذِينَ عَمِلُوا بِمِثْلِ أَعْمَالِهِمْ.
Tafseer Al Ayyashi – from Humran Bin Ayn,
‘From Abu Ja’far-asws having said: ‘Apparent of the Quran is in the ones-asws it was Revealed, and its esoteric is in those who work with the likes of their-asws deeds’’.[169]
47- شي، تفسير العياشي عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ هَذِهِ الرِّوَايَةِ مَا فِي الْقُرْآنِ آيَةٌ إِلَّا وَ لَهَا ظَهْرٌ وَ بَطْنٌ وَ مَا فِيهِ حَرْفٌ إِلَّا وَ لَهُ حَدٌّ وَ لِكُلِّ حَدٍّ مَطْلَعٌ مَا يَعْنِي بِقَوْلِهِ لَهَا ظَهْرٌ وَ بَطْنٌ
Tafseer Al Ayyashi – from Al Fuzeyl Bin Yasaar who said,
‘I asked Abu Ja’far-asws about this report, ‘There is no Verse in the Quran except and for it is an apparent and an esoteric, and there is no letter in it except and there is a limit for it, and for every limit there is a notification of what is meant by His-azwj Word, having an apparent and an esoteric for it’.
قَالَ ظَهْرُهُ وَ بَطْنُهُ تَأْوِيلُهُ مِنْهُ مَا مَضَى وَ مِنْهُ مَا لَمْ يَكُنْ بَعْدُ يَجْرِي كَمَا تَجْرِي الشَّمْسُ وَ الْقَمَرُ كُلَّمَا جَاءَ مِنْهُ شَيْءٌ وَقَعَ قَالَ اللَّهُ تَعَالَى وَ ما يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَ الرَّاسِخُونَ فِي الْعِلْمِ نَحْنُ نَعْلَمُهُ.
He-asws said: ‘It’s apparent and it’s esoteric, it’s interpretation. From it is what is past, and from it is what has not happened yet. It flows like what the sun and the moon flow. Every time something comes from it, it (interpretation) occurs. Allah-azwj the Exalted Said: And none knows its interpretation except Allah, and those who are firmly rooted in the Knowledge. [3:7]. We-asws know it’’.[170]
48- شي، تفسير العياشي عَنْ جَابِرٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ شَيْءٍ فِي تَفْسِيرِ الْقُرْآنِ فَأَجَابَنِي ثُمَّ سَأَلْتُهُ ثَانِيَةً فَأَجَابَنِي بِجَوَابٍ آخَرَ فَقُلْتُ جُعِلْتُ فِدَاكَ كُنْتَ أَجَبْتَ فِي هَذِهِ الْمَسْأَلَةِ بِجَوَابٍ غَيْرِ هَذَا قَبْلَ الْيَوْمِ
Tafseer Al Ayyashi – from Jabir who said,
‘I asked Abu Ja’far-asws about something from interpretation of the Quran. He-asws answered me. Then I asked him for a second time. He-asws answered me with another answer. I said, ‘May I be sacrificed for you-asws! You-asws had answered regarding this issue with an answer other than this, before today!’
فَقَالَ لِي يَا جَابِرُ إِنَّ لِلْقُرْآنِ بَطْناً وَ لِلْبَطْنِ بَطْنٌ وَ لَهُ ظَهْرٌ وَ لِلظَّهْرِ ظَهْرٌ
He-asws said to me: ‘O Jabir! For the Quran there is an esoteric, and for the esoteric there is an esoteric, and there is an apparent for it, and for the apparent there is an apparent!
يَا جَابِرُ وَ لَيْسَ شَيْءٌ أَبْعَدَ مِنْ عُقُولِ الرِّجَالِ مِنْ تَفْسِيرِ الْقُرْآنِ إِنَّ الْآيَةَ لَتَكُونُ أَوَّلُهَا فِي شَيْءٍ وَ آخِرُهَا فِي شَيْءٍ وَ هُوَ كَلَامٌ مُتَّصِلٌ يُتَصَرَّفُ عَلَى وُجُوهٍ.
O Jabir, and there isn’t anything further from the intellects of men than interpretation of the Quran. The Verse, it’s beginning could be regarding a thing, and its ending regarding a thing, and it is a connected Speech articulated upon (various) aspects’’.[171]
49- شي، تفسير العياشي عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِ أَنَّ عَلِيّاً ع مَرَّ عَلَى قَاضٍ فَقَالَ هَلْ تَعْرِفُ النَّاسِخَ مِنَ الْمَنْسُوخِ
Tafseer Al Ayyashi – from Abu Abdul Rahman Al Sulamy –
‘Ali-asws passed by a judge. He-asws said: ‘Do you recognise the Abrogating from the Abrogated (Verses)?’
فَقَالَ لَا
He said, ‘No’.
فَقَالَ هَلَكْتَ وَ أَهْلَكْتَ تَأْوِيلُ كُلِّ حَرْفٍ مِنَ الْقُرْآنِ عَلَى وُجُوهٍ.
He-asws said: ‘You are destroyed and are destroying (others)! Interpretation of every letter of the Quran is upon its perspective’’.[172]
50- شي، تفسير العياشي عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ فِي الْقُرْآنِ مَا مَضَى وَ مَا يَحْدُثُ وَ مَا هُوَ كَائِنٌ كَانَتْ فِيهِ أَسْمَاءُ الرِّجَالِ فَأُلْقِيَتْ وَ إِنَّمَا الِاسْمُ الْوَاحِدُ مِنْهُ فِي وُجُوهٍ لَا يُحْصَى يَعْرِفُ ذَلِكَ الْوُصَاةُ.
Tafseer Al Ayyashi – from Ibrahim Bin Umar who said,
‘Abu Abdullah-asws said: ‘In the Quran is what has passed, and what is occurring, and what is going to happen. There used to be the names of men in it, but were thrown out, and rather the one name from it is in uncountable aspects. The successors-asws know that’’.[173]
51 شي، تفسير العياشي عَنْ سَلَمَةَ بْنِ كُهَيْلٍ عَمَّنْ حَدَّثَهُ عَنْ عَلِيٍّ ع قَالَ: لَوِ اسْتَقَامَتْ لِيَ الْأَمْرِ وَ كُسِرَتْ أَوْ ثُنِيَتْ لِيَ الْوِسَادَةُ لَحَكَمْتُ لِأَهْلِ التَّوْرَاةِ بِمَا أَنْزَلَ اللَّهُ فِي التَّوْرَاةِ حَتَّى تَذْهَبَ إِلَى اللَّهِ إِنِّي قَدْ حَكَمْتُ بِمَا أَنْزَلَ اللَّهُ فِيهَا
Tafseer Al Ayyashi – from Salama Bin Kuheyl, from the one who narrated it,
‘From Ali-asws having said: ‘If the command (caliphate) was upright for me, and the pillow (seat) were adjusted or affirmed for me-asws, I-asws would have judged for the people of Torah with what Allah-azwj has Revealed in the Torah until it will go to Allah-azwj, I-asws would have judged with what Allah-azwj has Revealed in it!
وَ لَحَكَمْتُ لِأَهْلِ الْإِنْجِيلِ بِمَا أَنْزَلَ اللَّهُ فِي الْإِنْجِيلِ حَتَّى يَذْهَبَ إِلَى اللَّهِ إِنِّي قَدْ حَكَمْتُ بِمَا أَنْزَلَ اللَّهُ فِيهِ
And I-asws would have judged for people of the Evangel with what Allah-azwj has Revealed in the Evangel until it will go to Allah-azwj, I-asws would have judged with what Allah-azwj has Revealed in it!
وَ لَحَكَمْتُ فِي أَهْلِ الْقُرْآنِ بِمَا أَنْزَلَ اللَّهُ فِي الْقُرْآنِ حَتَّى يَذْهَبَ إِلَى اللَّهِ إِنِّي قَدْ حَكَمْتُ بِمَا أَنْزَلَ اللَّهُ فِيهِ.
And I-asws would have judged among people of the Quran with what Allah-azwj has Revealed in the Quran until it will go to Allah-azwj, I-asws have judged with what Allah-azwj has Revealed in it!’’[174]
52 شي، تفسير العياشي عَنْ أَيُّوبَ بْنِ الْحُرِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ الْأَئِمَّةُ بَعْضُهُمْ أَعْلَمُ مِنْ بَعْضٍ
Tafseer Al Ayyashi – from Ayoub Bin Al Hurr,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘The Imams-asws, are some of them-asws more knowledgeable than others?’
قَالَ نَعَمْ وَ عِلْمُهُمْ بِالْحَلَالِ وَ الْحَرَامِ وَ تَفْسِيرِ الْقُرْآنِ وَاحِدٌ.
He-asws said: ‘Yes, and (but) their-asws knowledge with the Permissibles and the Prohibitions, and interpretation of the Quran is one (and the same)’’.[175]
53 شي، تفسير العياشي عَنْ حَفْصِ بْنِ قُرْطٍ الْجُهَنِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ ع قَالَ سَمِعْتُهُ يَقُولُ كَانَ عَلِيٌّ ع صَاحِبَ حَلَالٍ وَ حَرَامٍ وَ عِلْمٍ بِالْقُرْآنِ وَ نَحْنُ عَلَى مِنْهَاجِهِ.
Tafseer Al Ayyashi – from Hafs Bin Qurti Al Juhanny,
‘From Ja’far-asws Bin Muhammad Al-Sadiq-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Ali-asws was master of Permissibles and the Prohibitions, and knowledge of the Quran, and we-asws are upon his-asws manifesto’’.[176]
54 شي، تفسير العياشي عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَبِيهِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ آلِهِ إِنَّ مِنْكُمْ مَنْ يُقَاتِلُ عَلَى تَأْوِيلِ الْقُرْآنِ كَمَا قَاتَلْتُ عَلَى تَنْزِيلِهِ وَ هُوَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع.
Tafseer Al Ayyashi – from Al Sakuni,
‘From Ja’far-asws, from his-asws father-asws, from his-asws grandfather-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww, may the Salawaat of Allah-azwj be upon him-saww, said: ‘From you all there is one who will fight upon interpretation of the Quran like what I-saww had fought upon its Revelation, and he-asws is Ali-asws Bin Abu Talib-asws’’.[177]
55 شي، تفسير العياشي عَنْ بَشِيرٍ الدَّهَّانِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ اللَّهَ فَرَضَ طَاعَتَنَا فِي كِتَابِهِ فَلَا يَسَعُ النَّاسَ جَهْلًا لَنَا صَفْوُ الْمَالِ وَ لَنَا الْأَنْفَالُ وَ لَنَا كَرَائِمُ الْقُرْآنِ
Tafseer Al Ayyash – from Bashir Al Dahhan who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj has Imposed obedience to us-asws in His-azwj Book, so there is no leeway for the people to ignore! For us-asws is the clean wealth, and for us-asws are the spoils of war, and for us-asws are honours of the Quran!
وَ لَا أَقُولُ لَكُمْ إِنَّا أَصْحَابُ الْغَيْبِ وَ نَعْلَمُ كِتَابَ اللَّهِ وَ كِتَابُ اللَّهِ يَحْتَمِلُ كُلَّ شَيْءٍ إِنَّ اللَّهَ أَعْلَمَنَا عِلْماً لَا يَعْلَمُهُ أَحَدٌ غَيْرُهُ وَ عِلْماً قَدْ أَعْلَمَهُ مَلَائِكَتَهُ وَ رُسُلَهُ فَمَا عَلِمَتْهُ مَلَائِكَتُهُ وَ رُسُلُهُ فَنَحْنُ نَعْلَمُهُ.
And I-asws am not saying to you all we-asws are companions (owners) of the unseen, and we-asws know the Book of Allah-azwj, and the Book of Allah-azwj carries all things. Allah-azwj has Taught us-asws knowledge no one knows it apart from Him-azwj, and knowledge He-azwj has Taught His-azwj Angels and His-azwj Messengers-as. Thus, whatever He-azwj has Taught His-azwj Angels and His-azwj Messengers-as, we-asws know it!’’[178]
56 شي، تفسير العياشي عَنْ مُرَازِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّا أَهْلُ بَيْتٍ لَمْ يَزَلِ اللَّهُ يَبْعَثُ فِينَا مَنْ يَعْلَمُ كِتَابَهُ مِنْ أَوَّلِهِ إِلَى آخِرِهِ وَ إِنَّ عِنْدَنَا مِنْ حَلَالِ اللَّهِ وَ حَرَامِهِ مَا يَسَعُنَا مِنْ كِتْمَانِهِ مَا نَسْتَطِيعُ أَنْ نُحَدِّثَ بِهِ أَحَداً.
Tafseer Al Ayyashi – from Murazim who said,
‘I heard Abu Abdullah-asws saying: ‘We-asws, People-asws of the Household, Allah-azwj Sent among us-asws one-saww who taught His-azwj Book from its beginning to its end, and with us-asws, from the Permissibles of Allah-azwj and His-azwj Prohibitions, is what there is leeway for us-asws to conceal it. We-asws are not able (in a position to) narrate it to anyone!’’[179]
57 شي، تفسير العياشي عَنِ الْحَكَمِ بْنِ عُيَيْنَةَ قَالَ: قَالَ أَبُو عَبْدِ اللَّهِ ع لِرَجُلٍ مِنْ أَهْلِ الْكُوفَةِ وَ سَأَلَهُ عَنْ شَيْءٍ لَوْ لَقِيتُكَ بِالْمَدِينَةِ لَأَرَيْتُكَ أَثَرَ جَبْرَئِيلَ فِي دُورِنَا وَ نُزُولَهُ عَلَى جَدِّي بِالْوَحْيِ وَ الْقُرْآنِ وَ الْعِلْمِ أَ فَيَسْتَقِي النَّاسُ الْعِلْمَ مِنْ عِنْدِنَا فَيَهْدُونَهُمْ وَ ضَلَلْنَا نَحْنُ هَذَا مُحَالٌ.
Tafseer Al Ayyashi – from Al Hakam Bin Uyayna who said,
‘Abu Abdullah-asws said to a man from the people of Kufa, and he had asked him-asws about something: ‘Had I-asws met you at Al-Medina, I-asws would have shown you-asws the traces of Jibraeel-as in our-asws homes, and his-as descent upon my-asws grandfather-saww with the Revelation and the Quran and the knowledge! The people quenched the knowledge from us-asws, so they are guided and we-asws have strayed? This is impossible!’’[180]
58 شي، تفسير العياشي عَنْ يُوسُفَ بْنِ السُّخْتِ الْبَصْرِيِّ قَالَ: رَأَيْتُ التَّوْقِيعَ بِخَطِّ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ عَلِيٍ فَكَانَ فِيهِ
Tafseer Al Ayyashi – from Yusuf Bin Al Sukht Al Basry who said,
‘I saw the (Holy) letter in the handwriting of Muhammad Bin Muhammad Bin Ali (recording error, the correct is ‘Muhammad-asws Bin Al-Hassan-asws Bin Ali-asws’, and he-ajfj is Al-Qaim-ajfj. In it was: –
الَّذِي يَجِبُ عَلَيْكُمْ وَ لَكُمْ أَنْ تَقُولُوا إِنَّا قُدْوَةٌ وَ أَئِمَّةٌ وَ خُلَفَاءُ اللَّهِ فِي أَرْضِهِ وَ أُمَنَاؤُهُ عُلَى خَلْقِهِ وَ حُجَجُهُ فِي بِلَادِهِ نَعْرِفُ الْحَلَالَ وَ الْحَرَامَ وَ نَعْرِفُ تَأْوِيلَ الْكِتَابِ وَ فَصْلَ الْخِطَابِ.
‘That which is obligatory upon you (Shias) and for you is to be saying we-asws are Guided, and Imams, and Caliphs of Allah-azwj in His-azwj earth, and His-azwj Trustees upon His-azwj creatures, and His-azwj Divine Authorities in His-azwj Land! We-asws know the Permissibles, and the Prohibitions, and we know interpretation of the Book and the decisive address!’’[181]
59 شي، تفسير العياشي عَنْ ثُوَيْرِ بْنِ أَبِي فَاخِتَةَ عَنْ أَبِيهِ قَالَ قَالَ عَلِيٌّ ع مَا بَيْنَ اللَّوْحَيْنِ شَيْءٌ إِلَّا وَ أَنَا أَعْلَمُهُ.
Tafseer Al Ayyashi – from Subeyr Bin Abu Fakhta, from his father who said,
‘Ali-asws said: ‘There is nothing between the two tablets (covers of the Quran) except and I-asws know it’’.[182]
60 شي، تفسير العياشي عَنْ سُلَيْمَانَ الْأَعْمَشِ عَنْ أَبِيهِ قَالَ قَالَ عَلِيٌّ ع مَا نَزَلَتْ آيَةٌ إِلَّا وَ أَنَا عَلِمْتُ فِيمَنْ أُنْزِلَتْ وَ أَيْنَ نَزَلَتْ وَ عَلَى مَنْ نَزَلَتْ إِنَّ رَبِّي وَهَبَ لِي قَلْباً عَقُولًا وَ لِسَاناً طَلْقاً.
Tafseer Al Ayyashi – from Suleyman Al A’mash, from his father who said,
‘Ali-asws said: ‘No Verse was Revealed except and I-asws knew regarding who it was Revealed, and where it was Revealed, and upon who (what) it was Revealed (coast or mountain)! My-asws Lord-azwj has Gifted to me an intelligent heart (mind) and an eloquent tongue!’’[183]
61 شي، تفسير العياشي عَنْ أَبِي الصَّبَّاحِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ اللَّهَ عَلَّمَ نَبِيَّهُ ص التَّنْزِيلَ وَ التَّأْوِيلَ فَعَلَّمَهُ رَسُولُ اللَّهِ ص عَلِيّاً صَلَوَاتُ اللَّهِ عَلَيْهِمَا.
Tafseer Al Ayyashi – from Abu Al Sabbah who said,
‘Abu Abdullah-asws said: ‘Allah-azwj Taught His-azwj Prophet-saww the Revelation and the interpretation. Rasool-Allah-saww taught Ali-asws, may the Salawaat of Allah-azwj be upon them-asws both’’.[184]
62 ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنِ الْمَرْزُبَانِ بْنِ عِمْرَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ لِلْقُرْآنِ تَأْوِيلًا فَمِنْهُ مَا قَدْ جَاءَ وَ مِنْهُ مَا لَمْ يَجِئْ فَإِذَا وَقَعَ التَّأْوِيلُ فِي زَمَانِ إِمَامٍ مِنَ الْأَئِمَّةِ عَرَفَهُ إِمَامُ ذَلِكَ الزَّمَانِ.
(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Barqy, from Al Marzuban Bin Imran, from Is’haq Bin Ammar who said,
‘Abu Abdullah-asws saying: ‘For the Quran there is an interpretation. From it what has come, and from it is what has not come. When the interpretation occurs in an era of an Imam-asws from the Imams-asws, the Imam-asws of that era would recognise it’’.[185]
63 ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدٍ عَنِ الْأَهْوَازِيِّ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ عَنْهُ ع قَالَ: إِنَّ فِي الْقُرْآنِ مَا مَضَى وَ مَا يَحْدُثُ وَ مَا هُوَ كَائِنٌ وَ كَانَتْ فِيهِ أَسْمَاءُ الرِّجَالِ فَأُلْقِيَتْ وَ إِنَّمَا الِاسْمُ الْوَاحِدُ فِي وُجُوهٍ لَا تُحْصَى تَعْرِفُ ذَلِكَ الْوُصَاةُ.
(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Muhammad, from Al-Husayn Bin Saeed, from Hammad Bin Isa, from Ibrahim Bin Umar, from him who said,
‘In the Quran is what has passed, and what is currently happening, and what will be happening, and there used to be names of the men in it, but these were thrown out, and rather the one name in its uncountable aspects, the successors-asws recognise that’’.[186]
64 ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنِ ابْنِ أُذَيْنَةَ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ هَذِهِ الرِّوَايَةِ مَا مِنَ الْقُرْآنِ آيَةٌ إِلَّا وَ لَهَا ظَهْرٌ وَ بَطْنٌ
(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Al-Husayn, from Muhammad Bin Ismail, from Mansour Bin Yunus, from Ibn Uzina, from Fuzeyl Bin Yasaar who said,
‘I asked Abu Ja’far-asws about this report, ‘There is nothing from the Quran, except and for it is an apparent, and a hidden (meaning)’.
فَقَالَ ظَهْرُهُ تَنْزِيلُهُ وَ بَطْنُهُ تَأْوِيلُهُ مِنْهُ مَا قَدْ مَضَى وَ مِنْهُ مَا لَمْ يَكُنْ يَجْرِي كَمَا يَجْرِي الشَّمْسُ وَ الْقَمَرُ كَمَا جَاءَ تَأْوِيلُ شَيْءٍ مِنْهُ يَكُونُ عَلَى الْأَمْوَاتِ كَمَا يَكُونُ عَلَى الْأَحْيَاءِ قَالَ اللَّهُ وَ ما يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَ الرَّاسِخُونَ فِي الْعِلْمِ نَحْنُ نَعْلَمُهُ.
He-asws said: ‘Its apparent is its Revelation, and its esoteric is its explanation. From it is what has already passed, and from it is what has not yet happened, flowing just as the sun and the moon flow, just as the explanation of something from it can happen to be upon the dead, just as it can happen to be upon the living. Allah-azwj Says: And none know its interpretation except Allah, and those who are firmly rooted in the Knowledge. [3:7], we-asws know it’’.[187]
65 ير، بصائر الدرجات الْفَضْلُ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنِ ابْنِ أَبِي عُمَيْرٍ أَوْ غَيْرِهِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: تَفْسِيرُ الْقُرْآنِ عَلَى سَبْعَةِ أَحْرُفٍ مِنْهُ مَا كَانَ وَ مِنْهُ مَا لَمْ يَكُنْ بَعْدُ ذَلِكَ تَعْرِفُهُ الْأَئِمَّةُ.
(The book) ‘Basaair Al Darajaat’ – Al Fazl, from Musa Bin Al Qasim, from Aban, from Ibn Abu Umeyr, or someone else, from Jameel Bin Darraj, from Zurara,
‘From Abu Ja’far-asws having said: ‘Interpretation of the Quran is upon seven phrases – from it is what has happened, and from it is what will not be happening after that. The Imams-asws recognise it’’.[188]
66 ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَاصِمٍ قَالَ حَدَّثَنِي مَوْلَى سَلْمَانَ عَنْ عَبِيدَةَ السَّلْمَانِيِّ قَالَ سَمِعْتُ عَلِيّاً ع يَقُولُ يَا أَيُّهَا النَّاسُ اتَّقُوا اللَّهَ وَ لَا تُفْتُوا النَّاسَ فَإِنَّ رَسُولَ اللَّهِ ص قَالَ قَوْلًا وَضَعَ أُمَّتَهُ إِلَى غَيْرِهِ وَ قَالَ قَوْلًا وَضَعَ عَلَى غَيْرِ مَوْضِعِهِ كَذَبَ عَلَيْهِ
(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Al-Husayn, from Ja’far Bin Bashir, from Aasim who said, ‘It is narrated to me my a slave of Salman, from Ubeyd Al Salmany who said,
‘I heard Ali-asws saying: ‘O you people! Fear Allah-azwj and do not issue verdicts (Fatwas) to the people, for Rasool-Allah-saww has said a word, and his-saww community placed it to elsewhere, and he-saww said a word, it was placed upon other than its place, belying upon him-saww’.
فَقَامَ عُبَيْدَةُ وَ عَلْقَمَةُ وَ الْأَسْوَدُ وَ أُنَاسٌ مَعَهُمْ قَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ فَمَا نضع [نَصْنَعُ] فَقَدْ أُخْبِرْنَا فِي الْمُصْحَفِ قَالَ سَلُوا عَنْ ذَلِكَ عُلَمَاءَ آلِ مُحَمَّدٍ ص.
Ubeyda and Alqama and Al-Aswad stood up, and some people were with them, they said, ‘O Amir Al-Momineen-asws! So, what shall we do, for information regarding the Parchment’. He-asws said: ‘Ask about that the scholars of Progeny-asws of Muhammad-saww’’.[189]
67 ير، بصائر الدرجات مُحَمَّدُ بْنُ عِيسَى عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: كِتَابُ اللَّهِ فِيهِ نَبَأُ مَا قَبْلَكُمْ وَ خَبَرُ مَا بَعْدَكُمْ وَ فَصْلُ مَا بَيْنَكُمْ وَ نَحْنُ نَعْلَمُهُ.
(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Isa, from Ismail Bin Jabir,
‘From Abu Abdullah-asws having said: ‘The Book of Allah-azwj, in it is news of what was before you, and news of what will be after you, and decision of what is between you, and we-asws know it’’.[190]
68 ير، بصائر الدرجات مُحَمَّدُ بْنُ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَدْ وَلَدَنِي رَسُولُ اللَّهِ ص وَ أَنَا أَعْلَمُ كِتَابَ اللَّهِ وَ فِيهِ بَدْءُ الْخَلْقِ وَ مَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ وَ فِيهِ خَبَرُ السَّمَاءِ وَ خَبَرُ الْأَرْضِ وَ خَبَرُ الْجَنَّةِ وَ خَبَرُ النَّارِ وَ خَبَرُ مَا كَانَ وَ خَبَرُ مَا هُوَ كَائِنٌ أَعْلَمُ ذَلِكَ كَأَنَّمَا أَنْظُرُ إِلَى كَفِّي إِنَّ اللَّهَ يَقُولُ فِيهِ تِبْيَانُ كُلِّ شَيْءٍ.
(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Abdul Jabbar, from Al-Hassan Bin Ali Bin Fazzal, from Hammad Bin Usman, from Abdul A’ala Bin Ayn who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww begot me-asws, and I-asws know the Book of Allah-azwj, and in it is beginning of the creation, and what will be happening up to the Day of Qiyamah, and in it is news of the sky, and news of the earth, and news of the Paradise, and news of the Fire, and news of what has happened, and news of what will be happening. I-asws know that as if I-asws am looking at my-asws palm. Allah-azwj is Saying in it is a clarification of all things, [16:89]’’.[191]
69 ك، إكمال الدين الْمُظَفَّرُ الْعَلَوِيُّ عَنِ ابْنِ مَسْرُورٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ نَصْرٍ عَنِ الْخَشَّابِ عَنِ الْحَسَنِ بْنِ بُهْلُولٍ عَنْ إِسْمَاعِيلَ بْنِ هَمَّامٍ عَنْ عِمْرَانَ بْنِ قُرَّةَ عَنْ أَبِي مُحَمَّدٍ الْمَدَائِنِيِّ عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبَانِ بْنِ عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ الْهِلَالِيِّ قَالَ سَمِعْتُ عَلِيّاً ع يَقُولُ مَا نَزَلَتْ عَلَى رَسُولِ اللَّهِ ص آيَةٌ مِنَ الْقُرْآنِ إِلَّا أَقْرَأَنِيهَا وَ أَمْلَاهَا عَلَيَّ فَكَتَبْتُهَا بِخَطِّي وَ عَلَّمَنِي تَأْوِيلَهَا وَ تَفْسِيرَهَا وَ نَاسِخَهَا وَ مَنْسُوخَهَا وَ مُحْكَمَهَا وَ مُتَشَابِهَهَا
(The book) ‘Ikmal Al Deen’ – Al Muzaffar Al Alawy, from Ibn Masrour, from his father, from Muhammad Bin Nasr, from Al Khashab, from Al-Hassan Bin Bahloul, from Ismail Bin Hammam, from Imran Bin Qurrah, from Abu Muhammad Al Madainy, from Ibn Uzina, from Aban Bin Ayyash, from Suleym Bin Qays Al Hilali who said,
‘I heard Ali-asws saying: ‘No Verse was Revealed from the Quran except He-saww read it and dictated it to me. I-asws wrote it in my-asws handwriting, and he-asws taught me-asws its exegesis and its interpretation, and its Abrogating and its Abrogated, and its Decisive and its Allegorical.
وَ دَعَا اللَّهَ عَزَّ وَ جَلَّ أَنْ يُعَلِّمَنِي فَهْمَهَا وَ حِفْظَهَا فَمَا نَسِيتُ آيَةً مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ لَا عِلْماً أَمْلَاهُ عَلَيَّ فَكَتَبْتُهُ وَ مَا تَرَكَ شَيْئاً عَلَّمَهُ اللَّهُ عَزَّ وَ جَلَّ مِنْ حَلَالٍ وَ لَا حَرَامٍ وَ لَا أَمْرٍ وَ لَا نَهْيٍ وَ مَا كَانَ أَوْ يَكُونُ مِنْ طَاعَةٍ أَوْ مَعْصِيَةٍ إِلَّا عَلَّمَنِيهِ وَ حَفِظْتُهُ
And he-saww supplicated to Allah-azwj Mighty and Majestic to Teach me-asws its understanding and its memorisation, so I-asws did not forget any Verse from the Book of Allah-azwj Mighty and Majestic, nor any knowledge he-saww dictated it to me-asws, and I-asws wrote it, and he-saww did not leave out anything Allah-azwj Mighty and Majestic Taught him-saww from Permissibles, nor any Command, nor Prohibition, and what had happened or will be happening, from obedience of disobedience, except he-saww taught it and I-asws memorised it.
فَلَمْ أَنْسَ مِنْهُ حَرْفاً وَاحِداً ثُمَّ وَضَعَ يَدَهُ عَلَى صَدْرِي وَ دَعَا اللَّهَ تَبَارَكَ وَ تَعَالَى بِأَنْ يَمْلَأَ قَلْبِي عِلْماً وَ فَهْماً وَ حِكْمَةً وَ نُوراً وَ لَمْ أَنْسَ مِنْ ذَلِكَ شَيْئاً وَ لَمْ يَفُتْنِي مِنْ ذَلِكَ شَيْءٌ لَمْ أَكْتُبْهُ فَلَمْ أَنْسَ مِنْهُ حَرْفاً وَاحِداً ثُمَّ وَضَعَ يَدَهُ عَلَى صَدْرِي وَ دَعَا اللَّهَ تَبَارَكَ وَ تَعَالَى بِأَنْ يَمْلَأَ قَلْبِي عِلْماً وَ فَهْماً وَ حِكْمَةً وَ نُوراً وَ لَمْ أَنْسَ مِنْ ذَلِكَ شَيْئاً وَ لَمْ يَفُتْنِي مِنْ ذَلِكَ شَيْءٌ لَمْ أَكْتُبْهُ
I-asws did not forget even one letter from it. Then he-asws placed his-saww hand upon my chest and supplicated to Allah-azwj Blessed and Exalted to Dictate to my-asws heart, knowledge and understanding, and wisdom, and Noor, and I-asws did not forget anything from that, and nothing from that was missed out by me-asws not having written it.
فَقُلْتُ يَا رَسُولَ اللَّهِ أَ تَتَخَوَّفُ عَلَيَّ النِّسْيَانَ فِيمَا بَعْدُ
I-asws said: ‘O Rasool-Allah-saww! Are you-saww fearing the forgetfulness upon me-asws for the future?’
فَقَالَ ع لَسْتُ أَتَخَوَّفُ عَلَيْكَ نِسْيَاناً وَ لَا جَهْلًا وَ قَدْ أَخْبَرَنِي رَبِّي عَزَّ وَ جَلَّ أَنَّهُ قَدِ اسْتَجَابَ لِي فِيكَ وَ فِي شُرَكَائِكَ الَّذِينَ يَكُونُونَ مِنْ بَعْدِكَ
He-saww said: ‘It isn’t that I-saww am fearing upon you-asws the forgetfulness nor ignorance, and my-saww Lord-azwj Mighty and Majestic has Informed me that He-azwj Respond to me-saww regarding you-asws, and regarding your-asws associates (Imams-asws), those who will be from after you-asws!’
فَقُلْتُ يَا رَسُولَ اللَّهِ وَ مَنْ شُرَكَائِي مِنْ بَعْدِي
I said, ‘O Rasool-Allah-saww, and who are my-asws associates from after me-asws?’
قَالَ الَّذِينَ قَرَنَهُمُ اللَّهُ عَزَّ وَ جَلَّ بِنَفْسِهِ وَ بِي فَقَالَ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ الْآيَةَ
He-saww said: ‘Those whom Allah-azwj Mighty and Majestic has Paired them-asws with Himself-azwj and with me-saww, so He-azwj Said: ‘O you who believe! Obey Allah and obey the Rasool and those with (Divine) Authority from you. [4:59] – the Verse’.
فَقُلْتُ يَا رَسُولَ اللَّهِ وَ مَنْ هُمْ
I-asws said: ‘O Rasool-Allah-saww, and who are they-asws?’
فَقَالَ الْأَوْصِيَاءُ مِنِّي إِلَى أَنْ يَرِدُوا عَلَيَّ الْحَوْضَ كُلُّهُمْ هَادٍ مُهْتَدٍ لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ هُمْ مَعَ الْقُرْآنِ وَ الْقُرْآنُ مَعَهُمْ لَا يُفَارِقُهُمْ وَ لَا يُفَارِقُونَهُ
He-saww said: ‘The successors-asws from me-saww until they-asws return to me-saww at the Fountain! All of them-asws are guides, Guided. The abandonment of the ones abandoning them-asws will not harm them-asws. They-asws are with the Quran and the Quran is with them-asws. Neither will it separate from them-asws nor will they-asws separate from it.
فَبِهِمْ تُنْصَرُ أُمَّتِي وَ بِهِمْ يُمْطَرُونَ وَ بِهِمْ يُدْفَعُ عَنْهُمُ الْبَلَاءُ وَ بِهِمْ يُسْتَجَابُ دُعَاؤُهُمْ
My-saww community will be victorious due to them-asws, and they will be rained upon due to them-asws, and the afflictions will be repelled from them due to them-asws, and their supplications will be Answered due to them-asws!’
فَقُلْتُ يَا رَسُولَ اللَّهِ سَمِّهِمْ لِي
I-asws said: ‘O Rasool-Allah-saww, name them to me-asws!’
فَقَالَ ابْنِي هَذَا وَ وَضَعَ يَدَهُ عَلَى رَأْسِ الْحَسَنِ ثُمَّ ابْنِي هَذَا وَ وَضَعَ يَدَهُ عَلَى رَأْسِ الْحُسَيْنِ- ثُمَّ ابْنٌ لَهُ يُقَالُ لَهُ عَلِيٌّ- سَيُولَدُ فِي حَيَاتِكَ فَأَقْرِئْهُ مِنِّي السَّلَامَ ثُمَّ تَكْمِلَةُ اثْنَيْ عَشَرَ إِمَاماً
He-saww said: ‘This (grand) son-asws of mine-saww’ – and he-saww placed his-saww upon the head of Al-Hassan-asws – ‘Then this (grand) son-asws of mine-saww’ – and he-saww placed his-saww upon the head of Al-Husayn-asws – ‘Then a son-asws of his-asws called ‘Ali’. He-asws will be born during your-asws lifetime, so convey to him-asws the greeting from me-asws. Then complete twelve Imams-asws’.
فَقُلْتُ بِأَبِي أَنْتَ وَ أُمِّي فَسَمِّهِمْ لِي فَسَمَّاهُمْ رَجُلًا رَجُلًا
I-asws said: ‘May my-asws father-as and my-asws mother-as be (sacrificed for) you-saww! Name them-asws to me-asws’. So, he-saww named them-asws, man by man’.
فَقَالَ ع فِيهِمْ وَ اللَّهِ يَا أَخَا بَنِي هِلَالٍ مَهْدِيُّ أُمَّةِ مُحَمَّدٍ الَّذِي يَمْلَأُ الْأَرْضَ قِسْطاً وَ عَدْلًا كَمَا مُلِئَتْ ظُلْماً وَ جَوْراً وَ اللَّهِ إِنِّي لَأَعْرِفُ مَنْ يُبَايِعُهُ بَيْنَ الرُّكْنِ وَ الْمَقَامِ وَ أَعْرِفُ أَسْمَاءَ آبَائِهِمْ وَ قَبَائِلِهِمْ.
He-asws said: ‘Amon them-asws, by Allah-azwj, O brother of the clan of Hilal, is the Mahdi-ajfj of the community of Muhammad-saww, the one who will fill the earth with fairness and justice just as it would have been filled with injustice and tyranny! By Allah-saww! I-asws do recognise the ones pledging allegiance to him-ajfj between the (Yemeni) corner and the standing place (of Ibrahim-as), and I-asws know the names of their fathers and their tribes’’.[192]
70 ير، بصائر الدرجات مُحَمَّدُ بْنُ الْحُسَيْنِ عَنِ النَّضْرِ بْنِ شُعَيْبٍ عَنْ عَبْدِ الْغَفَّارِ الْجَازِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ نَحْنُ وَرَثَةُ كِتَابِ اللَّهِ وَ نَحْنُ صَفْوَتُهُ.
(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Al-Husayn, from Al Nazr Bin Shueyb, from Abdul Gaffar Al Jazy,
‘From Abu Abdullah-asws, he (the narrator) said, ‘We-asws are inheritors of the Book of Allah-azwj and we-asws are His-azwj Elites’’.[193]
71 سن، المحاسن ابْنُ فَضَّالٍ عَنْ ثَعْلَبَةَ عَمَّنْ حَدَّثَهُ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا مِنْ أَمْرٍ يَخْتَلِفُ فِيهِ اثْنَانِ إِلَّا وَ لَهُ أَصْلٌ فِي كِتَابِ اللَّهِ لَكِنْ لَا تَبْلُغُهُ عُقُولُ الرِّجَالِ.
(The book) ‘Al Mahasin’ – Ibn Fazzal, from Sa’lbah, from the one who narrated it, from Al Moallah Bin Khuneys who said,
‘Abu Abdullah-asws said: ‘There is no matter two (people) differ in except and the origin of it is in the Book of Allah-azwj, but the intellects of the men do not reach it’’.[194]
72 سن، المحاسن أَبِي عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي رِسَالَةٍ وَ أَمَّا مَا سَأَلْتَ مِنَ الْقُرْآنِ فَذَلِكَ أَيْضاً مِنْ خَطَرَاتِكَ الْمُتَفَاوِتَةِ الْمُخْتَلِفَةِ لِأَنَّ الْقُرْآنَ لَيْسَ عَلَى مَا ذَكَرْتَ وَ كُلُّ مَا سَمِعْتَ فَمَعْنَاهُ غَيْرُ مَا ذَهَبْتَ إِلَيْهِ
(The book) ‘Al Mahasin’ – My father, from the one who mentioned it,
‘From Abu Abdullah-asws in a correspondence: ‘And as for what you asked of the Quran, so that also is from your various, different thoughts, because the Quran isn’t based upon what you have mentioned, and all what you have heard. It’s meaning is other than what you are going to.
وَ إِنَّمَا الْقُرْآنُ أَمْثَالٌ لِقَوْمٍ يَعْلَمُونَ دُونَ غَيْرِهِمْ وَ لِقَوْمٍ يَتْلُونَهُ حَقَّ تِلاوَتِهِ وَ هُمُ الَّذِينَ يُؤْمِنُونَ بِهِ وَ يَعْرِفُونَهُ فَأَمَّا غَيْرُهُمْ فَمَا أَشَدَّ إِشْكَالَهُ عَلَيْهِمْ وَ أَبْعَدَهُ مِنْ مَذَاهِبِ قُلُوبِهِمْ وَ لِذَلِكَ قَالَ رَسُولُ اللَّهِ ص إِنَّهُ لَيْسَ شَيْءٌ بِأَبْعَدَ مِنْ قُلُوبِ الرِّجَالِ مِنْ تَفْسِيرِ الْقُرْآنِ
And rather, the Quran has proverbs for a people who know, besides others, and for a people who are reciting it as is a right of reciting it, and they are those who are believing in it and are understanding it. As for others, how severely problematic upon them and it is remote from the doctrines of their hearts, and for that reason Rasool-Allah-saww said there isn’t anything more remote from hearts of the men than interpretation of the Quran.
وَ فِي ذَلِكَ تَحَيَّرَ الْخَلَائِقُ أَجْمَعُونَ إِلَّا مَا شَاءَ اللَّهُ وَ إِنَّمَا أَرَادَ اللَّهُ بِتَعْمِيَتِهِ فِي ذَلِكَ أَنْ يَنْتَهُوا إِلَى بَابِهِ وَ صِرَاطِهِ وَ أَنْ يَعْبُدُوهُ وَ يَنْتَهُوا فِي قَوْلِهِ إِلَى طَاعَةِ الْقُوَّامِ بِكِتَابِهِ وَ النَّاطِقِينَ عَنْ أَمْرِهِ وَ أَنْ يَسْتَنْبِطُوا مَا احْتَاجُوا إِلَيْهِ مِنْ ذَلِكَ عَنْهُمْ لَا عَنْ أَنْفُسِهِمْ
And in that there is confusion of the people altogether, except what Allah-azwj Desires, and rather Allah-azwj Wanted in that for them to end to His-azwj Door, and His-azwj Path and for them to worship Him-azwj, and they should end to His-azwj Word to obey the custodians of His-azwj Book, the speakers of His-azwj Command, and they should be extracting whatever they are needy to from that, from them-asws, not from their own selves.
ثُمَّ قَالَ وَ لَوْ رَدُّوهُ إِلَى الرَّسُولِ وَ إِلى أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ فَأَمَّا غَيْرُهُمْ فَلَيْسَ يُعْلَمُ ذَلِكَ أَبَداً وَ لَا يُوجَدُ
Then He-azwj Said: and if they had referred it to the Rasool and to the (Divine) Authority from them, those from them who can extract it would have known [4:83]. As for others, they are not going to know that, ever, nor can they find it.
وَ قَدْ عَلِمْتُ أَنَّهُ لَا يَسْتَقِيمُ أَنْ يَكُونَ الْخَلْقُ كُلُّهُمْ وُلَاةَ الْأَمْرِ إِذاً لَا يَجِدُونَ مَنْ يَأْتَمِرُونَ عَلَيْهِ وَ لَا مَنْ يُبَلِّغُونَهُ أَمْرَ اللَّهِ وَ نَهْيَهُ فَجَعَلَ اللَّهُ الْوُلَاةَ خَوَاصَّ لِيَقْتَدِيَ بِهِمْ مَنْ لَمْ يَخْصُصْهُمْ بِذَلِكَ
And I-asws have known that it cannot be straight if all of the people were to be Masters of the Command (Wali Al Amr) when they cannot find anyone to be ordering upon nor anyone they can be delivering the Commands of Allah-azwj and His-azwj Prohibitions, so Allah-azwj Made the Masters of the Commands as special ones for them-asws to be guiding the ones who have not been specialised with that.
فَافْهَمْ ذَلِكَ إِنْ شَاءَ اللَّهُ وَ إِيَّاكَ وَ تِلَاوَةَ الْقُرْآنِ بِرَأْيِكَ فَإِنَّ النَّاسَ غَيْرُ مُشْتَرِكِينَ فِي عِلْمِهِ كَاشْتِرَاكِهِمْ فِيمَا سِوَاهُ مِنَ الْأُمُورِ وَ لَا قَادِرِينَ عَلَيْهِ وَ لَا عَلَى تَأْوِيلِهِ إِلَّا مِنْ حَدِّهِ وَ بَابِهِ الَّذِي جَعَلَهُ اللَّهُ لَهُ
So understand that, if Allah-azwj so Desires, and beware of reciting the Quran by your opinion, for the people are not participants in its knowledge, like their participations in the matters what are besides it, nor are they able upon it, nor upon its interpretation except from its limitation and its door which Allah-azwj has Made for it.
فَافْهَمْ إِنْ شَاءَ اللَّهُ وَ اطْلُبِ الْأَمْرَ مِنْ مَكَانِهِ تَجِدْهُ إِنْ شَاءَ اللَّهُ.
Therefore understand, if Allah-azwj so Desires, and seek the matter from its place, you will find it, if Allah-azwj so Desires’’.[195]
73 شي، تفسير العياشي عَنْ زُرَارَةَ وَ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ وَ أُوحِيَ إِلَيَّ هذَا الْقُرْآنُ لِأُنْذِرَكُمْ بِهِ وَ مَنْ بَلَغَ يَعْنِي الْأَئِمَّةَ مِنْ بَعْدِهِ وَ هُمْ يُنْذِرُونَ بِهِ النَّاسَ.
Tafseer Al Ayyashi – from Zurara and Humran,
‘From Abu Ja’far-asws and Abu Abdullah-asws regarding His-azwj Words: and He Revealed unto me this Quran to warn you all with it and the one whom it reaches. [6:19], meaning the Imams-asws from after him-asws, and they are warning the people by it’’.[196]
74 شي، تفسير العياشي عَنْ أَبِي خَالِدٍ الْكَابُلِيِّ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع وَ أُوحِيَ إِلَيَّ هذَا الْقُرْآنُ لِأُنْذِرَكُمْ بِهِ وَ مَنْ بَلَغَ حَقِيقَةَ أَيِّ شَيْءٍ عَنَى بِقَوْلِهِ وَ مَنْ بَلَغَ
Tafseer Al Ayyashi – from Abu Khalid Al Kabuli who said,
‘I said to Abu Ja’far-asws: and He Revealed unto me this Quran to warn you all with it and the one whom it reaches. [6:19]. Really, which thing is meant by His-azwj Words: ‘and the one whom it reaches. [6:19]?’
قَالَ فَقَالَ مَنْ بَلَغَ أَنْ يَكُونَ إِمَاماً مِنْ ذُرِّيَّةِ الْأَوْصِيَاءِ فَهُوَ يُنْذِرُ بِالْقُرْآنِ كَمَا أَنْذَرَ بِهِ رَسُولُ اللَّهِ ص.
He (the narrator) said, ‘He-asws said: ‘One whom it reaches that he-asws would be an Imam-asws from offspring of the successors-asws, so he-asws warns by the Quran just as Rasool-Allah-saww had warned with’’.[197]
75 شي، تفسير العياشي عَنِ ابْنِ بُكَيْرٍ عَنْ مُحَمَّدٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ لِأُنْذِرَكُمْ بِهِ وَ مَنْ بَلَغَ قَالَ عَلِيٌّ مِمَّنْ بَلَغَ.
Tafseer Al Ayyashi – from Ibn Bukeyr, from Muhammad,
‘From Abu Ja’far-asws regarding Words of Allah-azwj: and He Revealed unto me this Quran to warn you all with it and the one whom it reaches. [6:19]. He-asws said: ‘Ali-asws is from the one whom it reaches. [6:19]’’.[198]
76 شي، تفسير العياشي عَنْ يُونُسَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا قَالُوا قَالَ أَبُو عَبْدِ اللَّهِ ع إِنِّي لَأَعْلَمُ خَبَرَ السَّمَاءِ وَ خَبَرَ الْأَرْضِ وَ خَبَرَ مَا كَانَ وَ مَا هُوَ كَائِنٌ كَأَنَّهُ فِي كَفِّي
Tafseer Al Ayyashi – from Yunus, from a number of our companions, they said,
‘Abu Abdullah-asws said: ‘I-asws know news of the sky and news of the earth, and news of what happened and what is going to happen, as if it is in my-asws palm!’
ثُمَّ قَالَ مِنْ كِتَابِ اللَّهِ أَعْلَمُهُ إِنَّ اللَّهَ يَقُولُ فِيهِ تِبْيَانُ كُلِّ شَيْءٍ.
Then he-asws said: ‘I-asws am most knowing of the Book of Allah-azwj! Allah-saww Says in it there is explanation of all things!’’[199]
77 شي، تفسير العياشي عَنْ مَنْصُورٍ عَنْ حَمَّادٍ اللَّحَّامِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع نَحْنُ وَ اللَّهِ نَعْلَمُ مَا فِي السَّمَاوَاتِ وَ مَا فِي الْأَرْضِ وَ مَا فِي الْجَنَّةِ وَ مَا فِي النَّارِ وَ مَا بَيْنَ ذَلِكَ
Tafseer Al Ayyashi – From Mansour, from Hammad Al lahaam who said,
‘Abu Abdullah-asws said: ‘By Allah-azwj! We know what is in the skies and what is in the earth, and what is in the Paradise and what is in the Hellfire, and what is between that!’
قَالَ فَبُهِتُّ أَنْظُرُ إِلَيْهِ
He (the narrator) said, ‘I was astonished, looking at him-asws’.
فَقَالَ يَا حَمَّادُ إِنَّ ذَلِكَ فِي كِتَابِ اللَّهِ ثَلَاثَ مَرَّاتٍ
He-asws said: ‘O Ahmad! That is in the Book of Allah-azwj three times!’
قَالَ ثُمَّ تَلَا هَذِهِ الْآيَةَ يَوْمَ نَبْعَثُ فِي كُلِّ أُمَّةٍ شَهِيداً عَلَيْهِمْ مِنْ أَنْفُسِهِمْ وَ جِئْنا بِكَ شَهِيداً عَلى هؤُلاءِ وَ نَزَّلْنا عَلَيْكَ الْكِتابَ تِبْياناً لِكُلِّ شَيْءٍ وَ هُدىً وَ رَحْمَةً وَ بُشْرى لِلْمُسْلِمِينَ- إِنَّهُ مِنْ كِتَابِ اللَّهِ فِيهِ تِبْيَانُ كُلِّ شَيْءٍ.
He (the narrator) said, ‘Then he-asws recited this Verse: And on the Day We will Send into every community a witness upon them from themselves, and We shall Come with you as a witness upon these (witnesses). And We Revealed the Book unto you as a clarification of all things, and Guidance and Mercy and glad tidings for the submitters [16:89]. Surely from the Book of Allah-azwj, in it is explanation of all things!’’[200]
78 شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ الْوَلِيدِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع قَالَ اللَّهُ لِمُوسَى وَ كَتَبْنا لَهُ فِي الْأَلْواحِ مِنْ كُلِّ شَيْءٍ فَعَلِمْنَا أَنَّهُ لَمْ يَكْتُبْهُ لِمُوسَى الشَّيْءَ كُلَّهُ وَ قَالَ اللَّهُ لِعِيسَى لِيُبَيِّنَ لَهُمُ الَّذِي يَخْتَلِفُونَ فِيهِ
Tafseer Al Ayyashi – from Abdullah Bin Al Waleed who said,
‘Abu Abdullah-asws said: ‘Allah-azwj Said to Musa-as: And We Prescribed to him in the Tablets, from all things [7:145]. So we know that He-azwj did not Prescribe all the things to Musa-asws. And Allah-saww Said to Isa-as: In order to Clarify to them which they are differing in [16:39].
وَ قَالَ اللَّهُ لِمُحَمَّدٍ عَلَيْهِ السَّلَامُ وَ جِئْنا بِكَ شَهِيداً عَلى هؤُلاءِ وَ نَزَّلْنا عَلَيْكَ الْكِتابَ تِبْياناً لِكُلِّ شَيْءٍ.
And Allah-azwj Said to Muhammad-saww, may the greeting be upon him-saww: and We shall Come with you as a witness upon these (witnesses). [16:89]’’.[201]
79 شي، تفسير العياشي عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّمَا الشِّفَاءُ فِي عِلْمِ الْقُرْآنِ لِقَوْلِهِ ما هُوَ شِفاءٌ وَ رَحْمَةٌ لِلْمُؤْمِنِينَ لِأَهْلِهِ لَا شَكَّ فِيهِ وَ لَا مِرْيَةَ وَ أَهْلُهُ أَئِمَّةُ الْهُدَى الَّذِينَ قَالَ اللَّهُ ثُمَّ أَوْرَثْنَا الْكِتابَ الَّذِينَ اصْطَفَيْنا مِنْ عِبادِنا.
Tafseer Al Ayyashi – from Mas’ada Bin Sadaqa,
‘From Abu Abdullah-asws having said: ‘But rather the healing in knowledge of the Quran is due to His-azwj Words: And We Reveal from the Quran what is a healing and a Mercy for the Momineen, [17:82], for his-saww people. There is no doubt in it nor any suspicion, and his-saww people are the Imams-asws of Guidance, those Allah-azwj Said: ‘Then We Gave the Book as an inheritance to those We Chose from among Our servants [35:32]’’.[202]
80 ني، الغيبة للنعماني قَالَ النَّبِيُّ ص فِي خُطْبَتِهِ الْمَشْهُورَةِ الَّتِي خَطَبَهَا فِي مَسْجِدِ الْخَيْفِ فِي حَجَّةِ الْوَدَاعِ إِنِّي وَ إِنَّكُمْ وَارِدُونَ عَلَى الْحَوْضِ حَوْضاً عَرْضُهُ مَا بَيْنَ بُصْرَى إِلَى صَنْعَاءَ فِيهِ قِدْحَانٌ عَدَدَ نُجُومِ السَّمَاءِ
(The book) ‘Al Ghayba’ of Al Numani –
‘The Prophet-saww said in his-saww famous sermon which he-saww addressed in Masjid Al-Khief during the farewell Hajj: ‘I-saww and you all will be arriving at the Fountain, a Fountain its width is what is between Busra up to Sana’a. In it are cups of the number of stars of the sky!
وَ إِنِّي مُخَلِّفٌ فِيكُمُ الثَّقَلَيْنِ الثَّقَلُ الْأَكْبَرُ الْقُرْآنُ وَ الثَّقَلُ الْأَصْغَرُ عِتْرَتِي وَ أَهْلُ بَيْتِي هُمَا حَبْلُ اللَّهِ مَمْدُودٌ بَيْنَكُمْ وَ بَيْنَ اللَّهِ عَزَّ وَ جَلَّ مَا إِنْ تَمَسَّكْتُمْ بِهِ لَمْ تَضِلُّوا سَبَبٌ مِنْهُ بِيَدِ اللَّهِ وَ سَبَبٌ بِأَيْدِيكُمْ
And I-saww am leaving behind among you all the two weighty things. The bigger weighty thing is the Quran and the smaller weighty thing is my-saww family-asws, and People-asws of my-saww Household. They are both the rope of Allah-azwj extended between you and Allah-azwj Mighty and Majestic! For as long as you hold on to it, you will not stray. A cause from it is in the Hand of Allah-azwj and a cause from it is in your hands!’
وَ فِي رِوَايَةٍ أُخْرَى طَرَفٌ بِيَدِ اللَّهِ وَ طَرَفٌ بِأَيْدِيكُمْ إِنَّ اللَّطِيفَ الْخَبِيرَ قَدْ نَبَّأَنِي أَنَّهُمَا لَنْ يَفْتَرِقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ كَإِصْبَعَيَّ هَاتَيْنِ وَ جَمَعَ بَيْنَ سَبَّابَتَيْهِ وَ لَا أَقُولُ كَهَاتَيْنِ وَ جَمَعَ بَيْنَ سَبَّابَتَيْهِ وَ الْوُسْطَى فَتَفْضُلَ هَذِهِ عَلَى هَذِهِ.
And in another report: ‘And end is in the Hand of Allah-azwj and an end is in your hands! The Gentle, the All-Informed has Given me-asws the news that these two will never separate until they return to me-saww at the Fountain, like these two fingers’ – and he-saww gathered between his-saww two index fingers – ‘And I-saww am not saying like these two’ – and he-saww gathered between his-saww index finger and the middle finger’ – ‘So this one would have preference over this!’’[203]
81 الدُّرَّةُ الْبَاهِرَةُ، قَالَ الصَّادِقُ ع كِتَابُ اللَّهِ عَزَّ وَ جَلَّ عَلَى أَرْبَعَةِ أَشْيَاءَ عَلَى الْعِبَارَةِ وَ الْإِشَارَةِ وَ اللَّطَائِفِ وَ الْحَقَائِقِ فَالْعِبَارَةُ لِلْعَوَامِّ وَ الْإِشَارَةُ لِلْخَوَاصِّ وَ اللَّطَائِفُ لِلْأَوْلِيَاءِ وَ الْحَقَائِقُ لِلْأَنْبِيَاءِ.
(The book) ‘Al Durr Al Bahira’ –
‘Al-Sadiq-asws said: ‘The book of Allah-azwj Mighty and Majestic is based upon four things – upon the text, and the indications, and the subtleties, and the realities. The text is for the general public, and the indications are for the special ones, and the subtleties are for the Guardians-asws, and the realities are for the Prophets-as’’.[204]
82 أَسْرَارُ الصَّلَاةِ، قَالَ عَلِيٌّ ع لَوْ شِئْتُ لَأَوْقَرْتُ سَبْعِينَ بَعِيراً مِنْ تَفْسِيرِ فَاتِحَةِ الْكِتَابِ.
(The book) ‘Asraar Al Salaat’ –
‘Ali-asws said: ‘If I-asws so desire, I-asws can load seventy camels from interpretation of Surah Al Fatiha’’.[205]
83 قَالَ السَّيِّدُ بْنُ طَاوُسٍ رَحِمَهُ اللَّهُ فِي كِتَابِ سَعْدِ السُّعُودِ، رَوَى يُوسُفُ بْنُ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَبْدِ الْبِرِّ فِي كِتَابِ الْإِسْتِيعَابِ عَنْ مُعَمَّرٍ وَهْبِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي الطُّفَيْلِ قَالَ: شَهِدْتُ عَلِيّاً ع يَخْطُبُ وَ هُوَ يَقُولُ سَلُونِي فَوَ اللَّهِ لَا تَسْأَلُونِي عَنْ شَيْءٍ إِلَّا أَخْبَرْتُكُمْ وَ اسْأَلُونِي عَنْ كِتَابِ اللَّهِ فَوَ اللَّهِ مَا مِنْ آيَةٍ إِلَّا وَ أَنَا أَعْلَمُ بِلَيْلٍ نَزَلَتْ أَمْ بِنَهَارٍ أَمْ فِي سَهْلٍ أَمْ فِي جَبَلٍ.
The Seyyid Bin Tawoos, may Allah-azwj Mercy him, said in the book ‘Sa’ad Al Saoud’, ‘It is reported by Yusuf Bin Abdullah Bin Muhammad Bin Abdul Birr in the book ‘Al Istiyaab’, from Muabbar Wahb Bin Abdullah, from Abu Al Tufeyl who said,
‘I witnessed Ali-asws addressing and he-asws said: ‘Ask me-asws! By Allah-azwj, you will not ask me about anything except I-asws will inform you, and ask me-asws about the Book of Allah-azwj! By Allah-azwj, there is none from a Verse except and I-asws know whether it was Revealed at night, or at daytime, or in a coast or in a mountain’’.[206]
أقول: و قال أبو حامد الغزالي في كتاب بيان العلم اللدني في وصف مولانا علي بن أبي طالب ع ما هذا لفظه وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ ع إِنَّ رَسُولَ اللَّهِ ص دخل [أَدْخَلَ] لِسَانَهُ فِي فَمِي فَانْفَتَحَ فِي قَلْبِي أَلْفُ بَابٍ مِنَ الْعِلْمِ مَعَ كُلِّ بَابٍ أَلْفُ بَابٍ.
Explanation – I (Majlisi) am saying, ‘And Abdul Haamid Al-Gazaly said in the book ‘Bayan Al-Ilm Al Ladany’ in description of our Master-asws Ali Bin Abu Talib-asws what its wording is this – ‘And Amir Al-Momineen-asws Ali-asws said: ‘Rasool-Allah-saww inserted his-saww tongue in my-asws mouth, so a thousand doors of knowledge opened up in my heart, with each door were a thousand doors’’.
وَ قَالَ صَلَوَاتُ اللَّهِ عَلَيْهِ لَوْ ثُنِيَتْ لِي وِسَادَةٌ وَ جَلَسْتُ عَلَيْهَا لَحَكَمْتُ لِأَهْلِ التَّوْرَاةِ بِتَوْرَاتِهِمْ وَ لِأَهْلِ الْإِنْجِيلِ بِإِنْجِيلِهِمْ وَ لِأَهْلِ الْقُرْآنِ بِقُرْآنِهِمْ.
And he-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘If a pillow (platform) were to be set up for me-asws and I-asws were to sit upon it, I-asws have judged for people of the Torah with their Torah, and for people of the Evangel with their Evangel, and for people of the Quran with their Quran!’’
و هذه المرتبة لا تنال بمجرد العلم بل يتمكن المرء في هذه الرتبة بقوة العلم اللدني.
And this rank cannot be attained with the knowledge alone, but the person is enabled in this rank by strength of the Divine Knowledge.
و قال علي ع لما حكى عهد موسى ع أن شرح كتابه كان أربعين جملا لو أذن الله و رسوله لي لأتسرع بي شرح معاني ألف الفاتحة حتى يبلغ مثل ذلك يعني أربعين وقرا أو جملا و هذه الكثرة في السعة و الافتتاح في العلم لا يكون إلا لدنيا سماويا إلهيا هذا آخر لفظ محمد بن محمد الغزالي.
And he said, ‘When Ali-asws narrated the Covenant: ‘The commentary of his-as book was of forty camels. Had Allah-azwj and His-azwj Permitted for me-asws, I-asws would have swiftly explained a thousand meaning of (Surah) Al Fatiha until it would have reached similar to that’, meaning forty loads, or camels, and this is a lot in capacity and the opening in the knowledge cannot be except for Divine, heavenly, Godly’. This is the last word of Muhammad Bin Muhammad Al-Gazaly’.
أقول وَ ذَكَرَ أَبُو عُمَرَ الزَّاهِدُ وَ اسْمُهُ مُحَمَّدُ بْنُ عَبْدِ الْوَاحِدِ فِي كِتَابِهِ بِإِسْنَادِهِ أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ ع قَالَ: يَا بَا عَبَّاسٍ إِذَا صَلَّيْتَ الْعِشَاءَ الْآخِرَةَ فَالْحَقْنِي إِلَى الْجَبَّانِ قَالَ فَصَلَّيْتُ وَ لَحِقْتُهُ وَ كَانَتْ لَيْلَةٌ مُقِمَرةٌ
I (Majlisi) am saying, ‘And Umar Al-Zahid, and his name is Muhammad Bin Abdul Wahid, mentioned in his book by his chain that Ali-asws Bin Abu Talib-asws said: ‘O Abu Abbas! When you have prayed Al-Isha Salat the last, join me-asws to Al-Jabban (graveyard)!’ I prayed and joined him-asws, and it was a moonlit night’.
قَالَ فَقَالَ لِي مَا تَفْسِيرُ الْأَلِفِ مِنَ الْحَمْدِ
He said, ‘He-asws said to me: ‘What is the interpretation of (the letter) ‘Alif’ from (the word) ‘Al Hamd’?’
قَالَ فَمَا عَلِمْتُ حَرْفاً أُجِيبُهُ
He said, ‘I did not know of any word I could answer him-asws with’.
قَالَ فَتَكَلَّمَ فِي تَفْسِيرِهَا سَاعَةً تَامَّةً
He said, ‘He-asws spoke in its interpretation for a complete hour’.
قَالَ ثُمَّ قَالَ لِي فَمَا تَفْسِيرُ اللَّامِ مِنَ الْحَمْدِ
He said, ‘Then he-asws said to me: ‘So what is the interpretation of the (letter) ‘laam’ from (the word) ‘Al Hamd’?’
قَالَ فَقُلْتُ لَا أَعْلَمُ فَتَكَلَّمَ فِي تَفْسِيرِهَا سَاعَةً تَامَّةً
He said, ‘I said, ‘I don’t know’. So he-asws spoke in its interpretation for a complete hour’.
قَالَ ثُمَّ قَالَ فَمَا تَفْسِيرُ الْمِيمِ مِنَ الْحَمْدِ
He said, ‘Then he-asws said: ‘So what is the interpretation of the (letter) ‘Meem’ from ‘Al Hamd’?’
فَقُلْتُ لَا أَعْلَمُ
I said, ‘I don’t know’.
قَالَ فَتَكَلَّمَ فِيهَا سَاعَةً تَامَّةً
He said, ‘He spoke regarding it for a complete hour’.
قَالَ ثُمَّ قَالَ مَا تَفْسِيرُ الدَّالِ مِنَ الْحَمْدِ
He said, ‘Then he-asws said: ‘What is the interpretation of the (letter) ‘Daal’ from (the word) ‘Al Hamd’?’
قَالَ قُلْتُ لَا أَدْرِي
He said, ‘I said, ‘I don’t know’.
قَالَ فَتَكَلَّمَ فِيهَا إِلَى أَنْ بَرَقَ عَمُودُ الْفَجْرِ
He said, ‘He-asws spoke regarding it until the pillars of dawn were raised’.
قَالَ فَقَالَ لِي قُمْ أَبَا عَبَّاسٍ إِلَى مَنْزِلِكَ وَ تَأَهَّبْ لِفَرْضِكَ
He said, ‘He-asws said to me: ‘Arise, Abu Abbas, to go to your home and prepare for your obligations’.
قَالَ أَبُو الْعَبَّاسِ عَبْدُ اللَّهِ بْنُ الْعَبَّاسِ فَقُمْتُ وَ قَدْ وَعَيْتُ كُلَّ مَا قَالَ ثُمَّ تَفَكَّرْتُ فَإِذَا عِلْمِي بِالْقُرْآنِ فِي عِلْمِ عَلِيٍّ كَالْقَرَارَةِ فِي الْمُثْعَنْجِرِ.
Abu Al-Abbas, Abdullah Bin Al-Abbas, said, ‘I stood up, and I had retained all what he-asws had said. Then I contemplated, the comparison of my knowledge of the Quran compared to knowledge of Ali-asws, was like a well compared to the ocean’’.
و قال أبو عمر الزاهد قال لنا عبد الله بن مسعود ذات يوم لو علمت أن أحدا هو أعلم مني بكتاب الله عز و جل لضربت إليه آباط الإبل
And Abu Umar Al-Zahid said, ‘Abdullah Bin Masoud said to us one day, ‘Had I known of anyone who is more knowledgeable than me with the Book of Allah-azwj Mighty and Majestic, I would have struck reins of the camel to go to him’.
قال علقمة فقال رجل من الحلقة أ لقيت عليا ع
Alqamah said, ‘A man from the circle said, ‘Have you met Ali-asws?’
قال نعم قد لقيته و أخذت عنه و استفدت منه و قرأت عليه و كان خير الناس و أعلمهم بعد رسول الله ص و لقد رأيته ثبج بحر يسيل سيلا.
He said, ‘Yes, I have met him-asws, and taken from him-asws, and benefitted from him-asws, and recited to him-asws, and he-asws was best of the people and their most knowledgeable after Rasool-Allah-saww, and I have seen him-asws being (like) a flowing, gushing torrent (of knowledge)!’
يقول علي بن موسى بن طاوس و ذكر محمد بن الحسن بن زياد المعروف بالنقاش في المجلد الأول من تفسير القرآن الذي سماه شفاء الصدور ما هذا لفظه و قال ابن عباس جل ما تعلمت من التفسير من علي بن أبي طالب ع.
Ali Bin Musa Bin Tawoos said, and he mentioned Muhammad Bin Al-Hassan Bin Ziyad, well known as ‘Al-Naqqash’, in the first volume of interpretation of the Quran which he named as ‘Shafa’a Al Sadour’, what this is its wording, ‘And Ibn Abbas said, ‘Most of what I learned from interpretation (of the Quran) is from Ali Bin Abu Talib-asws’.
و قال النقاش أيضا في تعظيم ابن عباس مولانا علي ع ما هذا لفظه أخبرنا أبو بكر قال حدثنا أحمد بن غالب الفقيه بطالقان قال حدثنا محمد بن علي قال حدثنا سويد قال حدثنا علي بن الحسين بن واقد عن أبيه عن الكلبي قال ابن عياش و مما وجدت في أصله و ذهب بصر ابن عباس من كثرة بكائه على علي بن أبي طالب ع.
And Al-Naqqash said as well in reverence of Ibn Abbas to our Master Ali-asws, what this is its wording, ‘Abu Bakr informed us saying, ‘It is narrated to us by Muhammad Bin Ali. He said, ‘It is narrated to us by Suweyd who said, ‘It is narrated to us by Ali Bin Al-Husayn Bin Waqid, from his father from Al-Kalby. Ibn Ayyash said, ‘And from what I found in its original, ‘And the eyesight of Ibn Abbas was gone from the frequency of his crying upon Ali-asws Bin Abu Talib-asws’.
و ذكر النقاش ما هذا لفظه و قال ابن عباس علي ع علم علما علمه رسول الله ص و رسول الله ص علمه الله فعلم النبي ص من علم الله و علم علي من علم النبي ص و علمي من علم علي ع و ما علمي و علم أصحاب محمد ص في علي إلا كقطرة في سبعة أبحر.
And Al-Naqqash mention, what this is its wording, ‘And Ibn Abbas said, ‘Ali-asws knew knowledge Rasool-Allah-saww had taught him-asws, and Rasool-Allah-saww was taught by Ali-azwj. The Prophet-saww learned from the Knowledge of Allah-azwj, and Ali-asws learned from knowledge of the Prophet-saww, and my knowledge is from knowledge of Ali-asws, and what is my knowledge and knowledge of companions of Muhammad-saww compared to Ali-asws except like a drop in seven oceans’.
فصل وَ رَوَى النَّقَّاشُ أَيْضاً حَدِيثَ تَفْسِيرِ لَفْظَةِ الْحَمْدِ فَقَالَ بَعْدَ إِسْنَادِهِ عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ لِي عَلِيٌّ ع يَا أَبَا عَبَّاسٍ إِذَا صَلَّيْتَ الْعِشَاءَ الْآخِرَةَ فَالْحَقْنِي إِلَى الْجَبَّانِ
Detail – And it is reported by Al-Naqqash as well, a Hadeeth interpreting the wording of ‘Al Hamd’. He said after his chain of attribution from Ibn Abbas having said, ‘Ali-asws said to me: ‘O Abu Abbas! When you have prayed Al Isha the last, then join me to Al Jabana (graveyard)’.
قَالَ فَصَلَّيْتُ وَ لَحِقْتُهُ وَ كَانَتْ لَيْلَةً مُقْمِرَةً
He (Ibn Abbas) said, ‘I prayed and joined him and it was a moonlit night’.
قَالَ فَقَالَ لِي مَا تَفْسِيرُ الْأَلِفِ مِنَ الْحَمْدِ وَ الْحَمْدِ جَمِيعاً
He (Ibn Abbas) said, ‘He-asws said to me: ‘What is interpretation of (the letter) ‘Alif’ from (the word) ‘Al Hamd’, and (surah) Al Hamd altogether?’
قَالَ فَمَا عَلِمْتُ حَرْفاً مِنْهَا أُجِيبُهُ
He (Ibn Abbas) said, ‘I did not know any letter from it I could answer him-asws’.
قَالَ فَتَكَلَّمَ فِي تَفْسِيرِهَا سَاعَةً تَامَّةً ثُمَّ قَالَ لِي فَمَا تَفْسِيرُ اللَّامِ مِنَ الْحَمْدِ
He (Ibn Abbas) said, ‘He-asws spoke in its interpretation for a complete hour, then said to me: ‘So what is interpretation of the (letter) ‘Laam’ from (the word) ‘Al Hamd’?’’
قَالَ فَقُلْتُ لَا أَعْلَمُ
He (Ibn Abbas) said, ‘I said, ‘I don’t know’.
قَالَ فَتَكَلَّمَ فِي تَفْسِيرِهَا سَاعَةً تَامَّةً ثُمَّ قَالَ فَمَا تَفْسِيرُ الْحَاءِ مِنَ الْحَمْدِ
He (Ibn Abbas) said, ‘He-asws spoke in its interpretation for a complete hour, then said, ‘So what is interpretation of (the letter) ‘Ha’ from (the word) ‘Al Hamd’?’
قَالَ فَقُلْتُ لَا أَعْلَمُ
He (Ibn Abbas) said, ‘I said, ‘I don’t know’.
قَالَ فَتَكَلَّمَ فِي تَفْسِيرِهَا سَاعَةً تَامَّةً ثُمَّ قَالَ لِي فَمَا تَفْسِيرُ الْمِيمِ مِنَ الْحَمْدِ
He (Ibn Abbas) said, ‘He-asws spoke in its interpretation for a complete hour, then said to me: ‘So what is interpretation of the (letter) ‘Meem’ from (the word) ‘Al Hamd’?’
قَالَ فَقُلْتُ لَا أَعْلَمُ
He (Ibn Abbas) said, ‘I said, ‘I don’t know’.
قَالَ فَتَكَلَّمَ فِي تَفْسِيرِهَا سَاعَةً تَامَّةً ثُمَّ قَالَ فَمَا تَفْسِيرُ الدَّالِ مِنَ الْحَمْدِ
He (Ibn Abbas) said, ‘He spoke in its interpretation for a complete hour, then said: ‘So what is interpretation of the (letter) ‘Daal’ from (the word) ‘Al Hamd’?’
قَالَ قُلْتُ لَا أَدْرِي فَتَكَلَّمَ فِيهَا إِلَى أَنْ بَرَقَ عَمُودُ الثعنجر [الْفَجْرِ]
He (Ibn Abbas) said, ‘I said, ‘I don’t know’. He-asws spoke regarding it until the pillars of dawn flashed.
قَالَ فَقَالَ لِي قُمْ يَا أَبَا عَبَّاسٍ إِلَى مَنْزِلِكَ فَتَأَهَّبْ لِفَرْضِكَ فَقُمْتُ وَ قَدْ وَعَيْتُ كُلَّ مَا قَالَ
He (Ibn Abbas) said, ‘He-asws said to me: ‘Arise, O Abu Abbas, to go to your home and prepare for your obligations!’ I stood up and I had retained all what he-asws had said’.
قَالَ ثُمَّ تَفَكَّرْتُ فَإِذَا عِلْمِي بِالْقُرْآنِ فِي عِلْمِ عَلِيٍّ ع- كَالْقَرَارَةِ فِي الْمُثْعَنْجِرِ
He (Ibn Abbas) said, ‘Then I contemplated, and behold, my knowledge of the Quran compared to knowledge of Ali-asws was like a well compared to the ocean!’
قَالَ الْقَرَارَةُ الْغَدِيرُ الْمُثْعَنْجِرُ الْبَحْرُ.
He (Al-Naqqash) said, ‘The word ‘Al-Qarara’ is the well, the (word) ‘Al-Mus’anjir’ is the ocean’’.
84 الْعِلَلُ، لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ الْعِلَّةُ فِي قَوْلِهِ ص لَنْ يَفْتَرِقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ إِنَّ الْقُرْآنَ مَعَهُمْ فِي قُلُوبِهِمْ فِي الدُّنْيَا فَإِذَا صَارُوا إِلَى عِنْدِ اللَّهِ عَزَّ وَ جَلَّ كَانَ مَعَهُمْ وَ يَوْمَ الْقِيَامَةِ يَرِدُونَ الْحَوْضَ وَ هُوَ مَعَهُمْ.
(The book) ‘Al-Ilal’ of Muhammad Bin Ali Bin Ibrahim – ‘The reason regarding his-saww words: ‘They will never separate until they both arrive to me-saww at the Fountain, is because the Quran is with them-asws in their-asws hearts in the world. When they come to be in the Presence of Allah-azwj Mighty and Majestic, it would be with them-asws, and on the Day of Qiyamah they-asws will arrive at the Fountain and it would be with them-asws’.[207] (Not a Hadeeth)
[1] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 1
[2] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 2
[3] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 3
[4] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 4
[5] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 5
[6] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 6
[7] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 7
[8] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 8
[9] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 9
[10] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 10
[11] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 11
[12] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 12
[13] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 13
[14] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 14
[15] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 15
[16] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 16
[17] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 17
[18] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 18 a
[19] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 18 b
[20] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 18 c
[21] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 18 d
[22] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 19
[23] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 20
[24] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 21
[25] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 22
[26] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 23
[27] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 24
[28] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 25
[29] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 26
[30] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 27
[31] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 28
[32] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 29
[33] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 30
[34] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 31
[35] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 32
[36] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 33 a
[37] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 33 b
[38] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 34
[39] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 35
[40] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 1 H 36
[41] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 2 H 1
[42] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 2 H 2
[43] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 2 H 3
[44] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 2 H 4 a
[45] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 2 H 4 b
[46] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 2 H 4 c
[47] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 2 H 4 d
[48] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 2 H 4 e
[49] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 2 H 4 f
[50] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 2 H 5
[51] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 3 H 1 a
[52] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 3 H 1 b
[53] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 3 H 1 c
[54] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 3 H 2
[55] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 3 H 3
[56] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 3 H 4
[57] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 3 H 5
[58] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 4 H 1
[59] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 5 H 1
[60] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 6 H 1
[61] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 1 a
[62] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 1 b
[63] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 2
[64] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 3
[65] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 4
[66] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 5
[67] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 6
[68] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 7
[69] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 8
[70] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 9
[71] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 10
[72] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 11
[73] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 12
[74] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 13
[75] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 14
[76] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 15
[77] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 16
[78] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 17
[79] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 18 a
[80] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 18 b
[81] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 18 c
[82] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 18 d
[83] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 18 e
[84] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 18 f
[85] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 18 g
[86] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 18 h
[87] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 19
[88] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 20
[89] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 21
[90] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 22
[91] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 23
[92] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 24 a
[93] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 24 b
[94] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 25
[95] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 26
[96] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 27
[97] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 28
[98] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 29
[99] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 30
[100] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 31
[101] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 32
[102] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 33
[103] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 34
[104] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 35
[105] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 36
[106] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 37
[107] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 38
[108] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 39
[109] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 40
[110] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 41
[111] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 42
[112] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 43
[113] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 44
[114] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 45
[115] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 46
[116] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 47 a
[117] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 47 b
[118] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 47 c
[119] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 47 d
[120] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 47 e
[121] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 47 f
[122] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 47 g
[123] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 48
[124] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 1
[125] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 2
[126] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 3
[127] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 4
[128] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 5
[129] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 6
[130] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 7
[131] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 8
[132] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 9
[133] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 10
[134] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 11
[135] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 12
[136] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 13
[137] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 14
[138] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 15
[139] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 16
[140] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 17
[141] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 18
[142] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 19
[143] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 20
[144] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 21
[145] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 22
[146] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 23
[147] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 24
[148] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 25
[149] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 26
[150] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 27
[151] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 28
[152] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 29
[153] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 30
[154] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 31
[155] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 32
[156] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 33
[157] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 34
[158] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 35
[159] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 36
[160] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 37
[161] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 38
[162] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 39
[163] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 40
[164] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 41
[165] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 42
[166] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 43
[167] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 44
[168] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 45
[169] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 46
[170] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 47
[171] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 48
[172] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 49
[173] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 50
[174] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 51
[175] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 52
[176] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 53
[177] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 54
[178] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 55
[179] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 56
[180] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 57
[181] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 58
[182] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 59
[183] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 60
[184] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 61
[185] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 62
[186] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 63
[187] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 64
[188] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 65
[189] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 66
[190] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 67
[191] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 68
[192] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 69
[193] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 70
[194] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 71
[195] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 72
[196] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 73
[197] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 74
[198] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 75
[199] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 76
[200] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 77
[201] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 78
[202] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 79
[203] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 80
[204] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 81
[205] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 82
[206] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 83
[207] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 8 H 84