BIHAR AL-ANWAAR
Volume 9
Part 2 out of 3
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams-asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al-Majlisi
باب 1 ما احتج صلى الله عليه و آله به على المشركين و الزنادقة و سائر أهل الملل الباطلة
CHAPTER 1 – WHAT HE-saww ARGUED WITH AGAINST THE POLYTHEISTS AND THE ATHEISTS AND THE REST OF THE PEOPLE OF THE FALSE RELIGIONS
رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: إِنَّمَا ضَرَبَ اللَّهُ الْمَثَلَ بِالْبَعُوضَةِ لِأَنَّ الْبَعُوضَةَ عَلَى صِغَرِ حَجْمِهَا خَلَقَ اللَّهُ فِيهَا جَمِيعَ مَا خَلَقَ فِي الْفِيلِ مَعَ كِبَرِهِ وَ زِيَادَةِ عُضْوَيْنِ آخَرَيْنِ فَأَرَادَ اللَّهُ سُبْحَانَهُ أَنْ يُنَبِّهَ بِذَلِكَ الْمُؤْمِنِينَ عَلَى لَطِيفِ خَلْقِهِ وَ عَجِيبِ صَنْعَتِهِ
It is reported from Al-Sadiq-asws, he said: ‘But rather, Allah-azwj Struck the example of the mosquito because the mosquito, despite being upon the small of its digestion, Allah-asws has Created in it entirety of what He-azwj Created in the elephant with its largeness, and two additional other organs. With that, Allah-azwj the Glorious Wanted to Inform the believers upon the subtlety of His-azwj Creation and His-azwj wonderous Craftsmanship’. Regarding(Surely, Allah has no Reservations from Striking an example – (that of) a mosquito or what is above it [2:26])
رُوِيَ عَنْ أَبِي جَعْفَرٍ ع فِي هَذِهِ الْآيَةِ قَالَ كَانَ حُيَيُّ بْنُ أَخْطَبَ وَ كَعْبُ بْنُ الْأَشْرَفِ وَ آخَرُونَ مِنَ الْيَهُودِ لَهُمْ مَأْكَلَةٌ عَلَى الْيَهُودِ فِي كُلِّ سَنَةٍ فَكَرِهُوا بُطْلَانَهَا بِأَمْرِ النَّبِيِّ ص فَحَرَّفُوا لِذَلِكَ آيَاتٍ مِنَ التَّوْرَاةِ فِيهَا صِفَتُهُ وَ ذِكْرُهُ فَذَلِكَ الثَّمَنُ الَّذِي أُرِيدُ فِي الْآيَةِ
It is reported from Abu Ja’far-asws regarding this Verse: (and do not be exchanging My verses for a small price; and from Me you should be fearing [2:41]). He said: ‘Huyay Bin Akhtab and Ka’ab Bin Al Ashraf and others from the Jews, there used to be provisions for them upon the Jews during every year. They disliked its invalidation due to the matter of the Prophet-saww. Due to that, they altered Verses of the Torah wherein was his-saww desctiption and his-saww mention. So that is the price which is Intended in the Verse’.
رُوِيَ عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ ع أَنَّهُ قَالَ: كَانَ قَوْمٌ مِنَ الْيَهُودِ لَيْسُوا مِنَ الْمُعَانِدِينَ الْمُتَوَاطِئِينَ إِذَا لَقُوا الْمُسْلِمِينَ حَدَّثُوهُمْ بِمَا فِي التَّوْرَاةِ مِنْ صِفَةِ مُحَمَّدٍ ص فَنَهَاهُمْ كُبَرَاؤُهُمْ عَنْ ذَلِكَ وَ قَالُوا أَ تُخْبِرُونَهُمْ بِمَا فِي التَّوْرَاةِ مِنْ صِفَةِ مُحَمَّدٍ ص فَيُحَاجُّوكُمْ بِهِ عِنْدَ رَبِّكُمْ فَنَزَلَتِ الْآيَةُ
It is reported from Abu Ja’far-asws, he said: ‘There was a group of Jews who were neither from the stubborn conspirators. When they met the Muslims, they narrated to them with the description of Muhammad-saww what was in the Torah. Their elders fobade them from that and they said, ‘You are informing them of the description of Muhammad-saww what is in the Torah? They will argue with it in the Presence of your Lord-azwj!’ So, this Verse was Revealed’.
عَنِ ابْنِ عَبَّاسٍ قَالَ: سَبَبُ نُزُولِ هَذِهِ الْآيَةِ مَا رُوِيَ أَنَّ ابْنَ صُورِيَا وَ جَمَاعَةً مِنْ يَهُودِ أَهْلِ فَدَكَ لَمَّا قَدِمَ النَّبِيُّ ص إِلَى الْمَدِينَةِ سَأَلُوهُ فَقَالُوا يَا مُحَمَّدُ كَيْفَ نَوْمُكَ فَقَدْ أُخْبِرْنَا عَنْ نَوْمِ النَّبِيِّ الَّذِي يَأْتِي فِي آخِرِ الزَّمَانِ
From Ibn Abbas who said, ‘The cause of the Revelation of this Verse is what is that Ibn Sowriya and a group of Jews of the people of Fadak arrived to the the Prophet at Al Medina. They asked him, ‘O Muhammad-saww! How is your sleep? We have been informed about the sleep of the Prophet-saww who will be coming at the end of times!’
فَقَالَ يَنَامُ عَيْنَايَ وَ قَلْبِي يَقْظَانُ
He said: ‘My eyes sleep while my heart is awake!’
قَالُوا صَدَقْتَ يَا مُحَمَّدُ فَأَخْبِرْنَا عَنِ الْوَلَدِ يَكُونُ مِنَ الرَّجُلِ أَوِ الْمَرْأَةِ
They said, ‘You speak the truth O Muhammad-saww! Inform us about the son. Does he happen to be from the man or the woman?’
فَقَالَ أَمَّا الْعِظَامُ وَ الْعَصَبُ وَ الْعُرُوقُ فَمِنَ الرَّجُلِ وَ أَمَّا اللَّحْمُ وَ الدَّمُ وَ الظُّفُرُ وَ الشَّعْرُ فَمِنَ الْمَرْأَةِ
He-saww said: ‘As for the bones and the nerves and the vein, it is from the man, and as for the flesh and the blood and the hair, it is from the woman’.
قَالُوا صَدَقْتَ يَا مُحَمَّدُ فَمَا بَالُ الْوَلَدِ يُشْبِهُ أَعْمَامَهُ لَيْسَ فِيهِ شَبَهٌ مِنْ أَخْوَالِهِ أَوْ يُشْبِهُ أَخْوَالَهُ وَ لَيْسَ فِيِه مِنْ شَبَهِ أَعْمَامِهِ شَيْءٌ
They said, ‘You-saww speak the truth, O Muhammad-saww! What is the matter the son would either resemble his maternal uncles and there isn’t any resemblance of his maternal uncles, or he resembles his maternal unces and there isn’t any resemblance in him from the resemblance of his paternal uncles of anything?
فَقَالَ أَيُّهُمَا عَلَا مَاؤُهُ كَانَ الشَّبَهُ لَهُ
He-saww said: ‘Whichever of the two his water (seminal fluid) is higher, the resemblance would be for him’.
قَالُوا صَدَقْتَ يَا مُحَمَّدُ
They said, ‘You-saww speak the truth, O Muhammad-saww!’
They said, ‘Inform us about your-saww Lord-azwj, what is He-azwj?’ Allah-azwj the Glorious Revealed: Say: ‘He, Allah, is One [112:1] (Surah Al-Tawheed) up to end of the Chapter.
قَالُوا فَأَخْبِرْنَا عَنْ رَبِّكَ مَا هُوَ فَأَنْزَلَ اللَّهُ سُبْحَانَهُ قُلْ هُوَ اللَّهُ أَحَدٌ إِلَى آخِرِ السُّورَةِ فَقَالَ لَهُ ابْنُ صُورِيَا خَصْلَةٌ وَاحِدَةٌ إِنْ قُلْتَهَا آمَنْتُ بِكَ وَ اتَّبَعْتُكَ أَيُّ مَلَكٍ يَأْتِيكَ بِمَا أَنْزَلَ اللَّهُ عَلَيْكَ
Ibn Sowriya said to him, ‘(There remains) one characteristic, if you-saww were to say it, I shall believe in you-saww and follow you-saww. Which Angel comes to you-saww with whatever Allah-azwj Reveals unto you?’
قَالَ فَقَالَ جَبْرَئِيلُ
He-asws said: ‘He-saww said: ‘Jibraeel’.
قَالَ ذَلِكَ عَدُوُّنَا يَنْزِلُ بِالْقِتَالِ وَ الشِّدَّةِ وَ الْحَرْبِ وَ مِيكَائِيلُ يَنْزِلُ بِالْبِشْرِ وَ الرَّخَاءِ فَلَوْ كَانَ مِيكَائِيلُ هُوَ الَّذِي يَأْتِيكَ لَآمَنَّا بِكَ
He said, ‘That is our enemy! He-as descends with the fighting and the adversity and the war, while Mikaeel-as descends with the glad tidings and the hope! If it was Mikaeel-as the one who comes to you-saww, we would believe in you-saww’.
فَأَنْزَلَ اللَّهُ هَذِهِ الْآيَةَ جَوَاباً لِلْيَهُودِ وَ رَدّاً عَلَيْهِمْ
Thus, Allah-azwj Revealed this Verse (Say: One who was an enemy to Jibraeel [2:97]) in Response to the Jews and a Rebuttal against them’.
وَ قَالَ الْبَاقِرُ ع هَذِهِ الْكَلِمَةُ سَبٌّ بِالْعِبْرَانِيَّةِ إِلَيْهِ كَانُوا يَذْهَبُونَ
And Al-Baqir said: ‘(Regarding: O you those who are believing! Do not be saying ‘Raina’ and be saying ‘Unzurna’ and listen; and for the unbelievers there is a painful Punishment [2:104]). This is an insulting word in Hebrew. That is what they were intending by it’.
وَ قَالَ مُجَاهِدٌ سَأَلَتْ قُرَيْشٌ مُحَمَّداً ص أَنْ يَجْعَلَ لَهُمُ الصَّفَا ذَهَباً فَقَالَ لَهُمْ نَعَمْ وَ لَكِنْ يَكُونُ لَكُمْ كَالْمَائِدَةِ لِقَوْمِ عِيسَى عَلَى نَبِيِّنَا وَ آلِهِ وَ عَلَيْهِ السَّلَامُ فَرَجَعُوا
And Mujahid said, ‘Qureysh asked Muhammad-saww to transform (mount) Safa into gold for them. He-saww said to them: ‘Yes, but it would be like the tablemeal for the people of Isa-as, may the greeting be upon our Prophet-saww and his-saww Progeny-asws’. They returned’.
رُوِيَ عَنِ الصَّادِقِ ع أَنَّ الْمُرَادَ بِالْحَرْثِ فِي هَذَا الْمَوْضِعِ الدِّينُ وَ بِالنَّسْلِ النَّاسُ
It is reported from Al-Sadiq-asws: ‘The intended with the ‘farm’ in this place is the religion, and with the ‘offspring’, is the people’. (Regarding: And when he turns around, he runs along in the land to cause mischief therein and destroy the farm and the lineage [2:205])
فَقَدْ رُوِيَ عَنِ ابْنِ عَبَّاسٍ أَنَّ رَجُلًا وَ امْرَأَةً مِنْ أَهْلِ خَيْبَرَ زَنَيَا وَ كَانَا مِنْ ذَوِي شَرَفٍ فِيهِمْ وَ كَانَ فِي كِتَابِهِمُ الرَّجْمُ فَكَرِهُوا رَجْمَهُمَا لِشَرَفِهِمَا وَ رَجَوْا أَنْ يَكُونَ عِنْدَ رَسُولِ اللَّهِ ص رُخْصَةٌ فِي أَمْرِهِمَا فَرَفَعُوا أَمْرَهُمَا إِلَى رَسُولِ اللَّهِ ص فَحَكَمَ عَلَيْهِمَا بِالرَّجْمِ
It has been reported by Ibn Abbas that a man and a woman from the people of Khyber committed adultery, and they were from the ones with nobility among them, and in their Book, it (the penalty) was stoning (to death). They dislike stoning them due to their nobilities and they hope that there might be allowance regarding their matter in the presence of Rasool-Allah-saww. Their raised their case to Rasool-Allah-saww. He-saww judged against them with the stoning.
فَقَالَ لَهُ النُّعْمَانُ بْنُ أَوْفَى وَ بَحْرِيُّ بْنُ عَمْرٍو [نَجْرُ بْنُ عَمْرٍو] جُرْتَ عَلَيْهِمَا يَا مُحَمَّدُ لَيْسَ عَلَيْهِمَا الرَّجْمُ
Al Numan Bin Awfa and Bahry Bin Amro said to him, ‘You-saww have been tyrannical upon them, O Muhammad-saww! The stoning isn’t upon them!’
فَقَالَ لَهُمْ رَسُولُ اللَّهِ ص بَيْنِي وَ بَيْنَكُمَا التَّوْرَاةُ
Rasool-Allah-saww said: ‘The Torah is between you and me-saww’.
قَالُوا قَدْ أَنْصَفْتَنَا
They said, ‘You are being fair to us!’
قَالَ فَمَنْ أَعْلَمُكُمْ بِالتَّوْرَاةِ
He-saww said: ‘So who is your most knowledgeable with the Torah?’
قَالَ رَجُلٌ أَعْوَرُ يَسْكُنُ فَدَكَ يُقَالُ لَهُ ابْنُ صُورِيَا
A man said, ‘A one-eyed man called Ibn Sowriya dwelling in Fadak’.
فَأَرْسَلُوا إِلَيْهِ فَقَدِمَ الْمَدِينَةَ وَ كَانَ جَبْرَئِيلُ قَدْ وَصَفَهُ لِرَسُولِ اللَّهِ ص فَقَالَ لَهُ رَسُولُ اللَّهِ ص أَنْتَ ابْنُ صُورِيَا قَالَ نَعَمْ قَالَ أَنْتَ أَعْلَمُ الْيَهُودِ قَالَ كَذَلِكَ يَزْعُمُونَ
They sent for him, and he arrived at Al Medina, and Jibraeel-as had already described him to Rasool-Allah-saww. Rasool-Allah-saww said to him: ‘Are you Ibn Sowriya?’ He said, ‘Yes’. He-saww said: ‘Are you the most knowledgeable of the Jews?’ He said, ‘Like that, they are claiming!’
قَالَ فَدَعَا رَسُولُ اللَّهِ ص بِشَيْءٍ مِنَ التَّوْرَاةِ فِيهَا الرَّجْمُ مَكْتُوبٌ فَقَالَ لَهُ اقْرَأْ فَلَمَّا أَتَى عَلَى آيَةِ الرَّجْمِ وَضَعَ كَفَّهُ عَلَيْهَا وَ قَرَأَ مَا بَعْدَهَا
He (the narrator) said, ‘Rasool-Allah-saww called for something from the Torah wherein the stoning was Prescribed. He-saww said to him: ‘Read!’ When he came to the Verse of the stoning, he placed his palm over it and read what was after it.
فَقَالَ ابْنُ سَلَامٍ يَا رَسُولَ اللَّهِ قَدْ جَاوَزَهَا وَ قَامَ إِلَى ابْنِ صُورِيَا وَ رَفَعَ كَفَّهُ عَنْهَا وَ قَرَأَ عَلَى رَسُولِ اللَّهِ ص وَ عَلَى الْيَهُودِ بِأَنَّ الْمُحْصِنَ وَ الْمُحْصِنَةَ إِذَا زَنَيَا وَ قَامَتْ عَلَيْهِمَا الْبَيِّنَةُ رُجِمَا وَ إِنْ كَانَتِ الْمَرْأَةُ حُبْلَى انْتُظِرَ بِهَا حَتَّى تَضَعَ مَا فِي بَطْنِهَا
Ibn Salam said, ‘O Rasool-Allah-saww, he has skipped over it!’, and he stood to Ibn Sowriya and raised his hand away from it and read unto Rasool-Allah-saww and unto the Jews that the married man and the married woman, when they commited adultery and the proof is established upon the, will be stoned, and if the woman was pregrance, she will be waited with until she places what is in her belly.
فَأَمَرَ رَسُولُ اللَّهِ بِالْيَهُودِيَّيْنِ فَرُجِمَا فَغَضِبَ الْيَهُودُ لِذَلِكَ فَأَنْزَلَ اللَّهُ تَعَالَى هَذِهِ الْآيَةَ
Rasool-Allah ordered with the two Jews being stoned. The Jews were angered at that so Allah the Exalted Revealed this Verse’ (Regarding: Have you not seen those who are given a portion of the Book? They are invited to the Book of Allah that it might decide between them, then a group of them turn back and they withdraw [3:23])
وَ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: مَا عَبَدُوهُمْ مِنْ دُونِ اللَّهِ وَ لَكِنْ حَرَّمُوا لَهُمْ حَلَالًا وَ أَحَلُّوا لَهُمْ حَرَاماً فَكَانَ ذَلِكَ اتِّخَاذَهُمْ أَرْبَاباً مِنْ دُونِ اللَّهِ
And it is reported from Abu Abdullah-asws having said: ‘They did not worship other than Allah-azwj, but they (priests) prohibited the permissible for them and permitted the prohibited for them. So that was their taking them (priests) as lords, other than Allah-azwj’. (Regarding: They are taking their Rabbis and their Monks as lords besides Allah, and (also) the Messiah son of Mariam (as a Lord) [9:31])
قِيلَ إِنَّ أَبَا رَافِعٍ الْقُرَظِيَّ مِنَ الْيَهُودِ وَ رَئِيسَ وَفْدِ نَجْرَانَ قَالا يَا مُحَمَّدُ أَ تُرِيدُ أَنْ نَعْبُدَكَ أَوْ نَتَّخِذَكَ إِلَهاً قَالَ مَعَاذَ اللَّهِ أَنْ أَعْبُدَ غَيْرَ اللَّهِ أَوْ آمُرَ بِعِبَادَةِ غَيْرِ اللَّهِ مَا بِذَلِكَ بَعَثَنِي وَ لَا بِذَلِكَ أَمَرَنِي فَنَزَلَتْ عَنِ ابْنِ عَبَّاسٍ وَ عَطَاءٍ
It is said that Rafie Al Qurazy from the Jews and a chief of the delegation of (Christians of) Najran said, ‘O Muhammad-saww! Do you want us to worship you-saww or take you-saww as a god?’ He-saww said: ‘Allah-azwj Forbid that I-saww worship other than Allah-azwj or instruct with worshipping other than Allah-azwj! Neither has He-azwj Sent me with that nor Commanded me-saww with that!’ So it was Revealed – from Ibn Abbas and Ata’a. (Regarding: It is not for a person that Allah should Give him the Book and the Wisdom and the Prophet-hood, then he should be saying to the people: ‘Be my servants from besides Allah’ [3:79])
وَ قِيلَ إِنَّ رَجُلًا قَالَ يَا رَسُولَ اللَّهِ نُسَلِّمُ عَلَيْكَ كَمَا يُسَلِّمُ بَعْضُنَا عَلَى بَعْضٍ أَ فَلَا نَسْجُدُ لَكَ قَالَ لَا يَنْبَغِي أَنْ يُسْجَدَ لِأَحَدٍ مِنْ دُونِ اللَّهِ وَ لَكِنْ أَكْرِمُوا نَبِيَّكُمْ وَ اعْرِفُوا الْحَقَّ لِأَهْلِهِ فَنَزَلَتْ
And it is said that a man said, ‘O Rasool-Allah-saww! We greet unto you-saww just as we greet unto each other. Shall we prostrate to you?’ He-saww said: ‘It is not befitting that you prostrate to anyone other than Allah-azwj. But, honour your Prophet-saww and recognise the right of his-saww family-asws’ – so it was Revealed’. (Regarding: It is not for a person that Allah should Give him the Book and the Wisdom and the Prophet-hood, then he should be saying to the people: ‘Be my servants from besides Allah’ [3:79])
عَنِ الْبَاقِرِ وَ الصَّادِقِ ع أَنَّ الْمَعْنِيَّ بِهِ كُلُّ مَنْ يُتَحَاكَمُ إِلَيْهِ مِمَّنْ يَحْكُمُ بِغَيْرِ الْحَقِ
From Al-Baqir and Al-Sadiq: ‘The meaning of it is every one the judgment is referred to, from the one who judge without the truth’. (Regarding: Have you not seen those who are alleging that they do believe in what is Revealed unto you and what was Revealed from before you? They are intending to summon each other to the judgment of the tyrant, although they have been Commanded to disbelieve in him, and the Satan intends to stray them with a far straying [4:60])
وَ رُوِيَ أَنَّ النَّبِيَّ ص قَالَ: فِي هَذِهِ الْآيَةِ مِنْ بَنِي آدَمَ تِسْعَةٌ وَ تِسْعُونَ فِي النَّارِ وَ وَاحِدٌ فِي الْجَنَّةِ
And it is reported that the Prophet-saww said regarding this regarding this Verse (Regarding: Allah Cursed him and he said: ‘I shall be taking from Your servants an Imposed share’ [4:118]): ‘From the children of Adam-as, ninety-nine would be in the Fire and one in the Paradise’.
وَ فِي رِوَايَةٍ أُخْرَى مِنْ كُلِّ أَلْفٍ وَاحِدٌ لِلَّهِ وَ سَائِرُهُمْ لِلنَّارِ وَ لِإِبْلِيسَ
And in another report: ‘From every thousand, one is for Allah-azwj and the rest of them are for the Fire and for Iblees-la’.
عَنْ أَبِي عَبْدِ اللَّهِ ع وَ هَذَا شَيْءٌ قَدْ كَانَ مُشْرِكُو الْعَرَبِ يَفْعَلُونَهُ يَجْدَعُونَ آذَانَ الْأَنْعَامِ
From Abu Abdullah-asws: ‘This is something the Polytheists used to do. They would slip the ears of the livestock’.
وَ قَالَ أَبُو جَعْفَرٍ الْبَاقِرُ ع يَتَوَلَّوْنَ الْمُلُوكَ الْجَبَّارِينَ وَ يُزَيِّنُونَ لَهُمْ أَهْوَاءَهُمْ لِيُصِيبُوا مِنْ دُنْيَاهُمْ
And Abu Ja’far Al Baqir-asws said: ‘They are taking the tyrannical kings as allies and they are adorning their desires for them in order to attain from their world’.
فِي تَفْسِيرِ الْعَيَّاشِيِّ قَالَ أَبُو جَعْفَرٍ وَ أَبُو عَبْدِ اللَّهِ ع مَعْنَاهُ وَ مَنْ بَلَغَ أَنْ يَكُونَ إِمَاماً مِنْ آلِ مُحَمَّدٍ ص فَهُوَ يُنْذِرُ بِالْقُرْآنِ كَمَا أَنْذَرَ بِهِ رَسُولُ اللَّهِ ص
In ‘Tafseer Al Ayyashi’ – Abu Ja’far-asws and Abu Abdullah-asws said: ‘It’s meaning is, and the one to whom it reaches that he-asws would be an Imam from the Progeny-asws of Muhammad-saww, he warns by the Quran just as Rasool-Allah-saww had warned with’.
قَالَ الصَّادِقُ ع أَنْذِرْ بِالْقُرْآنِ مَنْ يَرْجُونَ الْوُصُولَ إِلَى رَبِّهِمْ بِرَغْبَتِهِمْ فِيمَا عِنْدَهُ فَإِنَّ الْقُرْآنَ شَافِعٌ مُشَفَّعٌ
Al-Sadiq-asws said: ‘Warn by the Quran the ones who are hoping to arrive at their Lord-azwj with their desires regarding what is in His-azwj Presence, for the Quran is an intercessor interceded for’.
وَ فِي تَفْسِيرِ الْكَلْبِيِ أَنَّهُ لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ قَامَ النَّبِيُّ ص فَتَوَضَّأَ وَ أَسْبَغَ وُضُوءَهُ ثُمَّ قَامَ وَ صَلَّى فَأَحْسَنَ صَلَاتَهُ ثُمَّ سَأَلَ اللَّهَ سُبْحَانَهُ أَنْ لَا يَبْعَثَ عَلَى أُمَّتِهِ عَذَاباً مِنْ فَوْقِهِمْ وَ لَا مِنْ تَحْتِ أَرْجُلِهِمْ وَ لَا يُلْبِسَهُمْ شِيَعاً وَ لَا يُذِيقَ بَعْضَهُمْ بَأْسَ بَعْضٍ
And in ‘Tafseer Al Kalby’ – ‘When this Verse was Revealed, the Prophet-saww stood and performed Wuzu and perfected his Wuzu. Then he stood and prayed Salat and was excellent in his Salt. Then he-saww asked Allah-azwj the Glorious not to Send Punishment upon his-saww community, neither from above them nor from beneath their feet, and not to confuse them of anything, nor Make some of them to take the violence of others.
فَنَزَلَ جَبْرَئِيلُ ع فَقَالَ يَا مُحَمَّدُ إِنَّ اللَّهَ تَعَالَى سَمِعَ مَقَالَتَكَ وَ إِنَّهُ قَدْ أَجَارَهُمْ مِنْ خَصْلَتَيْنِ وَ لَمْ يُجِرْهُمْ مِنْ خَصْلَتَيْنِ أَجَارَهُمْ مِنْ أَنْ يَبْعَثَ عَلَيْهِمْ عَذَاباً مِنْ فَوْقِهِمْ أَوْ مِنْ تَحْتِ أَرْجُلِهِمْ وَ لَمْ يُجِرْهُمْ مِنَ الْخَصْلَتَيْنِ الْأُخْرَيَيْنِ
Jibraeel descended. He said: ‘O Muhammad-saww! Allah-azwj the Exalted has Heard your-saww words and He-azwj has Sheltered them from two matters and will not Shelter than from two. He-azwj will Shelter tham from Sending Punishment upon them from their above nor from beneath their feet, and will not Shelter them from the other two matters’.
فَقَالَ ص يَا جَبْرَئِيلُ فَمَا بَقَاءُ أُمَّتِي مَعَ قَتْلِ بَعْضِهِمْ بَعْضاً
He-saww said: ‘O Jibraeel-as! My-saww community may not last if some of them kill others!’
فَقَامَ وَ عَادَ إِلَى الدُّعَاءِ فَنَزَلَ الم أَ حَسِبَ النَّاسُ الْآيَتَيْنِ
He Revealed the two Verses: Alif Lam Meem [29:1] Do the people reckon that they will be left alone on saying, ‘We believe’, and they will not be Tried? [29:2].
فَقَالَ لَا بُدَّ مِنْ فِتْنَةٍ تُبْتَلَى بِهَا الْأُمَّةُ بَعْدَ نَبِيِّهَا لِيَتَبَيَّنَ الصَّادِقُ مِنَ الْكَاذِبِ لِأَنَّ الْوَحْيَ انْقَطَعَ وَ بَقِيَ السَّيْفُ وَ افْتِرَاقُ الْكَلِمَةِ إِلَى يَوْمِ الْقِيَامَةِ
He (the narrator) said: ‘There is no escape from Fitna the community to be Tried with after its Prophet in order to distinguish the truthful from the liar, because the Revelation is cut off and the sword remains, and the differing words will be up to the Day of Qiyamah’.
وَ قَالَ أَبُو جَعْفَرٍ ع لَمَّا نَزَلَ فَلا تَقْعُدْ بَعْدَ الذِّكْرى مَعَ الْقَوْمِ الظَّالِمِينَ قَالَ الْمُسْلِمُونَ كَيْفَ نَصْنَعُ إِنْ كَانَ كُلَّمَا اسْتَهْزَأَ الْمُشْرِكُونَ بِالْقُرْآنِ قُمْنَا وَ تَرَكْنَاهُمْ فَلَا نَدْخُلُ إِذاً الْمَسْجِدَ الْحَرَامَ وَ لَا نَطُوفُ بِالْبَيْتِ الْحَرَامِ
And Abu Ja’far said: ‘When it was Revealed: so after the Zikr, do not sit with the unjust people [6:68], the Muslims said, ‘What shall we do when every time the Polytheists mock the Quran? Should be just stand up and leave them? We will neither (be able to) enter the Sacred Masjid nor perform Tawaaf of the Sacred Masjid!’
فَأَنْزَلَ اللَّهُ تَعَالَى وَ ما عَلَى الَّذِينَ يَتَّقُونَ مِنْ حِسابِهِمْ مِنْ شَيْءٍ أم [أَمَرَهُمْ] بِتَذْكِيرِهِمْ وَ تَبْصِيرِهِمْ مَا اسْتَطَاعُوا
Allah the Exalted Revealed: And there would not be upon those who are fearing, anything from their Reckoning [6:69], and he-saww instructed them to advise them and give them insight as much as they can’.
جَاءَ رَجُلٌ مِنَ الْيَهُودِ يُقَالُ لَهُ مَالِكُ بْنُ الصَّيْفِ يُخَاصِمُ النَّبِيَّ ص فَقَالَ لَهُ النَّبِيُّ ص أَنْشُدُكَ بِالَّذِي أَنْزَلَ التَّوْرَاةَ عَلَى مُوسَى أَ مَا تَجِدُ فِي التَّوْرَاةِ أَنَّ اللَّهَ سُبْحَانَهُ يُبْغِضُ الْحِبْرَ السَّمِينَ وَ كَانَ سَمِيناً فَغَضِبَ وَ قَالَ وَ اللَّهِ ما أَنْزَلَ اللَّهُ عَلى بَشَرٍ مِنْ شَيْءٍ فقالوا [فَقَالَ] لَهُ أَصْحَابُهُ وَيْحَكَ وَ لَا مُوسَى فَنَزَلَتِ الْآيَةُ عَنْ سَعِيدِ بْنِ جُبَيْرٍ
A man from the Jews called Malik Bin Al Sayf came to dispute with the Prophet-saww. The Prophet-saww said to him: ‘I adjure you with the One Who Revealed the Torah unto Musa-as! Don’t you find in the Torah that Allah-azwj the Glorious Hates the fat priest?’ – and he was fat, so he was angered and said, ‘Allah did not Reveal anything upon a person’ [6:91]. His companions said to him, ‘Woe be unto you, and not even Musa-as?’ This Verse was Revealed – from Saeed Bin Jubeyr.
وَ قَدْ رُوِيَ أَنَّ اللَّهَ تَعَالَى لَمَّا أَنْزَلَ الْقُرْآنَ عَلَى رَسُولِ اللَّهِ قَالَ إِنِّي أَخْشَى أَنْ يُكَذِّبَنِي النَّاسُ وَ يَثْلَغُوا رَأْسِي فَيَتْرُكُوهُ كَالْخُبْزَةِ فَأَزَالَ اللَّهُ تَعَالَى الْخَوْفَ عَنْهُ بِهَذِهِ الْآيَةِ
And it has been reported that when Allah-azwj the Exalted Revealed the Quran unto Rasool-Allah-saww, he said: ‘I-saww fear that the the people would belie me-saww and crush my-saww head and leave it like the bread’. Allah-saww the Exalted Removed the fear from him-saww with this Verse’. (Regarding: A Book Revealed to you, so there should not happen to be any uneasiness in your chest from it in order to warn with it [7:2])
قَالَ الْبَاقِرُ ع نَزَلَتِ الْآيَةُ فِي بَنِي عَبْدِ الدَّارِ لَمْ يَكُنْ أَسْلَمَ مِنْهُمْ غَيْرُ مُصْعَبِ بْنِ عُمَيْرٍ وَ حَلِيفٍ لَهُمْ يُقَالُ لَهُ سُوَيْبِطٌ
And Al-Baqir said: ‘The Verse was Revealed regarding the clan of Abdul Daar. There had not become Muslim from them apart from Mus’ab Bin Umeyr and an ally of thiers called Soweyt’. (Regarding: Surely the vilest animals in the Presence of Allah are the deaf, the dumb, those who are not using their intellects [8:22])
رُوِيَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع أَنَّهُمَا قَالا أَمَا وَ اللَّهِ مَا صَامُوا لَهُمْ وَ لَا صَلَّوْا لَهُمْ وَ لَكِنَّهُمْ أَحَلُّوا لَهُمْ حَرَاماً وَ حَرَّمُوا عَلَيْهِمْ حَلَالًا فَاتَّبَعُوهُمْ فَعَبَدُوهُمْ مِنْ حَيْثُ لَا يَشْعُرُونَ
It is reported from Abu Ja’far-asws and Abu Abdullah-asws, they both said: ‘But, by Allah-azwj! They (people) neither fasted for them (priests) nor prayed for them, but they (priests) permitted for them the prohibitions and prohibited to them the permissibles. So they (people) followed them (priests). Thus they worshipped them from whereby there were not aware’. (Regarding: They are taking their Rabbis and their Monks as lords besides Allah, and (also) the Messiah son of Marium (as a Lord), and they were not Commanded except for worshipping One God. There is no god except Him. Glorious is He from what they are associating [9:31])
وَ رَوَى الثَّعْلَبِيُّ بِإِسْنَادِهِ عَنْ عَدِيِّ بْنِ حَاتِمٍ قَالَ: أَتَيْتُ رَسُولَ اللَّهِ ص وَ فِي عُنُقِي صَلِيبٌ مِنْ ذَهَبٍ فَقَالَ يَا عَدِيُّ اطْرَحْ هَذَا الْوَثَنَ مِنْ عُنُقِكَ
And it is reported by Al Sa’alby, by his chain from Adayy Bin Hatim who said, ‘I came to Rasool-Allah and in my neck was a golden crucifix. He said: ‘O Aday, drop this idol from your neck!’
قَالَ فَطَرَحْتُهُ وَ انْتَهَيْتُ إِلَيْهِ وَ هُوَ يَقْرَأُ هَذِهِ الْآيَةَ حَتَّى فَرَغَ مِنْهَا فَقُلْتُ لَهُ إِنَّا لَسْنَا نَعْبُدُهُمْ فَقَالَ أَ لَيْسَ يُحَرِّمُونَ مَا أَحَلَّ اللَّهُ فَتُحَرِّمُونَهُ وَ يُحِلُّونَ مَا حَرَّمَ اللَّهُ فَتَسْتَحِلُّونَهُ
I removed it and came back to him-saww, and he-saww was reciting this Verse, until he-saww was free from it. I said to him-saww, ‘We aren’t worshipping them (priests)!’ He-saww said: ‘Arent they prohibiting what Allah-azwj has Permitted, so you are prohibiting it, and they are permitting what Allah-azwj has Prohibited so you are permitting it?’
قَالَ فَقُلْتُ بَلَى قَالَ فَتِلْكَ عِبَادَتُهُمْ
He said, ‘I said, ‘Yes’. He-saww said: ‘So that is worshipping them’. (Regarding: They are taking their Rabbis and their Monks as lords besides Allah, and (also) the Messiah son of Marium (as a Lord), and they were not Commanded except for worshipping One God. There is no god except Him. Glorious is He from what they are associating [9:31])
أَبُو جَعْفَرٍ الْبَاقِرُ ع يُرِيدُ بِذَلِكَ عَذَاباً يَنْزِلُ مِنَ السَّمَاءِ عَلَى فَسَقَةِ أَهْلِ الْقِبْلَةِ فِي آخِرِ الزَّمَانِ
Abu Ja’far Al Baqir-asws said (regarding: Say: ‘What is your view if His Punishment comes to you by night or by day, what is that which the criminals can hasten from it? [10:50]): ‘It means by that Punishment befalling from the sky upon the mischief-makers of the people of the Qiblah (Muslims), in the end times’.
قَالَ أَبُو جَعْفَرٍ الْبَاقِرُ ع فَضْلُ اللَّهِ رَسُولُ اللَّهِ ص وَ رَحْمَتُهُ عَلِيُّ بْنُ أَبِي طَالِبٍ ع
Abu Ja’far Al Baqir-asws said: ‘The Grace of Allah-azwj is Rasool-Allah-saww, and His-azwj Mercy is Ali Bin Abu Talib-asws’. (Regarding Say: ‘By the Grace of Allah and by His Mercy – so it is by that, let them be rejoicing. It is better than what they are amassing [10:58])
رَوَى الْعَيَّاشِيُّ بِإِسْنَادِهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَخْبَرَنِي جَابِرُ بْنُ عَبْدِ اللَّهِ أَنَّ الْمُشْرِكِينَ إِذَا مَرُّوا بِرَسُولِ اللَّهِ ص طَأْطَأَ أَحَدُهُمْ رَأْسَهُ وَ ظَهْرَهُ هَكَذَا وَ غَطَّى رَأْسَهُ بِثَوْبِهِ حَتَّى لَا يَرَاهُ رَسُولُ اللَّهِ فَأَنْزَلَ اللَّهُ تَعَالَى هَذِهِ الْآيَةَ
It is reported by Al Ayyashi by his chain from Abu Ja’far-asws having said: ‘Jabir Bin Abdullah-ar informed me that whenever one of the Polytheists used to pass by Rasool-Allah-saww, he would lower his head and back like this and cover his head with his cloth until Rasool-Allah-saww would not see him, so Allah-azwj Revealed this Verse’. (Regarding Indeed! They are folding up their chests to conceal from Him; Indeed, (it is) when they are gathering their clothes. He Knows what they are keeping as secret and what they are making public. He is a Knower with the contents of the chests [11:5])
رَوَى الْعَيَّاشِيُ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ لِعَلِيِّ بْنِ أَبِي طَالِبٍ ع إِنِّي سَأَلْتُ رَبِّي أَنْ يُؤَاخِيَ بَيْنِي وَ بَيْنَكَ فَفَعَلَ فَسَأَلْتُ رَبِّي أَنْ يَجْعَلَكَ وَصِيِّي فَفَعَلَ
Al Ayyashi reported by his chain from Abu Abdullah-asws: ‘Rasool-Allah-saww said to Ali Bin Abu Talib-asws: ‘I requested my-saww Lord-azwj to Establish brother-hood between me-saww and you-asws. He Did so. I-saww requested my-saww Lord-azwj to Make you-asws my-saww successor. He-azwj Did so’.
فَقَالَ بَعْضُ الْقَوْمِ وَ اللَّهِ لَصَاعٌ مِنْ تَمْرٍ فِي شَنٍّ بَالٍ أَحَبُّ إِلَيْنَا مِمَّا سَأَلَ مُحَمَّدٌ رَبَّهُ فَهَلَّا سَأَلَهُ مَلَكاً يَعْضُدُهُ عَلَى عَدُوِّهِ أَوْ كَنْزاً يَسْتَعِينُ بِهِ عَلَى فَاقَتِهِ فَنَزَلَتِ الْآيَةُ
One of the people said, ‘By Allah-azwj, a handful of dates in an old worn out bag is more beloved to us that what Muhammad-saww has asked for! Why didn’t he-saww ask Him-azwj for an Angel to support him-saww against his-saww enemies, or a treasure to be assited with upon his destitution?’ So this Verse was Revealed’. (Regarding So, perhaps you will leave part of what is Revealed unto you and your chest would be straitened by it that they are saying, ‘Why hasn’t a treasure been Sent down upon him or an Angel come with it?’ But rather, you are a warner, and Allah is a Disposer of all things [11:12])
وَ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: قَوْلُ الرَّجُلِ لَوْ لَا فُلَانٌ لَهَلَكْتُ وَ لَوْ لَا فُلَانٌ لَضَاعَ عِيَالِي جَعْلٌ لِلَّهِ شَرِيكاً فِي مُلْكِهِ يَرْزُقُهُ وَ يَدْفَعُ عَنْهُ
And it is reported from Abu Abdullah-asws, he said: ‘The words of a man, ‘Were is not for so and so I would have been destroyed’, and were it not for so and so, my dependants would have been lost’, is making an associate of Allah-azwj in His-azwj Kingdom, to sustain him and defend him’.
فَقِيلَ لَهُ لَوْ قَالَ لَوْ لَا أَنْ مَنَّ اللَّهُ عَلَيَّ بِفُلَانٍ لَهَلَكْتُ قَالَ لَا بَأْسَ بِهَذَا
It was said to him-asws, ‘If he were to say, ‘Had is not been a Conferment of Allah-azwj upon me with so and so, I would have been destroyed’?’ He-asws said: ‘There is no problem with this’.
وَ رَوَى مُحَمَّدُ بْنُ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: إِنَّهُ شِرْكٌ لَا يَبْلُغُ بِهِ الْكُفْرَ
And it is reported by Muhammad Bin Al Fuzeyl, from Abu Al Hassan Al-Reza-asws having said: ‘It is Shirk (association), not reaching the Kufr (disbelief) with it’.
وَ عَنِ ابْنِ عَبَّاسٍ قَالَ لَمَّا نَزَلَتِ الْآيَةُ قَالَ رَسُولُ اللَّهِ ص أَنَا الْمُنْذِرُ وَ عَلِيٌّ الْهَادِي مِنْ بَعْدِي يَا عَلِيُّ بِكَ يَهْتَدِي الْمُهْتَدُونَ
And from Ibn Abbas who said, ‘When this Verse was Revealed, Rasool-Allah-saww said: ‘I-saww am the warner and Ali-asws is the guide from after me-saww. O Ali!-asws Through you-asws guided ones are guided’. (Regarding But rather, you are a Warner, and for every people there is a Guide [13:7])
وَ رَوَى ابْنُ عُقْدَةَ عَنْ أَبِي جَعْفَرٍ ع أَنَّ الشَّجَرَةَ رَسُولُ اللَّهِ ص وَ فَرْعَهَا عَلِيٌّ ع وَ غُصْنَ الشَّجَرَةِ فَاطِمَةُ ع وَ ثِمَارَهَا أَوْلَادُهَا وَ أَوْرَاقَهَا شِيعَتُنَا
And it is reported by Ibn Uqdah, from Abu Ja’far-asws: ‘The tree is Rasool-Allah-saww, and its root is Ali-asws and a branch of the tree is Fatima-asws, and its fruits are her-asws children, and its leaves are our-asws Shias’.
ثُمَّ قَالَ ع إِنَّ الرَّجُلَ مِنْ شِيعَتِنَا لَيَمُوتُ فَتَسْقُطُ مِنَ الشَّجَرَةِ وَرَقَةٌ وَ إِنَّ الْمَوْلُودَ مِنْ شِيعَتِنَا لَيُولَدُ فَيُورَقُ مَكَانَ تِلْكَ الْوَرَقَةِ وَرَقَةٌ
Then he-asws said: ‘The man from our-asws Shias dies, so a leave from the tree falls off, and the new-born from our Shias is born, so a leaf sprouts in place of that leaf’. (Regarding Do you not see how Allah Strikes an example of a good word as being like a good tree, its roots are stable and its branches are in the sky [14:24])
رَوَى أَبُو الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع أَنَّ هَذَا مَثَلُ بَنِي أُمَيَّةَ
It is reported by Abu Al Jaroud, from Abu Ja’far: ‘This is an example of the clan of Umayya’. (Regarding And an example of a wicked word is like a wicked tree uprooted from above the ground, there would be not stability for it [14:26])
رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ نَحْنُ وَ اللَّهِ نِعْمَةُ اللَّهِ الَّتِي أَنْعَمَ بِهَا عَلَى عِبَادِهِ وَ بِنَا يَفُوزُ مَنْ فَازَ
It is reported from Al-Sadiq-asws, he said: ‘By Allah-azwj! We are the Favour of Allah-azwj which He-azwj has Favoured with upon His-azwj servants, and through us-asws will succeed, the one who suceeds’. (Regarding Do you not see those who replaced the Favour of Allah for Kufr and released their people into the abode of perdition? [14:28])
فَرُوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع وَ ابْنِ عَبَّاسٍ وَ ابْنِ جُبَيْرٍ وَ غَيْرِهِمْ أَنَّهُمْ كُفَّارُ قُرَيْشٍ كَذَّبُوا نَبِيَّهُمْ وَ نَصَبُوا لَهُ الْحَرْبَ وَ الْعَدَاوَةَ
It is reported from Amir Al-Momineen-asws, and Ibn Abbas, and Ibn Jubeyr and others: ‘They are Kafirs of Qureysh. They belied their Prophet-saww and established the war to him-saww and the enmity’. (Regarding Do you not see those who replaced the Favour of Allah for Kufr and released their people into the abode of perdition? [14:28])
وَ سَأَلَ رَجُلٌ أَمِيرَ الْمُؤْمِنِينَ ع عَنْ هَذِهِ الْآيَةِ فَقَالَ هُمَا الْأَفْجَرَانِ مِنْ قُرَيْشٍ بَنُو أُمَيَّةَ وَ بَنُو الْمُغِيرَةِ فَأَمَّا بَنُو أُمَيَّةَ فَمُتِّعُوا إِلَى حِينٍ وَ أَمَّا بَنُو الْمُغِيرَةِ فَكَفَيْتُمُوهُمْ يَوْمَ بَدْرٍ
And a man asked Amir Al-Momineen-asws about this Verse. He said: ‘These are two immoral ones from Quresyh – the clan of Umayya and the clan of Al Mugheira. As for the clan of Umayya, they will enjoy for a while, and as for the clan of Al Mugheira, you were sufficed of them on the day of Badr’.
قَالَ أَبُو جَعْفَرٍ ع هُمْ أَصْحَابُ الْمَهْدِيِّ عَجَّلَ اللَّهُ فَرَجَهُ فِي آخِرِ الزَّمَانِ
Abu Ja’far-asws said: ‘They are companions of Al Mahdi-ajfj, may Allah-azwj Hasten his-ajfj relief, in the end of times’. (Regarding And We had Written in the Psalms from after the Zikr, that the earth, My righteous servants shall inherit it [21:105])
حين دعا عليهم الرسول ص فقال اللَّهُمَّ اشْدُدْ وَطْأَتَكَ عَلَى مُضَرَ وَ اجْعَلْهَا عَلَيْهِمْ سِنِينَ كَسِنِي يُوسُفَ فقحطوا حتى أكلوا الكلاب و الجيف و العظام المحترقة
When Rasool-Allah-saww supplicated against them. He-saww said: ‘O Allah-azwj! Intensify Your-azwj Punishment upon (the tribe of) Muzar, and Make years to be upon them like the years of Yusuf-as!’ They had the drought to the extent that they ate the dogs, the carcasses, and the burned bones. (Regarding Until when We Seize their affluent ones with the Punishment, then they are supplicating [23:64])
و قال الطبرسي رحمه الله في قوله وَ يَقُولُونَ آمَنَّا بِاللَّهِ قيل نزلت الآيات في رجل من المنافقين كان بينه و بين رجل من اليهود حكومة فدعاه اليهودي إلى رسول الله ص و دعاه المنافق إلى كعب بن الأشرف
And Al Tabarsee said regarding His Words: And they are saying, ‘We believe in Allah [24:47]. It is said, ‘The Verses were Revealed regarding a man from the hypocrites. Between him and a man from the Jews there was an outstanding judgment. The Jews called him to Rasool-Allah-saww, and the hypocrites called him to Ka’ab Bin Al Ashraf.
و حكى البلخي أنه كانت بين علي ع و عثمان منازعة في أرض اشتراها من علي ع فخرجت فيها أحجار و أراد ردها بالعيب فلم يأخذها فقال بيني و بينك رسول الله ص فقال الحكم بن أبي العاص إن حاكمته إلى ابن عمه حكم له فلا تحاكمه إليه فنزلت الآيات و هو المروي عن أبي جعفر ع
And Al Balkhy narrated that there was a dispute between Ali-asws and Usman regarding a land he had bought from Ali-asws. Rocks emerged from it and he (Usman) wanted to return it due to the defect, but he would not take it back. He-asws said: ‘Rasool-Allah-saww is between me-asws and you’. Al Hakan Bin Al Aas said, ‘If you were to take the case to his-asws cousin, he-saww would judge in his-asws favour, so do not take the case to him-saww’. So the Verse was Revealed, and it is reported from Abu Ja’far-asws.
رُوِيَ أَنَّهُ لَمَّا نَزَلَتْ صَعِدَ الصَّفَا وَ نَادَاهُمْ فَخِذاً فَخِذاً حَتَّى اجْتَمَعُوا إِلَيْهِ فَقَالَ لَوْ أَخْبَرْتُكُمْ أَنَّ بِسَفْحِ هَذَا الْجَبَلِ خَيْلًا أَ كُنْتُمْ مُصَدِّقِيَّ قَالُوا نَعَمْ قَالَ فَإِنيِ نَذِيرٌ لَكُمْ بَيْنَ يَدَيْ عَذابٍ شَدِيدٍ
It is reported that when it was Revealed, he-saww ascended (mount) Al Safa and called out to them, clan by clan until they gathered to him-saww. He said: ‘If I-saww were to inform you all that there is a cavalry is at the foot of this mountain, will you be ratifying me-saww?’ They said, ‘Yes’. He-saww said: Up to His-azwj Words: Surely, he is only a warner to you all before a severe Punishment (befalls)’ [34:46]’.
رُوِيَ أَنَّهُ ع لَمَّا نُسِخَ فَرْضُ قِيَامِ اللَّيْلِ طَافَ تِلْكَ اللَّيْلَةَ بِبُيُوتِ أَصْحَابِهِ لِيَنْظُرَ مَا يَصْنَعُونَ حِرْصاً عَلَى كَثْرَةِ طَاعَاتِهِمْ فَوَجَدَهَا كَبُيُوتِ الزَّنَابِيرِ لِمَا سَمِعَ مِنْ دَنْدَنَتِهِمْ بِذِكْرِ اللَّهِ وَ التَّلَاوَةِ
It is reported that when the obligation of standing (for Salat) at night was Abrogated, that night he-saww went around the houses of his companion to see what they were doing, in eagerness upon their frequent obedience. He-saww found these to be like houses of the wasps due to what he-saww heard of their humming with the Zikr of Allah and the recitation (of the Quran). (Regarding: The One Who Sees you when you stand up (for Salat) [26:218])
هُوَ الْمَرْوِيُّ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ وَ أَبِي الْحَسَنِ الرِّضَا صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالُوا مِنْهُ الْغِنَاءُ
It is reported from Abu Ja’far-asws and Abu Abdullah-asws and Abu Al Hassan Al-Reza-asws, may the Salawaat of Allah-azwj be upon them-asws. They-asws said: ‘From it is the singing’. (Regarding And from the people there is one who buys amusing discourse in order to lead astray from the Way of Allah without knowledge, and he takes it as a mockery [31:6])
و رُوِيَ أَيْضاً عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: هُوَ الطَّعْنُ فِي الْحَقِّ وَ الِاسْتِهْزَاءُ بِهِ
And it is reported as well from Abu Abdullah, he said: ‘It is the taunting regarding the truth and the mocking of it’. (Regarding And from the people there is one who buys amusing discourse in order to lead astray from the Way of Allah without knowledge, and he takes it as a mockery [31:6])
روى السدي عن مصعب بن سعد عن أبيه قال لما كان يوم فتح مكة أمن رسول الله ص الناس إلا أربعة نفر قال اقتلوهم و إن وجدتموهم متعلقين بأستار الكعبة عكرمة بن أبي جهل و عبد الله بن أخطل و قيس بن سبابة و عبد الله بن أبي سرح
It is reported by Al Sady, from Mas’ab Bin Sa’ad, from his father who said, ‘When it was the day of the conquest of Makkah, Rasool-Allah-saww granted amnesty to the people except four persons. He-saww said: ‘Kill them and even if you find them clutching with curtains of the Ka’aba – Ikrimah Bin Abu Jahl, and Abdullah Bin Akhtal, and Qays Bin Sababah, and Abdullah Bin Abu Sarh’.
و قال الطبرسي رحمه الله قال المفسرون إن أشراف قريش و هم خمسة و عشرون منهم الوليد بن المغيرة و هو أكبرهم و أبو جهل و أبي و أمية ابنا خلف و عتبة و شيبة ابنا ربيعة و النضر بن الحارث أتوا أبا طالب و قالوا
And Al Tabarsee said, ‘The interpreters said, ‘The nobles of Qureysh, and they were twenty-five, from them were Al Waleed Bin Al Mugheira, and he was their eldest, and Abu Jahl, and Abayy and Umayya two sons of Khalaf, and Utba and Shayba two sons of Rabie, and Al Nazr Bin Al Haris came to Abu Talib-as.
أنت شيخنا و كبيرنا و قد أتيناك تقضي بيننا و بين ابن أخيك فإنه سفه أحلامنا و شتم آلهتنا
They said, ‘You-as are our sheykh and our elder, and we have come to you-as to judge between us and the son-saww of your-as brother-as for he-saww is stultifying our dreams and insulting our gods!’
فدعا أبو طالب رسول الله ص و قال يا ابن أخي هؤلاء قومك يسألونك فقال ما ذا يسألونني قالوا دعنا و آلهتنا ندعك و إلهك
Abu Talib called Rasool-Allah-saww and said: ‘O son-saww of my-as brother-as! They are your-saww people. They are requesting you-saww’. He-saww said: ‘What are they requesting me-saww for?’ They said, ‘Leave us and our gods, we will leave you and your God!’
فقال ص أ تعطونني كلمة واحدة تملكون بها العرب و العجم فقال له أبو جهل لله أبوك نعطيك ذلك و عشر أمثالها فقال قولوا لا إله إلا الله فقاموا و قالوا أَ جَعَلَ الْآلِهَةَ إِلهاً واحِداً فنزلت هذه الآيات
He said: ‘Will you give me one word by which you will be ruling the Arabs and non-Arabs?’ Abu Jahl said, ‘By your father! We will give you that and ten the likes of it’. He said: ‘Say, ‘There is no god except Allah!’’ They stood up and said, ‘Is he making the gods to be One God? Surely this is a strange thing!’ [38:5]’. These Verses were Revealed’.
و رُوِيَ أَنَّ النَّبِيَّ ص اسْتَعْبَرَ ثُمَّ قَالَ يَا عَمِّ وَ اللَّهِ لَوْ وُضِعَتِ الشَّمْسُ فِي يَمِينِي وَ الْقَمَرُ فِي شِمَالِي مَا تَرَكْتُ هَذَا الْقَوْلَ حَتَّى أُنْفِذَهُ أَوْ أُقْتَلَ دُونَهُ فَقَالَ لَهُ أَبُو طَالِبٍ امْضِ لِأَمْرِكَ فَوَ اللَّهِ لَا أَخْذُلُكَ أَبَداً
And it is reported that the Prophet-saww shed tears, then said: ‘O uncle-as! By Allah-azwj, even if the sun were to be place in my-saww right hand and the moon in my-saww left hand, I-saww will not leave this word until I-saww implement it or I-saww am killed doing so!’ Abu Talib-as said to him-saww: ‘Continue for your matter, for by Allah-azwj, I-as will not abandon you-saww, ever!’
و قَدْ رُوِيَ أَنَّهُ ص أُرِيَ مَا يَلْقَى أُمَّتُهُ بَعْدَهُ فَمَا زَالَ مُنْقَبِضاً وَ لَمْ يَنْبَسِطْ ضَاحِكاً حَتَّى لَقِيَ اللَّهَ تَعَالَى
And it has been reported that he-saww was Shown what his community will face after him-saww. He-saww did not cease to be distressed and did not extend laughter until he-saww met Allah-azwj the Exalted.
وَ رَوَى جَابِرُ بْنُ عَبْدِ اللَّهِ الْأَنْصَارِيُ قَالَ إِنِّي لَأَدْنَاهُمْ مِنْ رَسُولِ اللَّهِ ص فِي حَجَّةِ الْوَدَاعِ بِمِنًى قَالَ لَا أُلْفِيَنَّكُمْ تَرْجِعُونَ بَعْدِي كُفَّاراً يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ وَ ايْمُ اللَّهِ لَئِنْ فَعَلْتُمُوهَا لَتَعْرِفُنَّنِي فِي الْكَتِيبَةِ الَّتِي تُضَارِبُكُمْ
And it is reported by Jabir Bin Abdullah Al Ansari-ar who said, ‘I-ar was their nearest from Rasool-Allah-saww during the farewell Hajj at Mina’. He-saww said: ‘After me-saww, I-saww must not find you returning to be Kafirs striking each other’s necks, and I-saww swear by Allah-azwj! If you were to do so, you will be recognising me-saww being in the battalion striking you!’
ثُمَّ الْتَفَتَ إِلَى خَلْفِهِ فَقَالَ أَوْ عَلِيٌّ أَوْ عَلِيٌّ ثَلَاثَ مَرَّاتٍ فَرَأَيْنَا أَنَّ جَبْرَئِيلَ ع غَمَزَهُ فَأَنْزَلَ اللَّهُ تَعَالَى عَلَى أَثَرِ ذَلِكَ فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُمْ مُنْتَقِمُونَ بِعَلِيِّ بْنِ أَبِي طَالِبٍ ع
Then he-saww turned to behind him-saww. He-saww said: ‘Or Ali-asws! Or Ali-asws!’ – three times. We viewed that Jibraeel-as had prompted him. So Allah-azwj the Exalted Revealed at the tracks of that: So if We were to Take you away, We would still Take Revenge from them by Ali Bin Abu Talib [43:41]’.
رَوَاهُ سَادَةُ أَهْلِ الْبَيْتِ ع عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: جِئْتُ إِلَى رَسُولِ اللَّهِ ص يَوْماً فَوَجَدْتُهُ فِي مَلَإٍ مِنْ قُرَيْشٍ فَنَظَرَ إِلَيَّ ثُمَّ قَالَ يَا عَلِيُّ إِنَّمَا مَثَلُكَ فِي هَذِهِ الْأُمَّةِ كَمَثَلِ عِيسَى بْنِ مَرْيَمَ أَحَبَّهُ قَوْمٌ فَأَفْرَطُوا فِي حُبِّهِ فَهَلَكُوا وَ أَبْغَضَهُ قَوْمٌ وَ أَفْرَطُوا فِي بُغْضِهِ فَهَلَكُوا وَ اقْتَصَدَ فِيهِ قَوْمٌ فَنَجَوْا
It is reported by chiefs of the People-asws of the Household, from Ali-asws, he-asws said: ‘One day I-asws came to Rasool-Allah-saww and found him-saww among an assembly of Qureysh. He-saww looked at me, then said: ‘O Ali-asws! But rather, an example of you-asws in this community is like an example of Isa Bin Maryam-as. A people loved him-as and they were excessive in loving him-as, so they were destroyed, and they were excessive in hating him-as, so they were destroyed, and a people were moderate regarding him-as so they attained salvation!’
فَعَظُمَ ذَلِكَ عَلَيْهِمْ وَ ضَحِكُوا وَ قَالُوا يُشَبِّهُهُ بِالْأَنْبِيَاءِ وَ الرُّسُلِ فَنَزَلَتْ
That was grievous upon them, and they laughed and said, ‘He-saww is likening him-asws with the Prophets-as and the Messengers-as!’ – so it was Revealed’. (Regarding: Surely the example of Isa with Allah is like the example of Adam; He Created him from dust, then said to him, “Be”, so he became [3:59])
عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ عَنْ عَلِيٍّ ع قَالَ: إِنَّا كُنَّا عِنْدَ رَسُولِ اللَّهِ ص فَيُخْبِرُنَا بِالْوَحْيِ فَأَعِيهِ أَنَا وَ مَنْ يَعِيهِ فَإِذَا خَرَجْنَا قَالُوا ما ذا قالَ آنِفاً
From Al Asbagh Bin Nubata, from Ali-asws having said: ‘We were in the presence of Rasool-Allah-saww and he-saww informed us of the Revelation. I retained it along with the one who retained it. When we went out, they said, ‘What is that he said just now?’ [47:16]’. (Regarding: And from them are ones who listen intently to you until when they exit from your presence, so they are saying to the one Given the Knowledge, ‘What is that he said just now?’ They are those Allah has Sealed upon their hearts, and they are pursuing their whims [47:16]
رُوِيَ أَنَّهُ ص قَالَ: لَوْ تَمَنَّوْا لَمَاتُوا عَنْ آخِرِهِمْ
It is reported that he said: ‘If they were to wish, they would have died, to the last one of them’. (Regarding: Say: ‘O you, those who are Jews! If you are alleging that you are the friends of Allah besides the people, then wish for the death if you were truthful’ [62:6])
عَنْهُ ع الصَّعُودُ جَبَلٌ مِنْ نَارٍ يَصَّعَّدُ فِيهِ سَبْعِينَ خَرِيفاً ثُمَّ يَهْوِي فِيهِ كَذَلِكَ أَبَداً
From him-asws: ‘Al Saoud is a mountain of fine. They will be ascending it for seventy eons, then collapsing in it like the, forever’. (Regarding: Soon I will Overtake him with an ever-increasing Punishment [74:17])
1- م، تفسير الإمام عليه السلام الم ذلِكَ الْكِتابُ لا رَيْبَ فِيهِ هُدىً لِلْمُتَّقِينَ قَالَ الْإِمَامُ ع كَذَّبَتْ قُرَيْشٌ وَ الْيَهُودُ بِالْقُرْآنِ وَ قَالُوا سِحْرٌ مُبِينٌ تَقَوَّلَهُ فَقَالَ عَزَّ وَ جَلَ الم ذلِكَ الْكِتابُ أَيْ يَا مُحَمَّدُ هَذَا الْكِتَابُ الَّذِي أَنْزَلْتُهُ عَلَيْكَ وَ هُوَ بِالْحُرُوفِ الْمُقَطَّعَةِ الَّتِي مِنْهَا أَلِفٌ وَ لَامٌ وَ مِيمٌ وَ هُوَ بِلُغَتِكُمْ وَ حُرُوفِ هِجَائِكُمْ فَأْتُوْا بِمِثْلِهِ إِنْ كُنْتُمْ صَادِقِينَ فَاسْتَعِينُوا عَلَى ذَلِكَ بِسَائِرِ شُهَدَائِكُمْ
‘Tafseer of the Imam (Hassan Al-Askari-asws) – Alif Lam Meem [2:1] That is the Book. There is no doubt in it (and it) is Guidance for the pious [2:2] – The Imam (Hassan Al-Askari-asws) said: ‘The Quraysh and the Jews belied the Quran and they said, ‘It is clear magic you-saww are saying it’. Allah-azwj Mighty and Majestic Said: Alif Lam Meem [2:1] That is the Book. [2:2] – i.e., O Muhammad-saww! This Book which is Revealed unto you-saww, it is of the abbreviated letters, from which are: – Alif, Lam, Meem, and it is in your language and letters of your Alphabet, so come with the like of it if you are truthful, and seek assistance upon that with the rest of your witnesses.
ثُمَّ بَيَّنَ أَنَّهُمْ لَا يَقْدِرُونَ عَلَيْهِ بِقَوْلِهِ قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَ الْجِنُّ عَلى أَنْ يَأْتُوا بِمِثْلِ هذَا الْقُرْآنِ لا يَأْتُونَ بِمِثْلِهِ وَ لَوْ كانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيراً
Then He-azwj Clarified that they would not be able upon it, by His-azwj Words Say: If the humans and jinn should combine together to bring the like of this Quran, they would not (be able to) bring the like of it, even though they were aiders of each other [17:88]
قَالَ اللَّهُ تَعَالَى الم هُوَ الْقُرْآنُ الَّذِي افْتُتِحَ بِالم هُوَ ذلِكَ الْكِتابُ الَّذِي أَخْبَرَ بِهِ مُوسَى وَ مَنْ بَعْدَهُ مِنَ الْأَنْبِيَاءِ وَ أَخْبَرُوا بَنِي إِسْرَائِيلَ أَنِّي سَأُنْزِلُهُ عَلَيْكَ يَا مُحَمَّدُ كِتَاباً عَرَبِيّاً عَزِيزاً لا يَأْتِيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ وَ لا مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ
Then the Exalted Said: Alif Lam Meem “[2:1] – He-asws (Ali-asws) is the Quran which begins with Alif Lam Meem [2:1] – He-asws (Ali-asws) is that Book which Musa-as was informed with, and the ones after him-as from the Prophets-as, and they-as informed the Children of Israel that I-azwj would be Revealing unto you-saww – O Muhammad-saww – an Arabic Book ‘Falsehood has not come to it from before it nor (would it come) from after it; (it is) a Revelation from the Wise, the Praised One” [41:42].
لا رَيْبَ فِيهِ لَا شَكَّ فِيهِ لِظُهُورِهِ عِنْدَهُمْ كَمَا أَخْبَرَهُمْ أَنْبِيَاؤُهُمْ أَنَّ مُحَمَّداً ص يَنْزِلُ عَلَيْهِ الْكِتَابُ يَقْرَؤُهُ هُوَ وَ أُمَّتُهُ عَلَى سَائِرِ أَحْوَالِهِمْ
There is no doubt therein [2:2] – There is no doubt in it that it would be appearing in your presence just as their Prophets-as had informed them: ‘Muhammad-saww, such a Book would be Revealed unto him-saww that the falsehood would not (be able to) obliterate it. He-saww and his-saww community would be reciting it upon all their situations.[1]
2- م، تفسير الإمام عليه السلام إِنَّ الَّذِينَ كَفَرُوا سَواءٌ عَلَيْهِمْ الْآيَةَ قَالَ الْإِمَامُ ع لَمَّا ذَكَرَ اللَّهُ هَؤُلَاءِ الْمُؤْمِنِينَ وَ مَدَحَهُمْ ذَكَرَ الْمُنَافِقِينَ الْمُخَالِفِينَ لَهُمْ فِي كُفْرِهِمْ فَقَالَ إِنَّ الَّذِينَ كَفَرُوا بِاللَّهِ وَ بِمَا آمَنَ بِهِ هَؤُلَاءِ الْمُؤْمِنُونَ مِنْ تَوْحِيدِ اللَّهِ وَ نُبُوَّةِ مُحَمَّدٍ رَسُولِ اللَّهِ ص وَ بِوَصِيِّةِ عَلِيٍّ ع وَلِيِّ اللَّهِ وَ وَصِيِّ رَسُولِهِ وَ بِالْأَئِمَّةِ الطَّيِّبِينَ الطَّاهِرِينَ خِيَارِ عِبَادِهِ الْمَيَامِينَ الْقَوَّامِينَ بِمَصَالِحِ خَلْقِ اللَّهِ
‘Tafseer of the Imam (Hassan Al-Askari-asws) – Surely those who are disbelieving, it is the same to them, [2:6] – the Verse. The Imam (Hassan Al-Askari-asws): ‘When Allah-azwj had Mentioned these Momineen and Praised them, He-azwj Mentioned the hypocrites (Kafirs), the adversaries of their in their Kufr, and He-azwj Said: ‘Surely those who are disbelieving [2:6] in Allah-azwj and in what those Momineen have believed in, the Tawheed (Oneness) of Allah-azwj, and in the Prophet-hood of Rasool-Allah-saww and in his-asws successor Ali-asws as Guardian of Allah-azwj and a successor-asws of Rasool-Allah-saww, and in the Imams-asws, the clean, the goodly, the best of His-azwj virtuous servants, the ones in charge of the affairs of the creatures of Allah-azwj –
سَواءٌ عَلَيْهِمْ أَ أَنْذَرْتَهُمْ خَوَّفْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لَمْ تُخَوِّفْهُمْ لا يُؤْمِنُونَ أَخْبَرَ عَنْ عِلْمِهِ فِيهِمْ وَ هُمُ الَّذِينَ قَدْ عَلِمَ اللَّهُ عَزَّ وَ جَلَّ أَنَّهُمْ لَا يُؤْمِنُونَ
– It is the same to them, whether you warn them, scare them, or you do not warn them, or do not scare them, they will not be believing. He-azwj Informed about His-azwj Knowledge regarding them, and they are those whom Allah-azwj Mighty and Majestic had Known that they will not be believing’.
قَالَ مُحَمَّدُ بْنُ عَلِيٍّ الْبَاقِرُ ع إِنَّ رَسُولَ اللَّهِ ص لَمَّا قَدِمَ الْمَدِينَةَ وَ ظَهَرَتْ آثَارُ صِدْقِهِ وَ آيَاتُ حَقِّيَّتَهِ وَ بَيِّنَاتُ نُبُوَّتِهِ كَادَتِ الْيَهُودُ أَشَدَّ كَيْدٍ وَ قَصَدُوهُ أَقْبَحَ قَصْدٍ يَقْصِدُونَ أَنْوَارَهُ لِيَطْمِسُوهَا وَ حُجَّتَهُ لِيُبْطِلُوهَا
Muhammad-asws Bin Ali Al-Baqir-asws said: ‘Rasool-Allah-saww, when he-saww proceeded to Al-Medina and the effects of his-saww truthfulness were apparent, and the signs of his-saww realities, and the clarification of his-saww Prophet-hood, the Jews plotted against him-saww with severe plots, and aimed at him-saww with the ugliest of aims – in order to obliterate his-saww light and invalidate his-saww arguments.
فَكَانَ مِمَّنْ قَصَدَهُ لِلرَّدِّ عَلَيْهِ وَ تَكْذِيبِهِ مَالِكُ بْنُ الصَّيْفِ وَ كَعْبُ بْنُ الْأَشْرَفِ وَ حُيَيُّ بْنُ أَخْطَبَ وَ حدي [جُدَيُ] بْنُ أَخْطَبَ وَ أَبُو يَاسِرِ بْنُ أَخْطَبَ وَ أَبُو لُبَابَةَ بْنُ عَبْدِ الْمُنْذِرِ
There were from the ones who aimed at him-saww for the responding against him-saww and belying him-saww – Malik Bin Al-Sayf, and Ka’ab Bin Al-Ashraf, and Huyayy Bin Akhtab, and Judayy Bin Akhtab, and Abu Yasser Bin Akhtab, and Abu Lubaba Bin Abdul Munzir.
فَقَالَ مَالِكٌ لِرَسُولِ اللَّهِ ص يَا مُحَمَّدُ تَزْعُمُ أَنَّكَ رَسُولُ اللَّهِ قَالَ رَسُولُ اللَّهِ ص كَذَلِكَ قَالَ اللَّهُ خَالِقُ الْخَلْقِ أَجْمَعِينَ
Malik said to Rasool-Allah-saww, ‘O Muhammad-saww! Are you-saww claiming that you-saww are a Rasool-saww of Allah-azwj?’ Rasool-Allah-saww said: ‘Like that is what Allah-azwj Said, the Creator of the creatures in their entirety’.
قَالَ يَا مُحَمَّدُ لَنْ نُؤْمِنَ لَكَ أَنَّكَ رَسُولُهُ حَتَّى يُؤْمِنَ لَكَ هَذَا الْبِسَاطُ الَّذِي تَحْتِي إِلَى آخِرِ مَا سَيَأْتِي فِي أَبْوَابِ مُعْجِزَاتِهِ ص
He said, ‘O Muhammad-saww! We will not express belief in you-saww that you-saww are a Rasool-saww of Allah-azwj until this carpet believes in you-saww, which is underneath us,’ – up to the end of what I (Majlisi) will come within the chapters of his-saww miracles.
خَتَمَ اللَّهُ عَلى قُلُوبِهِمْ وَ عَلى سَمْعِهِمْ الْآيَةَ قَالَ ع أَيْ وَسَمَهَا بِسِمَةٍ يَعْرِفُهَا مَنْ يَشَاءُ مِنْ مَلَائِكَتِهِ إِذَا نَظَرَ إِلَيْهَا بِأَنَّهُمُ الَّذِينَ لَا يُؤْمِنُونَ
Allah has Set a seal upon their hearts and upon their hearing [2:7] – the Verse. He-asws said: ‘They have such signs set on their hearts that the Angels can recognise when they look at it, they will not believe. And upon their hearing [2:7].
وَ عَلى سَمْعِهِمْ وَ عَلى أَبْصارِهِمْ غِشاوَةٌ وَ ذَلِكَ أَنَّهُمْ لَمَّا أَعْرَضُوا عَنِ النَّظَرِ فِيمَا كُلِّفُوهُ وَ قَصَّرُوا فِيمَا أُرِيدَ مِنْهُمْ جَهِلُوا مَا لَزِمَهُمُ الْإِيمَانُ بِهِ فَصَارُوا كَمَنْ عَلَى عَيْنَيْهِ غِطَاءٌ لَا يُبْصِرُ مَا أَمَامَهُ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَتَعَالَى عَنِ الْعَبَثِ وَ الْفَسَادِ وَ عَنْ مُطَالَبَةِ الْعِبَادِ بِمَا قَدْ مَنَعَهُمْ بِالْقَهْرِ مِنْهُ فَلَا يَأْمُرُهُمْ بَمُغَالَبَتِهِ وَ لَا بِالْمَسِيرِ إِلَى مَا قَدْ صَدَّهُمْ بِالْعَجْزِ عَنْهُ
And there is a covering over their eyes – And that they turned away from that which they saw and disbelieved and derogated that which was wanted from them and displayed ignorance in that which was Obligatory for them to believe in, and they became like those on whose eyes there was a covering and they cannot see even what is there in front of them. Surely, Allah-azwj does not like mischief and to compel or force anyone to stay away from prohibitions, He-azwj does not Command them as such nor forcefully stop them as such’.
وَ لَهُمْ عَذابٌ عَظِيمٌ يَعْنِي فِي الْآخِرَةِ الْعَذَابَ الْمُعَدَّ لِلْكَافِرِينَ وَ فِي الدُّنْيَا أَيْضاً لِمَنْ يُرِيدُ أَنْ يَسْتَصْلِحَهُ بِمَا يَنْزِلُ بِهِ مِنْ عَذَابِ الِاسْتِصْلَاحِ لِيُنَبِّهَهُ لِطَاعَتِهِ أَوْ مِنْ عَذَابِ الِاصْطِلَامِ لِيُصَيِّرَهُ إِلَى عَدْلِهِ وَ حِكْمَتِهِ
Then he-asws said: ‘and for them is a grievous Punishment – meaning, in the Hereafter the punishment for the Kafirs, and in the world as well for the one whom He-azwj Intends to correct and Sends down Punishment on him for his correction so that he will become obedient or for diverting him towards His-azwj Justice and His-azwj Decisions’.[2]
3- فس، تفسير القمي وَ مِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ وَ بِالْيَوْمِ الْآخِرِ وَ ما هُمْ بِمُؤْمِنِينَ فَإِنَّهَا نَزَلَتْ فِي قَوْمٍ مُنَافِقِينَ أَظْهَرُوا لِرَسُولِ اللَّهِ ص الْإِسْلَامَ وَ كَانُوا إِذَا رَأَوُا الْكُفَّارَ قَالُوا إِنَّا مَعَكُمْ وَ إِذَا لَقُوا الْمُؤْمِنِينَ قَالُوا نَحْنُ مُؤْمِنُونَ وَ كَانُوا يَقُولُونَ لِلْكُفَّارِ إِنَّا مَعَكُمْ إِنَّما نَحْنُ مُسْتَهْزِؤُنَ
‘Tafseer Al-Qummi’ – And from the people there are ones who are saying: We believe in Allah and in the Last Day; and they are not at all Believers [2:8] – It was Revealed regarding a group of hypocrites who manifested Islam to Rasool-Allah-saww, and whenever they saw the Kafirs they said, ‘We are with you all, [2:14]’. And whenever they met the momineen, they said, ‘We are Momineen’, and they were saying to the Kafirs, We are with you all, but rather we were only mocking [2:14].
فَرَدَّ اللَّهُ عَلَيْهِمْ اللَّهُ يَسْتَهْزِئُ بِهِمْ وَ يَمُدُّهُمْ فِي طُغْيانِهِمْ يَعْمَهُونَ وَ الِاسْتِهْزَاءُ مِنَ اللَّهِ هُوَ الْعَذَابُ وَ يَمُدُّهُمْ فِي طُغْيانِهِمْ أَيْ يَدَعُهُمْ أُولئِكَ الَّذِينَ اشْتَرَوُا الضَّلالَةَ بِالْهُدى الضَّلَالَةُ هَاهُنَا الْحَيْرَةُ وَ الْهُدَى الْبَيَانُ وَ اخْتَارُوا الْحَيْرَةَ وَ الضَّلَالَةَ عَلَى الْبَيَانِ وَ ادْعُوا شُهَداءَكُمْ يَعْنِي الَّذِينَ عَبَدُوهُمْ وَ أَطَاعُوهُمْ مِنْ دُونِ اللَّهِ
Allah-azwj Rebutted against them: Allah will be Mocking with them, and Extend them in their insolence, wandering blindly [2:15], and the mocking from Allah-azwj, it is the Punishment. and Extend them in their insolence – i.e. Leave them, They are those who are trading the Guidance with the error, [2:16]. The ‘straying’ over here, is the confusion, and the ‘guidance’ is the explanation, and they chose the confusion and the straying over the explanation – and call on your witnesses from besides Allah if you were truthful [2:23] – meaning those they worshipped and obeyed from besides Allah-azwj’’.[3] (P.s. This is not a Hadeeth)
4- م، تفسير الإمام عليه السلام وَ إِنْ كُنْتُمْ فِي رَيْبٍ مِمَّا نَزَّلْنا عَلى عَبْدِنا الْآيَةَ قَالَ الْعَالِمُ ع فَلَمَّا ضَرَبَ اللَّهُ الْأَمْثَالَ لِلْكَافِرِينَ الْمُجَاهِدِينَ الدَّافِعِينَ لِنُبُوَّةِ مُحَمَّدٍ ص وَ الْمُنَاصِبِينَ الْمُنَافِقِينَ لِرَسُولِ اللَّهِ ص الدَّافِعِينَ مَا قَالَهُ مُحَمَّدٌ ص فِي أَخِيهِ عَلِيٍّ ع وَ الدَّافِعِينَ أَنْ يَكُونَ مَا قَالَهُ عَنِ اللَّهِ عَزَّ وَ جَلَّ وَ هِيَ آيَاتُ مُحَمَّدٍ ص وَ مُعْجِزَاتُهُ لِمُحَمَّدٍ ص مُضَافَةً إِلَى آيَاتِهِ الَّتِي بَيَّنَهَا لِعَلِيٍّ ع بِمَكَّةَ وَ الْمَدِينَةِ وَ لَمْ يَزْدَادُوا إِلَّا عُتُوّاً وَ طُغْيَاناً
‘Tafseer of the Imam (Hassan Al-Askari-asws) – And if you are in doubt as to that which We Revealed unto Our servant [2:23] – the Verse. ‘The Imam (Hassan Al-Askari-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 Mighty and Majestic and these are the Signs of 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 مُحَمَّدٌ رَسُولَ اللَّهِ وَ أَنْ يَكُونَ هَذَا الْمُنَزَّلُ عَلَيْهِ كَلَامِي مَعَ إِظْهَارِي عَلَيْهِ بِمَكَّةَ الْبَاهِرَاتِ مِنَ الْآيَاتِ كَالْغَمَامَةِ الَّتِي كَانَ يُظِلُّهُ 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 وَ كَالشَّجَرَتَيْنِ الْمُتَبَاعِدَتَيْنِ اللَّتَيْنِ تَلَاصَقَتَا فَقَعَدَ خَلْفَهُمَا لِحَاجَتِهِ ثُمَّ تَرَاجَعَتَا إِلَى أَمْكِنَتِهِمَا كَمَا كَانَتَا وَ كَدُعَائِهِ لِلشَّجَرَةِ فَجَاءَتْهُ مُجِيبَةً خَاضِعَةً ذَلِيلَةً ثُمَّ أَمْرِهِ لَهَا بِالرُّجُوعِ فَرَجَعَتْ سَامِعَةً مُطِيعَةً
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-azwj 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, 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.
قَالَ يَا مَعَاشِرَ قُرَيْشٍ وَ الْيَهُودِ وَ يَا مَعَاشِرَ النَّوَاصِبِ الْمُنْتَحِلِينَ لِلْإِسْلَامِ الَّذِينَ هُمْ مِنْهُ بُرَآءُ وَ يَا مَعْشَرَ الْعَرَبِ الْفُصَحَاءَ الْبُلَغَاءَ ذَوِي الْأَلْسُنِ فَأْتُوا بِسُورَةٍ مِنْ مِثْلِهِ مِنْ مِثْلِ مُحَمَّدٍ ص 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 فِي 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 former ones and the latter ones.
فَإِنْ كُنْتُمْ فِي رَيْبٍ مِنْ هَذِهِ الْآيَاتِ فَأْتُوا مِنْ مِثْلِ هَذَا الرَّجُلِ بِمِثْلِ هَذَا الْكَلَامِ لِيُبَيَّنَ أَنَّهُ كَاذِبٌ 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 ص مِنْ شَرَائِعِهِ وَ مِنْ نَصْبِهِ أَخَاهُ سَيِّدَّ الْوَصِيِّينَ وَصِيّاً بَعْدَ أَنْ أَظْهَرَ لَكُمْ مُعْجِزَاتِهِ الَّتِي مِنْهَا أَنْ كَلَّمَتْهُ ذِرَاعٌ مَسْمُومَةٌ وَ نَاطَقَهُ ذِئْبٌ وَ حَنَّ إِلَيْهِ الْعُودُ وَ هُوَ عَلَى الْمِنْبَرِ وَ دَفَعَ اللَّهُ عَنْهُ السَّمَّ الَّذِي دَسَّتْهُ الْيَهُودُ فِي طَعَامِهِمْ وَ قَلَبَ 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 ampleness of the little food.
فَأْتُوا بِسُورَةٍ مِنْ مِثْلِهِ يَعْنِي مِثْلَ الْقُرْآنِ مِنَ التَّوْرَاةِ وَ الْإِنْجِيلِ وَ الزَّبُورِ وَ صُحُفِ إِبْرَاهِيمَ وَ الْكُتُبِ الْأَرْبَعَةَ عَشَرَ فَإِنَّكُمْ لَا تَجِدُونَ فِي سَائِرِ كُتُبِ اللَّهِ سُورَةً كَسُورَةٍ مِنْ هَذَا الْقُرْآنِ وَ كَيْفَ يَكُونُ كَلَامُ مُحَمَّدٍ ص الْمُتَقَوَّلُ 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 الَّتِي تَعْبُدُونَهَا أَيُّهَا الْمُشْرِكُونَ وَ ادْعُوا شَيَاطِينَكُمْ يَا أَيُّهَا النَّصَارَى وَ الْيَهُودُ وَ ادْعُوا قُرَنَاءَكُمْ مِنَ الْمُلْحِدِينَ يَا مُنَافِقِي الْمُسْلِمِينَ مِنَ النُّصَّابِ لِآلِ مُحَمَّدٍ الطَّيِّبِينَ ع وَ سَائِرَ أَعْوَانِكُمْ عَلَى إِرَادَاتِكُمْ إِنْ كُنْتُمْ صادِقِينَ بِأَنَّ مُحَمَّداً تَقَوَّلَ هَذَا الْقُرْآنَ مِنْ تِلْقَاءِ نَفْسِهِ لَمْ يُنَزِّلْهُ اللَّهُ عَلَيْهِ وَ أَنَّ مَا ذَكَرَهُ مِنْ فَضْلِ عَلِيٍّ عَلَى جَمِيعِ أُمَّتِهِ وَ قَلَّدَهُ سِيَاسَتَهُمْ 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 يَا أَيُّهَا الْمُقَرَّعُونَ بِحُجَّةِ رَبِّ الْعَالَمِينَ وَ لَنْ تَفْعَلُوا أَيْ وَ لَا يَكُونُ هَذَا مِنْكُمْ أَبَداً فَاتَّقُوا النَّارَ الَّتِي وَقُودُهَا النَّاسُ أَيْ حَطَبُهَا وَ الْحِجارَةُ تُوقَدُ تَكُونُ عَذَاباً عَلَى أَهْلِهَا أُعِدَّتْ لِلْكافِرِينَ الْمُكَذِّبِينَ بِكَلَامِهِ وَ بِنَبِيِّهِ ص 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 وَ لَوْ كَانَ مِنْ قِبَلِ الْمَخْلُوقِينَ لَقَدَرْتُمْ عَلَى مُعَارَضَتِهِ فَلَمَّا عَجَزُوا بَعْدَ التَّقْرِيعِ وَ التَّحَدِّي قَالَ اللَّهُ 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]’’.[4]
5- م، تفسير الإمام عليه السلام إِنَّ اللَّهَ لا يَسْتَحْيِي أَنْ يَضْرِبَ مَثَلًا ما بَعُوضَةً فَما فَوْقَها الْآيَةَ قَالَ الْبَاقِرُ ع فَلَمَّا قَالَ اللَّهُ يا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ وَ ذَكَرَ الذُّبَابَ فِي قَوْلِهِ إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ لَنْ يَخْلُقُوا ذُباباً الْآيَةَ وَ لَمَّا قَالَ مَثَلُ الَّذِينَ اتَّخَذُوا مِنْ دُونِ اللَّهِ أَوْلِياءَ كَمَثَلِ الْعَنْكَبُوتِ الْآيَةَ
‘Tafseer of the Imam (Hassan Al-Askari-asws) – Surely Allah has no Reservations from Striking an example – (that of) a mosquito or what is above it [2:26] – the Verse. The Imam (Hassan Al-Askari-asws) said: ‘Al-Baqir-asws said: ‘When Allah-azwj the Exalted Said: O you people! An example is Struck, and Mentioned the fly in His-azwj Words surely those whom you call upon besides Allah will never be (able to) create a fly [22:73] – the Verse. And when He-azwj Said: The example of those who take guardians besides Allah is as the example of the spider [29:41] – the Verse.
وَ ضَرَبَ مَثَلًا فِي هَذِهِ السُّورَةِ بِالَّذِي اسْتَوْقَدَ نَاراً وَ بِالصَّيِّبِ مِنَ السَّمَاءِ قَالَتِ الْكُفَّارُ وَ النَّوَاصِبُ وَ مَا هَذَا مِنَ الْأَمْثَالِ فَيُضْرَبَ يُرِيدُونَ بِهِ الطَّعْنَ عَلَى رَسُولِ اللَّهِ ص
And He-azwj Struck two Examples in this Chapter by those who kindled a fire [2:17] and rainstorm from the sky [2:19], the unbelievers and the Nasibis (Hostile to Friends of Allah-azwj) said: ‘So what are these examples He-azwj is Striking?’. They intended this to be a snide (hurtful) upon Rasool-Allah-saww.
فَقَالَ اللَّهُ يَا مُحَمَّدُ إِنَّ اللَّهَ لا يَسْتَحْيِي لَا يَتْرُكُ حَيَاءً أَنْ يَضْرِبَ مَثَلًا لِلْحَقِّ يُوضِحُهُ بِهِ عِنْدَ عِبَادِهِ الْمُؤْمِنِينَ ما بَعُوضَةً مَا هُوَ بَعُوضَةُ الْمَثَلِ فَما فَوْقَها فَوْقَ الْبَعُوضَةِ وَ هُوَ الذُّبَابُ يَضْرِبُ بِهِ الْمَثَلَ إِذَا عَلِمَ أَنَّ فِيهِ صَلَاحَ عِبَادِهِ وَ نَفْعَهُمْ
Allah-azwj Said: ‘O Muhammad-saww! Surely Allah has no Reservations [2:26] – He-saww does not avoid embarrassment from Striking an example so the Truth may be manifested to the Momineen servants (that of) a mosquito i.e., be it an example of a mosquito or what is above it or something bigger and that is of a fly. He-azwj Strikes an example when He-azwj Knows that in it is correction of His-azwj servants and their benefit.
فَأَمَّا الَّذِينَ آمَنُوا بِاللَّهِ وَ بِوَلَايَةِ مُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا الطَّيِّبِينَ وَ سَلَّمَ لِرَسُولِ اللَّهِ ص وَ لِلْأَئِمَّةِ أَحْكَامَهُمْ وَ أَخْبَارَهُمْ وَ أَحْوَالَهُمْ وَ لَمْ يُقَابِلْهُمْ فِي أُمُورِهِمْ وَ لَمْ يَتَعَاطَ الدُّخُولَ فِي أَسْرَارِهِمْ وَ لَمْ يُفْشِ شَيْئاً مِمَّا يَقِفُ عَلَيْهِ مِنْهَا إِلَّا بِإِذْنِهِمْ فَيَعْلَمُونَ يَعْلَمُ هَؤُلَاءِ الْمُؤْمِنُونَ الَّذِينَ هَذِهِ صِفَتُهُمْ أَنَّهُ الْمَثَلُ الْمَضْرُوبُ الْحَقُّ مِنْ رَبِّهِمْ أَرَادَ بِهِ الْحَقَّ وَ إِبَانَتَهُ وَ الْكَشْفَ عَنْهُ وَ إِيضَاحَهُ
Then as for those who believe in Allah-azwj and the Wilayah of Muhammad-saww and Ali-asws and their-asws goodly Progeny-asws, and submit to Rasool-Allah-saww and to the Imams-asws, to their-asws orders and their-asws Ahadeeth and their-asws situations and do not confront them-asws in their-asws affairs and do not interfere in their-asws secrets and do not disclose anything given to them in trust from them-asws without their-asws permission. They are knowing those Momineen of these characteristics, that it – the example being struck is the Truth from their Lord intended to manifest the Truth and explain it, and the uncovering from it and its clarification.
وَ أَمَّا الَّذِينَ كَفَرُوا بِمُحَمَّدٍ بِمُعَارَضَتِهِمْ لَهُ فِي عَلِيٍّ بِلِمَ وَ كَيْفَ وَ تَرْكِهِمُ الِانْقِيَادَ لَهُ فِي سَائِرِ مَا أَمَرَ بِهِ فَيَقُولُونَ ما ذا أَرادَ اللَّهُ بِهذا مَثَلًا يُضِلُّ بِهِ كَثِيراً وَ يَهْدِي بِهِ كَثِيراً يَقُولُ الَّذِينَ كَفَرُوا إِنَّ اللَّهَ يُضِلُّ بِهَذَا الْمَثَلِ كَثِيراً وَ يَهْدِي بِهِ كَثِيراً أَيْ فَلَا مَعْنَى لِلْمَثَلِ لِأَنَّهُ وَ إِنْ نَفَعَ بِهِ مَنْ يَهْدِيهِ فَهُوَ يُضِرُّ بِهِ مَنْ يُضِلُّهُ
And as for those who disbelieve in Muhammad-saww by their objections to him-saww regarding Ali-asws, (by questioning) ‘Why?’ and ‘How?’ and yielding to him-saww in the rest of what he-saww ordered with, they are saying: What is it that Allah which Means by this example: He is Straying many by it and Guiding many by it! Those who disbelieved said: ‘Allah-azwj Strays many with these examples and Guides many by it – i.e., – So what is the meaning of these examples, for if He-azwj Profits many by Guiding them then many also incur losses due to Him-azwj Causing them to go astray by it (as they deny the Clear Proofs due to their Kufr (disbelief).’
فَرَدَّ اللَّهُ تَعَالَى عَلَيْهِمْ قِيلَهُمْ فَقَالَ وَ ما يُضِلُّ بِهِ أَيْ وَ مَا يُضِلُّ اللَّهُ بِالْمَثَلِ إِلَّا الْفاسِقِينَ الْجَانِينَ عَلَى أَنْفُسِهِمْ بِتَرْكِ تَأَمُّلِهِ وَ بِوَضْعِهِ عَلَى خِلَافِ مَا أَمَرَ اللَّهُ بِوَضْعِهِ عَلَيْهِ
Allah-azwj Refuted upon them by Saying to them: And He does not Let Stray by it (any) – Meaning Allah-azwj does not let Stray with the examples except the transgressors. The two offences upon themselves – by neglecting the contemplation of it, and placing it upon opposite to what Allah-azwj Commanded with placing it upon’’.[5]
6- م، تفسير الإمام عليه السلام يا بَنِي إِسْرائِيلَ اذْكُرُوا الْآيَةَ قَالَ الْإِمَامُ ع قَالَ اللَّهُ عَزَّ وَ جَلَ يا بَنِي إِسْرائِيلَ وُلْدَ يَعْقُوبَ إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ لَمَّا بَعَثْتُ مُحَمَّداً وَ أَقْرَرْتُهُ بِمَدِينَتِكُمْ وَ لَمْ أُجَشِّمْكُمُ الْحَطَّ وَ التَّرْحَالَ إِلَيْهِ وَ أَوْضَحْتُ عَلَامَاتِهِ وَ دَلَائِلَ صِدْقِهِ لِئَلَّا يَشْتَبِهَ عَلَيْكُمْ حَالُهُ
‘Tafseer of the Imam (Hassan Al-Askari-asws) – O Children of Israel! Recall [2:40] – the Verse. The Imam (Hassan Al-Askari-asws) said: ‘Allah Mighty and Majestic Said: O Children of Israel! The children of Yaqoub-as, the Israelites of Allah-azwj – Recall My Bounties which I Bestowed upon you – when I-azwj Sent Muhammad-saww and Settled him-saww in your city, and did you trouble your bodies and travelling to him-saww, and Clarified his-saww Signs and Proofs of his-saww truthfulness, so that his-saww state would not be confusing upon you.
وَ أَوْفُوا بِعَهْدِي الَّذِي أَخَذَتْهُ عَلَى أَسْلَافِكُمْ أَنْبِيَاؤُكُمْ وَ أَمَرُوهُمْ أَنْ يُؤَدُّوهُ إِلَى أَخْلَافِهِمْ لَيُؤْمِنُنَّ بِمُحَمَّدٍ الْعَرَبِيِّ الْقُرَشِيِّ الْهَاشِمِيِّ الْمُتَأَتَّى بِالْآيَاتِ الْمُؤَيَّدِ بِالْمُعْجِزَاتِ الَّتِي مِنْهَا أَنْ كَلَّمَتْهُ ذِرَاعٌ مَسْمُومَةٌ وَ نَاطَقَهُ ذِئْبٌ وَ حَنَّ إِلَيْهِ عُودُ الْمِنْبَرِ وَ كَثَّرَ اللَّهُ الْقَلِيلَ مِنَ الطَّعَامِ وَ أَلَانَ لَهُ الصُّلْبَ مِنَ الْأَحْجَارِ وَ صَبَّتْ لَهُ الْمِيَاهُ السَّيَّالَةُ وَ لَمْ يُؤَيِّدْ نَبِيّاً مِنْ أَنْبِيَائِهِ بِدَلَالَةٍ إِلَّا جَعَلَ لَهُ مِثْلَهَا أَوْ أَفْضَلَ مِنْهَا
And fulfil My Covenant which I-azwj Took from your ancestors, Informing them and Commanding them that they should be performing it to their descendants to be believing in Muhammad-saww the Arabian, the Qureyshite, the Hashemite, the Manifested with the Signs, and the Assisted with the miracles from which are: – the speaking to him-saww of the poisoned arm (of the sheep), and the talking wolf, and the wailing to him-saww of the wood of the Pulpit, and Allah-azwj Multiplying for him-saww the little of the food, and the softening for him-saww of the hard rocks, and hardening for him-saww of the flowing waters, and no Prophet-saww from His-azwj Prophets-as was Assisted with a proof except similar to it was made to be for him-saww, or superior than it.
وَ الَّذِي جَعَلَ مِنْ آيَاتِهِ عَلِيُّ بْنُ أَبِي طَالِبٍ ع شَقِيقُهُ وَ رَفِيقُهُ عَقْلُهُ مِنْ عَقْلِهِ وَ عِلْمُهُ مِنْ عِلْمِهِ وَ حِلْمُهُ مِنْ حِلْمِهِ مُؤَيِّدٌ دِينَهُ بِسَيْفِهِ الْبَاتِرِ بَعْدَ أَنْ قَطَعَ مَعَاذِيرَ الْمُعَانِدِينَ بِدَلِيلِهِ الْقَاهِرِ وَ عِلْمِهِ الْفَاضِلِ وَ فَضْلِهِ الْكَامِلِ
And that which was made as the greatest of his-saww Signs was Ali-asws Bin Abu Talib-asws, his-saww brother, his-saww friend, his-asws intellect being from his-saww intellect, and his-asws knowledge being from his-saww knowledge, and his-asws wisdom being from his-saww wisdom, and his-asws forbearance being from his-saww forbearance. Assisting his-saww Religion by his-asws sharply cutting sword after having cut off the excuses of the obstinate ones by compelling proofs, and his-asws superior intellect, and his-asws perfect merits.
أُوفِ بِعَهْدِكُمْ الَّذِي أَوْجَبْتُ بِهِ لَكُمْ نَعِيْمَ الْأَبَدِ فِي دَارِ الْكَرَامَةِ وَ مُسْتَقَرِّ الرَّحْمَةِ وَ إِيَّايَ فَارْهَبُونِ فِي مُخَالَفَةِ مُحَمَّدٍ ص فَإِنِّي الْقَادِرُ عَلَى صَرْفِ بَلَاءِ مَنْ يُعَادِيكُمْ عَلَى مُوَافَقَتِي وَ هُمْ لَا يَقْدِرُونَ عَلَى صَرْفِ انْتِقَامِي عَنْكُمْ إِذَا آثَرْتُمْ مُخَالَفَتِي
I will Fulfil My Covenant with you – by which I-azwj Obligated for you all the eternal Bounties in the House of Prestige (Paradise), and stable Mercy. Me alone, you should be fearing, for I-azwj am the One Able upon Turning away the afflictions antagonising you upon My-azwj consent, and they are not able upon turning away My-azwj Vengeance from you when you oppose Me-azwj”’.
وَ آمِنُوا بِما أَنْزَلْتُ مُصَدِّقاً لِما مَعَكُمْ وَ لا تَكُونُوا أَوَّلَ كافِرٍ بِهِ الْآيَةَ قَالَ الْإِمَامُ ع قَالَ اللَّهُ عَزَّ وَ جَلَّ لِلْيَهُودِ وَ آمِنُوا أَيُّهَا الْيَهُودُ بِما أَنْزَلْتُ عَلَى مُحَمَّدٍ ص مِنْ ذِكْرِ نُبُوَّتِهِ وَ أَنْبَاءِ إِمَامَةِ أَخِيهِ عَلِيٍّ وَ عِتْرَتِهِ الطَّاهِرِينَ مُصَدِّقاً لِما مَعَكُمْ فَإِنَّ مَثَلَ هَذَا فِي كِتَابِكُمْ أَنَّ مُحَمَّداً النَّبِيَّ سَيِّدُ الْأَوَّلِينَ وَ الْآخِرِينَ الْمُؤَيَّدُ بِسَيِّدِ الْوَصِيِّينَ وَ خَلِيفَةِ رَسُولِ رَبِّ الْعَالَمِينَ فَارُوقِ الْأُمَّةِ وَ بَابِ مَدِينَةِ الْحِكْمَةِ وَ وَصِيِّ رَسُولِ الرَّحْمَةِ
And the Words of the Mighty and Majestic: And believe in what I have Revealed, a ratification of what is with you, and do not become the first disbeliever by it [2:41] – the Verse. The Imam (Hassan Al-Askari-asws) said: ‘Then Allah-azwj Mighty and Majestic Said to the Jews And believe O you Jews! in what I have Revealed unto Muhammad-saww My-azwj Prophet-saww from the mention of his-saww Prophet-hood and the news of the Imamate of his-saww brother Ali-asws and his-saww goodly Progeny-asws, the purified, a ratification of what is with you, for the example of this Remembrance in your Books that Muhammad-saww is the Chief of the former ones and the latter ones, the one supported by the Chief of the successors-as, the Caliph of the Rasool-saww of the Lord-azwj of the Worlds, the differentiator of this community, the door to the city of wisdom, and the Successor-asws of the Rasool-saww of the Lord-azwj of Mercy.’
وَ لا تَشْتَرُوا بِآياتِي الْمُنَزَّلَةِ بِنُبُوَّةِ مُحَمَّدٍ ص وَ إِمَامَةِ عَلِيٍّ ع وَ الطَّيِّبِينَ مِنْ عِتْرَتِهِ ثَمَناً قَلِيلًا بِأَنْ تَجْحَدُوا نُبُوَّةَ النَّبِيِّ ص وَ إِمَامَةَ الْإِمَامِ ع تَعْتَاضُوا مِنْهَا عَرَضَ الدُّنْيَا فَإِنَّ ذَلِكَ وَ إِنْ كَثُرَ فَإِلَى نَفَادٍ أَوْ خَسَارٍ وَ بَوَارٍ وَ قَالَ عَزَّ وَ جَلَ
And do not be exchanging My verses – the Revelation of the Prophet-hood of Muhammad-saww and the Imamate of Ali-asws and the goodly from his-saww Family-asws for a small price – by your rejecting the Prophet-hood of the Prophet Muhammad-saww, and the Imamate of Imam Ali-asws and their-asws Progeny-asws – and be substituting the display of the world, for that, even if it is a lot, it would enter you into losses and failures.
وَ إِيَّايَ فَاتَّقُونِ فِي كِتْمَانِ أَمْرِ مُحَمَّدٍ ص وَ أَمْرِ وَصِيِّهِ فَإِنَّكُمْ إِنْ تَتَّقُوا لَمْ تَقْدَحُوا فِي نُبُوَّةِ النَّبِيِّ وَ لَا فِي وَصِيَّةِ الْوَصِيِّ بَلْ حُجَجُ اللَّهِ عَلَيْكُمْ قَائِمَةٌ وَ بَرَاهِينُهُ لِذَلِكَ وَاضِحَةٌ وَ قَدْ قَطَعَتْ مَعَاذِيرَكُمْ وَ أَبْطَلَتْ تَمْوِيهَكُمْ
Then the Mighty and Majestic Said: And from Me you should be fearing in the concealment of the matter of Muhammad-saww and the matter of his-saww successor-asws. So if you are fearing, you will not be slandering regarding the Prophet-hood of the Prophet-saww, nor regarding the successorship of the successor-asws. But the arguments have been established upon you all, and His-saww proofs with that are clear. Your excuses have been cut off and your camouflage has been invalidated.
وَ هَؤُلَاءِ يَهُودُ الْمَدِينَةِ جَحَدُوا نُبُوَّةَ مُحَمَّدٍ وَ خَانُوهُ وَ قَالُوا نَحْنُ نَعْلَمُ أَنَّ مُحَمَّداً نَبِيٌّ وَ أَنَّ عَلِيّاً وَصِيُّهُ وَ لَكِنْ لَسْتَ أَنْتَ ذَاكَ وَ لَا هَذَا يُشِيرُونَ إِلَى عَلِيٍّ
And those Jews of Al-Medina rejected the Prophet-hood of Muhammad-saww and betrayed him-saww, and they said, ‘We know that Muhammad-saww is a Prophet-saww, and that Ali-asws is his-saww successor-asws, you-saww aren’t that one, nor is he-asws this one’ –gesturing towards Ali-asws.
فَأَنْطَقَ اللَّهُ ثِيَابَهُمُ الَّتِي عَلَيْهِمْ وَ خِفَافَهُمُ الَّتِي فِي أَرْجُلِهِمْ يَقُولُ كُلُّ وَاحِدٍ مِنْهَا لِلَابِسِهِ كَذَبْتَ يَا عَدُوَّ اللَّهِ بَلِ النَّبِيُّ مُحَمَّدٌ ص هَذَا وَ الْوَصِيُّ عَلِيٌّ هَذَا وَ لَوْ أُذِنَ لَنَا ضَغَطْنَاكُمْ وَ عَقَرْنَاكُمْ وَ قَتَلْنَاكُمْ
Allah-azwj Caused their clothes which were upon them, and their shoes, which were in their legs to speak, each one saying to its wearer, ‘You are lying, O enemy of Allah-azwj! But, the Prophet-saww Muhammad-saww, is this one, and the successor Ali-asws is this one, and had Allah-azwj Permitted us we would have squeezed you, and cut you, and killed you’.
وَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ يُمْهِلُهُمْ لِعِلْمِهِ بِأَنَّهُ سَيَخْرُجُ مِنْ أَصْلَابِهِمْ ذُرِّيَّاتٌ طَيِّبَاتٌ مُؤْمِنَاتٌ لَوْ تَزَيَّلُوا لَعَذَّبَ هَؤُلَاءِ عَذَاباً أَلِيماً إِنَّمَا يَعْجَلُ مَنْ يَخَافُ الْفَوْتَ
So Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Respited them to His-azwj Knowledge that He-azwj would be Bringing out from their backs, goodly offspring, Momineen. And had they slipped, Allah-azwj could have Punished them with a painful Punishment. But rather, hasty is the one who fears the loss of opportunity’’.[6]
7- فس، تفسير القمي أَ فَتَطْمَعُونَ أَنْ يُؤْمِنُوا لَكُمْ الْآيَةَ فَإِنَّهَا نَزَلَتْ فِي الْيَهُودِ قَدْ كَانُوا أَظْهَرُوا الْإِسْلَامِ وَ كَانُوا مُنَافِقِينَ وَ كَانُوا إِذَا رَأَوْا رَسُولَ اللَّهِ ص قَالُوا إِنَّا مَعَكُمْ وَ إِذَا لَقُوا الْيَهُودَ قَالُوا نَحْنُ مَعَكُمْ وَ كَانُوا يُخْبِرُونَ الْمُسْلِمِينَ بِمَا فِي التَّوْرَاةِ مِنْ صِفَةِ مُحَمَّدٍ رَسُولِ اللَّهِ ص وَ أَصْحَابِهِ
‘Tafseer Al-Qummi’ – Are you wishing that they would be believing in you all, [2:75] – the Verse. It was Revealed regarding the Jews who had manifest Islam, and they were hypocrites and whenever they saw Rasool-Allah-saww, they said, ‘We are with you-saww’, and whenever they met the Jews they said, ‘We are with you all’; and they were informing the Muslims with whatever was in the Torah from the description of Muhammad-saww, Rasool-Allah-saww and his-saww companions.
فَقَالَ لَهُمْ كُبَرَاؤُهُمْ وَ عُلَمَاؤُهُمْ أَ تُحَدِّثُونَهُمْ بِما فَتَحَ اللَّهُ عَلَيْكُمْ لِيُحَاجُّوكُمْ بِهِ عِنْدَ رَبِّكُمْ أَ فَلا تَعْقِلُونَ فَرَدَّ اللَّهُ عَلَيْهِمْ فَقَالَ أَ وَ لا يَعْلَمُونَ أَنَّ اللَّهَ يَعْلَمُ ما يُسِرُّونَ وَ ما يُعْلِنُونَ
Their elders and their scholars said, ‘Are you narrating them with what Allah has Disclosed upon you in order for them to argue with you by it in the Presence of your Lord? Are you not understanding? [2:76]. Allah-azwj Rebutted against them: Or are they not knowing that Allah Knows what they are keeping as secret and what they are announcing? [2:77].
وَ مِنْهُمْ أَيْ مِنَ الْيَهُودِ أُمِّيُّونَ لا يَعْلَمُونَ الْكِتابَ إِلَّا أَمانِيَّ وَ إِنْ هُمْ إِلَّا يَظُنُّونَ وَ كَانَ قَوْمٌ مِنْهُمْ يُحَرِّفُونَ التَّوْرَاةَ وَ أَحْكَامَهُ ثُمَّ يَدَّعُونَ أَنَّهُ مِنْ عِنْدِ اللَّهِ فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمْ فَوَيْلٌ لِلَّذِينَ يَكْتُبُونَ الْكِتابَ الْآيَةَ
And from them – i.e., the Jews there are illiterates, not knowing the Book except for wishful thinking, and they are only guessing [2:78]. And there was a group from them altering the Torah and its Ordinances, then they were claiming that it is from the Presence of Allah-azwj, so Allah-azwj the Exalted Revealed regarding them: So, woe be unto those who are writing the Book [2:79] – the Verse.
وَ قالُوا لَنْ تَمَسَّنَا النَّارُ إِلَّا أَيَّاماً مَعْدُودَةً قَالَ بَنُو إِسْرَائِيلَ لَنْ نُعَذَّبَ إِلَّا الْأَيَّامَ الْمَعْدُودَاتِ الَّتِي عَبَدْنَا فِيهَا الْعِجْلَ فَرَدَّ اللَّهُ عَلَيْهِمْ فَقَالَ اللَّهُ تَعَالَى قُلْ يَا مُحَمَّدُ أَتَّخَذْتُمْ عِنْدَ اللَّهِ عَهْداً الْآيَةَ
And they are saying, ‘Fire will never touch us except for a number of days’ [2:80]. The Children of Israel said, ‘We will never be Punished except for a number of days which we had worshipped the calf. Allah-azwj Rebutted against them, so the Exalted Said: ‘Have you taken an agreement with Allah [2:80] – the Verse.
وَ قُولُوا لِلنَّاسِ حُسْناً نَزَلَتْ فِي الْيَهُودِ ثُمَّ نُسِخَتْ بِقَوْلِهِ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ
and you would be saying to the people good words [2:83] – It was Revealed regarding the Jews, then it was Abrogated by His-azwj Words: then kill the Polytheists wherever you find them [9:5]’’.[7] (P.s. This is not a Hadeeth)
8- م، تفسير الإمام عليه السلام وَ إِذْ أَخَذْنا مِيثاقَكُمْ لا تَسْفِكُونَ دِماءَكُمْ الْآيَةَ قَالَ الْإِمَامُ ع أَيْ وَ اذْكُرُوا يَا بَنِي إِسْرَائِيلَ حِينَ أَخَذَ مِيثَاقَكُمْ أَيْ أَخَذَ الْمِيثَاقَ عَلَى أَسْلَافِكُمْ وَ عَلَى كُلِّ مَنْ يَصِلُ إِلَيْهِ الْخَبَرُ بِذَلِكَ مِنْ أَخْلَافِهِمُ الَّذِينَ أَنْتُمْ مِنْهُمْ لا تَسْفِكُونَ دِماءَكُمْ لَا يَسْفِكْ بَعْضُكُمْ دِمَاءَ بَعْضٍ وَ لا تُخْرِجُونَ أَنْفُسَكُمْ مِنْ دِيارِكُمْ أَيْ لَا يُخْرِجْ بَعْضُكُمْ بَعْضاً مِنْ دِيَارِهِمْ ثُمَّ أَقْرَرْتُمْ بِذَلِكَ الْمِيثَاقِ كَمَا أَقَرَّ بِهِ أَسْلَافُكُمْ وَ الْتَزَمْتُمُوهُ كَمَا الْتَزَمُوهُ وَ أَنْتُمْ تَشْهَدُونَ بِذَلِكَ الْمِيثَاقِ عَلَى أَسْلَافِكُمْ وَ أَنْفُسِكُمْ
‘Tafseer of the Imam (Hassan Al-Askari-asws) – And when We Took your Covenant: You will not be shedding your blood [2:84] – the Verse.The Imam (Hassan Al-Askari-asws) said: ‘And when We Took your Covenant – And recall, O Children of Israel, when We Took your Covenant – i.e., We-azwj Took your Covenant – upon your ancestors, and upon everyone to whom the news arrives from their posterity, those you are from, You will not be shedding your blood – not shedding the blood of each other, nor will you be expelling your people out from their houses – and some of you will not be expelling the others out from their houses, Then you accepted – that Covenant just as your ancestors has accepted it, and you necessitated it just as they had necessitated it, and you were testifying with that upon your ancestors and yourselves’.
ثُمَّ أَنْتُمْ مَعَاشِرَ الْيَهُودِ تَقْتُلُونَ أَنْفُسَكُمْ يَقْتُلُ بَعْضُكُمْ بَعْضاً وَ تُخْرِجُونَ فَرِيقاً مِنْكُمْ مِنْ دِيارِهِمْ غَضَباً وَ قَهْراً تَظاهَرُونَ عَلَيْهِمْ يُظَاهِرُ بَعْضُكُمْ بَعْضاً عَلَى إِخْرَاجِ مَنْ تُخْرِجُونَهُ مِنْ دِيَارِهِمْ وَ قَتْلِ مَنْ تَقْتُلُونَهُمْ بِغَيْرِ حَقٍ بِالْإِثْمِ وَ الْعُدْوانِ بِالتَّعَدِّي تَتَعَاوَنُونَ وَ تَتَظَاهَرُونَ
‘Then you – group of Jews, are killing yourselves – some of you killing the others – upon the expulsion of the ones you are expelling from their houses – and are expelling a group of yours from their houses – usurping, and coercing, backing each other against them – backing each other upon the expulsion of the ones you are expelling from their houses, and killing the ones you are killing from them without a right, with the sins and the aggression – with the infringement you are collaborating and backing each other.
وَ إِنْ يَأْتُوكُمْ يَعْنِي هَؤُلَاءِ الَّذِينَ تُخْرِجُونَهُمْ أَيْ تَرُومُونَ إِخْرَاجَهُمْ وَ قَتْلَهُمْ ظُلْماً إِنْ يَأْتُوكُمْ أُسارى قَدْ أَسَرَهُمْ أَعْدَاؤُكُمْ وَ أَعْدَاؤُهُمْ تُفادُوهُمْ مِنَ الْأَعْدَاءِ بِأَمْوَالِكُمْ وَ هُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْراجُهُمْ أَعَادَ قَوْلَهُ إِخْراجُهُمْ وَ لَمْ يَقْتَصِرْ عَلَى أَنْ يَقُولَ وَ هُوَ مُحَرَّمٌ عَلَيْكُمْ لِأَنَّهُ لَوْ قَالَ ذَلِكَ لَرُئِيَ أَنَّ الْمُحَرَّمَ إِنَّمَا هُوَ مُفَادَاتُهُمْ
And if they are coming to you – meaning those whom you expelled – if you are viewing their expulsion and their killing as injustice – if they are coming to you as captives, having been captured by your enemies and their enemies you are ransoming them – from the enemies with your wealth, and it was Prohibited upon you, their expulsion. The repetition of His-azwj Words, Mighty and Majestic, their expulsion, and He-azwj did not shorten it Saying and it was Prohibited upon you, because He-azwj, had He-azwj Said that, it would have been viewed that the Prohibition, rather, it was their ransoming.
ثُمَّ قَالَ اللَّهُ أَ فَتُؤْمِنُونَ بِبَعْضِ الْكِتابِ وَ هُوَ الَّذِي أَوْجَبَ عَلَيْهِمُ الْمُفَادَاتِ وَ تَكْفُرُونَ بِبَعْضٍ وَ هُوَ الَّذِي حَرَّمَ قَتْلَهُمْ وَ إِخْرَاجَهُمْ فَقَالَ فَإِذَا كَانَ قَدْ حَرَّمَ الْكِتَابُ قَتْلَ النُّفُوسِ وَ الْإِخْرَاجَ مِنَ الدِّيَارِ كَمَا فَرَضَ فِدَاءَ الْأُسَرَاءِ فَمَا بَالُكُمْ تُطِيعُونَ فِي بَعْضٍ وَ تَعْصُونَ فِي بَعْضِ كَأَنَّكُمْ بِبَعْضٍ كَافِرُونَ وَ بِبَعْضٍ مُؤْمِنُونَ
Then Allah-azwj Mighty and Majestic Said: Are you believing in part of the Book – and it is which is Obligatory upon you, the ransoming, and disbelieving in a part (of it) – and it is which is Prohibited, killing them and expelling them. So He-azwj Said: “So when it was such that the Book Prohibits killing the souls and the expulsion from the houses, just as it Imposes the ransoming of the captives, so what is the matter with you all obeying in part and disobeying in part? It is as if you are disbelieving in part, and believing in part”.
ثُمَّ قَالَ فَما جَزاءُ مَنْ يَفْعَلُ ذلِكَ مِنْكُمْ يَا مَعْشَرَ الْيَهُودِ إِلَّا خِزْيٌ ذُلٌ فِي الْحَياةِ الدُّنْيا جِزْيَةٌ تُضْرَبُ عَلَيْهِ يُذَلُّ بِهَا وَ يَوْمَ الْقِيامَةِ يُرَدُّونَ إِلى أَشَدِّ الْعَذابِ إِلَى جِنْسِ أَشَدِّ الْعَذَابِ يَتَفَاوَتُ ذَلِكَ عَلَى قَدْرِ تَفَاوُتِ مَعَاصِيهِمْ وَ مَا اللَّهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ يَعْمَلُ هَؤُلَاءِ الْيَهُودُ
Then Allah-azwj Mighty and Majestic So what is a Recompense of the one from you who does that – O group of Jews, except disgrace – humiliation, in the life of the world – penalty struck upon him, being humiliated by it, and on the Day of Qiyamah he would be Driven to the severe Punishment – to the variety of severe Punishments, that being varied upon in accordance of their various disobediences, and Allah is not heedless from what you are doing – the doings of these Jews’’.
ثُمَّ وَصَفَهُمْ فَقَالَ تَعَالَى أُولئِكَ الَّذِينَ اشْتَرَوُا الْحَياةَ الدُّنْيا بِالْآخِرَةِ رَضُوا بِالدُّنْيَا وَ حُطَامِهَا بَدَلًا مِنْ نَعِيمِ الْجِنَانِ الْمُسْتَحَقِّ بِطَاعَاتِ اللَّهِ فَلا يُخَفَّفُ عَنْهُمُ الْعَذابُ وَ لا هُمْ يُنْصَرُونَ لَا يَنْصُرُهُمْ أَحَدٌ يَدْفَعُ عَنْهُمُ الْعَذَابَ
‘Then He-azwj Described them, so the Mighty and Majestic Said: They are those who are buying the life of the world with (selling) the Hereafter – Being pleased with the world and its debris in replacement of the Bliss of the Gardens, deserved with the obedience of Allah-azwj, so the Punishment would not be Lightened from them nor will they be Helped – No one will help them by alleviating the Punishment from them’’.[8]
9- م، تفسير الإمام عليه السلام وَ لَمَّا جاءَهُمْ كِتابٌ مِنْ عِنْدِ اللَّهِ الْآيَةَ قَالَ الْإِمَامُ ع ذَمَّ اللَّهُ تَعَالَى الْيَهُودَ فَقَالَ وَ لَمَّا جاءَهُمْ يَعْنِي هَؤُلَاءِ الْيَهُودَ الَّذِينَ تَقَدَّمَ ذِكْرُهُمْ وَ إِخْوَانَهُمْ مِنَ الْيَهُودِ جَاءَهُمْ كِتابٌ مِنْ عِنْدِ اللَّهِ الْقُرْآنُ مُصَدِّقٌ ذَلِكَ الْكِتَابُ لِما مَعَهُمْ التَّوْرَاةِ الَّتِي بُيِّنَ فِيهَا أَنَّ مُحَمَّداً الْأَمِينَ مِنْ وُلْدِ إِسْمَاعِيلَ الْمُؤَيَّدَ بِخَيْرِ خَلْقِ اللَّهِ بَعْدَهُ عَلِيٍّ وَلِيِّ اللَّهِ
‘Tafseer of the Imam (Hassan Al-Askari-asws) – And when there came to them a Book from the Presence of Allah [2:89] – The Verse. The Imam (Hassan Al-Askari-asws) said: ‘Allah-azwj the Exalted Condemned the Jews, so He-azwj Said [2:89] And when there came to them – meaning those Jews – those mentioned previously –and their brethren from the Jews, there came to them a Book from the Presence of Allah – the Quran, Verifying – that Book, what was with them – from the Torah in which was clarified that Muhammad-saww, the Ummy (a resident of Makkah) from the children of Ismail-as, the one supported by the best of the creatures of Allah-azwj after him-saww, Ali-asws, the Guardian of Allah-azwj.
وَ كانُوا يَعْنِي هَؤُلَاءِ الْيَهُودَ مِنْ قَبْلُ ظُهُورِ مُحَمَّدٍ ص بِالرِّسَالَةِ يَسْتَفْتِحُونَ يَسْأَلُونَ الْفَتْحَ وَ الظَّفَرَ عَلَى الَّذِينَ كَفَرُوا مِنْ أَعْدَائِهِمْ وَ الْمُنَاوِينَ لَهُمْ وَ كَانَ اللَّهُ يَفْتَحُ لَهُمْ وَ يَنْصُرُهُمْ
And they had been – meaning those Jews, from before – the appearance of Muhammad-saww with the Message, praying for victory – asking Allah-azwj for the victory and the success, over those who disbelieved – from their enemies and adversaries of theirs, so that Allah-azwj would Grant victory to them and Help them.
قَالَ اللَّهُ تَعَالَى فَلَمَّا جاءَهُمْ أَيْ هَؤُلَاءِ الْيَهُودَ ما عَرَفُوا مِنْ نَعْتِ مُحَمَّدٍ ص وَ صِفَتِهِ كَفَرُوا بِهِ جَحَدُوا نُبُوَّتَهُ حَسَداً لَهُ وَ بَغْياً عَلَيْهِ
Allah-azwj the Exalted Said so when there came to them – came to those Jews, what they recognised – from the attributes of Muhammad-saww, they disbelieved in it, and they rejected his-saww Prophet-hood in envy to him-saww and rebelling against him-saww’.
أقول سيأتي تمامه في كتاب أحوال النبي ص
And I (Majlisi) am saying, ‘I shall come with the complete of it in the book, ‘Situations of the Prophet-saww’’. [9]
10- م، تفسير الإمام عليه السلام بِئْسَمَا اشْتَرَوْا بِهِ أَنْفُسَهُمْ الْآيَةَ قَالَ الْإِمَامُ ع ذَمَّ اللَّهُ تَعَالَى الْيَهُودَ وَ عَابَ فِعْلَهُمْ فِي كُفْرِهِمْ بِمُحَمَّدٍ ص فَقَالَ بِئْسَمَا اشْتَرَوْا بِهِ أَنْفُسَهُمْ أَيْ اشْتَرَوْهَا بِالْهَدَايَا وَ الْفُضُولِ الَّتِي كَانَتْ تَصِلُ إِلَيْهِمْ
‘Tafseer of the Imam (Hassan Al-Askari-asws) – Evil is what they are buying by (selling) their souls – [2:90] – the Verse. The Imam (Hassan Al-Askari-asws) said: ‘Allah-azwj Condemned the Jews and Faulted their deeds regarding their Kufr with Muhammad-saww, so He-azwj Said: ‘Evil is what they are buying by (selling) their souls – i.e., they are buying it, the gifts and frivolities which used to arrive to them.
وَ كَانَ اللَّهُ أَمَرَهُمْ بِشِرَائِهَا مِنَ اللَّهِ بِطَاعَتِهِمْ لَهُ لِيَجْعَلَ لَهُمْ أَنْفُسَهُمْ وَ الِانْتِفَاعَ بِهَا دَائِماً فِي نَعِيمِ الْآخِرَةِ فَلَمْ يَشْتَرُوهَا بَلِ اشْتَرَوْهَا بِمَا أَنْفَقُوهُ فِي عَدَاوَةِ رَسُولِ اللَّهِ ص لِيَبْقَى لَهُمْ عِزُّهُمْ فِي الدُّنْيَا وَ رِئَاسَتُهُمْ عَلَى الْجُهَّالِ وَ يَنَالُوا الْمُحَرَّمَاتِ وَ أَصَابُوا الْفُضُولَاتِ مِنَ السَّفَلَةِ وَ صَرَفُوهُمْ عَنْ سَبِيلِ الرَّشَادِ وَ وَقَفُوهُمْ عَلَى طُرُقِ الضَّلَالاتِ
And Allah-azwj had Commanded them with buying it from Allah-azwj by their obedience to Him-azwj in order to Make for them their own souls and benefit by these forever in the Bliss of the Hereafter. But, they did not buy it, but they exchanged it by what would have benefited it in the enmity of Rasool-Allah-saww in order for their respect to remain for them in the world, and their governance upon the ignorant ones, and they engaged in the Prohibited matters and achieved the frivolities from the lowly ones and diverted them away from the way of rightful guidance, and paused them upon the road of straying.
ثُمَّ قَالَ عَزَّ وَ جَلَ أَنْ يَكْفُرُوا بِما أَنْزَلَ اللَّهُ بَغْياً أَيْ بِمَا أَنْزَلَ عَلَى مُوسَى مِنْ تَصْدِيقِ مُحَمَّدٍ ص بَغْياً أَنْ يُنَزِّلَ اللَّهُ مِنْ فَضْلِهِ عَلى مَنْ يَشاءُ مِنْ عِبادِهِ قَالَ وَ إِنَّمَا كَانَ كُفْرُهُمْ لِبَغْيِهِمْ وَ حَسَدِهِمْ لَهُ لِمَا أَنْزَلَ اللَّهُ مِنْ فَضْلِهِ عَلَيْهِ وَ هُوَ الْقُرْآنُ الَّذِي أَبَانَ فِيهِ نُبُوَّتَهُ وَ أَظْهَرَ بِهِ آيَتَهُ وَ مُعْجِزَتَهُ
Then the Mighty and Majestic Said that they are disbelieving in what Allah Revealed, out of every envy – meaning, (disbelieving) in what was Revealed unto Musa-as from the ratification of Muhammad-saww in envy that Allah Sends down from His Grace upon the one whom He so Desires from His servants. And rather, it was their Kufr, their rebellion, and their envy for him-saww for what Allah-azwj has Revealed from his-saww merits upon him-saww, and it is the Quran wherein is clarified his-saww Prophet-hood, and by it appeared his-saww Signs and his-saww miracles.
ثُمَّ قَالَ فَباؤُ بِغَضَبٍ عَلى غَضَبٍ يَعْنِي رَجَعُوا وَ عَلَيْهِمُ الْغَضَبُ مِنَ اللَّهِ عَلَى غَضَبٍ فِي أَثَرِ غَضَبٍ وَ الْغَضَبُ الْأَوَّلُ حِينَ كَذَّبُوا بِعِيسَى ابْنِ مَرْيَمَ وَ الْغَضَبُ الثَّانِي حِينَ كَذَّبُوا بِمُحَمَّدٍ ص
Then (Allah-azwj) Said: Thus, they are incurring Wrath upon Wrath – Meaning, they returned, and upon them was the Wrath from Allah-azwj upon Wrath, in the footsteps of Wrath. And the first Wrath was when they belied Isa-as Bin Maryam-as; and the second Wrath was when they belied Muhammad-saww’.
قَالَ وَ الْغَضَبُ الْأَوَّلُ أَنْ جَعَلَهُمْ قِرَدَةً خَاسِئِينَ وَ لَعَنَهُمْ عَلَى لِسَانِ عِيسَى ع وَ الْغَضَبُ الثَّانِي حِينَ سَلَّطَ عَلَيْهِمْ سُيُوفَ مُحَمَّدٍ وَ آلِهِ وَ أَصْحَابِهِ وَ أُمَّتِهِ حَتَّى ذَلَّلَهُمْ بِهَا فَإِمَّا دَخَلُوا فِي الْإِسْلَامِ طَائِعِينَ وَ إِمَّا أَدَّوُا الْجِزْيَةَ صَاغِرِينَ دَاخِرِينَ
He-asws said: ‘And the first Wrath was that they were made to be despised apes, and were Cursed upon the tongue of Isa-as; and the second Wrath was when Allah-azwj Caused the swords of Muhammad-saww and his-saww companions and his-saww community to overcome upon them, until they were disgraced by it. Either they had to enter into Al-Islam willingly, or they had to pay the taxation, being submissive, disgraced’’.[10]
11- م، تفسير الإمام عليه السلام وَ إِذا قِيلَ لَهُمْ آمِنُوا بِما أَنْزَلَ اللَّهُ الْآيَةَ قَالَ الْإِمَامُ ع وَ إِذَا قِيلَ لِهَؤُلَاءِ الْيَهُودِ الَّذِينَ تَقَدَّمَ ذِكْرُهُمْ آمِنُوا بِما أَنْزَلَ اللَّهُ عَلَى مُحَمَّدٍ مِنَ الْقُرْآنِ الْمُشْتَمِلِ عَلَى الْحَلَالِ وَ الْحَرَامِ وَ الْفَرَائِضِ وَ الْأَحْكَامِ
‘Tafseer of the Imam (Hassan Al-Askari-asws) – And when it is said to them, ‘Believe in what Allah Revealed’, [2:91]. The Imam (Hassan Al-Askari-asws) said: ‘And when it is said – to these Jews, those mentioned previously, ‘Believe in what Allah Revealed’ – upon Muhammad-saww from the Quran, inclusive upon the Permissible and the Prohibitions, and the Obligations, and the Ordinances.
قالُوا نُؤْمِنُ بِما أُنْزِلَ عَلَيْنا مِنَ التَّوْرَاةِ وَ يَكْفُرُونَ بِما وَراءَهُ يَعْنِي مَا سِوَاهُ لَا يُؤْمِنُونَ بِهِ وَ هُوَ الْحَقُ وَ الَّذِي يَقُولُ هَؤُلَاءِ الْيَهُودُ إِنَّهُ وَرَاءَهُ هُوَ الْحَقُّ لِأَنَّهُ هُوَ النَّاسِخُ لِلْمَنْسُوخِ الَّذِي تَقَدَّمَهُ
They are saying, ‘We are believing in what is Revealed upon us’ – and it is the Torah, and they are disbelieving in what is after it – meaning, whatever is besides it, they are not believing in it, and it is the Truth – and which these Jews are saying, ‘It is after it’, it is the Truth!, because it Abrogates the Abrogated which (Allah-azwj the Exalted) Preceded (with).
قَالَ اللَّهُ تَعَالَى قُلْ فَلِمَ تَقْتُلُونَ وَ لِمَ كَانَ يَقْتُلُ أَسْلَافُكُمْ أَنْبِياءَ اللَّهِ مِنْ قَبْلُ إِنْ كُنْتُمْ مُؤْمِنِينَ بِالتَّوْرَاةِ أَيْ لَيْسَ فِي التَّوْرَاةِ الْأَمْرُ بِقَتْلِ الْأَنْبِيَاءِ
Allah-azwj Exalted Said Say: ‘So why are you killing – Why did your ancestors kill the Prophets of Allah from before, if you are believers in the Torah? i.e., There is no Commandment in the Torah with the killing of the Prophets-as. When you are killing the Prophets-as, then you are not believing in what Allah-azwj Revealed upon you from the Torah, because therein is a Prohibition of killing the Prophets-as.
فَإِذَا كُنْتُمْ تَقْتُلُونَ الْأَنْبِيَاءَ فَمَا آمَنْتُمْ بِمَا أُنْزِلَ عَلَيْكُمْ مِنَ التَّوْرَاةِ لِأَنَّ فِيهَا تَحْرِيمَ قَتْلِ الْأَنْبِيَاءِ وَ كَذَلِكَ إِذَا لَمْ تُؤْمِنُوا بِمُحَمَّدٍ وَ بِمَا أُنْزِلَ عَلَيْهِ وَ هُوَ الْقُرْآنُ وَ فِيهِ الْأَمْرُ بِالْإِيمَانِ بِهِ فَأَنْتُمْ مَا آمَنْتُمْ بَعْدُ بِالتَّوْرَاةِ
And similar to that, when you are not believing in Muhammad-saww, and in what is Revealed upon him-asws, and it is the Quran – and therein is the Command with the Eman with – so you are not believing the Torah afterwards (as well).
قَالَ رَسُولُ اللَّهِ ص أَخْبَرَ اللَّهُ تَعَالَى أَنَّ مَنْ لَا يُؤْمِنُ بِالْقُرْآنِ فَمَا آمَنَ بِالتَّوْرَاةِ فَإِنَّ اللَّهَ تَعَالَى أَخَذَ عَلَيْهِمُ الْإِيمَانَ بِهِمَا لَا يَقْبَلُ الْإِيمَانَ بِأَحَدِهِمَا إِلَّا مَعَ الْإِيمَانِ بِالْآخَرِ
Rasool-Allah-saww said: ‘Allah-azwj the Exalted Informed that the one who does not believe in the Quran, so he did not believe in the Torah, because Allah-azwj the Exalted Took upon them (an oath) of the Eman in both these. The Eman is not Accepted in one of the two except with the Eman in the other’’.[11]
12- م، تفسير الإمام عليه السلام أَمْ تُرِيدُونَ أَنْ تَسْئَلُوا رَسُولَكُمْ الْآيَةَ قَالَ الْإِمَامُ ع قَالَ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مُوسَى ع أَمْ تُرِيدُونَ بَلْ تُرِيدُونَ يَا كُفَّارَ قُرَيْشٍ وَ الْيَهُودِ أَنْ تَسْئَلُوا رَسُولَكُمْ مَا تَقْتَرِحُونَهُ مِنَ الْآيَاتِ الَّتِي لَا تَعْلَمُونَ هَلْ فِيهَا صَلَاحُكُمْ أَوْ فَسَادُكُمْ كَما سُئِلَ مُوسى مِنْ قَبْلُ وَ اقْتُرِحَ عَلَيْهِ لِمَا قِيلَ لَهُ لَنْ نُؤْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً فَأَخَذَتْكُمُ الصَّاعِقَةُ
‘Tafseer of the Imam (Hassan Al-Askari-asws) – Or are you intending that you would be questioning your Rasool, [2:108] – the Verse. The Imam (Hassan Al-Askari-asws) said: ‘Ali-asws Bin Muhammad-asws Bin Ali-asws Bin Musa Al-Reza-asws said: ‘Or are you intending – But, you are intending, O unbelievers of Quraysh and the Jews, that you would be questioning your Rasool – what you are suggesting it, from the Verses which you are not knowing whether therein is your correction or your corruption, just as Musa was questioned from before – and suggested upon him-as for what was said to him-as, We will never believe in you until we see Allah manifestly, so the thunderbolt seized you [2:55].
وَ مَنْ يَتَبَدَّلِ الْكُفْرَ بِالْإِيمانِ بَعْدَ جَوَابِ الرَّسُولِ لَهُ أَنَّ مَا سَأَلَهُ لَا يَصْلُحُ اقْتِرَاحُهُ عَلَى الْأَنْبِيَاءِ وَ بَعْدَ مَا يُظْهِرُ اللَّهُ لَهُ مَا اقْتَرَحَ إِنْ كَانَ صَوَاباً
And the one who is (adopting) the Kufr, replacing the Eman with it – after the answer of the Rasool-saww to him that it is not correct, what he is suggesting to Allah-azwj, and after Allah-azwj the Exalted had Manifested what he had suggested, if he was correct.
وَ مَنْ يَتَبَدَّلِ الْكُفْرَ بِالْإِيمانِ بِأَنْ لَا يُؤْمِنَ عَنْ مُشَاهَدَةِ مَا اقْتَرَحَ مِنَ الْآيَاتِ أَوْ لَا يُؤْمِنَ إِذَا عَرَفَ أَنْ لَيْسَ لَهُ أَنْ يَقْتَرِحَ وَ أَنَّهُ يَجِبُ أَنْ يَكْتَفِيَ بِمَا قَدْ أَقَامَهُ اللَّهُ مِنَ الدَّلَالاتِ وَ أَوْضَحَ مِنَ الْبَيِّنَاتِ
And the one who is (adopting) the Kufr, replacing the Eman with it – that he will not believe during the witnessing was is suggested from the Verses, or he will not believe when he recognises that it isn’t for him that he should suggest, and that it is Obligation that he suffices with what Allah-azwj the Exalted has Established from the evidences, and Clarified from the proofs.
فَيَتَبَدَّلَ الْكُفْرَ بِالْإِيمَانِ بِأَنْ يُعَانِدَ وَ يَلْتَزِمَ الْحُجَّةَ الْقَائِمَةَ عَلَيْهِ فَقَدْ ضَلَّ سَواءَ السَّبِيلِ أَخْطَأَ قَصْدَ الطُّرُقِ الْمُؤَدِّيَةِ إِلَى الْجِنَانِ وَ أَخَذَ فِي الطُّرُقِ الْمُؤَدِّيَةِ إِلَى النِّيرَانِ
Thus he is (adopting) the Kufr, replacing the Eman with it, being inimical and not necessitating (upon himself) the proofs established upon him, so he has strayed (from) the right Way [2:108] – erred it aiming for the road leading to the Gardens, and (instead) took to the road leading to the Fires’’.[12]
13- م، تفسير الإمام عليه السلام وَدَّ كَثِيرٌ مِنْ أَهْلِ الْكِتابِ الْآيَةَ قَالَ الْإِمَامُ ع وَدَّ كَثِيرٌ مِنْ أَهْلِ الْكِتابِ لَوْ يَرُدُّونَكُمْ مِنْ بَعْدِ إِيمانِكُمْ كُفَّاراً بِمَا يُورِدُونَهُ عَلَيْكُمْ مِنَ الشُّبَهِ حَسَداً مِنْ عِنْدِ أَنْفُسِهِمْ لَكُمْ بِأَنْ أَكْرَمَكُمْ بِمُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا الطَّيِّبِينَ مِنْ بَعْدِ ما تَبَيَّنَ لَهُمُ الْحَقُ الْمُعْجِزَاتُ الدَّالَّاتُ عَلَى صِدْقِ مُحَمَّدٍ ص وَ فَضْلِ عَلِيٍّ وَ آلِهِمَا
‘Tafseer of the Imam (Hassan Al-Askari-asws) – Many of the People of the Book would like it, [2:109] – the Verse. The Imam (Hassan Al-Askari-asws said: ‘Many of the People of the Book would like it, if they could turn you back from after your Eman as Kafirs – with what they are responding upon you from the confusion, out of envy from the themselves – for you all that you have been honoured by Muhammad-saww and Ali-asws and their-asws goodly Progeny-asws, from after the clarification of the Truth to them – with the miracles evidencing upon the truthfulness of Muhammad-saww and the merits of Ali-asws and their-asws Progeny-asws.
فَاعْفُوا وَ اصْفَحُوا عَنْ جَهْلِهِمْ وَ قَابِلُوهُمْ بِحُجَجِ اللَّهِ وَ ادْفَعُوا بِهَا أَبَاطِيلَهُمْ حَتَّى يَأْتِيَ اللَّهُ بِأَمْرِهِ فِيهِمْ بِالْقَتْلِ يَوْمَ مَكَّةَ فَحِينَئِذٍ تُجْلُونَهُمْ مِنْ بَلَدِ مَكَّةَ وَ مِنْ جَزِيرَةِ الْعَرَبِ وَ لَا تُقِرُّونَ بِهَا كَافِراً
But, be pardoning and overlooking – from their ignorance, and confront them with the Arguments of Allah-azwj, and repel their falsehood by these, until Allah Comes with His Command – regarding them, with the fighting on the Day of the conquest of Makkah. So this is where you-saww would be exiling them from the city of Makkah and from the Arabian Peninsula, and they will not be dwelling in it as Kafirs.
إِنَّ اللَّهَ عَلى كُلِّ شَيْءٍ قَدِيرٌ وَ لِقُدْرَتِهِ عَلَى الْأَشْيَاءِ قَدَرَ عَلَى مَا هُوَ أَصْلَحُ لَكُمْ فِي تَعَبُّدِهِ إِيَّاكُمْ مِنْ مُدَارَاتِهِمْ وَ مُقَابَلَتِهِمْ بِالْجِدَالِ بِالَّتِي هِيَ أَحْسَنُ
Allah is Able upon all things [2:109] – and of His-azwj Power upon the things is Ordaining what is correct for you all in you worshipping Him-azwj. Beware of their benevolence and their facing in the debate by that which is good’.
أقول و سيأتي تمامه في أبواب أحوال أصحاب النبي ص
I (Majlisi) am saying, ‘And I shall come with the complete of it in the chapters on the situations of the companions of the Prophet-saww’.[13]
14- م، تفسير الإمام عليه السلام قَوْلُهُ عَزَّ وَ جَلَ وَ قالَتِ الْيَهُودُ لَيْسَتِ النَّصارى عَلى شَيْءٍ وَ قالَتِ النَّصارى لَيْسَتِ الْيَهُودُ عَلى شَيْءٍ وَ هُمْ يَتْلُونَ الْكِتابَ كَذلِكَ قالَ الَّذِينَ لا يَعْلَمُونَ مِثْلَ قَوْلِهِمْ فَاللَّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيامَةِ فِيما كانُوا فِيهِ يَخْتَلِفُونَ
‘Tafseer of the Imam (Hassan Al-Askari-asws) – The Words of the Mighty and Majestic: And the Jews say: ‘The Christians aren’t upon anything’, and the Christians say: ‘The Jews aren’t upon anything’, and they are reciting the Book. Similar to that, those who are not knowing said similar to their speech. So Allah will Judge between them on the Day of the Judgment regarding what they were differing in. [2:113].
قَالَ الْإِمَامُ ع قَالَ اللَّهُ تَعَالَى وَ قالَتِ الْيَهُودُ لَيْسَتِ النَّصارى عَلى شَيْءٍ مِنَ الدِّينِ بَلْ دِينُهُمْ بَاطِلٌ وَ كُفْرٌ وَ هُمْ يَتْلُونَ الْكِتابَ التَّوْرَاةَ
The Imam (Hassan Al-Askari-asws) said: ‘Allah-azwj the Exalted Said: And the Jews say: ‘The Christians aren’t upon anything’ – from the Religion. But their religion is false and Kufr. And the Christians say: ‘The Jews aren’t upon anything’ – from the Religion. But their religion is false and Kufr. And they – the Jews – are reciting the Book – the Torah.
وَ قالَتِ النَّصارى لَيْسَتِ الْيَهُودُ عَلى شَيْءٍ مِنَ الدِّينِ بَلْ دِينُهُمْ بَاطِلٌ وَ كُفْرٌ وَ هُمْ يَتْلُونَ الْكِتابَ الْإِنْجِيلَ فَقَالَ هَؤُلَاءِ وَ هَؤُلَاءِ مُقَلِّدُون بِلَا حُجَّةٍ وَ هُمْ يَتْلُونَ الْكِتَابَ فَلَا يَتَأَمَّلُونَهُ لِيَعْمَلُوا بِمَا يُوجِبُهُ فَيَتَخَلَّصُوا مِنَ الضَّلَالَةِ
He-asws said: ‘These ones and those one are emulating (doing Taqleed) without a proof, and they are reciting the Book, but they are not pondering in order to be acting with what it Obligates, so they would be finished off from the straying.
ثُمَّ قَالَ كَذلِكَ قالَ الَّذِينَ لا يَعْلَمُونَ الْحَقَّ وَ لَمْ يَنْظُرُوا فِيهِ مِنْ حَيْثُ أَمَرَهُمُ اللَّهُ فَقَالَ بَعْضُهُمْ لِبَعْضٍ وَ هُمْ مُخْتَلِفُونَ كَقَوْلِ الْيَهُودِ وَ النَّصَارَى بَعْضُهُمْ لِبَعْضٍ هَؤُلَاءِ يُكَفِّرُ هَؤُلَاءِ وَ هَؤُلَاءِ يُكَفِّرُ هَؤُلَاءِ
Then He-azwj Said: Similar to that, those who are not knowing said – the Truth, and they did not look into it from where Allah-azwj is Commanding them. Some of them said to the others – and they were differing – like the words of the Jews and the Christians, to each other. They (accused) them of Kufr (disbelief), and they (accused) them of Kufr.
ثُمَّ قَالَ اللَّهُ تَعَالَى فَاللَّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيامَةِ فِيما كانُوا فِيهِ يَخْتَلِفُونَ فِي الدُّنْيَا يُبَيِّنُ ضَلَالَهُمْ وَ فِسْقَهُمْ وَ يُجَازِي كُلَّ وَاحِدٍ مِنْهُمْ بِقَدْرِ اسْتِحْقَاقِهِ
Then Allah-azwj the Exalted Said: So Allah will Judge between them on the Day of the Judgment regarding what they were differing in. [2:113] – in the world, between their straying and their corruption, and He-azwj will Recompense each one of them in accordance to his entitlement.
وَ قَالَ الْإِمَامُ الْحَسَنُ بْنُ عَلِيِّ بْنِ أَبِي طَالِبٍ ع إِنَّمَا أُنْزِلَتِ الْآيَةُ لِأَنَّ قَوْماً مِنَ الْيَهُودِ وَ قَوْماً مِنَ النَّصَارَى جَاءُوا إِلَى رَسُولِ اللَّهِ ص فَقَالُوا يَا مُحَمَّدُ اقْضِ بَيْنَنَا فَقَالَ قُصُّوا عَلَيَّ قِصَّتَكُمْ
And Al-Hassan-asws Bin Ali-asws Bin Abu Talib-asws said: ‘But rather, the Verse was Revealed because a group from the Jews, and a group from the Christians came over to Rasool-Allah-saww, and they said, ‘O Muhammad-saww!” Judge between us’. Rasool-Allah-saww said: ‘Relate your stories to me-saww’.
فَقَالَتِ الْيَهُودُ نَحْنُ الْمُؤْمِنُونَ بِالْإِلَهِ الْوَاحِدِ الْحَكِيمِ وَ أَوْلِيَائِهِ وَ لَيْسَتِ النَّصَارَى عَلَى شَيْءٍ مِنَ الدِّينِ وَ الْحَقِّ وَ قَالَتِ النَّصَارَى بَلْ نَحْنُ الْمُؤْمِنُونَ بِالْإِلَهِ الْوَاحِدِ الْحَكِيمِ وَ لَيْسَتِ الْيَهُودُ عَلَى شَيْءٍ مِنَ الدِّينِ وَ الْحَقِّ
The Jews said, ‘We are the believers in the God, the One, the Wise, and (we) are His-azwj friends, and the Christians aren’t upon anything from the Religion and the Truth’. And the Christians said, ‘But, we are the believers in the God, the One, the Wise, and (we) are His-azwj friends, and these Jews aren’t upon anything from the Religion and the Truth’.
فَقَالَ رَسُولُ اللَّهِ ص كُلُّكُمْ مُخْطِئُونَ مُبْطِلُونَ فَاسِقُونَ عَنْ دِينِ اللَّهِ وَ أَمْرِهِ
Rasool-Allah-saww said: ‘All of you are erring, and falsifying, and are corrupting about the Religion of Allah-azwj and His-azwj Command’.
فَقَالَتِ الْيَهُودُ فَكَيْفَ نَكُونُ كَافِرِينَ وَ فِينَا كِتَابُ اللَّهِ التَّوْرَاةُ نَقْرَؤُهُ فَقَالَتِ النَّصَارَى كَيْفَ نَكُونُ كَافِرِينَ وَ لَنَا كِتَابُ اللَّهِ الْإِنْجِيلُ نَقْرَؤُهُ
The Jews said, ‘How can we happen to be Kafirs and among us is the Book of Allah-azwj, the Torah, we are reading it?’ And the Christians said, ‘How can we happen to be Kafirs and among us is the Book of Allah-azwj, the Evangel, we are reading it?’
فَقَالَ رَسُولُ اللَّهِ ص إِنَّكُمْ خَالَفْتُمْ أَيُّهَا الْيَهُودُ وَ النَّصَارَى كِتَابَ اللَّهِ فَلَمْ تَعْمَلُوا بِهِ فَلَوْ كُنْتُمْ عَامِلِينَ بِالْكِتَابَيْنِ لَمَا كَفَّرَ بَعْضُكُمْ بَعْضاً بِغَيْرِ حُجَّةٍ لِأَنَّ كُتَبَ اللَّهِ أَنْزَلَهَا شِفَاءً مِنَ الْعَمَى وَ بَيَاناً مِنَ الضَّلَالَةِ يَهْدِي الْعَامِلِينَ بِهَا إِلَى صِرَاطٍ مُسْتَقِيمٍ وَ كِتَابُ اللَّهِ إِذَا لَمْ تَعْمَلُوا بِمَا كَانَ فِيهِ كَانَ وَبَالًا عَلَيْكُمْ وَ حُجَّةُ اللَّهِ إِذَا لَمْ تَنْقَادُوا لَهَا كُنْتُمْ لِلَّهِ عَاصِينَ وَ لِسَخَطِهِ مُتَعَرِّضِينَ
Rasool-Allah-saww said: ‘You are opposing, O you Jews and Christians, the Book of Allah-azwj and are not acting by it. If you had been acting with the two Books, you would not have (accused) each other of Kufr without a proof, because the Books, Allah-azwj Reveals these as a healing from the blindness, and as a clarification from the straying. He-azwj Guides the ones acting by it to the Straight Path. A Book of Allah-azwj, when you are not acting by it, would bear evil results upon you all, and a proof of Allah-azwj, when you are not driven to it, you would disobedient to Allah-azwj, and be exposed to His-azwj Wrath’.
ثُمَّ أَقْبَلَ رَسُولُ اللَّهِ ص عَلَى الْيَهُودِ وَ قَالَ احْذَرُوا أَنْ يَنَالَكُمْ بِخِلَافِ أَمْرِ اللَّهِ وَ خِلَافِ كِتَابِ اللَّهِ مَا أَصَابَ أَوَائِلَكُمُ الَّذِينَ قَالَ اللَّهُ فِيهِمْ فَبَدَّلَ الَّذِينَ ظَلَمُوا قَوْلًا غَيْرَ الَّذِي قِيلَ لَهُمْ وَ أُمِرُوا بِأَنْ
Then Rasool-Allah-saww turned to face the Jews, and he-saww said: ‘Be cautioned of attaining by opposing the Command of Allah-azwj and opposing His-azwj Book, what your earlier ones were hit with, those whom Allah-azwj Said regarding them: But those who were unjust replaced it for a word other than that which had been Said to them, and instruct (others) that they should be saying it.
يَقُولُوهُ قَالَ اللَّهُ تَعَالَى فَأَنْزَلْنا عَلَى الَّذِينَ ظَلَمُوا رِجْزاً مِنَ السَّماءِ عَذَاباً مِنَ السَّمَاءِ طَاعُوناً نَزَلَ بِهِمْ فَمَاتَ مِنْهُمْ مِائَةٌ وَ عِشْرُونَ أَلْفاً ثُمَّ أَخَذَهُمْ بَعْدَ ذَلِكَ فَمَاتَ مِنْهُمْ مِائَةٌ وَ عِشْرُونَ أَلْفاً أَيْضاً
Allah-azwj the Exalted Said: so We Sent upon those who were unjust, a plague from the sky, due to what they were corrupting [2:59] – a Punishment from the sky, a plagued descended upon them, so one hundred and twenty thousand of them died. Then they were seized afterwards with a pestilence, and one hundred and twenty thousand of them died as well.
وَ كَانَ خِلَافُهُمْ أَنَّهُمْ لَمَّا أَنْ بَلَغُوا الْبَابَ رَأَوْا بَاباً مُرْتَفِعاً فَقَالُوا مَا بَالُنَا نَحْتَاجُ أَنْ نَرْكَعَ عِنْدَ الدُّخُولِ هَاهُنَا ظَنَنَّا أَنَّهُ بَابٌ مُتَطَأْمِنٌ لَا بُدَّ مِنَ الرُّكُوعِ فِيهِ وَ هَذَا بَابٌ مُرْتَفِعٌ إِلَى مَتَى يَسْخَرُ بِنَا هَؤُلَاءِ يَعْنُونَ مُوسَى وَ يُوشَعَ بْنَ نُونٍ وَ يُسْجِدُونَّا فِي الْأَبَاطِيلِ
And it was so that they posterity, whenever they reached the door (Door of Hitta), they saw a high door. So, they said, ‘What is the matter with us being needy to bow during the entry over here? We thought that it would be a low door, it being inevitable to bow during (entering) it, and this is a high door, and up to when will they-as mock with us?’ – meaning Musa-as, then Yoshua Bin Noon-as, and they-as were getting us to prostrate falsely’.
وَ جَعَلُوا إستاهم [أَسْتَاهَهُمْ] نَحْوَ الْبَابِ وَ قَالُوا بَدَلَ قَوْلِهِمْ حِطَّةٌ الَّذِي أُمِرُوا بِهِ همطا سمقانا يَعْنُونَ حِنْطَةً حَمْرَاءَ فَذَلِكَ تَبْدِيلُهُمْ
And they went near the door, and they were saying a replacement word instead of ‘Hitta’ which they had been Commanded with, ‘Hitta Samqana’, meaning red wheat. That was their alteration’’.[14]
15- فس، تفسير القمي وَ أُشْرِبُوا فِي قُلُوبِهِمُ الْعِجْلَ بِكُفْرِهِمْ أَيْ أَحَبُّوا الْعِجْلَ حَتَّى عَبَدُوهُ ثُمَّ قَالُوا نَحْنُ أَوْلِيَاءُ اللَّهِ فَقَالَ اللَّهُ عَزَّ وَ جَلَّ إِنْ كُنْتُمْ أَوْلِيَاءَ اللَّهِ كَمَا تَقُولُونَ فَتَمَنَّوُا الْمَوْتَ إِنْ كُنْتُمْ صادِقِينَ لِأَنَّ فِي التَّوْرَاةِ مَكْتُوبٌ أَنَّ أَوْلِيَاءَ اللَّهِ يَتَمَنَّوْنَ الْمَوْتَ
‘Tafseer Al-Qummi’ – And they imbibed the calf into their hearts due to their Kufr. [2:93] – i.e. they loved the calf to the extent that they worshipped it, then they said, ‘We are the friends of Allah-azwj’, so Allah-azwj the Mighty and Majestic Said: If you are alleging that you are the friends of Allah – just as you are saying – then wish for the death if you were truthful’ [62:6] – because it is Written in the Torah that the friends of Allah-azwj would be wishing for the death.
قَوْلُهُ تَعَالَى قُلْ مَنْ كانَ عَدُوًّا لِجِبْرِيلَ الْآيَةَ فَإِنَّهَا نَزَلَتْ فِي الْيَهُودِ الَّذِينَ قَالُوا لِرَسُولِ اللَّهِ ص إِنَّ لَنَا مِنَ الْمَلَائِكَةِ أَصْدِقَاءَ وَ أَعْدَاءً فَقَالَ رَسُولُ اللَّهِ ص مَنْ صَدِيقُكُمْ وَ مَنْ عَدُوُّكُمْ قَالُوا جَبْرَئِيلُ عَدُوُّنَا لِأَنَّهُ يَأْتِي بِالْعَذَابِ وَ لَوْ كَانَ الَّذِي نَزَلَ عَلَيْكَ مِيكَائِيلُ لَآمَنَّا بِكَ فَإِنَّ مِيكَائِيلَ صَدِيقُنَا وَ جَبْرَئِيلَ مَلَكُ الْفَظَاظَةِ وَ الْعَذَابِ وَ مِيكَائِيلُ مَلَكُ الرَّحْمَةِ
The Words of the Exalted: Say: One who was an enemy to Jibraeel – [2:97] – the Verse. It was Revealed regarding the Jews, those who said to Rasool-Allah-saww, ‘There are friends and enemies for us from the Angels’. Rasool-Allah-saww said: ‘Who is your friend? And who is your enemy?’ They said, ‘Jibraeel-as is our enemy because he-as comes with the Punishment, and if it was Mikaeel-as who had descended unto you-saww, we would have believed in you-saww, for Mikaeel-as is our friend, and Jibraeel-as is an Angel of harshness and the Punishment, while Mikaeel-as in an Angel of Mercy’.
فَأَنْزَلَ اللَّهُ تَعَالَى قُلْ مَنْ كانَ عَدُوًّا لِجِبْرِيلَ إِلَى قَوْلِهِ فَإِنَّ اللَّهَ عَدُوٌّ لِلْكافِرِينَ
Allah-azwj the Exalted Revealed: Say: One who was an enemy to Jibraeel – [2:97] – up to His-azwj Words: so Allah is an enemy of the Kafireen (unbelievers) [2:98]’’.[15] (P.s. This is not a Hadeeth)
16- م، تفسير الإمام عليه السلام وَ مِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْداداً الْآيَةَ قَالَ الْإِمَامُ ع قَالَ اللَّهُ تَعَالَى لَمَّا آمَنَ الْمُؤْمِنُونَ وَ قَبِلَ وَلَايَةَ مُحَمَّدٍ وَ عَلِيٍّ ع الْعَاقِلُونَ وَ صَدَّ عَنْهُمَا الْمُعَانِدُونَ وَ مِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْداداً أَعْدَاءً يَجْعَلُونَهُمْ لِلَّهِ أَمْثَالًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ يُحِبُّونَ تِلْكَ الْأَنْدَادَ مِنَ الْأَصْنَامِ كَحُبِّهِمْ لِلَّهِ وَ الَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ مِنْ هَؤُلَاءِ الْمُتَّخِذِينَ الْأَنْدَادَ مَعَ اللَّهِ لِأَنَّ الْمُؤْمِنِينَ يَرَوْنَ الرُّبُوبِيَّةَ لِلَّهِ لَا يُشْرِكُونَ
‘Tafseer of the Imam (Hassan Al-Askari-asws)’ – And from the people there are ones who take rivals besides Allah. [2:165] – the Verse. The Imam (Hassan Al-Askari-asws) said: ‘Allah-azwj Mighty and Majestic Said when the Momineen expressed belief and accepted the Wilayah of Muhammad-saww and Ali-asws, the intellectuals, and the enemies blocked from, And from the people – O Muhammad-saww – there are ones who take rivals besides Allah – enemies, making the out to be resemblances of Allah-azwj, They are loving them like the love for Allah – they are loving those rivals from the idols, like their love for Allah-azwj, and those who are believing are more intense in love for Allah – than those takers of the rivals (objects of worship) with Allah-azwj, because the Momineen are seeing the Lordship of Allah-azwj Alone, not associating (with Him-azwj).
ثُمَّ قَالَ يَا مُحَمَّدُ وَ لَوْ يَرَى الَّذِينَ ظَلَمُوا بِاتِّخَاذِ الْأَصْنَامِ أَنْدَاداً وَ اتِّخَاذِ الْكُفَّارِ وَ الْفُجَّارِ أَمْثَالًا لِمُحَمَّدٍ وَ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا إِذْ يَرَوْنَ الْعَذابَ الْوَاقِعَ بِهِمْ لِكُفْرِهِمْ وَ عِنَادِهِمْ أَنَّ الْقُوَّةَ لِلَّهِ لَعَلِمُوا أَنَّ الْقُوَّةَ لِلَّهِ يُعَذِّبُ مَنْ يَشَاءُ وَ يُكْرِمُ مَنْ يَشَاءُ لَا قُوَّةَ لِلْكُفَّارِ يَمْتَنِعُونَ بِهَا عَنْ عَذَابِهِ وَ أَنَّ اللَّهَ شَدِيدُ الْعَذابِ وَ لَعَلِمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ لِمَنِ اتَّخَذَ الْأَنْدَادَ مَعَ اللَّهِ
Then He-azwj Said: ‘O Muhammad-saww! and if they could see, those who are being unjust, by the taking of the rivals (objects of worship), and the taking of the Kafirs and the immoral ones, resemblances to Muhammad-saww and Ali-asws, when they would be seeing the Punishment – when they would be seeing the Punishment occurring with them due to their Kufr and their enmity, that the Strength is for Allah in its entirety – they would be knowing that the Strength is for Allah-azwj. He-azwj can Punish whoever He-azwj so Desires to, and He-azwj can Honour whoever He-azwj so Desires to, there is no strength for the Kafirs they can be preventing with it from His-azwj Punishment, and that Allah is Severe of the Punishment [2:165], and they would be knowing that Allah-azwj is Severe of the Punishment to the one who takes rivals (objects of worship) with Allah-azwj.
ثُمَّ قَالَ إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا الرُّؤَسَاءُ مِنَ الَّذِينَ اتَّبَعُوا الرَّعَايَا وَ الْأَتْبَاعِ وَ تَقَطَّعَتْ بِهِمُ الْأَسْبابُ فَنِيَتْ حِيَلُهُمْ وَ لَا يَقْدِرُونَ عَلَى النَّجَاةِ مِنْ عَذَابِ اللَّهِ بِشَيْءٍ
Then He-azwj Said: When those who were followed shall disavow – if they see, those Kafirs who were taking rivals (objects of worship), when the chiefs they followed, (start) disavowing, from those who followed (them) – the citizens and the followers, and the reasons are cut off with them – and their gimmicks perish, and they are not able upon the salvation from the Punishment of Allah-azwj by anything.
وَ قالَ الَّذِينَ اتَّبَعُوا الْأَتْبَاعُ لَوْ أَنَّ لَنا كَرَّةً يَتَمَنَّوْنَ لَوْ كَانَ لَهُمْ رَجْعَةٌ إِلَى الدُّنْيَا فَنَتَبَرَّأَ مِنْهُمْ هُنَاكَ كَما تَبَرَّؤُا مِنَّا هُنَا
And those who followed shall say: – i.e. the followers, ‘If only there was a return for us – they would be wishing, if only these was a return for them, a return to the world, we would disavow from them – over there (in the world), just as they are disavowing from us – over here (in the Day of Qiyamah).
قَالَ اللَّهُ عَزَّ وَ جَلَ كَذلِكَ كَمَا تَبَرَّأَ بَعْضُهُمْ مِنْ بَعْضٍ يُرِيهِمُ اللَّهُ أَعْمالَهُمْ حَسَراتٍ عَلَيْهِمْ وَ ذَلِكَ أَنَّهُمْ عَمِلُوا فِي الدُّنْيَا لِغَيْرِ اللَّهِ فَيَرَوْنَ أَعْمَالَ غَيْرِهِمُ الَّتِي كَانَتْ لِلَّهِ قَدْ عَظَّمَ اللَّهُ ثَوَابَ أَهْلِهَا وَ رَأَوْا أَعْمَالَ أَنْفُسِهِمْ لَا ثَوَابَ لَهَا إِذْ كَانَتْ لِغَيْرِ اللَّهِ وَ كَانَتْ عَلَى غَيْرِ الْوَجْهِ الَّذِي أَمَرَ اللَّهُ
Allah-azwj Mighty and Majestic Says: Like that – just as they are disavowing from each other, Allah will Show their deeds to them as regrets upon them – and that is because they worked in the world for other than Allah-azwj, so they are seeing the deeds of others which were for the Sake of Allah-azwj, Allah-azwj having Magnified the Rewards for its performers, and they would be seeing their own deeds as having not Rewards for it, when they were for other than Allah-azwj, or their being upon an aspect other than what Allah-azwj had Commanded with.
قَالَ اللَّهُ عَزَّ وَ جَلَ وَ ما هُمْ بِخارِجِينَ مِنَ النَّارِ عَذَابُهُمْ سَرْمَدٌ دَائِمٌ إِذْ كَانَتْ ذُنُوبُهُمْ كُفْراً لَا يَلْحَقُهُمْ شَفَاعَةُ نَبِيٍّ وَ لَا وَصِيٍّ وَ لَا خَيِّرٍ مِنْ خِيَارِ شِيعَتِهِمْ
Allah-azwj the Exalted Said: and they will not be exiting from the Fire [2:167] – their Punishment would be perpetual, constant, and their sins were Kufr, not availing them of a intercession of a Prophet-as, nor a successor-as, nor a good one from the good ones of their-as Shias’’.[16]
17- فس، تفسير القمي وَ مَثَلُ الَّذِينَ كَفَرُوا كَمَثَلِ الَّذِي يَنْعِقُ الْآيَةَ فَإِنَّ الْبَهَائِمَ إِذَا زَجَرَهَا صَاحِبُهَا فَإِنَّهَا تَسْمَعُ الصَّوْتَ وَ لَا تَدْرِي مَا يُرِيدُ وَ كَذَلِكَ الْكُفَّارُ إِذَا قَرَأْتَ عَلَيْهِمُ الْقُرْآنَ وَ عَرَضْتَ عَلَيْهِمُ الْإِيمَانَ لَا يَعْلَمُونَ مِثْلَ الْبَهَائِمِ
‘Tafseer Al-Qummi’ – And an example of those who are committing Kufr (disbelieving) is like an example of those who croak [2:171] – the Verse. When the animal rebukes its companion, it produces a sound and it is not known what it wants, and similar to that are the Kafirs, when the Quran is recited unto them and the Eman is presented to them, they do not know like the animals’’.[17]
18- م، تفسير الإمام عليه السلام وَ مَثَلُ الَّذِينَ كَفَرُوا الْآيَةَ قَالَ الْإِمَامُ ع قَالَ اللَّهُ عَزَّ وَ جَلَ وَ مَثَلُ الَّذِينَ كَفَرُوا فِي عِبَادَتِهِمُ الْأَصْنَامَ وَ اتِّخَاذِهِمُ الْأَنْدَادَ مِنْ دُونِ مُحَمَّدٍ وَ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا كَمَثَلِ الَّذِي يَنْعِقُ بِما لا يَسْمَعُ يَصُوتُ بِمَا لَا يَسْمَعُ إِلَّا دُعاءً وَ نِداءً لَا يَفْهَمُ مَا يُرَادُ مِنْهُ فيتعب [فَيُغِيثَ] الْمُسْتَغِيثَ بِهِ وَ يُعِينَ مَنِ اسْتَغَاثَهُ
‘Tafseer of the Imam (Hassan Al-Askari-asws) – And an example of those who are committing Kufr (disbelieving) [2:171]. The Imam (Hassan Al-Askari-asws) said: ‘Allah-azwj Mighty and Majestic Said: And an example of those who are committing Kufr (disbelieving) – during their worshipping of the idols, and their taking the rivals from besides Muhammad-saww and Ali-asws – Salawat be upon them-asws both, is like an example of those who croak with what is not heard – making a sound with what is not heard, except for a call and a cry – it is not understood what is intended from it, so the helper would help the one seeking help, and assist the one seeking his assistance.
صُمٌّ بُكْمٌ عُمْيٌ مِنَ الْهُدَى فِي اتِّبَاعِهِمُ الْأَنْدَادَ مِنْ دُونِ اللَّهِ وَ الْأَضْدَادَ لِأَوْلِيَاءِ اللَّهِ الَّذِينَ سَمَّوْهُمْ بِأَسْمَاءِ خِيَارِ خُلَفَاءِ اللَّهِ وَ لَقَّبُوهُمْ بِأَلْقَابِ أَفَاضِلِ الْأَئِمَّةِ الَّذِينَ نَصَبَهُمُ اللَّهُ لِإِقَامَةِ دِينِ اللَّهِ فَهُمْ لا يَعْقِلُونَ أَمْرَ اللَّهِ عَزَّ وَ جَلَّ:
(They are) deaf, dumb, blind – from the Guidance, with regards to their following the rivals from besides Allah-azwj, and the opposites of the Guardians-asws of Allah-azwj, those He-azwj Named them-asws as the nest of the Caliphs of Allah-azwj, and Entitled them with the titles of preferable Imams-asws, those whom Allah-azwj Appointed for the establishment of the Religion of Allah-azwj, so they are not understanding – the Command of Allah-azwj Mighty and Majestic.
قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع هَذَا فِي عُبَّادِ الْأَصْنَامِ وَ فِي النُّصَّابِ لِأَهْلِ بَيْتِ مُحَمَّدٍ ص نَبِيِّ اللَّهِ هُمْ أَتْبَاعُ إِبْلِيسَ وَ عُتَاةُ مَرَدَتِهِ سَوْفَ يُصَيِّرُونَهُمْ إِلَى الْهَاوِيَةِ
Ali-asws Bin Al-Husayn-asws said: ‘This is regarding the worship of the idols, and regarding the Nasibi’s) hostility to the People-asws of the Household of Muhammad-saww, Prophet-saww of Allah-azwj. They (Nasibis) are the followers of Iblees-la and the hardened ones of his-la renegades. Soon they would be going to the Abyss’’.[18]
19- م، تفسير الإمام عليه السلام لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ الْآيَةَ قَالَ الْإِمَامُ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع إِنَّ رَسُولَ اللَّهِ ص لَمَّا أَنْ فَضَّلَ عَلِيّاً وَ أَخْبَرَ عَنْ جَلَالَتِهِ عِنْدَ رَبِّهِ عَزَّ وَ جَلَّ وَ أَبَانَ عَنْ فَضَائِلِ شِيعَتِهِ وَ أَنْصَارِ دَعْوَتِهِ وَ وَبَّخَ الْيَهُودَ وَ النَّصَارَى عَلَى كُفْرِهِمْ وَ كِتْمَانِهِمْ مُحَمَّداً وَ عَلِيّاً عَلَيْهِمَا الصَّلَاةُ وَ السَّلَامُ فِي كُتُبِهِمْ بِفَضَائِلِهِمْ وَ مَحَاسِنِهِمْ فَخَرَتِ الْيَهُودُ وَ النَّصَارَى عَلَيْهِمْ
‘Tafseer of the Imam (Hassan Al-Askari-asws) – It isn’t righteousness that you should be turning your faces [2:177] – the Verse. The Imam (Hassan Al-Askari-asws) said: ‘Ali-asws Bin Al-Husayn-asws said: ‘It isn’t righteousness that you should be turning – the Verse. When Rasool-Allah-saww preferred Ali-asws and informed about his-asws majesty in the Presence of his-asws Lord-azwj Mighty and Majestic, and clarified about the merits of his-asws Shias and the helpers of his-asws call, and Rebuked the Jews and the Christians upon their Kufr and their concealment of the mention of Muhammad-saww, and Ali-asws, and their-asws Progeny-asws, (which were) in their Books of their-asws merits and their-asws beauties, the Jews and the Christians prided against them-asws.
فَقَالَ الْيَهُودُ قَدْ صَلَّيْنَا إِلَى قِبْلَتِنَا هَذِهِ الصَّلَوَاتِ الْكَثِيرَةَ وَ فِينَا مَنْ يُحْيِي اللَّيْلَ صَلَاةً إِلَيْهَا وَ هِيَ قِبْلَةُ مُوسَى الَّتِي أَمَرَنَا بِهَا
The Jews said, ‘We have prayed this Salat towards our Qiblah numerously, and among us are ones who revive the night (stay awake) praying towards it, and it is the Qiblah of Musa-as which he-as has ordered us with’.
وَ قَالَتِ النَّصَارَى قَدْ صَلَّيْنَا إِلَى قِبْلَتِنَا هَذِهِ الصَّلَوَاتِ الْكَثِيرَةَ وَ فِينَا مَنْ يُحْيِي اللَّيْلَ صَلَاةً إِلَيْهَا وَ هِيَ قِبْلَةُ عِيسَى الَّتِي أَمَرَنَا بِهَا
And the Christians said, ‘We have prayed this Salat numerously towards our Qiblah, and among us are ones who revive the night (stay awake) praying towards it, and it is a Qiblah which Isa-as ordered us with’.
وَ قَالَ كُلُّ وَاحِدٍ مِنَ الْفَرِيقَيْنِ أَ تَرَى رَبَّنَا يُبْطِلُ أَعْمَالَنَا هَذِهِ الْكَثِيرَةَ وَ صَلَاتَنَا إِلَى قِبْلَتِنَا لِأَنَّا لَا نَتَّبِعُ مُحَمَّداً عَلَى هَوَاهُ فِي نَفْسِهِ وَ أَخِيهِ
And each one of the two groups said, ‘Do you-saww view that our Lord-azwj would Invalidate these numerous deeds of ours, and our prayers towards our Qiblah because we are not following Muhammad-saww upon his-saww personal desires with regards to himself-saww and his-saww brother Ali-asws?’
فَأَنْزَلَ اللَّهُ تَعَالَى يَا مُحَمَّدُ ص قُلْ لَيْسَ الْبِرَّ الطَّاعَةَ الَّتِي تَنَالُونَ بِهَا الْجِنَانَ وَ تَسْتَحِقُّونَ بِهَا الْغُفْرَانَ وَ الرِّضْوَانَ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ بِصَلَاتِكُمْ أَيُّهَا النَّصَارَى وَ قِبَلَ الْمَغْرِبِ أَيُّهَا الْيَهُودُ وَ أَنْتُمْ لِأَمْرِ اللَّهِ مُخَالِفُونَ وَ عَلَى وَلِيِّ اللَّهِ مُغْتَاظُونَ
Allah-azwj the Exalted Revealed: “Say, O Muhammad-saww! It isn’t righteousness – the obedience by which you would be achieving the Gardens with and be deserving the Forgiveness and the (Divine) Pleasure with it, that you should be turning your faces – by your prayers – facing the east – O you Christians – and – facing the west – O you Jews, and you are opposing the Command of Allah-azwj are enraged upon the Guardian-asws of Allah-azwj.
وَ لكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ بِأَنَّهُ الْوَاحِدُ الْأَحَدُ الْفَرْدُ الصَّمَدُ يُعَظِّمُ مَنْ يَشَاءُ وَ يُكْرِمُ مَنْ يَشَاءُ وَ يُهِينُ مَنْ يَشَاءُ وَ يُذِلُّهُ لَا رَادَّ لِأَمْرِ اللَّهِ وَ لا مُعَقِّبَ لِحُكْمِهِ
But the righteous is the one who believes in Allah – that He-azwj is the One, the Alone, the Individual, the Solid. He-azwj Reveres the one He-azwj so Desires to, and Honours the one He-azwj so Desires to, and Disgraces the one He-azwj so Desires to and Humiliates him. There is neither a repeller of His-azwj Command, nor is there an overturner of His-azwj Decision.
وَ آمَنَ بِالْيَوْمِ الْآخِرِ يَوْمِ الْقِيَامَةِ الَّتِي أَفْضَلُ مَنْ يُوَافِيهَا مُحَمَّدٌ سَيِّدُ النَّبِيِّينَ وَ بَعْدَهُ عَلِيٌّ أَخُوهُ وَ صَفِيُّهُ سَيِّدُ الْوَصِيِّينَ وَ الَّتِي لَا يَحْضُرُهَا مِنْ شِيعَةِ مُحَمَّدٍ أَحَدٌ إِلَّا أَضَاءَتْ فِيهَا أَنْوَارُهُ فَصَارَ فِيهَا إِلَى جَنَّاتِ النَّعِيمِ هُوَ وَ إِخْوَانُهُ وَ أَزْوَاجُهُ وَ ذُرِّيَّاتُهُ وَ الْمُحْسِنُونَ إِلَيْهِ وَ الدَّافِعُونَ فِي الدُّنْيَا عَنْهُ
And – believe in, the Last Day – Day of Qiyamah in which the most superior one to be Fulfilled with, would be Muhammad-saww, Chief of the Mursils-as, and after him-asws would be Ali-asws, his-saww brother, and his-saww successor-asws, Chief of the succesors-asws. And (the Day) in which no one from his-asws Shias would be present except there would be an increase in his light during it, so they will be travelling in it to the Gardens of Bliss, him and his brothers, and his wives, and his offspring, the doer of good to him, and the defenders of his in the world.
وَ لَا يَحْضُرُهَا مِنْ أَعْدَاءِ مُحَمَّدٍ أَحَدٌ إِلَّا غَشِيَتْهُ ظُلُمَاتُهَا فَيَسِيرُ فِيهَا إِلَى الْعَذَابِ الْأَلِيمِ هُوَ وَ شُرَكَاؤُهُ فِي عَقْدِهِ وَ دِينِهِ وَ مَذْهَبِهِ وَ الْمُتَقَرِّبُونَ كَانُوا فِي الدُّنْيَا إِلَيْهِ مِنْ غَيْرِ تَقِيَّةٍ لَحِقَتْهُمْ مِنْهُ الْخَبَرَ
Nor would anyone from the enemies of Muhammad-saww be present except its darkness would overwhelm him, so he would travel in it to the painful Punishment, him and his associates in his beliefs, and his religion, and his doctrines, and those who were going closer to them when they were in the world, without there being dissimulation, to get their rights from him’ – the Hadeeth’.[19]
20- م، تفسير الإمام عليه السلام وَ مِنَ النَّاسِ مَنْ يُعْجِبُكَ قَوْلُهُ فِي الْحَياةِ الدُّنْيا الْآيَةَ قَالَ الْإِمَامُ ع لَمَّا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ فِي الْآيَةِ الْمُتَقَدِّمَةِ بِالتَّقْوَى سِرّاً وَ عَلَانِيَةً أَخْبَرَ مُحَمَّداً ص أَنَّ فِي النَّاسِ مَنْ يُظْهِرُهَا وَ يُسِرُّ خِلَافَهَا وَ يَنْطَوِي عَلَى مَعَاصِي اللَّهِ
And from the people there is one who astounds you with his speech regarding the life of the world [2:204] – the Verse. The Imam (Hassan Al-Askari-asws) said: ‘So when Allah-azwj Mighty and Majestic Commanded in the Verse preceding these Verses with the piety in secret and openly, Informed Muhammad-saww that among the people there is one who displays it, but secretly opposite to it, and implying upon the disobedience of Allah-azwj.
فَقَالَ يَا مُحَمَّدُ وَ مِنَ النَّاسِ مَنْ يُعْجِبُكَ قَوْلُهُ فِي الْحَياةِ الدُّنْيا وَ بِإِظْهَارِهِ تِلْكَ الدِّينَ وَ الْإِسْلَامَ وَ تَزَيُّنِهِ فِي حَضْرَتِكَ بِالْوَرَعِ وَ الْإِحْسَانِ وَ يُشْهِدُ اللَّهَ عَلى ما فِي قَلْبِهِ بِأَنْ يَحْلِفَ لَكَ بِأَنَّهُ مُؤْمِنٌ مُخْلِصٌ مُصَدِّقٌ لِقَوْلِهِ بِعَمَلِهِ
Thus, He-azwj Said: “O Muhammad-saww! And from the people there is one who astounds you with his speech regarding the life of the world – by his manifesting to you-saww the Religion and Al-Islam, and adorns it in your-saww presence with the devoutness and the good works, and he testifies to Allah upon what is in his heart – by taking oaths to you-saww that he is a Momin, sincere, truthful of his words and his deeds.
وَ إِذا تَوَلَّى عَنْكَ أَدْبَرَ سَعى فِي الْأَرْضِ لِيُفْسِدَ فِيها وَ يَعْصِيَ بِالْكُفْرِ الْمُخَالِفِ لِمَا أَظْهَرَ لَكَ وَ الظُّلْمِ الْمُبَايِنِ لِمَا وَعَدَ مِنْ نَفْسِهِ بِحَضْرَتِكَ وَ يُهْلِكَ الْحَرْثَ بِأَنْ يُحْرِقَهُ أَوْ يُفْسِدَهُ وَ النَّسْلَ بِأَنْ يَقْتُلَ الْحَيَوَانَاتِ فَيَقْطَعَ نَسْلَهَا وَ اللَّهُ لا يُحِبُّ الْفَسادَ لَا يَرْضَى بِهِ وَ لَا يَتْرُكُ أَنْ يُعَاقِبَ عَلَيْهِ
And when he turns around – away from you-saww, departing, he runs along in the land to cause mischief therein – disobeying with the Kufr, the opposite to what he is manifesting to you-saww, and the open injustice to what he promised from himself in your-saww presence, and destroy the farm – by his burning it down or spoiling it, and the lineage – by his killing the animals, so he cuts off its lineage, and Allah does not love the mischief [2:205] – not Pleased with it, nor would He-azwj Leave Punishing over it.
وَ إِذا قِيلَ لَهُ لِهَذَا الَّذِي يُعْجِبُكَ قَوْلُهُ اتَّقِ اللَّهَ وَ دَعْ سُوءَ صَنِيعِكَ أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ الَّذِي هُوَ مُحْتَقِبُهُ فَيَزْدَادُ إِلَى شَرِّهِ شَرّاً وَ يُضِيفُ إِلَى ظُلْمِهِ ظُلْماً فَحَسْبُهُ جَهَنَّمُ جَزَاءً لَهُ عَلَى سُوءِ فِعْلِهِ وَ عَذَاباً وَ لَبِئْسَ الْمِهادُ تَمْهِيدُهَا وَ يَكُونُ دَائِماً فِيهَا
And when it is said to him – to this one who is astounding you-saww with his words, ‘Fear Allah’ – and leave your evil works, pride seizes him with the sin – the one who is masking (himself), and it increases more evil to his evil, and adds more injustice to his injustice. So Hell would suffice him – as a Recompense for him upon his evil deeds, and as a Punishment. And it is an evil habitation [2:206] – he would inhabit it, and he would happen to be forever in it.[20]
21- فس، تفسير القمي وَ يُهْلِكَ الْحَرْثَ وَ النَّسْلَ قَالَ الْحَرْثُ فِي هَذَا الْمَوْضِعِ الدِّينُ وَ النَّسْلُ النَّاسُ وَ نَزَلَتْ فِي الثَّانِي وَ يُقَالُ فِي مُعَاوِيَةَ
‘Tafseer Al-Qummi’ – and destroy the farm and the lineage [2:205], he said, ‘The ‘farm’ in this place is the Religion, and the ‘lineage’ are the people, and it was Revealed regarding the second one (Umar), and it is said, regarding Muawiya’’.[21] (P.s. This is not a Hadeeth)
22- شي، تفسير العياشي عَنِ الْحُسَيْنِ بْنِ بَشَّارٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ ع عَنْ قَوْلِ اللَّهِ وَ مِنَ النَّاسِ مَنْ يُعْجِبُكَ قَوْلُهُ فِي الْحَياةِ الدُّنْيا قَالَ فُلَانٌ وَ فُلَانٌ وَ يُهْلِكَ الْحَرْثَ وَ النَّسْلَ هُمُ الذُّرِّيَّةُ وَ الْحَرْثُ الزَّرْعُ
‘Tafseer Al Ayyashi’ – From Al Husayn Bin Bashar who said,
‘I asked Abu Al-Hassan-asws about the Words: And from the people there is one who astounds you with his speech regarding the life of the world [2:204], he-asws said: ‘So and so, and so and so’. and destroy the farm and the lineage [2:205], they are the offspring, and the ‘farm’ it is the plantation’’.[22]
23- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُمَا عَنْ قَوْلِهِ وَ إِذا تَوَلَّى سَعى فِي الْأَرْضِ إِلَى آخِرِ الْآيَةِ فَقَالَ النَّسْلُ الْوَلَدُ وَ الْحَرْثُ الْأَرْضُ وَ قَالَ أَبُو عَبْدِ اللَّهِ ع الْحَرْثُ الذُّرِّيَّةُ
‘Tafseer Al Ayyashi’ – From Zurara,
‘From Abu Ja’far-asws and Abu Abdullah-asws, he (the narrator) said, ‘I asked them-asws about His-azwj Words: And when he turns around he runs along in the land [2:205] to the end of the Verse. He-asws said: ‘The ‘lineage’, the child, and the ‘farm’, is the land’. And Abu Abdullah-asws said: ‘The ‘farm’, the offspring’’.[23]
24- شي، تفسير العياشي عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِ عَنْ عَلِيٍّ ع فِي قَوْلِهِ وَ إِذا تَوَلَّى سَعى فِي الْأَرْضِ لِيُفْسِدَ فِيها وَ يُهْلِكَ الْحَرْثَ وَ النَّسْلَ بِظُلْمِهِ وَ سُوءِ سِيرَتِهِ وَ اللَّهُ لا يُحِبُّ الْفَسادَ
‘Tafseer Al Ayyashi’ – From Abu Is’haq Al Sabi’e,
‘From Ali-asws regarding His-azwj Words: And when he turns around, he runs along in the land to cause mischief therein and destroy the farm and the lineage; [2:205], by the injustice and his evil ways, and Allah does not love the mischief [2:205]’’.[24]
25- شي، تفسير العياشي عَنْ سَعْدٍ الْإِسْكَافِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ تَعَالَى وَ هُوَ أَلَدُّ الْخِصامِ قَالَ اللَّدُّ الْخُصُومَةُ
From Sa’ad Al Askaf,
‘From Abu Ja’far-asws regarding the Words of the Exalted: but he is the bitterest of the adversaries [2:204], he-asws said: ‘The ‘bitterest’, the disputing.[25]
26- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ تَعَالَى سَلْ بَنِي إِسْرائِيلَ كَمْ آتَيْناهُمْ مِنْ آيَةٍ بَيِّنَةٍ فَمِنْهُمْ مَنْ آمَنَ وَ مِنْهُمْ مَنْ جَحَدَ وَ مِنْهُمْ مَنْ أَقَرَّ وَ مِنْهُمْ مَنْ أَنْكَرَ
‘Tafseer Al Ayyashi’ – From Abu Baseer,
‘From Abu Abdullah-asws regarding the Words of the Exalted: Ask the Children of Israel how many a clear Sign have We Given them [2:211]. So, from them is one who believe, and from them is one who rejected, and from them is one who accepted, and from them is one who denied’’.[26]
27- فس، تفسير القمي ها أَنْتُمْ هؤُلاءِ أَيْ أَنْتُمْ يَا هَؤُلَاءِ حاجَجْتُمْ فِيما لَكُمْ بِهِ عِلْمٌ يَعْنِي بِمَا فِي التَّوْرَاةِ وَ الْإِنْجِيلِ فَلِمَ تُحَاجُّونَ فِيما لَيْسَ لَكُمْ بِهِ عِلْمٌ يَعْنِي بِمَا فِي صُحُفِ إِبْرَاهِيمَ ع
‘Tafseer Al-Qummi’ – Behold! You are the ones [3:66] – i.e., you all, are the one, who disputed about that of which you had knowledge, meaning, with what is in the Torah and the Evangel, but why are you disputing regarding what there is no knowledge with you? [3:66] – meaning with what is in the Parchments of Ibrahim-as.
قَوْلُهُ تَعَالَى وَ تَكْتُمُونَ الْحَقَّ وَ أَنْتُمْ تَعْلَمُونَ أَيْ تَعْلَمُونَ مَا فِي التَّوْرَاةِ مِنْ صِفَةِ رَسُولِ اللَّهِ ص وَ تَكْتُمُونَهُ
The Words of the Exalted: and concealing the truth while you are knowing? [3:71] – i.e., you know what is in the Torah from the description of Rasool-Allah-saww, and you are concealing it.
قَوْلُهُ تَعَالَى وَ قالَتْ طائِفَةٌ مِنْ أَهْلِ الْكِتابِ الْآيَةَ قَالَ نَزَلَتْ فِي قَوْمٍ مِنَ الْيَهُودِ قَالُوا آمَنَّا بِالَّذِي جَاءَ بِهِ مُحَمَّدٌ ص بِالْغَدَاةِ وَ كَفَرُوا بِهِ بِالْعَشِيِّ
The Words of the Exalted: And a group from the People of the Book say: [3:72] – the Verse. He said, ‘It was Revealed regarding a group of Jews who said, ‘We believe in that which Muhammad-saww has come with’ in the morning, and they denied it in the evening. (P.s. – up to here is not a Hadeeth)
: وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ تَعَالَى وَ قالَتْ طائِفَةٌ مِنْ أَهْلِ الْكِتابِ آمِنُوا بِالَّذِي أُنْزِلَ عَلَى الَّذِينَ آمَنُوا وَجْهَ النَّهارِ وَ اكْفُرُوا آخِرَهُ لَعَلَّهُمْ يَرْجِعُونَ فَإِنَّ رَسُولَ اللَّهِ ص لَمَّا قَدِمَ الْمَدِينَةَ وَ هُوَ يُصَلِّي نَحْوَ بَيْتِ الْمَقْدِسِ أَعْجَبَ ذَلِكَ الْيَهُودَ
And in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding the Words of the Exalted: And a group from the People of the Book say: ‘We believe in that which has been Revealed to those who believe, in the first part of the day, and disbelieve at the end of it, perhaps they would be returning (to our Qiblah)’ [3:72]: ‘When Rasool-Allah-saww proceeded to Medina and he-saww was praying Salat in the direction of Bayt Al-Maqdis, that astounded the Jews.
فَلَمَّا صَرَفَهُ اللَّهُ عَنْ بَيْتِ الْمَقْدِسِ إِلَى الْبَيْتِ الْحَرَامِ وَجَدَتِ الْيَهُودُ مِنْ ذَلِكَ وَ كَانَ صَرْفُ الْقِبْلَةِ فِي صَلَاةِ الظُّهْرِ فَقَالُوا صَلَّى مُحَمَّدٌ الْغَدَاةَ وَ اسْتَقْبَلَ قِبْلَتَنَا فَآمِنُوا بِالَّذِي أُنْزِلَ عَلَى مُحَمَّدٍ وَجْهَ النَّهَارِ وَ اكْفُرُوا آخِرَهُ يَعْنُونَ الْقِبْلَةَ حِينَ اسْتَقْبَلَ رَسُولُ اللَّهِ ص الْمَسْجِدَ الْحَرَامَ لَعَلَّهُمْ يَرْجِعُونَ إِلَى قِبْلَتِنَا
When Allah-azwj Changed it from Bayt Al-Maqdis to the Sacred House, the Jews were caught out from that, and the Qiblah was changed during Salat Al-Zohr, so they said, ‘Muhammad-saww prayed Salat in the morning and face our Qiblah, so we believed in that which was Revealed unto Muhammad-saww, in the first part of the day, and disbelieve at the end of it – meaning the Qiblah where Rasool-Allah-saww faced the Sacred Masjid, perhaps they would be returning (to our Qiblah)’ [3:72]’’.[27]
28- فس، تفسير القمي ذلِكَ بِأَنَّهُمْ قالُوا لَيْسَ عَلَيْنا فِي الْأُمِّيِّينَ سَبِيلٌ فَإِنَّ الْيَهُودَ قَالُوا يَحِلُّ لَنَا أَنْ نَأْخُذَ مَالَ الْأُمِّيِّينَ وَ الْأُمِّيُّونَ الَّذِينَ لَيْسَ مَعَهُمْ كِتَابٌ فَرَدَّ اللَّهُ عَلَيْهِمْ فَقَالَ وَ يَقُولُونَ عَلَى اللَّهِ الْكَذِبَ وَ هُمْ يَعْلَمُونَ
‘Tafseer Al-Qummi’ – that is because they are saying: ‘There isn’t a way (of reproach) upon us [3:75] – the Jews said, ‘It is Permissible for us that we take the wealth of the illiterates’. And the illiterates are those who haven’t a book with them. Allah-azwj Rebutted against them, and He-azwj Said: and they are saying the lie upon Allah and they are knowing (of it) [3:75].
قَوْلُهُ إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَ أَيْمانِهِمْ ثَمَناً قَلِيلًا قَالَ يَتَقَرَّبُونَ إِلَى النَّاسِ بِأَنَّهُمْ مُسْلِمُونَ فَيَأْخُذُونَ مِنْهُمْ وَ يَخُونُونَهُمْ وَ مَا هُمْ بِمُسْلِمِينَ عَلَى الْحَقِيقَةِ
His-azwj Words: Those who are taking for the Covenant of Allah and their own oaths, a small price – [3:77]. He said, ‘They are drawing closer to the people that they are Muslims, and they are taking from them and betraying them, and they are not Muslims upon the reality’.
قَوْلُهُ تَعَالَى وَ إِنَّ مِنْهُمْ لَفَرِيقاً يَلْوُونَ أَلْسِنَتَهُمْ بِالْكِتابِ الْآيَةَ قَالَ كَانَ الْيَهُودُ يَقْرَءُونَ شَيْئاً لَيْسَ فِي التَّوْرَاةِ وَ يَقُولُونَ هُوَ فِي التَّوْرَاةِ فَكَذَّبَهُمُ اللَّهُ
The Words of the Exalted: Most surely there is a party among those who are twisting their tongues with the Book [3:78] – The Verse. He said, ‘The Jews were reciting something which wasn’t in the Torah, and they were saying, ‘It is in the Torah’, therefore Allah-azwj Belied them.
قَوْلُهُ ما كانَ لِبَشَرٍ الْآيَةَ أَيْ إِنَّ عِيسَى لَمْ يَقُلْ لِلنَّاسِ إِنِّي خَلَقْتُكُمْ فَكُونُوا عِبَاداً لِي مِنْ دُونِ اللَّهِ وَ لَكِنْ قَالَ لَهُمْ كُونُوا رَبَّانِيِّينَ أَيْ عُلَمَاءَ
His-azwj Words: It is not for a person [3:79] – i.e. that Isa-as did not say to the people, ‘I-as created you all, therefore become worshippers of me-as from besides Allah-azwj’, but he-as said to them: ‘Become spiritualists’ – i.e., scholars.
قَوْلُهُ وَ لا يَأْمُرَكُمْ الْآيَةَ قَالَ كَانَ قَوْمٌ يَعْبُدُونَ الْمَلَائِكَةَ وَ قَوْمٌ مِنَ النَّصَارَى زَعَمُوا أَنَّ عِيسَى رَبٌّ وَ الْيَهُودُ قَالُوا عُزَيْرٌ ابْنُ اللَّهِ فَقَالَ اللَّهُ لا يَأْمُرَكُمْ أَنْ تَتَّخِذُوا الْمَلائِكَةَ وَ النَّبِيِّينَ أَرْباباً
His-azwj Words: And He did not Command you all [3:80], he said, ‘There was a group worshipping the Angels, and a group from the Christians claiming that Isa-as is Lord-azwj’, and the Jews said, ‘Uzair-as is a son of Allah-azwj’. Allah-azwj Said: ‘And He did not Command you all that you should be taking the Angels and the Prophets as lords [3:80]’’.[28] (P.s. This is not a Hadeeth)
29- فس، تفسير القمي أَ فَغَيْرَ دِينِ اللَّهِ يَبْغُونَ قَالَ أَ غَيْرَ هَذَا الَّذِي قُلْتُ لَكُمْ أَنْ تُقِرُّوا بِمُحَمَّدٍ وَ وَصِيِّهِ وَ لَهُ أَسْلَمَ مَنْ فِي السَّماواتِ وَ الْأَرْضِ طَوْعاً وَ كَرْهاً أَيْ فَرَقاً مِنَ السَّيْفِ
‘Tafseer Al-Qummi’ – Is it other than Allah’s Religion they are seeking? [3:83], he said, ‘Is it other than this which I-azwj Say to you that you should accept Muhammad-saww and his-saww successor-asws?’, And to Him submit the ones is in the skies and the earth, willingly and unwillingly, [3:83] – i.e. A differentiation from the sword’’.[29] (P.s. This is not a Hadeeth)
30- فس، تفسير القمي كُلُّ الطَّعامِ كانَ حِلًّا لِبَنِي إِسْرائِيلَ الْآيَةَ قَالَ إِنَّ يَعْقُوبَ كَانَ يُصِيبُهُ عِرْقُ النَّسَا فَحَرَّمَ عَلَى نَفْسِهِ لَحْمَ الْجَمَلِ فَقَالَتِ الْيَهُودُ إِنَّ لَحْمَ الْجَمَلِ مُحَرَّمٌ فِي التَّوْرَاةِ فَقَالَ عَزَّ وَ جَلَّ لَهُمْ فَأْتُوا بِالتَّوْراةِ فَاتْلُوها إِنْ كُنْتُمْ صادِقِينَ إِنَّمَا حَرَّمَ هَذَا إِسْرَائِيلُ عَلَى نَفْسِهِ وَ لَمْ يُحَرِّمْهُ عَلَى النَّاسِ
‘Tafseer Al-Qummi’ – All food was Permissible for the Children of Israel [3:93] – the Verse. He said, ‘Yaqoub-as was hit by an illness, so he-as prohibited unto himself the flesh of the camel. The Jews said, ‘The flesh of the camel is Prohibited in the Torah’. The Mighty and Majestic Said to them: So come with the Torah and recite it, if you are truthful!’ [3:93]. But rather, this was prohibited by Israel until itself, and was not Prohibited upon the people’’.[30] (P.s. This is not a Hadeeth)
31- شي، تفسير العياشي ابْنُ أَبِي يَعْفُورٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ كُلُّ الطَّعامِ كانَ حِلًّا لِبَنِي إِسْرائِيلَ إِلَّا ما حَرَّمَ إِسْرائِيلُ عَلى نَفْسِهِ قَالَ إِنَّ إِسْرَائِيلَ كَانَ إِذَا أَكَلَ لُحُومَ الْإِبِلِ هَيَّجَ عَلَيْهِ وَجَعَ الْخَاصِرَةِ فَحَرَّمَ عَلَى نَفْسِهِ لَحْمَ الْإِبِلِ وَ ذَلِكَ مِنْ قَبْلِ أَنْ تُنَزَّلَ التَّوْراةُ فَلَمَّا أُنْزِلَتِ التَّوْرَاةُ لَمْ يُحَرِّمْهُ وَ لَمْ يَأْكُلْهُ
‘Tafseer Al Ayyashi’ – Ibn Abu Yafour said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj: All food was Permissible for the Children of Israel except that which Israel had forbidden upon itself [3:93]. He-asws said: ‘When the Israelites used to eat from the flesh of the camel, it caused them pain in their lower back. They forbid upon themselves the flesh of the camel. And that was before the Revelation of the Torah. When the Torah was Revealed, they neither forbid it nor did they eat it’’.[31]
32- شي، تفسير العياشي عَنْ سَمَاعَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ فِي قَوْلِ اللَّهِ قُلْ قَدْ جاءَكُمْ رُسُلٌ مِنْ قَبْلِي بِالْبَيِّناتِ وَ بِالَّذِي قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِنْ كُنْتُمْ صادِقِينَ وَ قَدْ عَلِمَ أَنَّ هَؤُلَاءِ لَمْ تَقْتُلُوا وَ لَكِنْ لَقَدْ كَانَ هَوَاهُمْ مَعَ الَّذِينَ قَتَلُوا فَسَمَّاهُمُ اللَّهُ قَاتِلِينَ لِمُتَابَعَةِ هَوَاهُمْ وَ رِضَاهُمْ بِذَلِكَ الْفِعْلِ
‘Tafseer Al Ayyashi’ – From Sama’at who said,
‘I head Abu Abdullah-asws saying regarding the Words of Allah-azwj: Say: ‘There have come to you Rasools before me with clear proofs and with that which you said; then why did you kill them if you are truthful?’ [3:183]: ‘And He-azwj Knew that they had not killed them, but they were in agreement with the ones who had killed, so Allah-azwj the Exalted Named them as the killers, due to their liking and their agreement with that deed’’.[32]
33- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ هَاشِمٍ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمَّا نَزَلَتْ هَذِهِ الْآيَاتُ قُلْ قَدْ جاءَكُمْ رُسُلٌ مِنْ قَبْلِي بِالْبَيِّناتِ وَ بِالَّذِي قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِنْ كُنْتُمْ صادِقِينَ وَ قَدْ عَلِمَ أَنْ قَالُوا وَ اللَّهِ مَا قَتَلْنَا وَ لَا شَهِدْنَا قَالَ وَ إِنَّمَا قِيلَ لَهُمُ ابْرَءُوا مِمَّنْ قَتَلَهُمْ فَأَبَوْا
‘Tafseer Al Ayyashi’ – From Muhammad Bin Hashim, from one who narrated it,
‘From Abu Abdullah-asws having said: ‘When this Verse was Revealed: Say: ‘There have come to you Rasools before me with clear proofs and with that which you said; then why did you kill them if you are truthful?’ [3:183]: ‘And He-azwj Knew that they said, ‘By Allah-azwj! We did not kill (the Rasools) nor were we present’. He-asws said: ‘And rather it was said to them: ‘Disavow from the ones who did kill them-as’, but they refused’’.[33]
34- فس، تفسير القمي لَقَدْ سَمِعَ اللَّهُ قَوْلَ الَّذِينَ قالُوا إِنَّ اللَّهَ فَقِيرٌ وَ نَحْنُ أَغْنِياءُ قَالَ وَ اللَّهِ مَا رَأَوُا اللَّهَ فَيَعْلَمُونَ أَنَّهُ فَقِيرٌ وَ لَكِنَّهُمْ رَأَوْا أَوْلِيَاءَ اللَّهِ فُقَرَاءَ فَقَالُوا لَوْ كَانَ اللَّهُ غَنِيّاً لَأَغْنَى أَوْلِيَاءَهُ فَافْتَخَرُوا عَلَى اللَّهِ بِالْغِنَى
‘Tafseer Al-Qummi’ – Allah has Heard the words of those who said, ‘Surely Allah is poor and we are rich’. [3:181]. He said, ‘By Allah-azwj! They did not see Allah-azwj that they would know that He-azwj is poor, but they saw the friends of Allah-azwj as poor, so they said, ‘If Allah-azwj was rich, He-azwj would have Enriched His-azwj friends’. Thus, they prided over Allah-azwj with the riches.
وَ أَمَّا قَوْلُهُ الَّذِينَ قالُوا إِنَّ اللَّهَ عَهِدَ إِلَيْنا أَلَّا نُؤْمِنَ لِرَسُولٍ حَتَّى يَأْتِيَنا بِقُرْبانٍ تَأْكُلُهُ النَّارُ فَكَانَ عِنْدَ بَنِي إِسْرَائِيلَ طَسْتٌ كَانُوا يُقَرِّبُونَ فِيهِ الْقُرْبَانَ فَيَضَعُونَهُ فِي الطَّسْتِ فَتَجِيءُ نَارٌ فَتَقَعُ فِيهِ فَتُحْرِقُهُ فَقَالُوا لِرَسُولِ اللَّهِ ص لَنْ نُؤْمِنَ لَكَ حَتَّى تَأْتِيَنَا بِقُرْبَانٍ تَأْكُلُهُ النَّارُ كَمَا كَانَ لِبَنِي إِسْرَائِيلَ
And as for His-azwj Words: Those who said: ‘Allah Covenanted to us that we should not believe in any Rasool until he brings us an offering which the Fire consumes’. [3:183]. There used to be a tray with the Children of Israel they were offering their offerings in it, and they would place it in the tray, and a fire would come and fall into it, and incinerate it. So, they said to Rasool-Allah-saww: ‘We will never believe you-saww until you-saww come to us with an offering the fire would consume’, just as it used to be for the Children of Israel.
فَقَالَ اللَّهُ تَعَالَى قُلْ لَهُمْ يَا مُحَمَّدُ قَدْ جاءَكُمْ رُسُلٌ مِنْ قَبْلِي بِالْبَيِّناتِ وَ بِالَّذِي قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِنْ كُنْتُمْ صادِقِينَ
Allah-azwj the Exalted Said: Say: ‘There have come to you Rasools before me with clear proofs and with that which you said; then why did you kill them if you are truthful?’ [3:183]. (P.s. – Up to here is not a Hadeeth)
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ فَإِنْ كَذَّبُوكَ فَقَدْ كُذِّبَ رُسُلٌ مِنْ قَبْلِكَ جاؤُ بِالْبَيِّناتِ الْآيَاتِ وَ الزُّبُرِ هُوَ كُتُبُ الْأَنْبِيَاءِ وَ الْكِتابِ الْمُنِيرِ الْحَلَالِ وَ الْحَرَامِ
And in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: But if they belie you, so the Rasools before you were (also) belied. They came with the clear proofs – the Verses, and the Psalms – and these are the Books of the Prophets-as, and the Illuminating Book [3:184] – the Permissible(s) and the Prohibitions.[34]
35- فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ تَعَالَى وَ إِذْ أَخَذَ اللَّهُ مِيثاقَ الَّذِينَ أُوتُوا الْكِتابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَ لا تَكْتُمُونَهُ ذَلِكَ أَنَّ اللَّهَ أَخَذَ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ فِي مُحَمَّدٍ ص لَتُبَيِّنُنَّهُ لِلنَّاسِ إِذَا خَرَجَ وَ لَا تَكْتُمُونَهُ فَنَبَذُوهُ وَراءَ ظُهُورِهِمْ يَقُولُ نَبَذُوا عَهْدَ اللَّهِ وَرَاءَ ظُهُورِهِمْ وَ اشْتَرَوْا بِهِ ثَمَناً قَلِيلًا فَبِئْسَ ما يَشْتَرُونَ
‘Tafseer Al Ayyashi’ – In a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding the Words of the Exalted: And when Allah Took a Covenant with those who were Given the Book: “You shall manifest it to the people and you will not conceal it” [3:187]: ‘That is because Allah Took a Covenant with those who were Given the Book – regarding Muhammad-saww – “You shall manifest it to the people – when he-saww emerges – and you will not conceal it” [3:187], but they cast it behind their backs and took a small price for it; so evil is that which they are taking [3:187]’’.[35]
36- شي، تفسير العياشي عَمْرُو بْنُ شِمْرٍ عَنْ جَابِرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع نَزَلَتْ هَذِهِ الْآيَةُ عَلَى مُحَمَّدٍ ص هَكَذَا يَا أَيُّهَا الَّذِينَ أُوتُوا الْكِتَابَ آمِنُوا بِمَا أَنْزَلْتُ فِي عَلِيٍّ مُصَدِّقاً لِمَا مَعَكُمْ مِنْ قَبْلِ أَنْ نَطْمِسَ وُجُوهاً فَنَرُدَّهَا عَلَى أَعْقَابِهَا الْآيَةَ
‘Tafseer Al Ayyashi’ – Amro Bin Shimr, from Jabir who said,
‘Abu Ja’far-asws said: ‘This Verse was Revealed unto Muhammad like this: O you who have been Given the Book! Believe in what We Revealed regarding Ali-asws, Verifying what is with you from before We Alter faces then turn them on their backs, [4:47] – the Verse.
فَأَمَّا قَوْلُهُ مُصَدِّقاً لِما مَعَكُمْ يَعْنِي مُصَدِّقاً بِرَسُولِ اللَّهِ ص
As for His-azwj Words: Verifying what is with you – meaning, verifying Rasool-Allah-saww’’.[36]
37- فس، تفسير القمي أَ لَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنْفُسَهُمْ بَلِ اللَّهُ يُزَكِّي مَنْ يَشاءُ قَالَ هُمُ الَّذِينَ سَمَّوْا أَنْفُسَهُمْ بِالصِّدِّيقِ وَ الْفَارُوقِ وَ ذِي النُّورَيْنِ قَوْلُهُ
‘Tafseer Al-Qummi’ – Have you not seen those who (claim they) are purifying themselves? But Allah Purifies the one He so Desires to, [4:49], he said, ‘They are those who named themselves with the Siddique (Abu Bakr), and Al-Farouq (Umar), and Zul Nurayn (Usman).
وَ لا يُظْلَمُونَ فَتِيلًا قَالَ الْقِشْرَةُ الَّتِي تَكُونُ عَلَى النَّوَاةِ ثُمَّ كَنَّى عَنْهُمْ فَقَالَ انْظُرْ كَيْفَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ وَ هُمْ هَؤُلَاءِ الثَّلَاثَةُ
His-azwj Words: and they shall not be wronged (by even) the husk of a date stone [4:49], he said, ‘The husk is the crust that happens to be upon the core (of a date). Then He-azwj Metaphored about them, so He-azwj Said: Look how they are fabricating the lie upon Allah – and they are those three.
وَ قَوْلُهُ أَ لَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيباً مِنَ الْكِتابِ يُؤْمِنُونَ بِالْجِبْتِ وَ الطَّاغُوتِ وَ يَقُولُونَ لِلَّذِينَ كَفَرُوا هؤُلاءِ أَهْدى مِنَ الَّذِينَ آمَنُوا سَبِيلًا قَالَ نَزَلَتْ فِي الْيَهُودِ حِينَ سَأَلَهُمْ مُشْرِكُو الْعَرَبِ فَقَالُوا أَ دِينُنُا أَفْضَلُ أَمْ دِينُ مُحَمَّدٍ قَالُوا بَلَى دِينُكُمْ أَفْضَلُ
And His-azwj Words: Have you not seen those Given a portion of the Book? They are believing in the false god and the tyrant, and they are saying to those who are committing Kufr, ‘They are more guided of the way than those who are believing’. [4:51], he said, ‘It was Revealed regarding the Jews when the Polytheist Arabs questioned them, ‘Is our Religion superior of the Religion of Muhammad-saww?’ They said, ‘Yes, your Religion is superior’.
وَ قَدْ رُوِيَ فِيهِ أَيْضاً أَنَّهَا نَزَلَتْ فِي الَّذِينَ غَصَبُوا آلَ مُحَمَّدٍ حَقَّهُمْ وَ حَسَدُوا مَنْزِلَتَهُمْ فَقَالَ اللَّهُ أُولئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ وَ مَنْ يَلْعَنِ اللَّهُ فَلَنْ تَجِدَ لَهُ نَصِيراً أَمْ لَهُمْ نَصِيبٌ مِنَ الْمُلْكِ فَإِذاً لا يُؤْتُونَ النَّاسَ نَقِيراً يَعْنِي النُّقْطَةَ الَّتِي فِي ظَهْرِ النَّوَاةِ
And it has been reported as well that it was Revealed regarding those who usurped the Progeny-asws of Muhammad-saww of their-asws rights, and they envied their-asws status. So, Allah-azwj Said: They are those whom Allah has Cursed; and the one whom Allah Curses, so you will never find there being a helper for him [4:52] Or is there for them a share in the Kingdom? (If) So, they would not be giving the people (even) the speck of the date stone [4:53] – meaning the speck which is in the back of the date stone.
ثُمَّ قَالَ أَمْ يَحْسُدُونَ النَّاسَ يَعْنِي بِالنَّاسِ هُنَا أَمِيرَ الْمُؤْمِنِينَ وَ الْأَئِمَّةَ ع عَلى ما آتاهُمُ اللَّهُ مِنْ فَضْلِهِ فَقَدْ آتَيْنا آلَ إِبْراهِيمَ الْكِتابَ وَ الْحِكْمَةَ وَ آتَيْناهُمْ مُلْكاً عَظِيماً وَ هِيَ الْخِلَافَةُ بَعْدَ النُّبُوَّةِ وَ هُمُ الْأَئِمَّةُ ع
Then He-azwj Said: Or are they envying the people – meaning by the ‘people’ over here Amir Al-Momineen-asws and the Imams-asws – upon what Allah has Given them from His Grace? So, We have Given the Progeny of Ibrahim, the Book and the Wisdom, and have Given them a grand kingdom [4:54], and it is the Caliphate after the Prophet-hood, and they are the Imams-asws.
حَدَّثَنِي عَلِيُّ بْنُ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ ع عَنْ أَبِيهِ عَنْ يُونُسَ عَنْ أَبِي جَعْفَرٍ الْأَحْوَلِ عَنْ حَنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ قَوْلُهُ فَقَدْ آتَيْنا آلَ إِبْراهِيمَ الْكِتابَ قَالَ النُّبُوَّةَ قُلْتُ وَ الْحِكْمَةَ قَالَ الْفَهْمَ وَ الْقَضَاءَ وَ آتَيْناهُمْ مُلْكاً عَظِيماً قَالَ الطَّاعَةَ الْمَفْرُوضَةَ
It was narrated to me by Ali Bin Al Husayn, from Ahmad Bin Abu Abdullah-asws, from his father-asws, from yunus, from Abu Ja’far Al Ahowl, from Hanan,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said, ‘His-azwj Words: So, We have Given the Progeny of Ibrahim, the Book [4:54], he-asws said: ‘The Prophet-hood’. I said, ‘and the Wisdom?’ He-asws said: ‘The understanding and the judgments. and have Given them a grand kingdom [4:54], he-asws said: ‘The necessitated obedience’’.[37]
38- فس، تفسير القمي يُرِيدُونَ أَنْ يَتَحاكَمُوا إِلَى الطَّاغُوتِ نَزَلَتْ فِي الزُّبَيْرِ بْنِ الْعَوَّامِ فَإِنَّهُ نَازَعَ رَجُلًا مِنَ الْيَهُودِ فِي حَدِيقَةٍ فَقَالَ الزُّبَيْرُ تَرْضَى بِابْنِ شَيْبَةَ الْيَهُودِيِّ وَ قَالَ الْيَهُودِيُّ نَرْضَى بِمُحَمَّدٍ ص فَأَنْزَلَ اللَّهُ تَعَالَى أَ لَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِما أُنْزِلَ إِلَيْكَ إِلَى قَوْلِهِ رَأَيْتَ الْمُنافِقِينَ يَصُدُّونَ عَنْكَ صُدُوداً هُمْ أَعْدَاءُ آلِ مُحَمَّدٍ ص كُلُّهُمْ جَرَتْ فِيهِمْ هَذِهِ الْآيَةُ
‘Tafseer Al-Qummi’ – They are intending to summon each other to the judgment of the tyrant [4:60] – it was Revealed regarding Al Zubeyr Bin Al Awam, for he snatched from a Jewish man regarding a garden, and Al Zubeyr said, ‘Will you be pleased with Ibn Shayba the Jew (as a judge)? And the Jew said, ‘We would be please with Muhammad-saww’. Therefore, Allah-azwj the Exalted Revealed: Have you not seen those who are alleging that they do believe in what is Revealed unto you [4:60] – up to His-azwj Words: you will see the hypocrites hindering (people) from you in aversion [4:61] – they (hypocrites) are the enemies of the Progeny-asws of Muhammad-saww, all of them, this Verse flows regarding them’’.[38] (P.s. This is not a Hadeeth)
39- فس، تفسير القمي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورٍ عَنْ أَبِي عَبْدِ اللَّهِ وَ أَبِي جَعْفَرٍ ع قَالا الْمُصِيبَةُ هِيَ الْخَسْفُ وَ اللَّهِ بِالْفَاسِقِينَ عِنْدَ الْحَوْضِ قَوْلُ اللَّهِ فَكَيْفَ إِذا أَصابَتْهُمْ مُصِيبَةٌ الْآيَةَ
‘Tafseer Al-Qummi’ – My father, from Ibn Abu Umeyr, from Mansour,
‘From Abu Abdullah-asws and Abu Ja’far-asws both having said: ‘The misfortune – by Allah-azwj, it is the submerging (of the earth) with the mischief-makers by the Fountain – The Words of Allah-azwj But how would it be when misfortune befalls them [4:62]’ – the Verse’.[39]
40- فس، تفسير القمي وَ لَوْ لا فَضْلُ اللَّهِ عَلَيْكُمْ وَ رَحْمَتُهُ قَالَ الْفَضْلُ رَسُولُ اللَّهِ ص وَ الرَّحْمَةُ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ
‘Tafseer Al-Qummi’ – and had it not been for the Grace of Allah upon you and His Mercy [4:83], he said, ‘The Grace is Rasool-Allah-saww, and the Mercy is Amir Al-Momineen-asws’’.[40] (P.s. This is not a Hadeeth)
41- فس، تفسير القمي لَيْسَ بِأَمانِيِّكُمْ وَ لا أَمانِيِّ أَهْلِ الْكِتابِ يَعْنِي لَيْسَ مَا تَتَمَنَّوْنَ أَنْتُمْ وَ لَا أَهْلُ الْكِتَابِ أَيْ أَنْ لَا تُعَذَّبُوا بِأَفْعَالِكُمْ قَوْلُهُ وَ لا يُظْلَمُونَ نَقِيراً هِيَ النُّقْطَةُ الَّتِي فِي النَّوَاةِ
‘Tafseer Al-Qummi’ – It isn’t by your aspiration nor (by the) aspirations of the People of the Book. [4:123] – meaning, it isn’t what you nor the People of the Book as aspiring for – i.e. you will not be Punished for your deeds. His-azwj Words: and they would not be dealt with unjustly by (even) a speck on a date stone [4:124] – it is the speck which is in the date stone’’.[41]
42- شي، تفسير العياشي عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ وَ إِنْ مِنْ أَهْلِ الْكِتابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَ يَوْمَ الْقِيامَةِ يَكُونُ عَلَيْهِمْ شَهِيداً قَالَ هُوَ رَسُولُ اللَّهِ ص
‘Tafseer Al Ayyashi’ – From Al Haris Bin Al Mugheira,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj: And there is none from the People of the Book except that he would believe in him before his death, and on the Day of Judgement he would happen to be a witness against them [4:159], he-asws said: ‘He-saww is Rasool-Allah-saww’’.[42]
43- شي، تفسير العياشي عَنِ الْمُفَضَّلِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ وَ إِنْ مِنْ أَهْلِ الْكِتابِ الْآيَةَ فَقَالَ هَذِهِ فِينَا نَزَلَتْ خَاصَّةً إِنَّهُ لَيْسَ رَجُلٌ مِنْ وُلْدِ فَاطِمَةَ ع يَمُوتُ وَ لَا يَخْرُجُ مِنَ الدُّنْيَا حَتَّى يُقِرَّ لِلْإِمَامِ بِإِمَامَتِهِ كَمَا أَقَرَّ وُلْدُ يَعْقُوبَ لِيُوسُفَ حِينَ قَالُوا تَاللَّهِ لَقَدْ آثَرَكَ اللَّهُ عَلَيْنا
‘Tafseer Al Ayyashi’ – From Al Mufazzal who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj: And there is none from the People of the Book [4:159] – the Verse, so he-asws said: ‘This was Revealed regarding us-asws in particular. There is none from the men from the children of Syeda Fatima-asws who dies, and does not exit from the world until he accepts the Imam-asws with his-asws Imamate just as the children of Yaqub-as accepted to Yusuf-as where they said They said: ‘By Allah! Allah has Preferred you over us [12:91]’’.[43]
44- شي، تفسير العياشي عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ فِي عِيسَى وَ إِنْ مِنْ أَهْلِ الْكِتابِ الْآيَةَ فَقَالَ إِنَّمَا إِيمَانُ أَهْلِ الْكِتَابِ لِمُحَمَّدٍ ص
‘Tafseer Al Ayyashi’ – From Ibn Sinan,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj regarding Isa-as: And there is none from the People of the Book [4:159] – the Verse, so he-asws said: ‘But rather, the Eman of the People of the Book is for Muhammad-saww’’.[44]
45- فس، تفسير القمي أَبِي عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ أَبِي حَمْزَةَ عَنْ شَهْرِ بْنِ حَوْشَبٍ قَالَ: قَالَ لِيَ الْحَجَّاجُ يَا شَهْرُ آيَةٌ فِي كِتَابِ اللَّهِ قَدْ أَعْيَتْنِي فَقُلْتُ أَيُّهَا الْأَمِيرُ أَيَّةُ آيَةٍ هِيَ فَقَالَ قَوْلُهُ وَ إِنْ مِنْ أَهْلِ الْكِتابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَ اللَّهِ إِنِّي لَأَمُرُّ بِالْيَهُودِيِّ وَ النَّصْرَانِيِّ فَتُضْرَبُ عُنُقُهُ ثُمَّ أَرْمَقُهُ بِعَيْنِي فَمَا أَرَاهُ يُحَرِّكُ شَفَتَيْهِ حَتَّى يَخْمُدَ
‘Tafseer Al-Qummi’ – My father, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Abu Hamza, from Shahr Bin Howshab who said,
‘Al-Hajjaj said to me, ‘O Shahr! Al-Hajjaj said to me, ‘O Shahr! A Verse in the Book of Allah-azwj has exhausted me’. I said, ‘O Emir! Which Verse is it?’ He said, ‘His-azwj Words And there is none from the People of the Book except that he would believe in him before his death [4:159]. By Allah-azwj! I am the Emir of the Jews and the Christians, and I strike his neck, then look at him with my own eyes, but I do not see him move his lips until he dies!’
فَقُلْتُ أَصْلَحَ اللَّهُ الْأَمِيرَ لَيْسَ عَلَى مَا تَأَوَّلْتَ قَالَ كَيْفَ هُوَ قُلْتُ إِنَّ عِيسَى يَنْزِلُ قَبْلَ يَوْمِ الْقِيَامَةِ إِلَى الدُّنْيَا فَلَا يَبْقَى أَهْلُ مِلَّةِ يَهُودِيٍّ وَ لَا غَيْرِهِ إِلَّا آمَنَ بِهِ قَبْلَ مَوْتِهِ وَ يُصَلِّي خَلْفَ الْمَهْدِيِّ
I said, ‘May Allah-azwj Keep the Emir well! This is not as you are explaining it’. He said, ‘How is it?’ I said, ‘Isa-as would descend to the world before the Day of Judgement, and there would not remain a Jew from the people of the nations or someone else, except that he would believe in him-as before his-as death. And he-as would Pray Salat behind Al-Mahdi-asws’.
قَالَ وَيْحَكَ أَنَّى لَكَ هَذَا وَ مِنْ أَيْنَ جِئْتَ بِهِ فَقُلْتُ حَدَّثَنِي بِهِ مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَقَالَ جِئْتَ وَ اللَّهِ بِهَا مِنْ عَيْنٍ صَافِيَةٍ
He said, ‘Woe be unto you! How can this be for you, and from which spring did you bring it?’ I said, ‘It was narrated to me by Muhammad-asws Bin Ali-asws Bin Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws’. He said, ‘By Allah-azwj! You have brought it from the clear spring’’.[45]
46- فس، تفسير القمي قَوْلُهُ تَعَالَى فَبِظُلْمٍ مِنَ الَّذِينَ هادُوا الْآيَةَ: فَإِنَّهُ حَدَّثَنِي أَبِي عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ زَرَعَ حِنْطَةً فِي أَرْضٍ فَلَمْ تَزْكُ فِي أَرْضِهِ وَ زَرْعِهِ وَ خَرَجَ زَرْعُهُ كَثِيرَ الشَّعِيرِ فَبِظُلْمِ عَمَلِهِ فِي مِلْكِ رَقَبَةِ الْأَرْضِ أَوْ بِظُلْمٍ لِمُزَارِعِهِ وَ أَكَرَتِهِ لِأَنَّ اللَّهَ يَقُولُ فَبِظُلْمٍ مِنَ الَّذِينَ هادُوا حَرَّمْنا عَلَيْهِمْ طَيِّباتٍ أُحِلَّتْ لَهُمْ وَ بِصَدِّهِمْ عَنْ سَبِيلِ اللَّهِ كَثِيراً يَعْنِي لُحُومَ الْإِبِلِ وَ الْبَقَرِ وَ الْغَنَمِ
‘Tafseer Al-Qummi’ – Due to the injustice from those who are Jews, [4:160] – the Verse. My father narrated to me, from Ibn Mahboub, from Abdullah Bin Abu Yafour who said,
‘I head Abu Abdullah-asws saying: ‘One who plants wheat in a land, but does not pay Zakat regarding his land and his plantation, and his plantation brings forth a lot of barley, so it would be due to the injustice of his deed regarding the ownership of the land, or due to injustice of his plantation and his farm, because Allah-azwj is Saying: Due to the injustice from those who are Jews, We Prohibited unto them the good things which had been Permitted for them, and due to their hindering many from the Way of Allah meaning the flesh of the camels, and the cows and the sheep. [4:160].
هَكَذَا أَنْزَلَهَا اللَّهُ فَاقْرَءُوهَا هَكَذَا وَ مَا كَانَ اللَّهُ لِيُحِلَّ شَيْئاً فِي كِتَابِهِ ثُمَّ يُحَرِّمَهُ بَعْدَ مَا أَحَلَّهُ وَ لَا يُحَرِّمَ شَيْئاً ثُمَّ يُحِلَّهُ بَعْدَ مَا حَرَّمَهُ
This is how Allah-azwj Revealed it, therefore read it like this, and it was not for Allah-azwj to Permit a thing in His-azwj Book, then Prohibit it after having Permitted it, nor Prohibit something then permit it after its Prohibition’.
قُلْتُ وَ كَذَلِكَ أَيْضاً وَ مِنَ الْبَقَرِ وَ الْغَنَمِ حَرَّمْنا عَلَيْهِمْ شُحُومَهُما قَالَ نَعَمْ
I said, ‘And like that as well: and from the camels, and the cows and the sheep we Prohibited upon them both their meats [6:146]?’ He-asws said: ‘Yes’.
قُلْتُ فَقَوْلُهُ إِلَّا ما حَرَّمَ إِسْرائِيلُ عَلى نَفْسِهِ
I said, ‘(What about) His-azwj Words: except that which Israel had forbidden upon itself [3:93]?’
قَالَ إِنَّ إِسْرَائِيلَ كَانَ إِذَا أَكَلَ مِنْ لَحْمِ الْإِبِلِ يُهَيِّجُ عَلَيْهِ وَجَعَ الْخَاصِرَةِ فَحَرَّمَ عَلَى نَفْسِهِ لَحْمَ الْإِبِلِ وَ ذَلِكَ مِنْ قَبْلِ أَنْ تُنَزَّلَ التَّوْرَاةُ فَلَمَّا نُزِّلَتِ التَّوْرَاةُ لَمْ يُحَرِّمْهُ وَ لَمْ يَأْكُلْهُ
He-asws said: ‘Israel (Yaqoub-as), whenever he-as ate from the flesh of the camel, the pain of the legs was irritating, so he-as Prohibited the flesh of the camels unto himself, and that is from before the Revelation of the Torah. When the Torah was Revealed, he-as neither Prohibited it and did not eat it’’.[46]
47- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع قَوْلُهُ قَدْ جاءَكُمْ بُرْهانٌ مِنْ رَبِّكُمْ وَ أَنْزَلْنا إِلَيْكُمْ نُوراً مُبِيناً قَالَ الْبُرْهَانُ مُحَمَّدٌ ص وَ النُّورُ عَلِيٌّ ع
‘Tafseer Al Ayyashi’ – From Abdullah Bin Suleyman who said,
‘I said to Abu Abdullah-asws, ‘His-azwj Words: O you people! There has come to you a convincing Proof from your Lord and We Sent to you a clear Light (Noor) [4:174]. He-asws said: ‘The ‘convincing proof’ is Muhammad-saww, and the ‘Noor’ is Ali-asws’.
قَالَ قُلْتُ قَوْلُهُ صِراطاً مُسْتَقِيماً قَالَ الصِّرَاطُ الْمُسْتَقِيمُ عَلِيٌّ ع
He (the narrator) said, ‘I said, ‘His-azwj Words: A Straight Path [4:175]. He-asws said: ‘The Straight Path is Ali-asws’’.[47]
48- فس، تفسير القمي وَ مِنَ الَّذِينَ قالُوا إِنَّا نَصارى أَخَذْنا مِيثاقَهُمْ قَالَ عَنَى أَنَّ عِيسَى ابْنَ مَرْيَمَ عَبْدٌ مَخْلُوقٌ فَجَعَلُوهُ رَبّاً فَنَسُوا حَظًّا مِمَّا ذُكِّرُوا بِهِ
‘Tafseer Al-Qummi’ – And from those who are saying, ‘We are Christians’, We Took their Covenant, [5:14], he said, ‘Meaning that Isa-as Bin Maryam-as is a servant, created being, but they made him-as to be a Lord, but they forgot a portion of what they were reminded with [5:14].
قَوْلُهُ يا أَهْلَ الْكِتابِ قَدْ جاءَكُمْ رَسُولُنا يُبَيِّنُ لَكُمْ كَثِيراً مِمَّا كُنْتُمْ تُخْفُونَ مِنَ الْكِتابِ وَ يَعْفُوا عَنْ كَثِيرٍ قَالَ يُبَيِّنُ النَّبِيُّ ص مَا أَخْفَيْتُمُوهُ مِمَّا فِي التَّوْرَاةِ مِنْ أَخْبَارِهِ وَ يَدَعُ كَثِيراً لَا يُبَيِّنُهُ
His-azwj Words: O People of the Book! There has come to you Our Rasool Clarifying to you a lot of what you were concealing from the Book, and excusing about a lot. [5:15], he said, ‘The Prophet-saww manifested what you had concealed from what was in the Torah, of his-saww news, and left a lot and did not manifest it.
قَدْ جاءَكُمْ مِنَ اللَّهِ نُورٌ وَ كِتابٌ مُبِينٌ يَعْنِي بِالنُّورِ أَمِيرَ الْمُؤْمِنِينَ وَ الْأَئِمَّةَ ع
There has come to you from Allah, a Light and a Clarifying Book [5:15] – meaning by the ‘Light’, Amir Al-Momineen-asws and the Imams-asws.
قَوْلُهُ قَدْ جاءَكُمْ رَسُولُنا يُبَيِّنُ لَكُمْ مُخَاطَبَةٌ لِأَهْلِ الْكِتَابِ يُبَيِّنُ لَكُمْ عَلى فَتْرَةٍ مِنَ الرُّسُلِ قَالَ عَلَى انْقِطَاعٍ مِنَ الرُّسُلِ ثُمَّ احْتَجَّ عَلَيْهِمْ فَقَالَ أَنْ تَقُولُوا أَيْ لِئَلَّا تَقُولُوا
His-azwj Words: There has come to you Our Rasool clarifying to you – addressing the People of the book, upon an interval from the Rasools – upon a termination from the Rasools. Then He-azwj Argued against them so He-azwj Said: that you should be saying [5:19] – i.e., lest you should be saying.
قَوْلُهُ اذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنْبِياءَ وَ جَعَلَكُمْ مُلُوكاً يَعْنِي فِي بَنِي إِسْرَائِيلَ لَمْ يَجْمَعِ اللَّهُ لَهُمُ النُّبُوَّةَ وَ الْمُلْكَ فِي بَيْتٍ وَاحِدٍ ثُمَّ جَمَعَ اللَّهُ لِنَبِيِّهِ ص
His-azwj Words: Recall the Favour of Allah upon you when He Made Prophets among you and Made you (Imams) [5:20] – meaning, among the Children of Israel, Allah-azwj did not Make the Prophet-hood and the kingdom to be in one household. Then Allah-azwj Gathered it for His-azwj Prophet-saww’’.[48]
49- شي، تفسير العياشي عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ قالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ قَالَ فَقَالَ لِي كَذَا وَ قَالَ وَ أَوْمَأَ بِيَدِهِ إِلَى عُنُقِهِ وَ لَكِنَّهُ قَالَ قَدْ فَرَغَ مِنَ الْأَشْيَاءِ
‘Tafseer Al Ayyashi’ – From Yaqoub Bin Shuayb who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj: And the Jews say: ‘The Hand of Allah is tied up!’ Their hands shall be Shackled [5:64], he-asws said to me: ‘Like this’ – and he-asws gestured by his-asws hand to his-asws neck – ‘But (they meant) He-azwj is Free from the things’.
وَ فِي رِوَايَةٍ أُخْرَى يَعْنِي قَوْلَهُمْ فَرَغَ مِنَ الْأَمْرِ
And in another report of the meaning of their words: ‘He-azwj is free from the matters’.
وَ عَنْ حَمَّادٍ عَنْهُ ع قَالَ: يَعْنُونَ أَنَّهُ قَدْ فَرَغَ مِمَّا هُوَ كَائِنٌ لُعِنُوا بِما قالُوا قَالَ اللَّهُ عَزَّ وَ جَلَ بَلْ يَداهُ مَبْسُوطَتانِ
And from Hamad,
‘From him-asws having said: ‘They meant that He-azwj is free from what is going to transpire, and they would be Cursed for what they are saying. But, both His Hands are Extended [5:64]’.[49]
50- شي، تفسير العياشي عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ كُلَّما أَوْقَدُوا ناراً لِلْحَرْبِ أَطْفَأَهَا اللَّهُ كُلَّمَا أَرَادَ جَبَّارٌ مِنَ الْجَبَابِرَةِ هَلَكَةَ آلِ مُحَمَّدٍ قَصَمَهُ اللَّهُ
‘Tafseer Al Ayyashi’ – From Jabir,
‘From Abu Ja’far-asws regarding His-azwj Words: Every time they kindle the fire for the war, Allah Extinguishes it [5:64] – Every time a tyrant from the tyrants wanted to destroy the Progeny-asws of Muhammad-saww, Allah-azwj Breaks him’’.[50]
51- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ تَعَالَى وَ لَوْ أَنَّ أَهْلَ الْكِتَابِ أَقامُوا التَّوْراةَ وَ الْإِنْجِيلَ وَ ما أُنْزِلَ إِلَيْهِمْ مِنْ رَبِّهِمْ قَالَ الْوَلَايَةُ
‘Tafseer Al Ayyashi’ – From Muhammad Bin Muslim,
‘From Abu Ja’far-asws regarding the Words of the Exalted: And if they had observed the Torah and the Evangel and what was Revealed to them from their Lord [5:66], he-asws said: ‘The Wilayah’’.[51]
52- شي، تفسير العياشي عَنْ أَبِي الصَّهْبَاءِ الْبَكْرِيِّ قَالَ: سَمِعْتُ عَلِيَّ بْنَ أَبِي طَالِبٍ ع وَ دَعَا رَأْسَ الْجَالُوتِ وَ أُسْقُفَّ النَّصَارَى فَقَالَ إِنِّي سَائِلُكُمَا عَنْ أَمْرٍ وَ أَنَا أَعْلَمُ بِهِ مِنْكُمَا فَلَا تَكْتُمَانِي
‘Tafseer Al Ayyashi’ – From Abu Al Sahba’a Al Bakry who said,
‘I heard Ali-asws Bin Abu Talib-asws, and he-asws called Ra’s Al-Jalout and Asqaf Al-Ansary, and he-asws said: ‘I-asws ask both of you about a matter, and although I-asws am more knowing with it than you, therefore do not conceal from me-asws’.
ثُمَّ دَعَا أُسْقُفَّ النَّصَارَى فَقَالَ أَنْشُدُكَ بِاللَّهِ الَّذِي أَنْزَلَ الْإِنْجِيلَ عَلَى عِيسَى وَ جَعَلَ عَلَى رِجْلِهِ الْبَرَكَةَ وَ كَانَ يُبْرِئُ الْأَكْمَهَ وَ الْأَبْرَصَ وَ أَبْرَأَ أَكْمَهَ الْعَيْنِ وَ أَحْيَا الْمَيِّتَ وَ صَنَعَ لَكُمْ مِنَ الطِّينِ طُيُوراً وَ أَنْبَأَكُمْ بِمَا تَأْكُلُونَ وَ مَا تَدَّخِرُونَ فَقَالَ دُونَ هَذَا صدق [أَصْدُقُ]
Then he-asws called Asqaf Al-Ansary and he-asws said: ‘I-asws adjure you with Allah-azwj Who Revealed the Evangel unto Isa-as, and Made Blessings to be upon his-as legs, and he-as used to cure the blind and the leper, and cure the blindness of the eyes, and revive the dead, and made birds for you from the clay, and informed you of what you were eating and what you were hoarding’. He said, ‘Without this, (it is) true’.
فَقَالَ عَلِيٌّ ع بِكَمِ افْتَرَقَتْ بَنُو إِسْرَائِيلَ بَعْدَ عِيسَى فَقَالَ لَا وَ اللَّهِ إِلَّا فِرْقَةً وَاحِدَةً
Ali-asws said: ‘Into how many sects did the Children of Israel separate after Isa-as?’ He said, ‘No, by Allah-azwj, only one sect’.
فَقَالَ عَلِيٌّ كَذَبْتَ وَ الَّذِي لَا إِلَهَ إِلَّا هُوَ لَقَدِ افْتَرَقَتْ عَلَى اثْنَتَيْنِ وَ سَبْعِينَ فِرْقَةً كُلُّهَا فِي النَّارِ إِلَّا فِرْقَةً وَاحِدَةً إِنَّ اللَّهَ يَقُولُ مِنْهُمْ أُمَّةٌ مُقْتَصِدَةٌ وَ كَثِيرٌ مِنْهُمْ ساءَ ما يَعْمَلُونَ فَهَذِهِ الَّتِي تَنْجُو
Ali-asws said: ‘You are lying! By the One-azwj, there is no god except He-azwj, they separated upon seventy-two sects, all of whom would be in the Fire except one sect. Allah-azwj is Saying: From them there is a moderate community, and most of them, evil is what they are doing [5:66]. So, this (sect) is the one who will attain salvation’’.[52]
53- شي، تفسير العياشي عَنْ حُمْرَانَ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ تَعَالَى يا أَهْلَ الْكِتابِ لَسْتُمْ عَلى شَيْءٍ حَتَّى تُقِيمُوا التَّوْراةَ وَ الْإِنْجِيلَ وَ ما أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ وَ لَيَزِيدَنَّ كَثِيراً مِنْهُمْ ما أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ طُغْياناً وَ كُفْراً قَالَ هُوَ وَلَايَةُ أَمِيرِ الْمُؤْمِنِينَ ع
‘Tafseer Al Ayyashi’ – From Humran Bin Ayn,
‘From Abu Ja’far-asws regarding the Words of the Exalted: Say: O People of the Book! You wouldn’t be upon anything until you observe the Torah and the Evangel and what is Revealed to you from your Lord; And what is Revealed to you has increased a lot of them in tyranny and Kufr [5:68]. He-asws said: ‘It is the Wilayah of Amir Al-Momineen-asws’’.[53]
54- فس، تفسير القمي وَ قالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ الْآيَةَ قَالَ قَالُوا قَدْ فَرَغَ اللَّهُ مِنَ الْأَمْرِ لَا يُحْدِثُ اللَّهُ غَيْرَ مَا قَدَّرَهُ فِي التَّقْدِيرِ الْأَوَّلِ فَرَدَّ اللَّهُ عَلَيْهِمْ فَقَالَ بَلْ يَداهُ مَبْسُوطَتانِ يُنْفِقُ كَيْفَ يَشاءُ أَيْ يُقَدِّمُ وَ يُؤَخِّرُ وَ يَزِيدُ وَ يَنْقُصُ وَ لَهُ الْبَدَاءُ وَ الْمَشِيَّةُ
‘Tafseer Al-Qummi’ – And the Jews say: ‘The Hand of Allah is tied up!’ Their hands shall be Shackled [5:64] – the Verse. He said, ‘They (Jews) said, ‘Allah-azwj is freed from the matters. Allah-azwj will not Innovate anything new apart from what He-azwj has Pre-determined it in the first Pre-determination’. Allah-azwj Rebutted against them: But, both His Hands are Extended. He Expends however He so Desires to. – i.e. He-azwj can Bring forward, and Delay, and Increase, and Reduce, and for Him-azwj is the Change of Decision and the Desire’.
قَوْلُهُ وَ لَوْ أَنَّهُمْ أَقامُوا التَّوْراةَ وَ الْإِنْجِيلَ وَ ما أُنْزِلَ إِلَيْهِمْ مِنْ رَبِّهِمْ يَعْنِي الْيَهُودَ وَ النَّصَارَى لَأَكَلُوا مِنْ فَوْقِهِمْ وَ مِنْ تَحْتِ أَرْجُلِهِمْ قَالَ مِنْ فَوْقِهِمُ الْمَطَرُ وَ مِنْ تَحْتِ أَرْجُلِهِمْ النَّبَاتُ قَوْلُهُ مِنْهُمْ أُمَّةٌ مُقْتَصِدَةٌ قَالَ قَوْمٌ مِنَ الْيَهُودِ دَخَلُوا فِي الْإِسْلَامِ فَسَمَّاهُمُ اللَّهُ مُقْتَصِدَةً
His-azwj Words: And if they had observed the Torah and the Evangel and what was Revealed to them from their Lord, – meaning the Jews and the Christians, they would have eaten from their above and from beneath their legs [5:66]. He-asws said: ‘From above them – the rain, and from beneath their legs – the vegetation. His-azwj Words: From them there is a moderate community [5:66], he said, ‘A group of the Jews entered into Islam, so Allah-azwj Named them as ‘moderate’’’.[54] (P.s. This is not a Hadeeth)
55- شي، تفسير العياشي عَنْ مَرْوَانَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ذَكَرَ النَّصَارَى وَ عَدَاوَتَهُمْ فَقُلْتُ قَوْلُ اللَّهِ تَعَالَى ذلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَ رُهْباناً وَ أَنَّهُمْ لا يَسْتَكْبِرُونَ قَالَ أُولَئِكَ كَانُوا قَوْماً بَيْنَ عِيسَى وَ مُحَمَّدٍ ص يَنْتَظِرُونَ مَجِيءَ مُحَمَّدٍ ص
‘Tafseer Al Ayyashi’ – From Marwan, from one of our companions,
‘From Abu Abdullah-asws, he (the narrator) said: ‘The Christians were mentioned and their enmity, so I said, ‘The Words of Allah-azwj the Exalted: That is because from them are priests and rabbis and they are not being arrogant [5:82]. He-asws said: ‘They were a people between Isa-as and Muhammad-saww, awaiting the coming of Muhammad-saww.[55]
56- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ ما جَعَلَ اللَّهُ مِنْ بَحِيرَةٍ وَ لا سائِبَةٍ وَ لا وَصِيلَةٍ وَ لا حامٍ قَالَ إِنَّ أَهْلَ الْجَاهِلِيَّةِ كَانُوا إِذَا وَلَدَتِ النَّاقَةُ وَلَدَيْنِ فِي بَطْنٍ قَالُوا وَصَلَتْ فَلَا يَسْتَحِلُّونَ ذَبْحَهَا وَ لَا أَكْلَهَا وَ إِذَا وَلَدَتْ عَشْراً جَعَلُوهَا سَائِبَةً فَلَا يَسْتَحِلُّونَ ظَهْرَهَا وَ لَا أَكْلَهَا وَ الْحَامُ فَحْلُ الْإِبِلِ لَمْ يَكُونُوا يَسْتَحِلُّونَ فَأَنْزَلَ اللَّهُ إِنَّ اللَّهَ لَمْ يُحَرِّمْ شَيْئاً مِنْ هَذَا
‘Tafseer Al Ayyashi’ – From Muhammad Bin Muslim,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj: Allah did not Make (the ritual of freeing) a Baheira, nor a Sa’iba, nor a Wasila, nor Haam (sacrificial animals), [5:103], he-asws said: ‘The people of the pre-Islamic period, when the she-camel gave birth to twins would refer to it as ‘Wasilat’ (وَصِيلَةٍ), so they would not allow for it to be slaughtered, nor eat it. And when she gave birth to ten, refer to it as ‘Sa’iba’ (سائبة), so they would neither allow it to burden her back, nor eat it. And ‘Al-Haam’ (الحام) the stallion camel which they did not consider to be permissible. Therefore, Allah-azwj Revealed that Allah-azwj did not Prohibit anything from this.
وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ الْبَحِيرَةُ إِذَا وَلَدَتْ وَ وَلَدَ وَلَدُهَا بُحِرَتْ
And from Abu Abdullah-asws having said: ‘Al-Baheira – when she gives birth, and her child gives birth, so she would be Al-Baheira’’. [56]
57- فس، تفسير القمي قَوْلُهُ ما جَعَلَ اللَّهُ مِنْ بَحِيرَةٍ الْآيَةَ فَإِنَّ الْبَحِيرَةَ كَانَتْ إِذَا وَضَعَتِ الشَّاةُ خَمْسَةَ أَبْطُنٍ فَفِي السَّادِسَةِ قَالَتِ الْعَرَبُ قَدْ بُحِرَتْ فَجَعَلُوهَا لِلصَّنَمِ وَ لَا تُمْنَعُ مَاءً وَ لَا مَرْعًى
‘Tafseer Al-Qummi’ – Allah did not Make (the ritual of freeing) a Baheira [5:103] – the Verse. The Baheira happened when the sheep placed (gave birth to) five pregnancies, so during the sixth, the Arabs said, ‘She has become Baheira’, and they made it to be for the idol, and would neither prevent water nor pasture.
وَ الْوَصِيلَةَ إِذَا وَضَعَتِ الشَّاةُ خَمْسَةَ أَبْطُنٍ ثُمَّ وَضَعَتْ فِي السَّادِسَةِ جَدْياً وَ عَنَاقاً فِي بَطْنٍ وَاحِدٍ جَعَلُوا الْأُنْثَى لِلصَّنَمِ وَ قَالُوا وَصَلَتْ أَخَاهَا وَ حَرَّمُوا لَحْمَهَا عَلَى النِّسَاءِ
And Al-Waseela is when the sheep places five pregnancies, then places (twins) during the sixth, a ‘Jadiya’ and a ‘Unaqa’, in one pregnancy, they would make the female to be for the idol, and they said, ‘Her brother has arrived’, and they would prohibit its flesh upon the women.
وَ الْحَامَ كَانَ إِذَا كَانَ الْفَحْلُ مِنَ الْإِبِلِ جَدَّ الْجَدِّ قَالُوا حَمَى ظَهْرَهُ فَسَمَّوْهُ حَاماً فَلَا يُرْكَبُ وَ لَا يُمْنَعُ مَاءً وَ لَا مَرْعًى وَ لَا يُحْمَلُ عَلَيْهِ شَيْءٌ فَرَدَّ اللَّهُ عَلَيْهِمْ فَقَالَ ما جَعَلَ اللَّهُ مِنْ بَحِيرَةٍ إِلَى قَوْلِهِ وَ أَكْثَرُهُمْ لا يَعْقِلُونَ
And Al-Haam is when the stallion from the camel becomes a grandfather, and they said, ‘Its back is feverish’, and they named it as ‘Haama’, and they would neither ride it, nor prevent water, nor pasture, nor load anything upon it. Allah-azwj Rebutted against them: Allah did not Make (the ritual of freeing) a Baheira [5:103] –up to His-azwj Words: and most of them are not understanding [5:103]’’.[57]
58- فس، تفسير القمي وَ إِذْ قالَ اللَّهُ يا عِيسَى ابْنَ مَرْيَمَ أَ أَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَ أُمِّي إِلهَيْنِ مِنْ دُونِ اللَّهِ فَلَفْظُ الْآيَةِ مَاضٍ وَ مَعْنَاهُ مُسْتَقْبِلٌ وَ لَمْ يَقُلْهُ بَعْدُ وَ سَيَقُولُهُ وَ ذَلِكَ أَنَّ النَّصَارَى زَعَمُوا أَنَّ عِيسَى قَالَ لَهُمْ إِنِّي وَ أُمِّي إِلَهَانِ مِنْ دُونِ اللَّهِ
‘Tafseer Al-Qummi’ – And when Allah Said: “O Isa son of Maryam! Did you say to the people: ‘Take me and my mother as two gods from besides Allah?’” [5:116] – The words of the Verse are in past tense and its meaning is in future (tense), and He-azwj did not Say it, and will be Saying it, and that is because the Christians claimed that Isa-as had said to them: ‘I-as and my-as mother-as are two gods from besides Allah-azwj’.
فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ يَجْمَعُ اللَّهُ بَيْنَ النَّصَارَى وَ بَيْنَ عِيسَى فَيَقُولُ لَهُ أَ أَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَ أُمِّي إِلهَيْنِ فَيَقُولُ عِيسَى سُبْحانَكَ ما يَكُونُ لِي أَنْ أَقُولَ ما لَيْسَ لِي بِحَقٍّ إِنْ كُنْتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ تَعْلَمُ ما فِي نَفْسِي وَ لا أَعْلَمُ ما فِي نَفْسِكَ إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ إِلَى قَوْلِهِ وَ أَنْتَ عَلى كُلِّ شَيْءٍ شَهِيدٌ
When it will be the Day of Qiyamah, Allah-azwj will Gather between the Christians and Isa-as and would be Saying to him-as: Did you say to the people: ‘Take me and my mother as two gods?. Isa-as would be saying: ‘Glory be to You! It cannot happen for me that I should be saying what isn’t right for me. If I had said it, You would have Known it. You Know whatever is within myself and I do not know what is within Yourself. Surely You are the Knower of the hidden matters [5:116] – up to His-azwj Words: and You are a Witness upon all things [5:117].
وَ الدَّلِيلُ عَلَى أَنَّ عِيسَى لَمْ يَقُلْ لَهُمْ ذَلِكَ قَوْلُهُ هذا يَوْمُ يَنْفَعُ الصَّادِقِينَ صِدْقُهُمْ
And the evidence upon that Isa-as did not say that to them are His-azwj Words: “This Day the truthful shall benefit from their truthfulness. [5:119]’’.[58] (P.s. This is not a Hadeeth)
59- شي، تفسير العياشي عَنْ ثَعْلَبَةَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى لِعِيسَى أَ أَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَ أُمِّي إِلهَيْنِ مِنْ دُونِ اللَّهِ قَالَ لَمْ يَقُلْهُ وَ سَيَقُولُهُ إِنَّ اللَّهَ إِذَا عَلِمَ أَنَّ شَيْئاً كَائِنٌ أَخْبَرَ عَنْهُ خَبَرَ مَا كَانَ
‘Tafseer Al Ayyashi’ – From Sa’alba, from one of our companions,
‘From Abu Ja’far-asws regarding the Words of Allah-azwj Blessed and Exalted to Isa-as: Did you say to the people: ‘Take me and my mother as two gods from besides Allah?’” [5:116], he-asws said: ‘He-azwj did not Say it, and will be Saying it. When Allah-azwj knows something which will happen in the future, and informs about it as news, as if it has already happened.
وَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سُئِلَ عَنْ هَذِهِ الْآيَةِ فَقَالَ إِنَّ اللَّهَ إِذَا أَرَادَ أَمْراً أَنْ يَكُونَ قَصَّهُ قَبْلَ أَنْ يَكُونَ كَأَنْ قَدْ كَانَ
And from Suleyman Bin Khalid,
‘From Abu Abdullah-asws having been asked about this Verse, so he-asws said: ‘Whenever Allah-azwj Intends a matter to come into being, Narrates it before it comes into being as if it has already happened’’.[59]
60- شي، تفسير العياشي عَنْ جَابِرٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ تَعْلَمُ ما فِي نَفْسِي وَ لا أَعْلَمُ ما فِي نَفْسِكَ إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ قَالَ إِنَّ الِاسْمَ الْأَكْبَرَ ثَلَاثَةٌ وَ سَبْعُونَ حَرْفاً فَاحْتَجَبَ الرَّبُّ تَبَارَكَ وَ تَعَالَى مِنْهَا بِحَرْفٍ فَمِنْ ثَمَّ لَا يَعْلَمُ أَحَدٌ مَا فِي نَفْسِهِ عَزَّ وَ جَلَّ أَعْطَى آدَمَ اثْنَيْنِ وَ سَبْعِينَ حَرْفاً مِنَ الِاسْمِ تَوَارَثَتْهَا الْأَنْبِيَاءُ حَتَّى صَارَتْ إِلَى عِيسَى
‘Tafseer Al Ayyashi’ – From Jabir Al Jufy,
‘From Abu Ja’far-asws regarding His-azwj Words: You Know whatever is within myself and I do not know what is within Yourself. Surely You are the Knower of the hidden matters [5:116], he-asws said: ‘He-asws said: ‘The Great Name of Allah-azwj is of seventy-three letters, but the Lord-azwj Blessed and Exalted Veiled one Letter, so no one knows what is within the (one Letter of) Mighty and Majestic. He-azwj gave Adam-as seventy-two letters which the Prophets-as inherited until it came to be with Isa-as.
فَذَلِكَ قَوْلُ عِيسَى تَعْلَمُ ما فِي نَفْسِي يَعْنِي اثْنَيْنِ وَ سَبْعِينَ حَرْفاً مِنَ الِاسْمِ الْأَكْبَرِ يَقُولُ أَنْتَ عَلَّمْتَنِيهَا فَأَنْتَ تَعْلَمُهَا وَ لا أَعْلَمُ ما فِي نَفْسِكَ يَقُولُ لِأَنَّكَ احْتَجَبْتَ مِنْ خَلْقِكَ بِذَلِكَ الْحَرْفِ فَلَا يَعْلَمُ أَحَدٌ مَا فِي نَفْسِكَ
Thus, these are the words of Isa-as You Know whatever is within myself [5:116] – meaning the seventy-two letters from the Great Name, saying: ‘You-azwj Taught these to me-as, so You-azwj Know these’ and I do not know what is within Yourself, saying: ‘Because You-azwj have Veiled that one letter from Your-azwj creatures, therefore no one knows what is within Your-azwj Self’’.[60]
61- فس، تفسير القمي قَالَ تَعَالَى حِكَايَةً عَنْ قُرَيْشٍ وَ قالُوا لَوْ لا أُنْزِلَ عَلَيْهِ مَلَكٌ يَعْنِي عَلَى رَسُولِ اللَّهِ ص وَ لَوْ أَنْزَلْنا مَلَكاً لَقُضِيَ الْأَمْرُ ثُمَّ لا يُنْظَرُونَ فَأَخْبَرَ عَزَّ وَ جَلَّ أَنَّ الْآيَةَ إِذَا جَاءَتْ وَ الْمَلَكُ إِذَا نَزَلَ وَ لَمْ يُؤْمِنُوا هَلَكُوا
‘Tafseer Al-Qummi’ – The Exalted Said Relating about Quraysh: And they are saying, ‘Why has not an Angel Sent down unto him?’ [6:8] – Meaning, unto Rasool-Allah-saww, And had We Sent an Angel, the matter would have been Decided, then they would not be Respited [6:8]. So, the Mighty and Majestic Informed that the Verse, when it comes, and the Angel when he descends, and they do not believe, they would be destroyed.
فَاسْتَعْفَى النَّبِيُّ ص مِنَ الْآيَاتِ رَأْفَةً مِنْهُ وَ رَحْمَةً عَلَى أُمَّتِهِ وَ أَعْطَاهُ اللَّهُ الشَّفَاعَةَ ثُمَّ قَالَ اللَّهُ وَ لَوْ جَعَلْناهُ مَلَكاً لَجَعَلْناهُ رَجُلًا وَ لَلَبَسْنا عَلَيْهِمْ ما يَلْبِسُونَ وَ لَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِنْ قَبْلِكَ فَحاقَ بِالَّذِينَ سَخِرُوا مِنْهُمْ ما كانُوا بِهِ يَسْتَهْزِؤُنَ أَيْ نَزَلَ بِهِمُ الْعَذَابُ
The Prophet-saww sought from the Verses, Clemency from Him-azwj and Mercy upon his-saww community, and Allah-azwj Gave him-saww the intercession. Then Allah-azwj Said: And had We Made it to be an Angel, We would have Made him a man and We would have Confused upon them what they are already confusing [6:9] And Rasools before you have been ridiculed with, but those that had been mocking were caught up with what they had been ridiculing with [6:10] – i.e., the Punishment would descend upon them.
ثُمَّ قَالَ قُلْ لَهُمْ يَا مُحَمَّدُ سِيرُوا فِي الْأَرْضِ أَيِ انْظُرُوا فِي الْقُرْآنِ وَ أَخْبَارِ الْأَنْبِيَاءِ ثُمَّ انْظُرُوا كَيْفَ كانَ عاقِبَةُ الْمُكَذِّبِينَ
Then He-azwj Said: Say: ‘Travel in the land, – i.e. look into the Quran and Ahadeeth of the Prophets-as, then consider how was the end result of the beliers [6:11].
ثُمَّ قَالَ قُلْ لَهُمْ لِمَنْ ما فِي السَّماواتِ وَ الْأَرْضِ ثُمَّ رَدَّ عَلَيْهِمْ فَقَالَ قُلْ لَهُمْ لِلَّهِ كَتَبَ عَلى نَفْسِهِ الرَّحْمَةَ يَعْنِي أَوْجَبَ الرَّحْمَةَ عَلَى نَفْسِهِ
Then He-azwj Said: Say: – to them – ‘For whom is whatever is in the skies and the earth?’ – Then Responded upon them so He-azwj Said: Say, – to them – ‘For Allah’. He has Prescribed the Mercy upon Himself. [6:12] – meaning Obligated the Mercy unto Himself-azwj’’.[61] (P.s. This is not a Hadeeth)
62- شي، تفسير العياشي عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَبَسُوا عَلَيْهِمْ لَبَسَ اللَّهُ عَلَيْهِمْ فَإِنَّ اللَّهَ يَقُولُ وَ لَلَبَسْنا عَلَيْهِمْ ما يَلْبِسُونَ
‘Tafseer Al Ayyashi’ – From Ibn Abu Yafour who said,
‘Abu Abdullah-asws said: ‘It was confusing upon them, Allah-azwj Confused them (even more), for Allah-azwj is Saying: and We would have Confused upon them what they are already confusing [6:9]’’.[62]
63- فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ تَعَالَى قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهادَةً قُلِ اللَّهُ شَهِيدٌ بَيْنِي وَ بَيْنَكُمْ وَ ذَلِكَ أَنَّ مُشْرِكِي أَهْلِ مَكَّةَ قَالُوا يَا مُحَمَّدُ مَا وَجَدَ اللَّهُ رَسُولًا يُرْسِلُهُ غَيْرَكَ مَا نَرَى أَحَداً يُصَدِّقُكَ بِالَّذِي تَقُولُ وَ ذَلِكَ فِي أَوَّلِ مَا دَعَاهُمْ وَ هُوَ يَوْمَئِذٍ بِمَكَّةَ
‘Tafseer Al-Qummi’ – In a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding the Words of the Exalted: Say: ‘Which thing is the greatest in testimony?’ Say: ‘Allah is a Witness between me and you [6:19], and that is because the Polytheists of the people of Makkah said, ‘O Muhammad-saww! Couldn’t Allah-azwj Find a messenger to send apart from you-saww? We do not see anyone to ratify you-saww of that which you-saww are saying’, and that was during the beginning of what he-saww invited them, and on that day he-saww was in Makkah.
قَالُوا وَ لَقَدْ سَأَلْنَا عَنْكَ الْيَهُودَ وَ النَّصَارَى فَزَعَمُوا أَنَّهُ لَيْسَ لَكَ ذِكْرٌ عِنْدَهُمْ فَأْتِنَا بِمَنْ يَشْهَدُ أَنَّكَ رَسُولُ اللَّهِ ص قَالَ رَسُولُ اللَّهِ اللَّهُ شَهِيدٌ بَيْنِي وَ بَيْنَكُمْ الْآيَةَ
They said, ‘We have asked the Jews and the Christians about you-saww, and they claim that there is no mentioned of you-saww with them, therefore come to us with one who can testify that you-saww are a Rasool-saww of Allah-azwj’. Rasool-Allah-saww said: ‘‘Allah is a Witness between me and you [6:19] – Verse.
قَالَ أَ إِنَّكُمْ لَتَشْهَدُونَ أَنَّ مَعَ اللَّهِ آلِهَةً أُخْرى يَقُولُ اللَّهُ لِمُحَمَّدٍ ص فَإِنْ شَهِدُوا فَلا تَشْهَدْ مَعَهُمْ قَالَ قُلْ لا أَشْهَدُ قُلْ إِنَّما هُوَ إِلهٌ واحِدٌ وَ إِنَّنِي بَرِيءٌ مِمَّا تُشْرِكُونَ
He-azwj Said: Are you testifying that along with Allah there is another god?’ – Allah-azwj Saying to Muhammad-saww: “If they are testifying as such, then you-saww do not testify with them”. Say: ‘I do not testify (as such)’. Say: ‘But rather, He is One God, and I disavow from what you are associating (Him with) [6:19]’’.[63]
64- 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-saww, and they are warning the people with it’.
وَ عَنْ أَبِي خَالِدٍ الْكَابُلِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَنْ بَلَغَ أَنْ يَكُونَ إِمَاماً مِنْ ذُرِّيَّتِهِ الْأَوْصِيَاءُ فَهُوَ يُنْذِرُ بِالْقُرْآنِ كَمَا أَنْذَرَ بِهِ رَسُولُ اللَّهِ
And from Abu Khalid Al Kabily,
‘From Abu Ja’far-asws having said: ‘One to whom it reaches that there happens to be an Imam-asws from the offspring of the succesors-asws, then he is warned by the Quran just as Rasool-Allah-saww had warned with it’’.[64]
65- شي، تفسير العياشي عَنْ عَمَّارِ بْنِ مِيثَمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَرَأَ رَجُلٌ عِنْدَ أَمِيرِ الْمُؤْمِنِينَ فَإِنَّهُمْ لا يُكَذِّبُونَكَ وَ لكِنَّ الظَّالِمِينَ بِآياتِ اللَّهِ يَجْحَدُونَ فَقَالَ بَلَى وَ اللَّهِ لَقَدْ كَذَّبُوهُ أَشَدَّ الْمُكَذِّبِينَ وَ لَكِنَّهَا مُخَفَّفَةٌ لَا يُكَذِّبُونَكَ لَا يَأْتُونَ بِبَاطِلٍ يُكَذِّبُونَ بِهِ حَقَّكَ
‘Tafseer Al Ayyashi’ – From Amar Bin Maysam,
‘From Abu Abdullah-asws having said: ‘A man recited in the presence of Amir Al-Momineen-asws: They are not belying you, but the unjust ones are rejecting the Signs of Allah [6:33], so he-asws said: ‘Yes, by Allah-azwj! They had rejected him-saww with the most intense of the rejection, but they lightened. They are not belying you – They are not coming with the falsehood they could belie your-saww truth’’.
وَ عَنِ الْحُسَيْنِ بْنِ الْمُنْذِرِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ تَعَالَى فَإِنَّهُمْ لا يُكَذِّبُونَكَ قَالَ لَا يَسْتَطِيعُونَ إِبْطَالَ قَوْلِكَ
And from Al Husayn Bin Al Manzar,
‘From Abu Abdullah-asws regarding the Words of the Exalted: They are not belying you [6:33], he-asws said: ‘They were not able to invalidate your-saww words’’.[65]
66- فس، تفسير القمي قَوْلُهُ قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِي يَقُولُونَ الْآيَةَ فَإِنَّهَا قُرِئَتْ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ بَلَى وَ اللَّهِ لَقَدْ كَذَّبُوهُ أَشَدَّ التَّكْذِيبِ وَ إِنَّمَا نَزَلَتْ لَا يُكَذِّبُونَكَ أَيْ لَا يَأْتُونَ بِحَقٍّ يُبْطِلُونَ حَقَّكَ
‘Tafseer Al-Qummi’ – His-azwj Words: We do Know it has grieved you, that which they are saying. [6:33] – the Verse. It was recited to Abu Abdullah-asws, so he-asws said: ‘Yes, by Allah-azwj! They had belied him-saww with the most intense of the belying, and rather it was Revealed as ‘They cannot bely you’ – i.e. they cannot come with any truth to invalidate your-saww truth’.
My father narrated to me, from Al-Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Hafs Ibn Gayas who said,
حَدَّثَنِي أَبِي عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا حَفْصُ إِنَّ مَنْ صَبَرَ صَبَرَ قَلِيلًا وَ إِنَّ مَنْ جَزِعَ جَزِعَ قَلِيلًا ثُمَّ قَالَ عَلَيْكَ بِالصَّبْرِ فِي جَمِيعِ أُمُورِكَ فَإِنَّ اللَّهَ بَعَثَ مُحَمَّداً ص وَ أَمَرَهُ بِالصَّبْرِ وَ الرِّفْقِ فَقَالَ وَ اصْبِرْ عَلى ما يَقُولُونَ وَ اهْجُرْهُمْ هَجْراً جَمِيلًا
‘Abu Abdullah-asws said: ‘O Hafs! One who is patient, is patient (only) a little, and that one who panics, panics (only) a little’. Then he-asws said: ‘Upon you is to be with the patience in the entirety of your matters, for Allah-azwj Sent Muhammad-saww and Commanded him-saww with the patience and the kindness, so He-azwj Said: And be patient upon what they are saying, and avoid them with a beautiful avoidance [73:10].
وَ قَالَ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَ بَيْنَهُ عَداوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ فَصَبَرَ رَسُولُ اللَّهِ ص حَتَّى قَابَلُوهُ بِالْعِظَامِ وَ رَمَوْهُ بِهَا فَضَاقَ صَدْرُهُ فَأَنْزَلَ اللَّهُ وَ لَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِما يَقُولُونَ
And Said: Repel evil by that which is best, So, if there is enmity between you and him, he would be like your intimate friend [41:34]. Rasool-Allah-saww was patient until they faced him-saww with the bones and threw these at him-saww. His-saww chest was constricted, so Allah-azwj Revealed: And We have Known that you tend to constrict your chest due to what they are saying [15:97].
ثُمَّ كَذَّبُوهُ وَ رَمَوْهُ فَحَزِنَ لِذَلِكَ فَأَنْزَلَ اللَّهُ قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِي يَقُولُونَ فَإِنَّهُمْ لا يُكَذِّبُونَكَ وَ لكِنَّ الظَّالِمِينَ بِآياتِ اللَّهِ يَجْحَدُونَ وَ لَقَدْ كُذِّبَتْ رُسُلٌ مِنْ قَبْلِكَ فَصَبَرُوا عَلى ما كُذِّبُوا وَ أُوذُوا حَتَّى أَتاهُمْ نَصْرُنا فَأَلْزَمَ نَفْسَهُ الصَّبْرَ
Then they belied him-saww and hit him-saww, and that grieved him-saww, so Allah-azwj Revealed: We do Know it has grieved you, that which they are saying. They are not belying you, but the unjust ones are rejecting the Signs of Allah [6:33] And the Rasools from before you have been belied, but they were patient upon what they (people) had been belying until Our Help came to them; [6:34]. Thus, he-saww necessitated the patience.
فَقَعَدُوا وَ ذَكَرُوا اللَّهَ تَبَارَكَ وَ تَعَالَى وَ كَذَّبُوهُ فَقَالَ رَسُولُ اللَّهِ ص لَقَدْ صَبَرْتُ فِي نَفْسِي وَ أَهْلِي وَ عِرْضِي وَ لَا صَبْرَ لِي عَلَى ذِكْرِهِمْ إِلَهِي فَأَنْزَلَ اللَّهُ تَعَالَى وَ لَقَدْ خَلَقْنَا السَّماواتِ وَ الْأَرْضَ وَ ما بَيْنَهُما فِي سِتَّةِ أَيَّامٍ وَ ما مَسَّنا مِنْ لُغُوبٍ
They sat and they mentioned Allah-azwj Blessed and Exalted and belied him-saww, so Rasool-Allah-saww said: ‘I-saww have been patient regarding myself-saww and my-saww family-asws, and my-saww honour, and there will be no patience for me-saww upon their mentioning my-saww God-azwj’. So, Allah-azwj the Exalted Revealed: And We have Created the skies and the earth and what is between the two in six days and there did not touch Us not any fatigue [50:38].
فَاصْبِرْ عَلى ما يَقُولُونَ فَصَبَرَ ص فِي جَمِيعِ أَحْوَالِهِ ثُمَّ بُشِّرَ فِي الْأَئِمَّةِ مِنْ عِتْرَتِهِ وَ وُصِفُوا بِالصَّبْرِ فَقَالَ وَ جَعَلْنا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا لَمَّا صَبَرُوا وَ كانُوا بِآياتِنا يُوقِنُونَ
Therefore, be patient upon what they are saying [50:39]. So, he-saww was patient in the entirety of his-saww situations, then Gave glad tidings regarding the Imams-asws from his-saww offspring and Described them-asws with patience. He-azwj Said: And We Made Imams from them, guiding by Our Command, due to their being patient, and they were certain of Our Signs [32:24].
فَعِنْدَ ذَلِكَ قَالَ ص الصَّبْرُ مِنَ الْإِيمَانِ كَالرَّأْسِ مِنَ الْبَدَنِ فَشَكَرَ اللَّهُ لَهُ ذَلِكَ فَأَنْزَلَ اللَّهُ عَلَيْهِ وَ تَمَّتْ كَلِمَتُ رَبِّكَ الْحُسْنى عَلى بَنِي إِسْرائِيلَ بِما صَبَرُوا وَ دَمَّرْنا ما كانَ يَصْنَعُ فِرْعَوْنُ وَ قَوْمُهُ وَ ما كانُوا يَعْرِشُونَ
During that, he-saww said: ‘The patience is from the Eman like the head is from the body’. Allah-azwj Thanked him-saww for that and Revealed unto him-saww: And We Caused the people, those who were deemed weak, to inherit the eastern lands and its western ones which We had Blessed in; and the beautiful Word of your Lord was fulfilled upon the Children of Israel due to their being patient, and We Annihilated what Pharaoh and his people were doing and what they were building [7:137].
فَقَالَ آيَةُ بُشْرَى وَ انْتِقَامٍ فَأَبَاحَ اللَّهُ قَتْلَ الْمُشْرِكِينَ حَيْثُ وُجِدُوا فَقَتَلَهُمْ عَلَى يَدَيْ رَسُولِ اللَّهِ ص وَ أَحِبَّائِهِ وَ عَجَّلَ لَهُ ثَوَابَ صَبْرِهِ مَعَ مَا ادَّخَرَ لَهُ فِي الْآخِرَةِ
He-saww said: ‘A Verse of glad tidings and revenge’. Then Allah-azwj Legalised the killing of the Polytheists wherever they are found, and He-azwj had them killed upon the hands of Rasool-Allah-saww and Legalised it, and Hastened for him-saww the Rewards of his-saww patience along with what He-azwj has Treasured for him-saww in the Hereafter’’.
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ وَ إِنْ كانَ كَبُرَ عَلَيْكَ إِعْراضُهُمْ قَالَ كَانَ رَسُولُ اللَّهِ ص يُحِبُّ إِسْلَامَ الْحَارِثِ بْنِ عَامِرِ بْنِ نَوْفَلِ بْنِ عَبْدِ مَنَافٍ دَعَاهُ رَسُولُ اللَّهِ ص وَ جَهَدَ بِهِ أَنْ يُسْلِمَ فَغَلَبَ عَلَيْهِ الشَّقَاءُ فَشَقَّ ذَلِكَ عَلَى رَسُولِ اللَّهِ فَأَنْزَلَ اللَّهُ تَعَالَى وَ إِنْ كانَ كَبُرَ عَلَيْكَ إِعْراضُهُمْ إِلَى قَوْلِهِ نَفَقاً فِي الْأَرْضِ يَقُولُ سَرَباً
And in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: And if their turning away was grievous upon you, [6:35], he-asws said: ‘Rasool-Allah-saww wanted that Al-Haris Bin Aamir Bin Nowfal Bin Abd Manaf become Muslim. Rasool-Allah-saww invited him and argued with him that he should become a Muslim, but the wretchedness overcame upon him, and that was grievous upon Rasool-Allah-saww. Therefore, Allah-azwj the Exalted Said: And if their turning away was grievous upon you, [6:35] – up to His-azwj Words: a tunnel in the ground [6:35]’. He-asws said: ‘A subterranean passage’.
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ إِنَّ اللَّهَ قادِرٌ عَلى أَنْ يُنَزِّلَ آيَةً وَ سَيُرِيكُمْ فِي آخِرِ الزَّمَانِ آيَاتٍ مِنْهَا دَابَّةُ الْأَرْضِ وَ الدَّجَّالُ وَ نُزُولُ عِيسَى ابْنِ مَرْيَمَ وَ طُلُوعُ الشَّمْسِ مِنْ مَغْرِبِهَا
And in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: ‘Surely Allah is Able upon Sending down a Sign, [6:37]: ‘He-azwj will be Showing you all Signs at the end of times, from it are – walker of the earth, and the smoke, and descent of Isa-as Bin Maryam-as, and emergence of the sun from its west’’.[66]
67- فس، تفسير القمي قُلْ لَهُمْ يَا مُحَمَّدُ أَ رَأَيْتَكُمْ إِنْ أَتاكُمْ عَذابُ اللَّهِ أَوْ أَتَتْكُمُ السَّاعَةُ أَ غَيْرَ اللَّهِ تَدْعُونَ إِنْ كُنْتُمْ صادِقِينَ ثُمَّ رَدَّ عَلَيْهِمْ فَقَالَ بَلْ إِيَّاهُ تَدْعُونَ فَيَكْشِفُ ما تَدْعُونَ إِلَيْهِ إِنْ شاءَ وَ تَنْسَوْنَ ما تُشْرِكُونَ
‘Tafseer Al-Qummi’ – Say: – to them, O Muhammad-saww: ‘What is your view if Punishment of Allah comes to you or the Hour comes to you, is it other than Allah you would be calling to if you were truthful?’ [6:40]. Then He-azwj Rebutted against them: But, it is Him you would be calling (upon), so He would Remove whatever you are calling to Him for if He so Desires to, and you would be forgetting what you were associating [6:41].
قَالَ تَدْعُونَ اللَّهَ إِذَا أَصَابَكُمْ ضُرٌّ ثُمَّ إِذَا كَشَفَ عَنْكُمْ ذَلِكَ تَنْسَوْنَ مَا تُشْرِكُونَ أَيْ تَتْرُكُونَ الْأَصْنَامَ
He said, ‘You are supplicating to Allah-azwj whenever harm afflicts you, then when that is removed from that, you forget what you are associating – i.e. leaving the idols’’.[67] (P.s. This is not a Hadeeth)
68- فس، تفسير القمي قَوْلُهُ قُلْ أَ رَأَيْتُمْ إِنْ أَخَذَ اللَّهُ سَمْعَكُمْ وَ أَبْصارَكُمْ وَ خَتَمَ عَلى قُلُوبِكُمْ مَنْ إِلهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِهِ انْظُرْ كَيْفَ نُصَرِّفُ الْآياتِ ثُمَّ هُمْ يَصْدِفُونَ قَالَ اللَّهُ تَعَالَى قُلْ لِقُرَيْشٍ إِنْ أَخَذَ اللَّهُ سَمْعَكُمْ وَ أَبْصارَكُمْ وَ خَتَمَ عَلى قُلُوبِكُمْ مَنْ إِلهٌ غَيْرُ اللَّهِ يَرُدُّهَا عَلَيْكُمْ إِلَّا اللَّهُ ثُمَّ هُمْ يَصْدِفُونَ أَيْ يَكْذِبُونَ
‘Tafseer Al-Qummi’ – His-azwj Words: Say: ‘Have you considered if Allah Takes away your hearing and your sight, and Seals upon your hearts, who is a god apart from Allah Who can bring it back to you?’ Look how We Explain the Signs, then they are (still) turning away [6:46]. Allah-azwj the Exalted Said: “Say to Quraysh: ‘Have you considered if Allah Takes away your hearing and your sight, and Seals upon your hearts, who is a god apart from Allah Who can bring it back to you?’ except Allah-azwj, then they are (still) turning away [6:46] – i.e. belying. (P.s. Up to here is not a Hadeeth)
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ تَعَالَى قُلْ أَ رَأَيْتُمْ إِنْ أَخَذَ اللَّهُ سَمْعَكُمْ وَ أَبْصارَكُمْ وَ خَتَمَ عَلى قُلُوبِكُمْ يَقُولُ أَخَذَ اللَّهُ مِنْكُمُ الْهُدَى ثُمَّ هُمْ يَصْدِفُونَ يَقُولُ يُعْرِضُونَ
In a report of Abu Al Jaroud,
‘From Abu Ja’far-asws said regarding the Words of the Exalted: ‘Have you considered if Allah Takes away your hearing and your sight, and Seals upon your hearts, [6:46]: ‘Allah-azwj Took the Guidance from you, then you are turning away’’.
قَوْلُهُ تَعَالَى قُلْ أَ رَأَيْتَكُمْ إِنْ أَتاكُمْ عَذابُ اللَّهِ بَغْتَةً أَوْ جَهْرَةً هَلْ يُهْلَكُ إِلَّا الْقَوْمُ الظَّالِمُونَ فَإِنَّهَا نَزَلَتْ لَمَّا هَاجَرَ رَسُولُ اللَّهِ ص إِلَى الْمَدِينَةِ وَ أَصَابَ أَصْحَابَهُ الْجَهْدُ وَ الْعِلَلُ وَ الْمَرَضُ فَشَكَوْا ذَلِكَ إِلَى رَسُولِ اللَّهِ ص فَأَنْزَلَ اللَّهُ قُلْ لَهُمْ يَا مُحَمَّدُ أَ رَأَيْتَكُمْ إِنْ أَتاكُمْ عَذابُ اللَّهِ بَغْتَةً أَوْ جَهْرَةً هَلْ يُهْلَكُ إِلَّا الْقَوْمُ الظَّالِمُونَ أَيْ إِنَّهُ لَا يُصِيبُكُمْ إِلَّا الْجَهْدُ وَ الضُّرُّ فِي الدُّنْيَا فَأَمَّا الْعَذَابُ الْأَلِيمُ الَّذِي فِيهِ الْهَلَاكُ لَا يُصِيبُ إِلَّا الْقَوْمَ الظَّالِمِينَ
The Words of the Exalted: Say: ‘Have you considered if Punishment of Allah comes to you suddenly or gradually, would any be destroyed except for the unjust people? [6:47]. It was Revealed when Rasool-Allah-saww emigrated to Medina, and his-saww companions were afflicted with the rejection and the illnesses and the diseases. That was grievous to Rasool-Allah-saww, so Allah-azwj Revealed: Say: to them O Muhammad-saww: ‘Have you considered if Punishment of Allah comes to you suddenly or gradually, would any be destroyed except for the unjust people? [6:47] – i.e. there will not afflict you the rejection and the harm except in the world. As for the painful Punishment in which is the destruction, it will not afflict except the unjust people’’.[68] – (P.s. This paragraph is not a Hadeeth)
69- فس، تفسير القمي قَوْلُهُ تَعَالَى قُلْ هُوَ الْقادِرُ عَلى أَنْ يَبْعَثَ عَلَيْكُمْ عَذاباً مِنْ فَوْقِكُمْ قَالَ السُّلْطَانُ الْجَائِرُ أَوْ مِنْ تَحْتِ أَرْجُلِكُمْ قَالَ السَّفِلَةُ وَ مَنْ لَا خَيْرَ فِيهِ أَوْ يَلْبِسَكُمْ شِيَعاً قَالَ الْعَصَبِيَّةُ وَ يُذِيقَ بَعْضَكُمْ بَأْسَ بَعْضٍ قَالَ سُوءُ الْجِوَارِ
‘Tafseer Al-Qummi’ – Words of the Exalted: Say: ‘He is Able upon Sending Punishment upon you from above you,. He said, ‘the tyrannical ruler’ – or from beneath your feet. He said, ‘The lowly, and the one having no good in him’ – or confusing you with something. He said, ‘The prejudice’ – and Making some of you taste the evil of the others’ [6:65]. He said, ‘The evil neighbour’. (This paragraph is not Hadeeth)
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ قُلْ هُوَ الْقادِرُ عَلى أَنْ يَبْعَثَ عَلَيْكُمْ عَذاباً مِنْ فَوْقِكُمْ قَالَ هُوَ الدَّجَّالُ وَ الصَّيْحَةُ أَوْ مِنْ تَحْتِ أَرْجُلِكُمْ وَ هُوَ الْخَسْفُ أَوْ يَلْبِسَكُمْ شِيَعاً وَ هُوَ اخْتِلَافٌ فِي الدِّينِ وَ طَعْنُ بَعْضِكُمْ عَلَى بَعْضٍ وَ يُذِيقَ بَعْضَكُمْ بَأْسَ بَعْضٍ وَ هُوَ أَنْ يَقْتُلَ بَعْضُكُمْ بَعْضاً وَ كُلُّ هَذَا فِي أَهْلِ الْقِبْلَةِ
From Abu Ja’far-asws regarding His-azwj Words: Say: ‘He is Able upon Sending Punishment upon you from above you [6:65]. He-asws said: ‘It is the Smoke and the Scream, or from beneath your feet – and it is the landslide, or confusing you with something -and it is the differing in the Religion and challenging each other, and Making some of you taste the evil of the others – and it is the fighting of each other. All this is regarding the People of the Qiblah (Muslims).
يَقُولُ اللَّهُ انْظُرْ كَيْفَ نُصَرِّفُ الْآياتِ لَعَلَّهُمْ يَفْقَهُونَ وَ كَذَّبَ بِهِ قَوْمُكَ وَ هُمْ قُرَيْشٌ قَوْلُهُ لِكُلِّ نَبَإٍ مُسْتَقَرٌّ يَقُولُ لِكُلِّ نَبَإٍ حَقِيقَةٌ وَ سَوْفَ تَعْلَمُونَ وَ قَوْلُهُ لَعَلَّهُمْ يَفْقَهُونَ أَيْ كَيْ يفقهون [يَفْقَهُوا] قَوْلُهُ وَ كَذَّبَ بِهِ قَوْمُكَ وَ هُوَ الْحَقُ يَعْنِي الْقُرْآنَ كَذَّبَتْ بِهِ قُرَيْشٌ
Allahazwj is Saying: Look how We Explain the Signs perhaps they would understand [6:65] And your people call belied it [6:66] – and they are Qureysh. His-azwj Words: For every prophecy is a fixed term – He-azwj is Saying for every news there is a reality – and soon you will be knowing it [6:67]. His-azwj Words: perhaps they would understand [6:65] – i.e lest they understand (ponder). And your people call belied it and (although) it is the Truth [6:66] – i.e. meaning the Quran. Qureysh belied it.
قَوْلُهُ لِكُلِّ نَبَإٍ مُسْتَقَرٌّ لِكُلِّ خَبَرٍ وَقْتٌ قَوْلُهُ وَ إِذا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آياتِنا يَعْنِي الَّذِينَ يُكَذِّبُونَ بِالْقُرْآنِ وَ يَسْتَهْزِءُونَ بِهِ
His-azwj Words: For every prophecy is a fixed term – For everys news there is a time (timing). His-azwj Words: And when you see those engaging in vanities regarding Our Signs [6:68] – meaning those who were belying the Queran and they were mocking it.
قَوْلُهُ كَالَّذِي اسْتَهْوَتْهُ الشَّياطِينُ أَيْ خَدَعَتْهُ قَوْلُهُ لَهُ أَصْحابٌ يَدْعُونَهُ إِلَى الْهُدَى ائْتِنا يَعْنِي ارْجِعْ إِلَيْنَا وَ هُوَ كِنَايَةٌ عَنْ إِبْلِيسَ
His-azwj Words: like the one obsessed by the satans in the earth – i.e. deceived him. His-azwj Words: For him (satan) are companions calling him, ‘Come to us to the guidance!’ [6:71] – Meaning return to us, and it is a metaphor about Iblees-la’.[69]
70- شي، تفسير العياشي عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ وَ إِذا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آياتِنا قَالَ الْكَلَامُ فِي اللَّهِ وَ الْجِدَالُ فِي الْقُرْآنِ فَأَعْرِضْ عَنْهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ قَالَ مِنْهُ الْقَصَّاصُ
From Rabie Bin Abdullah, from the one who mentioned it,
‘From Abu Ja’far-asws regarding the Words of Allah-azwj: And when you see those engaging in vanities regarding Our Signs, [6:68], he-asws said: ‘The speech regarding (essence of) Allah-azwj and the controversies in the Quran’, therefore turn away from them until they are engaging in another discussion [6:68] – from it is the story-telling’’.[70]
71- فس، تفسير القمي قَوْلُهُ سُبْحَانَهُ وَ ما قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ قَالَ لَمْ يَبْلُغُوا مِنْ عَظَمَةِ اللَّهِ أَنْ يَصِفُوهُ بِصِفَتِهِ إِذْ قالُوا ما أَنْزَلَ اللَّهُ عَلى بَشَرٍ مِنْ شَيْءٍ وَ هُمْ قُرَيْشٌ وَ الْيَهُودُ فَرَدَّ اللَّهُ عَلَيْهِمْ وَ احْتَجَّ وَ قَالَ قُلْ لَهُمْ يَا مُحَمَّدُ مَنْ أَنْزَلَ الْكِتابَ الَّذِي جاءَ بِهِ مُوسى نُوراً وَ هُدىً لِلنَّاسِ تَجْعَلُونَهُ قَراطِيسَ تُبْدُونَها يَعْنِي تُقِرُّونَ بِبَعْضِهَا وَ تُخْفُونَ كَثِيراً يَعْنِي مِنْ أَخْبَارِ رَسُولِ اللَّهِ ص وَ عُلِّمْتُمْ ما لَمْ تَعْلَمُوا أَنْتُمْ وَ لا آباؤُكُمْ قُلِ اللَّهُ ثُمَّ ذَرْهُمْ فِي خَوْضِهِمْ يَلْعَبُونَ يَعْنِي فِيمَا خَاضُوا فِيهِ مِنَ التَّكْذِيبِ ثُمَّ قَالَ وَ هذا كِتابٌ يَعْنِي الْقُرْآنَ أَنْزَلْناهُ مُبارَكٌ مُصَدِّقُ الَّذِي بَيْنَ يَدَيْهِ يَعْنِي التَّوْرَاةَ وَ الْإِنْجِيلَ وَ الزَّبُورَ وَ لِتُنْذِرَ أُمَّ الْقُرى وَ مَنْ حَوْلَها يَعْنِي مَكَّةَ وَ إِنَّمَا سُمِّيَتْ أُمَّ الْقُرَى لِأَنَّهَا خُلِقَتْ أَوَّلَ بُقْعَةٍ وَ الَّذِينَ يُؤْمِنُونَ بِالْآخِرَةِ يُؤْمِنُونَ بِهِ أَيْ بِالنَّبِيِّ وَ الْقُرْآنِ
(P.s. This is not a Hadeeth)[71]
72- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ تَعَالَى قُلْ مَنْ أَنْزَلَ الْكِتابَ الَّذِي جاءَ بِهِ مُوسى نُوراً وَ هُدىً لِلنَّاسِ تَجْعَلُونَهُ قَراطِيسَ تُبْدُونَها قَالَ كَانُوا يَكْتُمُونَ مَا شَاءُوا وَ يُبْدُونَ مَا شَاءُوا.
‘Tafseer Al Ayyashi’ – From Abdullah Bin Sinan who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj the Exalted: Say: ‘Who Revealed the Book which Musa came with, being a Light and a Guidance for the people? You made it to be as scattered papers manifesting (some of) it [6:91]. He-asws said: ‘They were concealing whatever they desired and manifesting whatever they desired’’.
فِي رِوَايَةٍ أُخْرَى عَنْهُ ع قَالَ: كَانُوا يَكْتُبُونَهُ فِي الْقَرَاطِيسِ ثُمَّ يُبْدُونَ مَا شَاءُوا وَ يُخْفُونَ مَا شَاءُوا وَ قَالَ كُلُّ كِتَابٍ أُنْزِلَ فَهُوَ عِنْدَ أَهْلِ الْعِلْمِ
In another report from him-asws having said: ‘They were writing in the papers, then they would manifest whatever they desired and concealed whatever they desired’. And he-asws said: ‘All Revealed Book, these are with the people of knowledge (Imams-asws)’’.[72]
73- فس، تفسير القمي قَوْلُهُ تَعَالَى وَ مَنْ عَمِيَ فَعَلَيْها يَعْنِي عَلَى النَّفْسِ وَ ذَلِكَ لِاكْتِسَابِهَا الْمَعَاصِي قَوْلُهُ وَ لِيَقُولُوا دَرَسْتَ قَالَ كَانَتْ قُرَيْشٌ تَقُولُ لِرَسُولِ اللَّهِ ص إِنَّ الَّذِي تُخْبِرُنَا بِهِ مِنَ الْأَخْبَارِ تَتَعَلَّمُهُ مِنْ عُلَمَاءِ الْيَهُودِ وَ تَدْرُسُهُ قَوْلُهُ وَ أَعْرِضْ عَنِ الْمُشْرِكِينَ مَنْسُوخَةٌ بِقَوْلِهِ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ قَوْلُهُ وَ أَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمانِهِمْ يَعْنِي قُرَيْشاً قَوْلُهُ وَ نُقَلِّبُ أَفْئِدَتَهُمْ وَ أَبْصارَهُمْ يَقُولُ وَ نُنَكِّسُ قُلُوبَهُمْ
(P.s. This paragraph is not a Hadeeth)
: وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ وَ نُقَلِّبُ أَفْئِدَتَهُمْ وَ أَبْصارَهُمْ يَقُولُ وَ نُنَكِّسُ قُلُوبَهُمْ فَيَكُونُ أَسْفَلُ قُلُوبِهِمْ أَعْلَاهَا وَ نُعْمِي أَبْصَارَهُمْ فَلَا يُبْصِرُونَ الْهُدَى كَما لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ يَعْنِي فِي الذَّرِّ وَ الْمِيثَاقِ وَ نَذَرُهُمْ فِي طُغْيانِهِمْ يَعْمَهُونَ أَيْ يَضِلُّونَ
And in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: And We will Turn their hearts and their visions [6:110] saying: ‘And we will overturn their hearts, so their bottom part would become its upper part, and we will blind their sights, so they will not be seeing the Guidance, just as they had not believed in it the first time [6:110] – meaning during the (realm of the) particles and the Covenant. and We will Leave them in their insolence, blindly wandering on [6:110] – i.e. straying’’.[73]
ثُمَّ عَرَّفَ اللَّهُ نَبِيَّهُ ص مَا فِي ضَمَائِرِهِمْ وَ أَنَّهُمْ مُنَافِقُونَ فَقَالَ وَ لَوْ أَنَّنا نَزَّلْنا إِلَيْهِمُ الْمَلائِكَةَ إِلَى قَوْلِهِ قُبُلًا أَيْ عِيَاناً الْآيَةَ قَوْلُهُ وَ هُوَ الَّذِي أَنْزَلَ إِلَيْكُمُ الْكِتابَ مُفَصَّلًا يَعْنِي يَفْصِلُ بَيْنَ الْحَقِّ وَ الْبَاطِلِ قَوْلُهُ قالُوا لَنْ نُؤْمِنَ حَتَّى نُؤْتى مِثْلَ ما أُوتِيَ رُسُلُ اللَّهِ قَالَ قَالَ الْأَكَابِرُ لَنْ نُؤْمِنَ حَتَّى نُؤْتَى مِثْلَ مَا أُوتِيَ الرُّسُلُ مِنَ الْوَحْيِ وَ التَّنْزِيلِ قَوْلُهُ بِما كانُوا يَمْكُرُونَ أَيْ يَعْصُونَ اللَّهَ فِي السِّرِّ
(P.s. This paragraph is not a Hadeeth)
74– فس، تفسير القمي قَوْلُهُ وَ جَعَلُوا لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَ الْأَنْعامِ نَصِيباً إِلَى قَوْلِهِ تَعَالَى ساءَ ما يَحْكُمُونَ فَإِنَّ الْعَرَبَ كَانَتْ إِذَا زَرَعُوا زَرْعاً قَالُوا هَذَا لِلَّهِ وَ هَذَا لِآلِهَتِنَا وَ كَانُوا إِذَا سَقَوْهَا فَخَرَقَ الْمَاءُ مِنَ الَّذِي لِلَّهِ فِي الَّذِي لِلْأَصْنَامِ لَمْ يَسُدُّوهُ وَ قَالُوا اللَّهُ أَغْنَى وَ إِذَا خَرَقَ مِنَ الَّذِي لِلْأَصْنَامِ فِي الَّذِي لِلَّهِ سَدُّوهُ وَ قَالُوا اللَّهُ أَغْنَى وَ إِذَا وَقَعَ شَيْءٌ مِنَ الَّذِي لِلَّهِ فِي الَّذِي لِلْأَصْنَامِ لَمْ يَرُدُّوهُ وَ قَالُوا اللَّهُ أَغْنَى وَ إِذَا وَقَعَ شَيْءٌ مِنَ الَّذِي لِلْأَصْنَامِ فِي الَّذِي لِلَّهِ رَدُّوهُ وَ قَالُوا اللَّهُ أَغْنَى فَأَنْزَلَ اللَّهُ فِي ذَلِكَ عَلَى نَبِيِّهِ ص وَ حَكَى فِعْلَهُمْ وَ قَوْلَهُمْ فَقَالَ وَ جَعَلُوا لِلَّهِ الْآيَةَ قَوْلُهُ وَ كَذلِكَ زَيَّنَ لِكَثِيرٍ مِنَ الْمُشْرِكِينَ قَتْلَ أَوْلادِهِمْ شُرَكاؤُهُمْ قَالَ يَعْنِي أَسْلَافَهُمْ زَيَّنُوا لَهُمْ قَتْلَ أَوْلَادِهِمْ لِيُرْدُوهُمْ وَ لِيَلْبِسُوا عَلَيْهِمْ دِينَهُمْ يَعْنِي يُغْرُوهُمْ وَ يَلْبِسُوا عَلَيْهِمْ دِينَهُمْ قَوْلُهُ وَ قالُوا هذِهِ أَنْعامٌ وَ حَرْثٌ حِجْرٌ قَالَ الْحِجْرُ الْمُحَرَّمُ لا يَطْعَمُها إِلَّا مَنْ نَشاءُ بِزَعْمِهِمْ قَالَ كَانُوا يُحَرِّمُونَهَا عَلَى قَوْمٍ وَ أَنْعامٌ حُرِّمَتْ ظُهُورُها يَعْنِي الْبَحِيرَةَ وَ السَّائِبَةَ وَ الْوَصِيلَةَ وَ الْحَامَ وَ قالُوا ما فِي بُطُونِ هذِهِ الْأَنْعامِ قَالَ كَانُوا يُحَرِّمُونَ الْجَنِينَ الَّذِي يُخْرِجُونَهُ مِنْ بُطُونِ الْأَنْعَامِ عَلَى النِّسَاءِ فَإِذَا كَانَ مَيِّتاً تَأْكُلُهُ الرِّجَالُ وَ النِّسَاءُ ثُمَّ قَالَ قَدْ خَسِرَ الَّذِينَ قَتَلُوا أَوْلادَهُمْ سَفَهاً بِغَيْرِ عِلْمٍ أَيْ بِغَيْرِ فَهْمٍ وَ حَرَّمُوا ما رَزَقَهُمُ اللَّهُ وَ هُمْ قَوْمٌ يَقْتُلُونَ أَوْلَادَهُمْ مِنَ الْبَنَاتِ لِلْغِيرَةِ وَ قَوْمٌ كَانُوا يَقْتُلُونَ أَوْلَادَهُمْ مِنَ الْجُوعِ
(P.s. This is not a Hadeeth)[74]
75- فس، تفسير القمي وَ عَلَى الَّذِينَ هادُوا حَرَّمْنا كُلَّ ذِي ظُفُرٍ يَعْنِي الْيَهُودَ حَرَّمَ اللَّهُ عَلَيْهِمْ لُحُومَ الطَّيْرِ وَ حَرَّمَ عَلَيْهِمُ الشُّحُومَ وَ كَانُوا يُحِبُّونَها إِلَّا مَا كَانَ عَلَى ظُهُورِ الْغَنَمِ أَوْ فِي جَانِبِهِ خَارِجاً مِنَ الْبَطْنِ وَ هُوَ قَوْلُهُ حَرَّمْنا عَلَيْهِمْ شُحُومَهُما إِلَّا ما حَمَلَتْ ظُهُورُهُما أَوِ الْحَوايا يَعْنِي فِي الْجَنْبَيْنِ أَوْ مَا اخْتَلَطَ بِعَظْمٍ ذلِكَ جَزَيْناهُمْ بِبَغْيِهِمْ أَيْ كَانَ مُلُوكُ بَنِي إِسْرَائِيلَ يَمْنَعُونَ فُقَرَاءَهُمْ مِنْ أَكْلِ لُحُومِ الطَّيْرِ وَ الشُّحُومِ فَحَرَّمَ اللَّهُ ذَلِكَ عَلَيْهِمْ بِبَغْيِهِمْ عَلَى فُقَرَائِهِمْ
(P.s. This is not a Hadeeth)[75]
76- فس، تفسير القمي قَوْلُهُ أَنْ تَقُولُوا إِنَّما أُنْزِلَ الْكِتابُ عَلى طائِفَتَيْنِ مِنْ قَبْلِنا يَعْنِي الْيَهُودَ وَ النَّصَارَى وَ إِنْ كُنَّا لَمْ نَدْرُسْ كُتُبَهُمْ أَوْ تَقُولُوا لَوْ أَنَّا أُنْزِلَ عَلَيْنَا الْكِتابُ لَكُنَّا أَهْدى مِنْهُمْ يَعْنِي قُرَيْشاً قَالُوا لَوْ أُنْزِلَ عَلَيْنَا الْكِتَابُ لَكُنَّا أَهْدَى وَ أَطْوَعَ مِنْهُمْ فَقَدْ جاءَكُمْ بَيِّنَةٌ مِنْ رَبِّكُمْ وَ هُدىً وَ رَحْمَةٌ يَعْنِي الْقُرْآنَ سَنَجْزِي الَّذِينَ يَصْدِفُونَ عَنْ آياتِنا أَيْ يَدْفَعُونَ وَ يَمْنَعُونَ عَنْهَا
(P.s. This is not a Hadeeth)[76]
77- فس، تفسير القمي قَوْلُهُ إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَ كانُوا شِيَعاً قَالَ فَارَقُوا أَمِيرَ الْمُؤْمِنِينَ ع وَ صَارُوا أَحْزَاباً
His-azwj Words: Surely, those who were dividing their religion and became sects, [6:159], he said, ‘They separated from Amir Al-Momineen-asws and became sects.
حَدَّثَنِي أَبِي عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ تَعَالَى إِنَّ الَّذِينَ فَارَقُوا دِينَهُمْ وَ كَانُوا شِيَعاً قَالَ فَارَقَ الْقَوْمُ وَ اللَّهِ دِينَهُمْ
My father narrated to me, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Al Moala Bin Khunays,
‘From Abu Abdullah-asws regarding the Words of the Exalted: Surely, those who were dividing their religion and became sects, [6:159]: ‘By Allah-azwj! The people divided (separated) their Religion’’.[77]
78- شي، تفسير العياشي عَنْ كُلَيْبٍ الصَّيْدَاوِيِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَ كانُوا شِيَعاً قَالَ كَانَ عَلِيٌّ ع يَقْرَؤُهَا فَارَقُوا دِينَهُمْ قَالَ فَارَقَ وَ اللَّهِ الْقَوْمُ دِينَهُمْ
‘Tafseer Al Ayyashi’ – From Kaleyb Al Saydawi who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj: Surely, those who were dividing their religion and became sects, [6:159]. He-asws said: ‘Ali-asws was reciting it as: ‘They separated their Religion’. He-asws said: ‘By Allah-azwj! The people divided (separated) their Religion’’.[78]
79- فس، تفسير القمي المص كِتابٌ أُنْزِلَ إِلَيْكَ مُخَاطَبَةٌ لِرَسُولِ اللَّهِ ص فَلا يَكُنْ فِي صَدْرِكَ حَرَجٌ مِنْهُ أَيْ ضِيقٌ لِتُنْذِرَ بِهِ وَ ذِكْرى لِلْمُؤْمِنِينَ
‘Tafseer Al-Qummi’ – Alif Lam Meem Suad [7:1] A Book Revealed to you, – Addressing Rasool-Allah-saww, so there should not happen to be any uneasiness in your chest from it – i.e., straitness, in order to warn with it, and a reminder for the Momineen [7:2].
حَدَّثَنِي أَبِي عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ: إِنَّ حُيَيَّ بْنَ أَخْطَبَ وَ أَبَا يَاسِرِ بْنَ أَخْطَبَ وَ نَفَراً مِنَ الْيَهُودِ مِنْ أَهْلِ نَجْرَانَ أَتَوْا رَسُولَ اللَّهِ ص فَقَالُوا لَهُ أَ لَيْسَ فِيمَا تَذْكُرُ فِيمَا أُنْزِلَ إِلَيْكَ الم قَالَ بَلَى
My father narrated to me, from Ibn Mahboub, from Ibn Raib, from Muhammad Bin Qays,
‘From Abu Ja’far-asws having said: ‘Hayy Bin Akhtab and Abu Yasser Bin Akhtab, and a number of Jews from the people of Najran came to Rasool-Allah-saww and said to him-saww, ‘Isn’t among what you-saww mentioned regarding what Allah-azwj Revealed to you-saww, Alif Lam Meem [2:1]?’ He-saww said: ‘Yes’.
قَالُوا أَتَاكَ بِهَا جَبْرَئِيلُ ع مِنْ عِنْدِ اللَّهِ قَالَ نَعَمْ قَالُوا لَقَدْ بُعِثَ أَنْبِيَاءُ قَبْلَكَ مَا نَعْلَمُ نَبِيّاً مِنْهُمْ أَخْبَرَنَا مُدَّةَ مُلْكِهِ وَ مَا أَكَلَ أُمَّتَهُ غَيْرَكَ
They said, ‘Jibraeel-as came to you-saww with it from the Presence of Allah-azwj?’ He-saww said: ‘Yes’. They said, ‘The Prophets-as have been Sent before you-saww. We do not know of any Prophet-as from them who informed us of the term of his-saww kingdom and what his-as community ate, apart from you-saww!’
قَالَ فَأَقْبَلَ حُيَيُّ بْنُ أَخْطَبَ عَلَى أَصْحَابِهِ فَقَالَ لَهُمُ الْأَلِفُ وَاحِدٌ وَ اللَّامُ ثَلَاثُونَ وَ الْمِيمُ أَرْبَعُونَ فَهَذِهِ إِحْدَى وَ سَبْعُونَ سَنَةً فَعَجَبٌ مِمَّنْ يَدْخُلُ فِي دِينٍ مُدَّةُ مُلْكِهِ وَ أَكْلِ أُمَّتِهِ إِحْدَى وَ سَبْعُونَ سَنَةً
He-asws said: ‘Hayy Bin Akhtab turned towards his companions and said to them, ‘The ‘Alif’ is one, and the ‘Laam’ is thirty, and the ‘Meem’ is forty, so this (makes) seventy-one years, therefore I wonder at the ones who enter into a Religion the term of its kingdom and the eating of its community is for seventy-one years (only)!’
قَالَ ثُمَّ أَقْبَلَ عَلَى رَسُولِ اللَّهِ ص فَقَالَ لَهُ يَا مُحَمَّدُ هَلْ مَعَ هَذَا غَيْرُهُ قَالَ نَعَمْ قَالَ هَاتِهِ قَالَ المص قَالَ هَذَا أَثْقَلُ وَ أَطْوَلُ الْأَلِفُ وَاحِدٌ وَ اللَّامُ ثَلَاثُونَ وَ الْمِيمُ أَرْبَعُونَ وَ الصَّادُ تِسْعُونَ فَهَذِهِ مِائَةٌ وَ إِحْدَى وَ سِتُّونَ سَنَةً
He-asws said: ‘Then he turned towards Rasool-Allah-saww and said to him-saww, ‘O Muhammad-saww! Is there anything else with it, apart from it?’ He-saww said: ‘Yes’. He said, ‘Give it’. He-saww said: ‘Alif Lam Meem Suad [7:1]’. He said, ‘This is heavier and longer. The ‘Alif’ is one, and the ‘Laam’ is thirty, and the ‘Meem’ is forty, and the ‘Suad’ is ninety. This (makes) one hundred and sixty-one years’.
ثُمَّ قَالَ لِرَسُولِ اللَّهِ ص هَلْ مَعَ هَذِهِ غَيْرُهُ قَالَ نَعَمْ قَالَ هَاتِ قَالَ الر قَالَ هَذَا أَثْقَلُ وَ أَطْوَلُ الْأَلِفُ وَاحِدٌ وَ اللَّامُ ثَلَاثُونَ وَ الرَّاءُ مِائَتَانِ
Then he said to Rasool-Allah-saww, ‘Is there anything else with this?’ He-saww said: ‘Yes’. He said, ‘Give’. He-saww said: ‘Alif Lam Ra [10:1]’. He said, ‘This is heavier and longer. The ‘Alif’ is one, and the ‘Lam’ is thirty, and the ‘Ra’ is two hundred’.
ثُمَّ قَالَ فَهَلْ مَعَ هَذَا غَيْرُهُ قَالَ نَعَمْ قَالَ هَاتِ قَالَ المر قَالَ هَذَا أَثْقَلُ وَ أَطْوَلُ الْأَلِفُ وَاحِدٌ وَ اللَّامُ ثَلَاثُونَ وَ الْمِيمُ أَرْبَعُونَ وَ الرَّاءُ مِائَتَانِ
Then he said, ‘Is there anything else with this?’ He-saww said: ‘Yes’. He said, ‘Give’. He-saww said: ‘Alif Lam Mim Ra. [13:1]’. He said, ‘This is heavier and longer. The ‘Alif’ is one, and the ‘Lam’ is thirty, and the ‘Meem’ is forty, and the ‘Ra’ is two hundred’.
ثُمَّ قَالَ هَلْ مَعَ هَذَا غَيْرُهُ قَالَ نَعَمْ قَالُوا لَقَدِ الْتَبَسَ عَلَيْنَا أَمْرُكَ فَمَا نَدْرِي مَا أُعْطِيْتَ ثُمَّ قَامُوا عَنْهُ ثُمَّ قَالَ أَبُو يَاسِرٍ لِحُيَيٍّ أَخِيهِ وَ مَا يُدْرِيكَ لَعَلَّ مُحَمَّداً قَدْ جُمِعَ لَهُ فِيهِمْ هَذَا كُلُّهُ وَ أَكْثَرُ مِنْهُ
Then he said, ‘Is there anything else along with this?’ He-saww said: ‘Yes’. They said, ‘Your-saww have been clarified upon us, but we do not know what you-saww have been Given’. Then they arose from him-saww. Then Abu Yasser said to his brother Hayy, ‘And what would make you know, perhaps Muhammad-saww, all of this has been gathered for him-saww and more than it’.
فَقَالَ أَبُو جَعْفَرٍ ع إِنَّ هَذِهِ الْآيَاتِ أُنْزِلَتْ فِيهِمْ مِنْهُ آياتٌ مُحْكَماتٌ هُنَّ أُمُّ الْكِتابِ وَ أُخَرُ مُتَشابِهاتٌ وَ هِيَ تَجْرِي فِي وُجُوهٍ أُخَرَ عَلَى غَيْرِ مَا تَأَوَّلَ حُيَيُّ بْنُ أَخْطَبَ وَ أَخُوهُ وَ أَصْحَابُهُ ثُمَّ خَاطَبَ اللَّهُ الْخَلْقَ فَقَالَ اتَّبِعُوا ما أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ وَ لا تَتَّبِعُوا مِنْ دُونِهِ أَوْلِياءَ غَيْرَ مُحَمَّدٍ قَلِيلًا ما تَذَكَّرُونَ
Abu Ja’far-asws said: ‘These Verse were Revealed regarding them: from it are Decisive Verses – these are the Mother of the Book; and others are Allegorical. [3:7], and it flows in another perspective upon other than what Hayy Bin Akhtab and his brother and his companion interpreted as. Then Allah-azwj Addressed the creatures and He-azwj Said: Follow what is Revealed to you from your Lord and do not follow guardians from the ones besides Him. – apart from Muhammad-saww, Little is what you are heeding [7:3]’’.[79]
80- فس، تفسير القمي وَ إِذا فَعَلُوا فاحِشَةً قالُوا أَيْ عَبَدَةُ الْأَصْنَامِ قَوْلُهُ كَما بَدَأَكُمْ تَعُودُونَ قَالَ خَلَقَهُمْ حِينَ خَلَقَهُمْ مُؤْمِناً وَ كَافِراً وَ شَقِيّاً وَ سَعِيداً وَ كَذَلِكَ يَعُودُونَ يَوْمَ الْقِيَامَةِ مُهْتَدٍ وَ ضَالٌ
(P.s. This is not a Hadeeth)[80]
81- فس، تفسير القمي قَوْلُهُ تَعَالَى لِما يُحْيِيكُمْ قَالَ الْحَيَاةُ الْجَنَّةُ وَ اعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَ قَلْبِهِ أَيْ يَحُولُ بَيْنَ مَا يُرِيدُ اللَّهُ وَ بَيْنَ مَا يُرِيدُهُ
حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ عَبْدِ اللَّهِ عَنْ كَثِيرِ بْنِ عَيَّاشٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ يا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَ لِلرَّسُولِ إِذا دَعاكُمْ لِما يُحْيِيكُمْ يَقُولُ وَلَايَةُ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَإِنَّ اتِّبَاعَكُمْ إِيَّاهُ وَ وَلَايَتَهُ أَجْمَعُ لِأَمْرِكُمْ وَ أَبْقَى لِلْعَدْلِ فِيكُمْ
It was narrated to us by Ahmad Bin Muhammad, from Ja’far Bin Abdullah, from Kaseer Bin Ayyash, from Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: O you who believe! Answer to Allah and the Rasool when he calls you to what would revive you, [8:24], said: ‘Wilayah of Ali-asws Bin Abu Talib-asws, so if you were to follow him-asws and have his-asws Wilayah if would be more comprehensive for your matters and more lasting for the justice among you’.
وَ أَمَّا قَوْلُهُ وَ اعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَ قَلْبِهِ يَقُولُ يَحُولُ بَيْنَ الْمَرْءِ الْمُؤْمِنِ وَ مَعْصِيَتِهِ أَنْ تَقُودَهُ إِلَى النَّارِ وَ يَحُولُ بَيْنَ الْكَافِرِ وَ بَيْنَ طَاعَتِهِ أَنْ يَسْتَكْمِلَ بِهَا الْإِيمَانَ
And as for His-azwj Words: and know that Allah Intervenes between a person and his heart [8:24], he-asws said: ‘Intervenes between the person and his disobedience that could have placed him in the Fire, and Intervenes between the Kafir and his obedience that would complete the Eman thereby’’.[81]
82- فس، تفسير القمي قَوْلُهُ وَ إِذْ قالُوا اللَّهُمَّ إِنْ كانَ هذا هُوَ الْحَقَّ مِنْ عِنْدِكَ الْآيَةَ فَإِنَّهَا نَزَلَتْ لَمَّا قَالَ رَسُولُ اللَّهِ لِقُرَيْشٍ إِنَّ اللَّهَ بَعَثَنِي أَنْ أَقْتُلَ جَمِيعَ مُلُوكِ الدُّنْيَا وَ أَجُرَّ الْمُلْكَ إِلَيْكُمْ فَأَجِيبُونِي إِلَى مَا أَدْعُوكُمْ إِلَيْهِ تَمْلِكُوا بِهَا الْعَرَبَ وَ تَدِينُ لَكُمْ بِهَا الْعَجَمُ وَ تَكُونُوا مُلُوكاً فِي الْجَنَّةِ فَقَالَ أَبُو جَهْلٍ اللَّهُمَّ إِنْ كانَ هذا الَّذِي يَقُولُ مُحَمَّدٌ هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنا حِجارَةً مِنَ السَّماءِ أَوِ ائْتِنا بِعَذابٍ أَلِيمٍ حَسَداً لِرَسُولِ اللَّهِ ص ثُمَّ قَالَ كُنَّا وَ بَنِي هَاشِمٍ كَفَرَسَيْ رِهَانٍ نَحْمِلُ إِذَا حَمَلُوا وَ نَظْعَنُ إِذَا ظَعَنُوا وَ نُوقِدُ إِذَا أَوْقَدُوا فَلَمَّا اسْتَوَى بِنَا وَ بِهِمُ الرَّكْبُ قَالَ قَائِلٌ مِنْهُمْ مِنَّا نَبِيٌّ لَا نَرْضَى بِذَلِكَ أَنْ يَكُونَ فِي (مِنْ خ ل) بَنِي هَاشِمٍ وَ لَا يَكُونَ فِي (مِنْ خ ل) بَنِي مَخْزُومٍ ثُمَ قَالَ غُفْرَانَكَ اللَّهُمَّ فَأَنْزَلَ اللَّهُ فِي ذَلِكَ وَ ما كانَ اللَّهُ لِيُعَذِّبَهُمْ وَ أَنْتَ فِيهِمْ وَ ما كانَ اللَّهُ مُعَذِّبَهُمْ وَ هُمْ يَسْتَغْفِرُونَ حِينَ قَالَ غُفْرَانَكَ اللَّهُمَّ فَلَمَّا هَمُّوا بِقَتْلِ رَسُولِ اللَّهِ ص وَ أَخْرَجُوهُ مِنْ مَكَّةَ قَالَ اللَّهُ وَ ما لَهُمْ أَلَّا يُعَذِّبَهُمُ اللَّهُ وَ هُمْ يَصُدُّونَ عَنِ الْمَسْجِدِ الْحَرامِ وَ ما كانُوا أَوْلِياءَهُ يَعْنِي قُرَيْشاً مَا كَانُوا أَوْلِيَاءَ مَكَّةَ إِنْ أَوْلِياؤُهُ إِلَّا الْمُتَّقُونَ أَنْتَ وَ أَصْحَابُكَ يَا مُحَمَّدُ فَعَذَّبَهُمُ اللَّهُ بِالسَّيْفِ يَوْمَ بَدْرٍ فَقُتِلُوا
(P.s. This is not a Hadeeth)[82]
83- فس، تفسير القمي لَمَّا اجْتَمَعَتْ قُرَيْشٌ أَنْ يَدْخُلُوا عَلَى النَّبِيِّ لَيْلًا فَيَقْتُلُوهُ وَ خَرَجُوا إِلَى الْمَسْجِدِ يُصَفِّرُونَ وَ يُصَفِّقُونَ وَ يَطُوفُونَ بِالْبَيْتِ فَأَنْزَلَ اللَّهُ وَ ما كانَ صَلاتُهُمْ عِنْدَ الْبَيْتِ إِلَّا مُكاءً وَ تَصْدِيَةً فَالْمُكَاءُ التَّصْفِيرُ وَ التَّصْدِيَةُ صَفْقُ الْيَدَيْنِ
(P.s. This is not a Hadeeth)[83]
84- فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ اتَّخَذُوا أَحْبارَهُمْ وَ رُهْبانَهُمْ أَرْباباً مِنْ دُونِ اللَّهِ وَ الْمَسِيحَ ابْنَ مَرْيَمَ أَمَّا الْمَسِيحُ فَعَصَوْهُ وَ عَظَّمُوهُ فِي أَنْفُسِهِمْ حِينَ زَعَمُوا أَنَّهُ إِلَهٌ وَ أَنَّهُ ابْنُ اللَّهِ وَ طَائِفَةٌ مِنْهُمْ قَالُوا ثَالِثُ ثَلَاثَةٍ وَ طَائِفَةٌ مِنْهُمْ قَالُوا هُوَ اللَّهُ
‘Tafseer Al-Qummi’ – In a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: They are taking their Rabbis and their Monks as lords besides Allah, and (also) the Messiah son of Mariam (as a Lord) [9:31] He-asws said: ‘And as for the Messiah-as, so some of them magnified him-as within themselves until they claimed that he-as is a God, and he-as is a son of Allah-azwj. And a group from them said, ‘Third of the three’. And a group among them said, ‘He-as is Allah-azwj’.
وَ أَمَّا أَحْبَارُهُمْ وَ رُهْبَانُهُمْ فَإِنَّهُمْ أَطَاعُوا وَ أَخَذُوا بِقَوْلِهِمْ وَ اتَّبَعُوا مَا أَمَرُوهُمْ بِهِ وَ دَانُوا بِمَا دَعَوْهُمْ إِلَيْهِ فَاتَّخَذُوهُمْ أَرْبَاباً بِطَاعَتِهِمْ لَهُمْ وَ تَرْكِهِمْ أَمْرَ اللَّهِ وَ كُتُبَهُ وَ رُسُلَهُ فَنَبَذُوهُ وَراءَ ظُهُورِهِمْ وَ مَا أَمَرَهُمْ بِهِ الْأَحْبَارُ وَ الرُّهْبَانُ اتَّبَعُوهُمْ وَ أَطَاعُوهُمْ وَ عَصَوُا اللَّهَ
And as for His-azwj Words: their Rabbis and their Monks [9:31], so they (people) obeyed them and took to their words, and followed them whatever they ordered them for, and made it a Religion what they called them to. Thus, they took them (priests) as Lords by their obedience to them, and they made them leave the Command of Allah-azwj, and His-azwj Book, and His-azwj Rasool-saww. They threw it behind their backs. And whatever the Rabbis and the Monks ordered them with, they followed it and obeyed them, and disobeyed Allah-azwj.
وَ إِنَّمَا ذُكِرَ هَذَا فِي كِتَابِنَا لِكَيْ نَتَّعِظَ بِهِمْ فَعَيَّرَ اللَّهُ بَنِي إِسْرَائِيلَ بِمَا صَنَعُوا يَقُولُ اللَّهُ وَ ما أُمِرُوا إِلَّا لِيَعْبُدُوا إِلهاً واحِداً لا إِلهَ إِلَّا هُوَ سُبْحانَهُ عَمَّا يُشْرِكُونَ
But rather, this is Mentioned in our Book in order to learn from it. Allah-azwj Admonished the Children of Israel for what they were doing. Allah-azwj is Saying: and they were not Commanded except for worshipping One God. There is no god except him. Glorious is He from what they are associating [9:31]’’.[84]
85- فس، تفسير القمي إِنَّمَا النَّسِيءُ زِيادَةٌ فِي الْكُفْرِ الْآيَةَ فَإِنَّهُ كَانَ سَبَبُ نُزُولِهَا أَنَّ رَجُلًا مِنْ كِنَانَةَ كَانَ يَقِفُ فِي الْمَوْسِمِ فَيَقُولُ قَدْ أَحْلَلْتُ دِمَاءَ الْمُحِلَّيْنِ طَيٍّ وَ خَثْعَمٍ فِي شَهْرِ الْمُحَرَّمِ وَ أَنْسَأْتُهُ وَ حَرَّمْتُ بَدَلَهُ صَفَرَ فَإِذَا كَانَ الْعَامُ الْمُقْبِلُ يَقُولُ قَدْ أَحْلَلْتُ صَفَرَ وَ أَنْسَأْتُهُ وَ حَرَّمْتُ بَدَلَهُ شَهْرَ الْمُحَرَّمِ فَأَنْزَلَ اللَّهُ إِنَّمَا النَّسِيءُ زِيادَةٌ فِي الْكُفْرِ إِلَى قَوْلِهِ زُيِّنَ لَهُمْ سُوءُ أَعْمالِهِمْ
(P.s. This is not a Hadeeth)[85]
86- شي، تفسير العياشي عَنْ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّهُ لَنْ يَغْضَبَ اللَّهُ لِشَيْءٍ كَغَضَبِ الطَّلْحِ وَ السِّدْرِ إِنَّ الطَّلْحَ كَانَتْ كَالْأُتْرُجِّ وَ السِّدْرَ كَالْبِطِّيخِ فَلَمَّا قَالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ نُقِصَتَا حَمْلَهُمَا فَصَغِرَ فَصَارَ لَهُ عَجَمٌ وَ اشْتَدَّ الْعَجَمُ
‘Tafseer Al Ayyashi’ – From Yazeed Bin Abdul Malik,
‘From Abu Abdullah-asws having said: ‘Allah-azwj never got Angry for anything like His-azwj Wrath on the acacia, and the lote. The acacia used to be like the citron, and the lote like the melon. When the Jews said, ‘The Hand of Allah is tied up!’ [5:64], their fruits were deficient, and they became smaller, and a Test came to be for it, and the Test intensified.
فَلَمَّا أَنْ قَالَتِ النَّصَارَى الْمَسِيحُ ابْنُ اللَّهِ زَعِرَتَا فَخَرَجَ لَهُمَا هَذَا الشَّوْكُ وَ نُقِصَتَا حَمْلَهُمَا وَ صَارَ السِّدْرُ إِلَى هَذَا الْحَمْلِ وَ ذَهَبَ حَمْلُ الطَّلْحِ فَلَا يَحْمِلُ حَتَّى يَقُومَ قَائِمُنَا
When the Christians said, and the Christians say: ‘The Messiah is the son of Allah’. [9:30], they shuddered, and there came out for them this thorn and they reduced their fruits and the lote came to be upon this bearing, and the bearing of the acacia was gone and it will not bear fruit until our-asws Qaim-ajfj rises.
وَ قَالَ مَنْ سَقَى طَلْحَةً أَوْ سِدْرَةً فَكَأَنَّمَا سَقَى مُؤْمِناً مِنْ ظَمَإٍ
And he-asws said: ‘One who either waters an acacia or a lote, it is as if he has quenched a Momin from thirst’’.[86]
87- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ تَعَالَى اتَّخَذُوا أَحْبارَهُمْ وَ رُهْبانَهُمْ أَرْباباً مِنْ دُونِ اللَّهِ قَالَ مَا دَعَوْهُمْ إِلَى عِبَادَةِ أَنْفُسِهِمْ وَ لَوْ دَعَوْهُمْ مَا أَجَابُوهُمْ وَ لَكِنَّهُمْ أَحَلُّوا لَهُمْ حَلَالًا وَ حَرَّمُوا عَلَيْهِمْ حَرَاماً فَأَخَذُوا بِهِ فَكَانُوا أَرْبَابَهُمْ مِنْ دُونِ اللَّهِ
‘Tafseer Al Ayyashi’ – From Abu Baseer,
‘From Abu Abdullah-asws regarding the Words of the Exalted: They are taking their Rabbis and their Monks as lords besides Allah [9:31]. He-asws said: ‘But, by Allah-azwj, they (priests) did not invite them (people) to worship them, and had they invited them so, they would not have responded to them, but they (priests) permitted for them the Permissible, and prohibited upon them the Prohibition, so they tooke with it. Thus they were their Lords besides Allah-azwj’.
وَ فِي رِوَايَةٍ أُخْرَى فَكَانُوا يَعْبُدُونَهُمْ مِنْ حَيْثُ لَا يَشْعُرُونَ
And in another report: ‘Thus, they (people) worshipped them (followed their opinions rather than Divine Laws) from (a perspective) they were not aware of’’.[87]
88- فس، تفسير القمي أَ وَ لا يَرَوْنَ أَنَّهُمْ يُفْتَنُونَ فِي كُلِّ عامٍ أَيْ يَمْرَضُونَ قَوْلُهُ نَظَرَ بَعْضُهُمْ إِلى بَعْضٍ يَعْنِي الْمُنَافِقِينَ ثُمَّ انْصَرَفُوا أَيْ تَفَرَّقُوا صَرَفَ اللَّهُ قُلُوبَهُمْ عَنِ الْحَقِ إِلَى الْبَاطِلِ بِاخْتِيَارِهِمُ الْبَاطِلَ عَلَى الْحَقِّ
(P.s. This is not a Hadeeth)[88]
89- فس، تفسير القمي أَبِي عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ قَدَمَ صِدْقٍ عِنْدَ رَبِّهِمْ قَالَ هُوَ رَسُولُ اللَّهِ ص
‘Tafseer Al-Qummi’ – My father, from Hamad Bin Isa, from Ibrahim Umar Al Yamani,
‘From Abu Abdullah-asws regarding His-azwj Words: a ‘true footing’ in the Presence of their Lord [10:2]. He-asws said: ‘He is Rasool-Allah-saww’’.[89]
90- فس، تفسير القمي قالَ الَّذِينَ لا يَرْجُونَ لِقاءَنَا ائْتِ بِقُرْآنٍ غَيْرِ هذا فَإِنَّ قُرَيْشاً قَالَتْ لِرَسُولِ اللَّهِ ص ائْتِنَا بِقُرْآنٍ غَيْرِ هَذَا فَإِنَّ هَذَا شَيْءٌ تَعَلَّمْتَهُ مِنَ الْيَهُودِ وَ النَّصَارَى قَوْلُهُ فَقَدْ لَبِثْتُ فِيكُمْ عُمُراً مِنْ قَبْلِهِ أَيْ قَدْ لَبِثْتُ فِيكُمْ أَرْبَعِينَ سَنَةً قَبْلَ أَنْ يُوحَى إِلَيَّ لَمْ آتِكُمْ بِشَيْءٍ مِنْهُ حَتَّى أُوحِيَ إِلَيَّ وَ أَمَّا قَوْلُهُ أَوْ بَدِّلْهُ
(P.s. – This paragraph is not a Hadeeth)
فَإِنَّهُ أَخْبَرَنِي الْحَسَنُ بْنُ عَلِيٍّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي السَّفَاتِجِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ تَعَالَى ائْتِ بِقُرْآنٍ غَيْرِ هذا أَوْ بَدِّلْهُ يَعْنِي أَمِيرَ الْمُؤْمِنِينَ عَلِيَّ بْنَ أَبِي طَالِبٍ ع قُلْ ما يَكُونُ لِي أَنْ أُبَدِّلَهُ مِنْ تِلْقاءِ نَفْسِي إِنْ أَتَّبِعُ إِلَّا ما يُوحى إِلَيَ يَعْنِي فِي عَلِيِّ بْنِ أَبِي طَالِبٍ أَمِيرِ الْمُؤْمِنِينَ ع
It was informed to me by Al Hassan Bin Ali, from his father, from Hamad Bin Isa, from Abu Al Safataj,
‘From Abu Abdullah-asws regarding the Words of the Exalted: ‘Come with a Quran other than this one or replace him’. [10:15] – meaning Amir Al-Momineen Ali-asws Bin Abu Talib-asws. Say: ‘It cannot happen for me that I would replace him from myself. I only follow what is Revealed unto me. [10:15] – meaning regarding Ali-asws Bin Abu Talib-asws Amir Al-Momineen-asws’’.
قَوْلُهُ وَ يَعْبُدُونَ مِنْ دُونِ اللَّهِ ما لا يَضُرُّهُمْ وَ لا يَنْفَعُهُمْ وَ يَقُولُونَ هؤُلاءِ شُفَعاؤُنا عِنْدَ اللَّهِ قَالَ كَانَتْ قُرَيْشٌ يَعْبُدُونَ الْأَصْنَامَ وَ يَقُولُونَ إِنَّمَا نَعْبُدُهُمْ لِيُقَرِّبُونا إِلَى اللَّهِ زُلْفى فَإِنَّا لَا نَقْدِرُ عَلَى عِبَادَةِ اللَّهِ فَرَدَّ اللَّهُ عَلَيْهِمْ وَ قَالَ قُلْ لَهُمْ يَا مُحَمَّدُ أَ تُنَبِّئُونَ اللَّهَ بِما لا يَعْلَمُ أَيْ لَيْسَ لَهُ شَرِيكٌ يُعْبَدُ
(P.s. – This paragraph is not a Hadeeth) [90]
91- فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ أَ فَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ الْآيَةَ فَأَمَّا مَنْ يَهْدِي إِلَى الْحَقِّ فَهُوَ مُحَمَّدٌ وَ آلُ مُحَمَّدٍ مِنْ بَعْدِهِ وَ أَمَّا مَنْ لَا يَهِدِّي إِلَّا أَنْ يُهْدَى فَهُوَ مَنْ خَالَفَ مِنْ قُرَيْشٍ وَ غَيْرِهِمْ أَهْلَ بَيْتِهِ مِنْ بَعْدِهِ
‘Tafseer Al-Qummi’ – In a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: Is the one who guides to the Truth more rightful to be followed [10:35] – the Verse. As for the ones who Guides to the Truth, so they-asws are Muhammad-saww and the Progeny-asws of Muhammad-saww from after him-saww. And as for the one who does not find Guidance unless he himself is guided, so he is the one from the adversaries – from Quraysh and others – and his family from after him’.
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْهُ ع قَوْلُهُ قُلْ أَ رَأَيْتُمْ إِنْ أَتاكُمْ عَذابُهُ بَياتاً يَعْنِي لَيْلًا أَوْ نَهاراً ما ذا يَسْتَعْجِلُ مِنْهُ الْمُجْرِمُونَ فَهَذَا عَذَابٌ يَنْزِلُ فِي آخِرِ الزَّمَانِ عَلَى فَسَقَةِ أَهْلِ الْقِبْلَةِ وَ هُمْ يَجْحَدُونَ نُزُولَ الْعَذَابِ عَلَيْهِمْ
And in a report of Abu Al Jaroud,
‘From him-asws regarding His-azwj Words: Say: ‘What is your view if His Punishment comes to you by night or by day, what is that which the criminals can hasten from it? [10:50]: ‘This is a Punishment to descend at the end of times upon the mischief-makers of the people of the Qiblah (Muslims), and they would be rejecting the descent of the Punishment upon them’.
قَوْلُهُ وَ ما أَنَا عَلَيْكُمْ بِوَكِيلٍ أَيْ لَسْتُ بِوَكِيلٍ عَلَيْكُمْ أَحْفَظُ أَعْمَالَكُمْ إِنَّمَا عَلَيَّ أَنْ أَدْعُوَكُمْ
His-azwj Words: and I am not a custodian upon you all [10:108] – i.e., I-saww am not a custodian upon you all protecting your deeds, but rather upon me-saww is that I-saww should invite you’’.[91]
92- فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع الر كِتابٌ أُحْكِمَتْ آياتُهُ قَالَ هُوَ الْقُرْآنُ مِنْ لَدُنْ حَكِيمٍ خَبِيرٍ قَالَ مِنْ عِنْدِ حَكِيمٍ خَبِيرٍ وَ أَنِ اسْتَغْفِرُوا رَبَّكُمْ يَعْنِي الْمُؤْمِنِينَ قَوْلُهُ وَ يُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ فَهُوَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع
‘Tafseer Al-Qummi’ – In a report of Abu Al Jaroud,
‘From Abu Ja’far-asws: Alif Lam Ra; a Book, its Verses are Perfected, – It is the Quran, from the Presence of the Wise, the Aware [11:1], from the presence of the Wise, the Aware, And that you will seek Forgiveness of your Lord – meaning the Momineen, and Give every one with merit, his merit [11:3] – It is Ali-asws Bin Abu Talib-asws’’.
قَوْلُهُ وَ إِنْ تَوَلَّوْا فَإِنِّي أَخافُ عَلَيْكُمْ عَذابَ يَوْمٍ كَبِيرٍ يَعْنِي الدُّخَانَ وَ الصَّيْحَةَ قَوْلُهُ أَلا إِنَّهُمْ يَثْنُونَ صُدُورَهُمْ لِيَسْتَخْفُوا مِنْهُ يَقُولُ يَكْتُمُونَ مَا فِي صُدُورِهِمْ مِنْ بُغْضِ عَلِيٍّ ع وَ قَالَ رَسُولُ اللَّهِ ص إِنَّ آيَةَ الْمُنَافِقِ بُغْضُ عَلِيٍّ ع فَكَانَ قَوْمٌ يُظْهِرُونَ الْمَوَدَّةَ لِعَلِيٍّ ع عِنْدَ النَّبِيِّ ص وَ يُسِرُّونَ بُغْضَهُ فَقَالَ أَلا حِينَ يَسْتَغْشُونَ ثِيابَهُمْ فَإِنَّهُ كَانَ إِذَا حَدَّثَ بِشَيْءٍ مِنْ فَضْلِ عَلِيٍّ أَوْ تَلَا عَلَيْهِمْ مَا أَنْزَلَ اللَّهُ فِيهِ نَفَضُوا ثِيَابَهُمْ ثُمَّ قَامُوا يَقُولُ اللَّهُ يَعْلَمُ ما يُسِرُّونَ وَ ما يُعْلِنُونَ حِينَ قَامُوا إِنَّهُ عَلِيمٌ بِذاتِ الصُّدُورِ قَوْلُهُ وَ لَئِنْ أَخَّرْنا عَنْهُمُ الْعَذابَ إِلى أُمَّةٍ مَعْدُودَةٍ قَالَ إِنْ مَتَّعْنَاهُمْ فِي هَذِهِ الدُّنْيَا إِلَى خُرُوجِ الْقَائِمِ عَجَّلَ اللَّهُ فَرَجَهُ فَنَرُدُّهُمْ وَ نُعَذِّبُهُمْ لَيَقُولُنَّ ما يَحْبِسُهُ أَيْ يَقُولُونَ أَمَا لَا يَقُومُ الْقَائِمُ وَ لَا يَخْرُجُ عَلَى حَدِّ الِاسْتِهْزَاءِ فَقَالَ اللَّهُ أَلا يَوْمَ يَأْتِيهِمْ لَيْسَ مَصْرُوفاً عَنْهُمْ وَ حاقَ بِهِمْ ما كانُوا بِهِ يَسْتَهْزِؤُنَ قَوْلُهُ أَ فَمَنْ كانَ عَلى بَيِّنَةٍ مِنْ رَبِّهِ
(P.s. – This paragraph is not a Hadeeth)
حَدَّثَنِي أَبِي عَنْ يَحْيَى بْنِ أَبِي عِمْرَانَ عَنْ يُونُسَ عَنْ أَبِي بَصِيرٍ وَ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّمَا أُنْزِلَتْ أَ فَمَنْ كانَ عَلى بَيِّنَةٍ مِنْ رَبِّهِ يَعْنِي رَسُولَ اللَّهِ ص وَ يَتْلُوهُ شاهِدٌ مِنْهُ يَعْنِي أَمِيرَ الْمُؤْمِنِينَ إِمَاماً وَ رَحْمَةً وَ مِنْ قَبْلِهِ كِتَابُ مُوسَى أُولَئِكَ يُؤْمِنُونَ بِهِ فَقَدَّمُوا وَ أَخَّرُوا فِي التَّأْلِيفِ
My father narrated to me, from Yahya Bin Abu Imran, from yunus, from Abu Baseer and Al Fazeyl,
‘From Abu Ja’far-asws having said: ‘But rather, So the one who was upon a clear Proof from his Lord, [11:17] was Revealed meaning Rasool-Allah-saww, and a witness from him recites it, – meaning Amir Al-Momineen, an Imam and a Mercy and from before it was the Book of Musa they are believing in it [11:17]. Thus, they brought forward and kept back during the compilation (of the Quran)’’.[92]
93- فس، تفسير القمي قَوْلُهُ وَ كَأَيِّنْ مِنْ آيَةٍ فِي السَّماواتِ وَ الْأَرْضِ قَالَ الْكُسُوفُ وَ الزَّلْزَلَةُ وَ الصَّوَاعِقُ قَوْلُهُ وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ فَهَذَا شِرْكُ الطَّاعَةِ
أَخْبَرَنَا أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنِ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ تَعَالَى وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ قَالَ شِرْكُ طَاعَةٍ لَيْسَ بِشِرْكِ عِبَادَةٍ وَ الْمَعَاصِي الَّتِي يَرْتَكِبُونَ فَهِيَ شِرْكُ طَاعَةٍ أَطَاعُوا فِيهَا الشَّيْطَانَ فَأَشْرَكُوا بِاللَّهِ فِي الطَّاعَةِ لِغَيْرِهِ وَ لَيْسَ بِإِشْرَاكِ عِبَادَةٍ أَنْ يَعْبُدُوا غَيْرَ اللَّهِ
Ahmad Bin Idrees informed us, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Al Fazeyl,
‘From Abu Ja’far-asws regarding the Words of the Exalted: And most of them do not believe in Allah except and they are associating [12:106]. He-asws said: ‘Association of the obedience, it isn’t the association of worship, and the disobedience is that which they were indulging in, so it is the association of obedience. They obeyed the Satan-la in it, therefore they associated with Allah-azwj in the obedience of other, and it isn’t the association of worship that they are worshipping other than Allah-azwj’’.
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ قُلْ هذِهِ سَبِيلِي أَدْعُوا إِلَى اللَّهِ عَلى بَصِيرَةٍ أَنَا وَ مَنِ اتَّبَعَنِي يَعْنِي نَفْسَهُ وَ مَنِ اتَّبَعَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ ع وَ آلُ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ عَلَيْهِمْ أَجْمَعِينَ
And in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: Say: ‘This is my way. I call to Allah upon an insight, I and the one who follows me, [12:108] – meaning his-saww self; and the one who followed him-saww was Ali-asws Bin Abu Talib-asws and the Progeny-asws of Muhammad-saww, may the Salawat of Allah-azwj be upon them-asws all’’.[93]
94- فس، تفسير القمي قَوْلُهُ هُوَ الَّذِي يُرِيكُمُ الْبَرْقَ خَوْفاً وَ طَمَعاً يَعْنِي يَخَافُهُ قَوْمٌ وَ يَطْمَعُ فِيهِ قَوْمٌ أَنْ يُمْطَرُوا وَ يُنْشِئُ السَّحابَ الثِّقالَ يَعْنِي يَرْفَعُهَا مِنَ الْأَرْضِ وَ يُسَبِّحُ الرَّعْدُ أَيِ الْمَلَكُ الَّذِي يَسُوقُ السَّحَابَ وَ هُوَ شَدِيدُ الْمِحالِ أَيْ شَدِيدُ الْغَضَبِ
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ وَ الَّذِينَ يَدْعُونَ مِنْ دُونِهِ لا يَسْتَجِيبُونَ لَهُمْ بِشَيْءٍ فَهَذَا مَثَلٌ ضَرَبَهُ اللَّهُ لِلَّذِينَ يَعْبُدُونَ الْأَصْنَامَ وَ الَّذِينَ يَعْبُدُونَ الْآلِهَةَ مِنْ دُونِ اللَّهِ لَا يَسْتَجِيبُونَ لَهُمْ بِشَيْءٍ وَ لَا يَنْفَعُهُمْ إِلَّا كَباسِطِ كَفَّيْهِ إِلَى الْماءِ لِيَتَنَاوَلَهُ مِنْ بَعِيدٍ وَ لَا يَنَالُهُ
And in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: and those who are being supplicated to from the ones besides Him are not answering to them with anything, [13:14]: ‘Allah-azwj Struck this example for those who are worshipping the idols, and those worshipping gods from besides Allah-azwj are not answering to them with anything nor are they benefitting them except it’s like the one who extends his hands to the water to make it reach his mouth, and it does not reach it [13:14]’’.
And my father narrated to me, from Ahmad Bin Al nazar, from Amro Bin Shimr, from Jabir,
وَ حَدَّثَنِي أَبِي عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ رَأَيْتُ أَمْراً عَظِيماً فَقَالَ وَ مَا رَأَيْتَ قَالَ كَانَ لِي مَرِيضٌ وَ نُعِتَ لَهُ مَاءٌ مِنْ بِئْرِ الْأَحْقَافِ يَسْتَشْفِي بِهِ فِي بَرَهُوتَ قَالَ فَتَهَيَّأْتُ وَ مَعِي قِرْبَةٌ وَ قَدَحٌ لآِخُذَ مِنْ مَائِهَا وَ أَصُبَّ فِي الْقِرْبَةِ إِذَا شَيْءٌ قَدْ هَبَطَ مِنْ جَوِّ السَّمَاءِ كَهَيْئَةِ السِّلْسِلَةِ وَ هُوَ يَقُولُ يَا هَذَا اسْقِنِي السَّاعَةَ السَّاعَةَ أَمُوتُ
‘From Abu Ja’far-asws having said: ‘A man came up to the Prophet-saww, so he said, ‘O Rasool-Allah-saww! I saw (in a dream) a great matter’. He-saww said: ‘And what did you see?’ He said, ‘I had a patient and wanted to cure him by the well water at Al-Ahqaf in order to cure him in Barhoot. He said, ‘So I ended up at it, and with me was a waterskin and a cup to take the water from it. I poured into the waterskin, and there was something in it which had fallen from the atmosphere of the sky, like a chain, and he (the person connected to the chain) was saying, ‘O you! Quench me, or else I would die this very moment!’
فَرَفَعْتُ رَأْسِي وَ رَفَعْتُ إِلَيْهِ الْقَدَحَ لِأَسْقِيَهُ فَإِذَا رَجُلٌ فِي عُنُقِهِ سِلْسِلَةٌ فَلَمَّا ذَهَبْتُ أُنَاوِلُهُ الْقَدَحَ اجْتَذَبَ مِنِّي حَتَّى عَلِقَ بِالشَّمْسِ ثُمَّ أَقْبَلْتُ عَلَى الْمَاءِ أَغْتَرِفُ إِذَا أَقْبَلَ الثَّانِيَةَ وَ هُوَ يَقُولُ الْعَطَشَ الْعَطَشَ يَا هَذَا اسْقِنِي السَّاعَةَ أَمُوتُ فَرَفَعْتُ الْقَدَحَ لِأَسْقِيَهُ فَاجْتَذَبَ مِنِّي حَتَّى عَلِقَ بِالشَّمْسِ حَتَّى فَعَلَ ذَلِكَ الثَّالِثَةَ وَ شَدَدْتُ قِرْبَتِي وَ لَمْ أَسْقِهِ
I raised my head, and raised the cup towards him to quench him, and there was a man who had been chained to his neck. When I went to pass him the cup, it was captured from me until it was cast towards the sun. Then I came over to the water to scoop it for a second time, and he was saying, ‘Thirst! Thirst! O you, quench me, or else I would die this very moment!’ But, it was captured from me and cast towards the sun, to the extent that it happened for a third time. I stood up and pulled my canteen and did not quench him’.
فَقَالَ رَسُولُ اللَّهِ ص ذَاكَ قَابِيلُ بْنُ آدَمَ الَّذِي قَتَلَ أَخَاهُ وَ هُوَ قَوْلُهُ عَزَّ وَ جَلَ وَ الَّذِينَ يَدْعُونَ مِنْ دُونِهِ لا يَسْتَجِيبُونَ لَهُمْ بِشَيْءٍ إِلَّا كَباسِطِ كَفَّيْهِ إِلَى الْماءِ الْآيَةَ
Rasool-Allah-saww said: ‘That is Qabeel-la son of Adam-as who killed his-la brother-as. And these are the Words of the Mighty and Majestic: and those who are being supplicated to from the ones besides Him are not answering to them with anything, but it’s like the one who extends his hands to the water [13:14] – the Verse’’.
قَوْلُهُ وَ لِلَّهِ يَسْجُدُ مَنْ فِي السَّماواتِ وَ الْأَرْضِ طَوْعاً وَ كَرْهاً وَ ظِلالُهُمْ بِالْغُدُوِّ وَ الْآصالِ قَالَ بِالْعَشِيَّةِ قَالَ ظِلُّ الْمُؤْمِنِ يَسْجُدُ طَوْعاً وَ ظِلُّ الْكَافِرِ يَسْجُدُ كَرْهاً وَ هُوَ نُمُوُّهُمْ وَ حَرَكَتُهُمْ وَ زِيَادَتُهُمْ وَ نُقْصَانُهُمْ
(P.s. – This paragraph is not a Hadeeth)
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ وَ لِلَّهِ يَسْجُدُ مَنْ فِي السَّماواتِ وَ الْأَرْضِ الْآيَةَ قَالَ أَمَّا مَنْ يَسْجُدُ مِنْ أَهْلِ السَّمَاوَاتِ طَوْعاً فَالْمَلَائِكَةُ يَسْجُدُونَ طَوْعاً وَ مَنْ يَسْجُدُ مِنْ أَهْلِ الْأَرْضِ فَمَنْ وُلِدَ فِي الْإِسْلَامِ فَهُوَ يَسْجُدُ لَهُ طَوْعاً وَ أَمَّا مَنْ يَسْجُدُ لَهُ كَرْهاً فَمَنْ جُبِرَ عَلَى الْإِسْلَامِ وَ أَمَّا مَنْ لَمْ يَسْجُدْ فَظِلُّهُ يَسْجُدُ لَهُ بِالْغَدَاةِ وَ الْعَشِيِّ
And in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: And to Allah perform Sajdah, ones in the skies and the earth, [13:15] – the Verse, he-asws said: ‘As for the ones from the people of the skies who performed Sajdah willingly, the Angels performed Sajdah willingly; and from the people of the earth, the ones born in Al-Islam, he performed Sajdah to Him-azwj willingly; and as for one who performed Sajdah to Him-azwj unwillingly, is the one who was coerced upon Islam, and as for the who did not perform Sajdah, his shadow performs Sajdah to Him-azwj in the morning and the evening’’.
وَ قَوْلُهُ هَلْ يَسْتَوِي الْأَعْمى وَ الْبَصِيرُ يَعْنِي الْمُؤْمِنَ وَ الْكَافِرَ أَمْ هَلْ تَسْتَوِي الظُّلُماتُ وَ النُّورُ أَمَّا الظُّلُمَاتُ فَالْكُفْرُ وَ أَمَّا النُّورُ فَهُوَ الْإِيمَانُ وَ قَوْلُهُ أَنْزَلَ مِنَ السَّماءِ ماءً فَسالَتْ أَوْدِيَةٌ بِقَدَرِها يَقُولُ الْكَبِيرُ عَلَى قَدْرِ كِبَرِهِ وَ الصَّغِيرُ عَلَى قَدْرِ صِغَرِهِ قَوْلُهُ اللَّهُ أَنْزَلَ مِنَ السَّماءِ ماءً يَقُولُ أَنْزَلَ الْحَقَّ مِنَ السَّمَاءِ فَاحْتَمَلَتْهُ الْقُلُوبُ بِأَهْوَائِهَا ذُو الْيَقِينِ عَلَى قَدْرِ يَقِينِهِ وَ ذُو الشَّكِّ عَلَى قَدْرِ شَكِّهِ فَاحْتَمَلَ الْهَوَى بَاطِلًا كَثِيراً وَ جَفَاءً فَالْمَاءُ هُوَ الْحَقُّ وَ الْأَوْدِيَةُ هِيَ الْقُلُوبُ وَ السَّيْلُ هُوَ الْهَوَى وَ الزَّبَدُ هُوَ الْبَاطِلُ وَ الْحِلْيَةُ وَ الْمَتَاعُ هُوَ الْحَقُّ قَالَ اللَّهُ كَذلِكَ يَضْرِبُ اللَّهُ الْحَقَّ وَ الْباطِلَ فَأَمَّا الزَّبَدُ فَيَذْهَبُ جُفاءً وَ أَمَّا ما يَنْفَعُ النَّاسَ فَيَمْكُثُ فِي الْأَرْضِ فَالزَّبَدُ وَ خُبْثُ الْحِلْيَةِ هُوَ الْبَاطِلُ وَ الْمَتَاعُ وَ الْحِلْيَةُ هُوَ الْحَقُّ مَنْ أَصَابَ الزَّبَدَ وَ خُبْثَ الْحِلْيَةِ فِي الدُّنْيَا لَمْ يَنْتَفِعْ بِهِ وَ كَذَلِكَ صَاحِبُ الْبَاطِلِ يَوْمَ الْقِيَامَةِ لَا يَنْتَفِعُ بِهِ وَ أَمَّا الْحِلْيَةُ وَ الْمَتَاعُ فَهُوَ الْحَقُّ مَنْ أَصَابَ الْحِلْيَةَ وَ الْمَتَاعَ فِي الدُّنْيَا انْتَفَعَ بِهِ وَ كَذَلِكَ صَاحِبُ الْحَقِّ يَوْمَ الْقِيَامَةِ يَنْفَعُهُ كَذلِكَ يَضْرِبُ اللَّهُ الْأَمْثالَ قَوْلُهُ زَبَداً رابِياً أَيْ مُرْتَفِعاً وَ مِمَّا يُوقِدُونَ عَلَيْهِ فِي النَّارِ ابْتِغاءَ حِلْيَةٍ يَعْنِي مَا يَخْرُجُ مِنَ الْمَاءِ مِنَ الْجَوَاهِرِ وَ هُوَ مَثَلٌ أَيْ يَثْبُتُ الْحَقُّ فِي قُلُوبِ الْمُؤْمِنِينَ وَ فِي قُلُوبِ الْكُفَّارِ لَا يَثْبُتُ فَأَمَّا الزَّبَدُ فَيَذْهَبُ جُفاءً يَعْنِي يَبْطُلُ وَ أَمَّا ما يَنْفَعُ النَّاسَ فَيَمْكُثُ فِي الْأَرْضِ وَ هَذَا مَثَلُ الْمُؤْمِنِينَ وَ الْمُشْرِكِينَ فَقَالَ اللَّهُ عَزَّ وَ جَلَ كَذلِكَ يَضْرِبُ اللَّهُ الْأَمْثالَ لِلَّذِينَ اسْتَجابُوا لِرَبِّهِمُ الْحُسْنى إِلَى قَوْلِهِ وَ بِئْسَ الْمِهادُ فَالْمُؤْمِنُ إِذَا سَمِعَ الْحَدِيثَ ثَبَتَ فِي قَلْبِهِ رَجَاءَ رَبِّهِ وَ آمَنَ بِهِ وَ هُوَ مِثْلُ الْمَاءِ الَّذِي يَبْقَى فِي الْأَرْضِ فَيَنْبُتُ النَّبَاتُ وَ الَّذِي لَا يُنْتَفَعُ بِهِ يَكُونُ مِثْلَ الزَّبَدِ الَّذِي تَضْرِبُهُ الرِّيَاحُ فَيَبْطُلُ قَوْلُهُ وَ بِئْسَ الْمِهادُ قَالَ يَتَمَهَّدُونَ فِي النَّارِ قَوْلُهُ أُولُوا الْأَلْبابِ أَيْ أُولُو الْعُقُولِ
(P.s. – This paragraph is not a Hadeeth)[94]
95- فس، تفسير القمي قَوْلُهُ وَ لَوْ أَنَّ قُرْآناً الْآيَةَ قَالَ لَوْ كَانَ شَيْءٌ مِنَ الْقُرْآنِ كَذَلِكَ لَكَانَ هَذَا قَوْلُهُ قارِعَةٌ أَيْ عَذَابٌ
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ تَعَالَى وَ لا يَزالُ الَّذِينَ كَفَرُوا تُصِيبُهُمْ بِما صَنَعُوا قارِعَةٌ وَ هِيَ النَّقِمَةُ أَوْ تَحُلُّ قَرِيباً مِنْ دارِهِمْ فَتَحُلُّ بِقَوْمٍ غَيْرِهِمْ فَيَرَوْنَ ذَلِكَ وَ يَسْمَعُونَ بِهِ وَ الَّذِينَ حَلَّتْ بِهِمْ عُصَاةٌ كُفَّارٌ مِثْلُهُمْ وَ لَا يَتَّعِظُ بَعْضُهُمْ بِبَعْضٍ وَ لَنْ يَزَالُوا كَذَلِكَ حَتَّى يَأْتِيَ وَعْدُ اللَّهِ الَّذِي وَعَدَ الْمُؤْمِنِينَ مِنَ النَّصْرِ وَ يُخْزِي الْكَافِرِينَ
‘Tafseer Al-Qummi’ – And in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding the Words of the Exalted: And those who are committing Kufr will not cease to being hit due to what they are doing, by a calamity – and it is the nemesis, or it being released near to their houses – they are seeing that and hearing it, and those with whom the disobedience of the Kafirs is released, are similar to them, and they do not advise each other, and they will never cease to be like that, until there comes the Promised threat of Allah [13:31] – which the Momineen are Promised from the Help and disgracing of the Kafirs’’.
وَ قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ فِي قَوْلِهِ فَأَمْلَيْتُ لِلَّذِينَ كَفَرُوا ثُمَّ أَخَذْتُهُمْ أَيْ طَوَّلْتُ لَهُمُ الْأَمَلَ ثُمَّ أَهْلَكْتُهُمْ
(P.s. – This line is not a Hadeeth)[95]
96- فس، تفسير القمي الر كِتابٌ أَنْزَلْناهُ إِلَيْكَ يَا مُحَمَّدُ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُماتِ إِلَى النُّورِ بِإِذْنِ رَبِّهِمْ يَعْنِي مِنَ الْكُفْرِ إِلَى الْإِيمَانِ إِلى صِراطِ الْعَزِيزِ الْحَمِيدِ وَ الصِّرَاطُ الطَّرِيقُ الْوَاضِحُ وَ إِمَامَةُ الْأَئِمَّةِ ع قَوْلُهُ مَثَلُ الَّذِينَ كَفَرُوا الْآيَةَ قَالَ مَنْ لَمْ يُقِرَّ بِوَلَايَةِ أَمِيرِ الْمُؤْمِنِينَ ع بَطَلَ عَمَلُهُ مِثْلُ الرَّمَادِ الَّذِي تَجِيءُ الرِّيحُ فَتَحْمِلُهُ
(P.s. This is not a Hadeeth)[96]
97- فس، تفسير القمي أَبِي عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي جَعْفَرٍ الْأَحْوَلِ عَنْ سَلَّامِ بْنِ مُسْتَنِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ تَعَالَى مَثَلًا كَلِمَةً طَيِّبَةً الْآيَةَ قَالَ الشَّجَرَةُ رَسُولُ اللَّهِ ص وَ نَسَبُهُ ثَابِتٌ فِي بَنِي هَاشِمٍ وَ فَرْعُ الشَّجَرَةِ عَلِيُّ بْنُ أَبِي طَالِبٍ ع وَ غُصْنُ الشَّجَرَةِ فَاطِمَةُ ع وَ ثَمَرَاتُهَا الْأَئِمَّةُ مِنْ وُلْدِ عَلِيٍّ وَ فَاطِمَةَ ع وَ شِيعَتُهُمْ وَرَقُهَا وَ إِنَّ الْمُؤْمِنَ مِنْ شِيعَتِنَا لَيَمُوتُ فَتَسْقُطُ مِنَ الشَّجَرَةِ وَرَقَةٌ وَ إِنَّ الْمُؤْمِنَ لَيُولَدُ فَتُورِقُ الشَّجَرَةُ وَرَقَةً
‘Tafseer Al-Qummi’ – My father, from Ibn Mahboub, from Abu Ja’far al Ahowl, from Salam Bin Mustaneer,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about the Words of Allah-azwj the Exalted: an example of a good word [14:24] – the Verse. He-asws said: ‘The tree’ is Rasool-Allah-saww, and his-as lineage is affirmed in the Clan of Hashim, and the root of the tree is Ali-asws Bin Abu Talib-asws, and a branch of the tree is (Syeda) Fatima-asws, and its fruits are the Imams-asws from the sons-asws of Ali-asws and (Syeda) Fatima-asws, and its leaves are the Shias, and that the Momin from our-asws Shias dies and a leaf falls from the tree, and the Momin is born, and a leaf sprouts in the tree’.
قُلْتُ أَ رَأَيْتَ قَوْلَهُ تُؤْتِي أُكُلَها كُلَّ حِينٍ بِإِذْنِ رَبِّها
I said, ‘What is your view of His-azwj Words: Yielding its fruit in every season by the permission of its Lord? [14:25]?’
قَالَ يَعْنِي بِذَلِكَ مَا يُفْتِي الْأَئِمَّةُ شِيعَتَهُمْ فِي كُلِّ حَجٍّ وَ عُمْرَةٍ مِنَ الْحَلَالِ وَ الْحَرَامِ ثُمَّ ضَرَبَ اللَّهُ لِأَعْدَاءِ آلِ مُحَمَّدٍ مَثَلًا فَقَالَ وَ مَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِنْ فَوْقِ الْأَرْضِ ما لَها مِنْ قَرارٍ
He-asws said: ‘It means by that what Fatwas the Imams-as issued to their-asws Shias during every Hajj and Umrah, from the Permissible and the Prohibition. Then Allah-azwj Struck an example for the enemies of the Progeny-asws of Muhammad-saww, so He-azwj Said: And an example of a wicked word is like a wicked tree uprooted from above the ground, there would be not stability for it [14:26]’’.
فِي رِوَايَةِ أَبِي الْجَارُودِ قَالَ: كَذَلِكَ الْكَافِرُونَ لَا تَصَّعَّدُ أَعْمَالُهُمْ إِلَى السَّمَاءِ وَ بَنُو أُمَيَّةَ لَا يَذْكُرُونَ اللَّهَ فِي مَجْلِسٍ وَ لَا فِي مَسْجِدٍ وَ لَا تَصَّعَّدُ أَعْمَالُهُمْ إِلَى السَّمَاءِ إِلَّا قَلِيلٌ مِنْهُمْ
In a report of Abu Al-Jaroud – He-asws said: ‘Like that are the Kafirs. Their deeds do not ascend to the sky, and the clan of Umayya (are such), are neither mentioning Allah-azwj in a gathering, nor in a Masjid, nor do their deeds ascend to the sky, except for a few from them’’.[97]
98- فس، تفسير القمي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ تَعَالَى أَ لَمْ تَرَ إِلَى الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّهِ كُفْراً قَالَ نَزَلَتْ فِي الْأَفْجَرَيْنِ مِنْ قُرَيْشٍ بَنِي أُمَيَّةَ وَ بَنِي الْمُغِيرَةِ فَأَمَّا بَنُو الْمُغِيرَةِ فَقَطَعَ اللَّهُ دَابِرَهُمْ يَوْمَ بَدْرٍ وَ أَمَّا بَنُو أُمَيَّةَ فَمُتِّعُوا إِلَى حِينٍ
‘Tafseer Al-Qummi’ – My father, from Ibn Abu Umeyr, from Usman Bin Isa,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the Words of Allah-azwj the Exalted: Do you not see those who replaced the Favour of Allah for Kufr [14:28], he-asws said: ‘It was Revealed regarding the immoral ones from Quraysh – the clan of Umayya, and clan of Al-Mugheira. As for the clan of Al-Mugheira, Allah-azwj Cut-off their tails on the day of (the battle of) Badr, and as for the clan of Umayya, they enjoyed for a time’.
ثُمَّ قَالَ نَحْنُ وَ اللَّهِ نِعْمَةُ اللَّهِ الَّتِي أَنْعَمَ اللَّهُ بِهَا عَلَى عِبَادِهِ وَ بِنَا يَفُوزُ مَنْ فَازَ
Then he-asws said: ‘We-asws are the Favour of Allah-azwj which Allah-azwj has Favoured upon His-azwj servants, and by us he succeeds, the one who succeeds.[98]
99- شي، تفسير العياشي عَنْ عَمْرِو بْنِ سَعِيدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّهِ كُفْراً قَالَ فَقَالَ مَا تَقُولُونَ فِي ذَلِكَ فَقَالَ نَقُولُ هُمَا الْأَفْجَرَانِ مِنْ قُرَيْشٍ بَنُو أُمَيَّةَ وَ بَنُو الْمُغِيرَةِ
‘Tafseer Al Ayyashi’ – From Amro Bin Saeed who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj: those who replaced the Favour of Allah for Kufr [14:28], so he-asws said: ‘What are you saying regarding that?’ He said, ‘We are saying, those two are the two immoral ones from Quraysh – clan of Umayya and clan of Al-Mugheira’.
فَقَالَ بَلَى هِيَ قُرَيْشٌ قَاطِبَةً إِنَّ اللَّهَ خَاطَبَ نَبِيَّهُ فَقَالَ إِنِّي فَضَّلْتُ قُرَيْشاً عَلَى الْعَرَبِ وَ أَنْعَمْتُ عَلَيْهِمْ نِعْمَتِي وَ بَعَثْتُ إِلَيْهِمْ رَسُولًا فَبَدَّلُوا نِعْمَتِي وَ كَذَّبُوا رَسُولِي
He-asws said: ‘Yes, it is Quraysh, all. Allah-azwj Addressed His-azwj Prophet-saww so He-azwj Said: “I-azwj Merited Quraysh over the Arabs, and Favoured upon them with My-azwj Favour, and Sent you-saww to them as a Rasool-saww, but their replaced My-azwj Favoured and belied My-azwj Rasool-saww’’.[99]
100- فس، تفسير القمي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا كَانَ يَوْمُ الْقِيَامَةِ يُنَادِي مُنَادٍ مِنْ عِنْدِ اللَّهِ لَا يَدْخُلُ الْجَنَّةَ إِلَّا مُسْلِمٌ فَيَوْمَئِذٍ يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ
‘Tafseer Al-Qummi’ – My father, from Ibn Abu Umeyr, from Ibn Azina, from Rafa’at,
‘From Abu Abdullah-asws having said: ‘When it will be the Day of Qiyamah, a Call will Call out from the Presence of Allah-azwj: “None shall enter the Paradise except a submitter!” those who are committing Kufr would ardently wish if only they had been submitters [15:2]’’.
قَوْلُهُ وَ يُلْهِهِمُ الْأَمَلُ أَيْ يُشْغِلُهُمْ قَوْلُهُ كِتابٌ مَعْلُومٌ أَيْ أَجَلٌ مَكْتُوبٌ قَوْلُهُ لَوْ ما تَأْتِينا أَيْ هَلَّا تَأْتِينَا قَوْلُهُ وَ ما كانُوا إِذاً مُنْظَرِينَ قَالُوا لَوْ أَنْزَلْنَا الْمَلَائِكَةَ لَمْ يُنْظَرُوا وَ هَلَكُوا قَوْلُهُ وَ لَقَدْ آتَيْناكَ سَبْعاً مِنَ الْمَثانِي وَ الْقُرْآنَ الْعَظِيمَ يَعْنِي فَاتِحَةَ الْكِتَابِ قَوْلُهُ الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ قَالَ قَسَمُوا الْقُرْآنَ وَ لَمْ يُؤَلِّفُوهُ عَلَى مَا أَنْزَلَهُ اللَّهُ
(P.s. This is not a Hadeeth)[100]
101 شي، تفسير العياشي عَنْ حَمَّادٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَحَدِهِمَا ع فِي قَوْلِ اللَّهِ لا تَمُدَّنَّ عَيْنَيْكَ إِلى ما مَتَّعْنا بِهِ أَزْواجاً مِنْهُمْ قَالَ إِنَّ رَسُولَ اللَّهِ ص نَزَلَ بِهِ ضَيْفُهُ فَاسْتَسْلَفَ مِنْ يَهُودِيٍّ فَقَالَ الْيَهُودِيُّ وَ اللَّهِ يَا مُحَمَّدُ لَا ثَاغِيَةَ وَ لَا رَاغِيَةَ فَعَلَى مَا أَسْلِفُهُ
‘Tafseer Al Ayyashi’ – From Hamad, from one of his companions,
‘From one of the two (5th or 6th Imam-asws regarding the Words of Allah-azwj: And do not extend your eyes towards what We have Provided with spouses from them, [20:131], he-asws said: ‘A guest descended with Rasool-Allah-saww and he begged from a Jew. The Jew said, ‘O Muhammad-saww! I have neither any sheep nor camels, upon what shall I give him?’
فَقَالَ رَسُولُ اللَّهِ ص إِنِّي لَأَمِينُ اللَّهِ فِي سَمَائِهِ وَ أَرْضِهِ وَ لَوِ ائْتَمَنْتَنِي عَلَى شَيْءٍ لَأَدَّيْتُهُ إِلَيْكَ
Rasool-Allah-saww said: ‘I-saww am the trustee of Allah-azwj in His-azwj sky and His-azwj earth, and if you were to trust me-saww upon something, I-saww will return it back to you’.
قَالَ فَبَعَثَ بِدَرَقَةٍ لَهُ فَرَهَنَهَا عِنْدَهُ فَنَزَلَتْ عَلَيْهِ وَ لا تَمُدَّنَّ عَيْنَيْكَ إِلى ما مَتَّعْنا بِهِ أَزْواجاً مِنْهُمْ زَهْرَةَ الْحَياةِ الدُّنْيا
He-asws said: ‘Then he-saww sent his armour and mortgaged it with him, so it was Revealed unto him-saww: ‘And do not extend your eyes towards what We have Provided with spouses from them, being a blossom of the life of the world [20:131]’’.[101]
102 شي، تفسير العياشي عَنْ زُرَارَةَ وَ حُمْرَانَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ قَالَ هُمْ قُرَيْشٌ
‘Tafseer Al Ayyashi’ – From Zurara and Humran and Muhammad Bin Muslim,
‘From Abu Ja’far-asws and Abu Abdullah-asws regarding His-azwj Words: Those who made the Quran to be parts [15:91]. He-asws said: ‘They are Quraysh’’.[102]
103 شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ وَ لا تَجْهَرْ بِصَلاتِكَ وَ لا تُخافِتْ بِها قَالَ نَسَخَتْهَا فَاصْدَعْ بِما تُؤْمَرُ
From Abu Baseer,
‘From Abu Ja’far-asws regarding His-azwj Words: And neither be loud with your Salat nor be silent with it [17:110]. He-asws said: ‘It is Abrogated by So proclaim what you are Commanded with [15:94]’’.[103]
104 شي، تفسير العياشي عَنْ أَبَانِ بْنِ عُثْمَانَ رَفَعَهُ قَالَ: كَانَ الْمُسْتَهْزِءُونَ خَمْسَةً مِنْ قُرَيْشٍ الْوَلِيدَ بْنَ الْمُغِيرَةِ الْمَخْزُومِيَّ وَ الْعَاصَ بْنَ وَائِلٍ السَّهْمِيَّ وَ الْحَارِثَ بْنَ حَنْظَلَةَ وَ الْأَسْوَدَ بْنَ عَبْدِ يَغُوثَ بْنِ وَهْبٍ الزُّهْرِيَّ وَ الْأَسْوَدَ بْنَ الْمُطَّلِبِ بْنِ أَسَدٍ فَلَمَّا قَالَ اللَّهُ تَعَالَى إِنَّا كَفَيْناكَ الْمُسْتَهْزِئِينَ عَلِمَ رَسُولُ اللَّهِ ص أَنَّهُ قَدْ أَخْزَاهُمْ فَأَمَاتَهُمُ اللَّهُ بِشَرِّ مِيتَاتٍ
‘Tafseer Al Ayyashi’ – From Aban Bin Usman, raising it,
‘He-asws said: ‘The scoffers were five from Quraysh – Al Waleed Al Makhzumy, and Al Aas Bin Wai’il Al Sahmy, and Al Haris Bin Hanzala, and Al Aswad Bin Abd Yagous Bin Wahab Al Zuhry, and Al Aswad Bin Al Matlab Bin Asad. When Allah-azwj the Exalted Said: We will Suffice you against the scoffers [15:95], Rasool-Allah-saww news that they had been scoffing, and Allah-azwj Caused them to die with evil deaths’’.[104]
105 فس، تفسير القمي أَتى أَمْرُ اللَّهِ فَلا تَسْتَعْجِلُوهُ قَالَ نَزَلَتْ لَمَّا سَأَلَتْ قُرَيْشٌ رَسُولَ اللَّهِ ص أَنْ يُنَزِّلَ عَلَيْهِمُ الْعَذَابَ قَوْلُهُ يُنَزِّلُ الْمَلائِكَةَ بِالرُّوحِ مِنْ أَمْرِهِ يَعْنِي بِالْقُوَّةِ الَّتِي جَعَلَهَا اللَّهُ فِيهِمْ
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ عَلى مَنْ يَشاءُ مِنْ عِبادِهِ أَنْ أَنْذِرُوا أَنَّهُ لا إِلهَ إِلَّا أَنَا فَاتَّقُونِ يَقُولُ بِالْكِتَابِ وَ النُّبُوَّةِ
And in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: upon one He so Desires to from His servants that they should be warning, that there is no god except Me, therefore fear Me [16:2]: He-asws said: By the Book and the Prophet-hood’’.[105]
106 فس، تفسير القمي قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ فِي قَوْلِهِ لِيَحْمِلُوا أَوْزارَهُمْ كامِلَةً يَوْمَ الْقِيامَةِ الْآيَةَ قَالَ يَعْنِي يَحْمِلُونَ آثَامَهُمْ يَعْنِي الَّذِينَ غَصَبُوا أَمِيرَ الْمُؤْمِنِينَ ع وَ آثَامَ كُلِّ مَنِ اقْتَدَى بِهِمْ قَوْلُهُ فِي تَقَلُّبِهِمْ قَالَ إِذَا جَاءُوا وَ ذَهَبُوا فِي التِّجَارَاتِ وَ فِي أَعْمَالِهِمْ فَيَأْخُذُهُمْ فِي تِلْكَ الْحَالَةِ أَوْ يَأْخُذَهُمْ عَلى تَخَوُّفٍ قَالَ عَلَى تَيَقُّظٍ قَوْلُهُ سُجَّداً لِلَّهِ وَ هُمْ داخِرُونَ قَالَ تَحْوِيلُ كُلِّ ظِلٍ خَلَقَهُ اللَّهُ هُوَ سُجُودُهُ لِلَّهِ لِأَنَّهُ لَيْسَ شَيْءٌ إِلَّا لَهُ ظِلٌّ يَتَحَرَّكُ بِتَحْرِيكِهِ وَ تَحَرُّكُهُ سُجُودُهُ قَوْلُهُ وَ لَهُ الدِّينُ واصِباً أَيْ وَاجِباً قَوْلُهُ تَجْئَرُونَ أَيْ تَفْزَعُونَ وَ تَرْجِعُونَ وَ يَجْعَلُونَ لِما لا يَعْلَمُونَ نَصِيباً مِمَّا رَزَقْناهُمْ هُوَ الَّذِي وَصَفْنَاهُ مِمَّا كَانَتِ الْعَرَبُ يَجْعَلُونَ لِلْأَصْنَامِ نَصِيباً فِي زَرْعِهِمْ وَ إِبِلِهِمْ وَ غَنَمِهِمْ وَ يَجْعَلُونَ لِلَّهِ الْبَناتِ قَالَ قَالَتْ قُرَيْشٌ إِنَّ الْمَلَائِكَةَ هُمْ بَنَاتُ اللَّهِ فَنَسَبُوا مَا لَا يَشْتَهُونَ إِلَى اللَّهِ فَقَالَ اللَّهُ تَعَالَى سُبْحانَهُ وَ لَهُمْ ما يَشْتَهُونَ يَعْنِي مِنَ الْبَنِينَ قَوْلُهُ أَ يُمْسِكُهُ عَلى هُونٍ أَيْ يَسْتَهِينُ بِهِ قَوْلُهُ وَ أَنَّهُمْ مُفْرَطُونَ أَيْ مُعَذَّبُونَ قَوْلُهُ فَمَا الَّذِينَ فُضِّلُوا بِرَادِّي رِزْقِهِمْ قَالَ لَا يَجُوزُ لِلرَّجُلِ أَنْ يَخُصَّ نَفْسَهُ بِشَيْءٍ مِنَ الْمَأْكُولِ دُونَ عِيَالِهِ
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الَّتِي نَقَضَتْ غَزْلَهَا امْرَأَةٌ مِنْ بَنِي تَمِيمِ بْنِ مُرَّةَ وَ يُقَالُ لَهَا رَابِطَةُ بِنْتُ كَعْبِ بْنِ سَعْدِ بْنِ تَيْمِ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبٍ كَانَتْ حَمْقَاءَ تَغْزِلُ الشَّعْرَ فَإِذَا غَزَلَتْهُ نَقَضَتْهُ ثُمَّ عَادَتْ فَغَزَلَتْهُ فَقَالَ اللَّهُ كَالَّتِي نَقَضَتْ غَزْلَها مِنْ بَعْدِ قُوَّةٍ أَنْكاثاً تَتَّخِذُونَ أَيْمانَكُمْ دَخَلًا بَيْنَكُمْ قَالَ إِنَّ اللَّهَ تَعَالَى أَمَرَ بِالْوَفَاءِ وَ نَهَى عَنْ نَقْضِ الْعَهْدِ فَضَرَبَ لَهُمْ مَثَلًا
And in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws having said: ‘The one who broke her yarn was a woman from the clan of Taym Bin Mara called Rabitah Bint Ka’ab Bin Sa’ad Bin Taym Bin Ka’ab Bin Lawy Bin Ghalib. She was foolish in spinning the hair. When she had spun it, she broke it, then she repeated and spun it. Allah-azwj Said: like the one who breaks her yarn from after spinning it tightly, taking your oaths as a means of income between you [16:92]. He-asws said: ‘Allah-azwj the Exalted Commanded with the loyalty and Forbade from breaking the agreement, so He-azwj Struck an example for them
قَوْلُهُ وَ إِذا بَدَّلْنا آيَةً مَكانَ آيَةٍ قَالَ كَانَ إِذَا نُسِخَتْ آيَةٌ قَالُوا لِرَسُولِ اللَّهِ ص أَنْتَ مُفْتَرٍ فَرَدَّ اللَّهُ عَلَيْهِمْ فَقَالَ قُلْ لَهُمْ يَا مُحَمَّدُ نَزَّلَهُ رُوحُ الْقُدُسِ مِنْ رَبِّكَ بِالْحَقِ يَعْنِي جَبْرَئِيلَ
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ رُوحُ الْقُدُسِ قَالَ هُوَ جَبْرَئِيلُ ع وَ الْقُدُسُ الطَّاهِرُ لِيُثَبِّتَ اللَّهُ الَّذِينَ آمَنُوا هُمْ آلُ مُحَمَّدٍ ص
And in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: The Holy Spirit [16:102], he-asws said: ‘He is Jibraeel-as, and the ‘Holy’ is the clean, Truth in order to Affirm those who are believing [16:102]– they are the Progeny-asws of Muhammad-saww’.
قَوْلُهُ لِسانُ الَّذِي يُلْحِدُونَ إِلَيْهِ أَعْجَمِيٌ قَالَ هُوَ لِسَانُ أَبِي فُكَيْهَةَ مَوْلَى ابْنِ الْخَضْرَمِيِ كَانَ أَعْجَمِيَّ اللِّسَانِ وَ كَانَ قَدِ اتَّبَعَ نَبِيَّ اللَّهِ وَ آمَنَ بِهِ وَ كَانَ مِنْ أَهْلِ الْكِتَابِ فَقَالَتْ قُرَيْشٌ إِنَّهُ يُعَلِّمُ مُحَمَّداً عِلْمَهُ بِلِسَانِهِ
(P.s. – This paragraph is not a Hadeeth)[106]
107 شي، تفسير العياشي عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ وَ لَهُ الدِّينُ واصِباً قَالَ وَاجِباً
‘Tafseer Al Ayyashi’ – From Sama’at,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the Words of Allah-azwj: and for Him is the Religion of constant obedience. [16:52]. He-asws said: ‘Obligatory’’.[107]
108 فس، تفسير القمي لا تَجْعَلْ مَعَ اللَّهِ إِلهاً آخَرَ مُخَاطَبَةٌ لِلنَّبِيِّ ص وَ الْمَعْنَى لِلنَّاسِ وَ هُوَ قَوْلُ الصَّادِقِ ع إِنَّ اللَّهَ بَعَثَ نَبِيَّهُ بِإِيَّاكِ أَعْنِي وَ اسْمَعِي يَا جَارَةُ
‘Tafseer Al-Qummi’ – and do not Make another god to be with Allah [17:39] – Addressing the Prophet-saww, and the meaning is for the people, and it is the word of Al-Sadiq-asws: ‘Allah-azwj Sent His-azwj Prophet-saww with meaning him-saww and Making hear the neighbour’’.
قَوْلُهُ إِذاً لَابْتَغَوْا إِلى ذِي الْعَرْشِ سَبِيلًا قَالَ لَوْ كَانَتِ الْأَصْنَامُ آلِهَةً كَمَا يَزْعُمُونَ لَصَعَدُوا إِلَى الْعَرْشِ قَوْلُهُ وَ إِذْ هُمْ نَجْوى أَيْ إِذْ هُمْ فِي سِرٍّ يَقُولُونَ هُوَ سَاحِرٌ قَوْلُهُ ظَهِيراً أَيْ مُعِيناً قَوْلُهُ وَ قالُوا لَنْ نُؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنا مِنَ الْأَرْضِ يَنْبُوعاً فَإِنَّهَا نَزَلَتْ فِي عَبْدِ اللَّهِ بْنِ أَبِي أُمَيَّةَ أَخِي أُمِّ سَلَمَةَ رَحْمَةُ اللَّهِ عَلَيْهَا وَ ذَلِكَ أَنَّهُ قَالَ هَذَا لِرَسُولِ اللَّهِ ص بِمَكَّةَ قَبْلَ الْهِجْرَةِ فَلَمَّا خَرَجَ رَسُولُ اللَّهِ إِلَى فَتْحِ مَكَّةَ اسْتَقْبَلَ عَبْدَ اللَّهِ بْنَ أَبِي أُمَيَّةَ فَسَلَّمَ عَلَى رَسُولِ اللَّهِ ص فَلَمْ يَرُدَّ السَّلَامَ عَلَيْهِ فَأَعْرَضَ عَنْهُ وَ لَمْ يُجِبْهُ بِشَيْءٍ وَ كَانَتْ أُخْتُهُ أَمُّ سَلَمَةَ مَعَ رَسُولِ اللَّهِ ص فَدَخَلَ إِلَيْهَا وَ قَالَ يَا أُخْتِي إِنَّ رَسُولَ اللَّهِ ص قَدْ قَبِلَ إِسْلَامَ النَّاسِ كُلِّهِمْ وَ رَدَّ إِسْلَامِي فَلَيْسَ يَقْبَلُنِي كَمَا قَبِلَ غَيْرِي فَلَمَّا دَخَلَ رَسُولُ اللَّهِ ص عَلَى أُمِّ سَلَمَةَ قَالَتْ بِأَبِي أَنْتَ وَ أُمِّي يَا رَسُولَ اللَّهِ سَعِدَ بِكَ جَمِيعُ النَّاسِ إِلَّا أَخِي مِنْ بَيْنِ قُرَيْشٍ وَ الْعَرَبِ رَدَدْتَ إِسْلَامَهُ وَ قَبِلْتَ إِسْلَامَ النَّاسِ كُلِّهِمْ إِلَّا أَخِي فَقَالَ رَسُولُ اللَّهِ ص يَا أُمَّ سَلَمَةَ إِنَّ أَخَاكِ كَذَّبَنِي تَكْذِيباً لَمْ يُكَذِّبْنِي أَحَدٌ مِنَ النَّاسِ هُوَ الَّذِي قَالَ لِي لَنْ نُؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنا مِنَ الْأَرْضِ يَنْبُوعاً إِلَى قَوْلِهِ كِتاباً نَقْرَؤُهُ قَالَتْ أُمُّ سَلَمَةَ بِأَبِي أَنْتَ وَ أُمِّي يَا رَسُولَ اللَّهِ أَ لَمْ تَقُلْ إِنَّ الْإِسْلَامَ يَجُبُّ مَا كَانَ قَبْلَهُ قَالَ نَعَمْ فَقَبِلَ رَسُولُ اللَّهِ ص إِسْلَامَهُ
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ حَتَّى تَفْجُرَ لَنا مِنَ الْأَرْضِ يَنْبُوعاً أَيْ عَيْناً أَوْ تَكُونَ لَكَ جَنَّةٌ أَيْ بُسْتَانٌ مِنْ نَخِيلٍ وَ عِنَبٍ فَتُفَجِّرَ الْأَنْهارَ خِلالَها تَفْجِيراً مِنْ تِلْكَ الْعُيُونِ أَوْ تُسْقِطَ السَّماءَ كَما زَعَمْتَ عَلَيْنا كِسَفاً وَ ذَلِكَ أَنَّ رَسُولَ اللَّهِ ص قَالَ إِنَّهُ سَيَسْقُطُ مِنَ السَّمَاءِ كِسْفاً لِقَوْلِهِ وَ إِنْ يَرَوْا كِسْفاً مِنَ السَّماءِ ساقِطاً يَقُولُوا سَحابٌ مَرْكُومٌ
And in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: ‘until you cause a spring to gush out for us from the ground as a fountain [17:90]: ‘I.e., a spring, Or there should happen to be a garden for you [17:91], from those springs, Or you should cause the sky to fall upon us in pieces [17:92], and that is because Rasool-Allah-saww said: ‘It will be falling from the sky in pieces due to His-azwj Words: And if they should see pieces of the sky falling down, they would be saying: ‘Piled up clouds’ [52:44]’’.
وَ قَوْلُهُ أَوْ تَأْتِيَ بِاللَّهِ وَ الْمَلائِكَةِ قَبِيلًا وَ الْقَبِيلُ الْكَثِيرُ أَوْ يَكُونَ لَكَ بَيْتٌ مِنْ زُخْرُفٍ الْمُزَخْرَفُ بِالذَّهَبِ أَوْ تَرْقى فِي السَّماءِ وَ لَنْ نُؤْمِنَ لِرُقِيِّكَ حَتَّى تُنَزِّلَ عَلَيْنا كِتاباً نَقْرَؤُهُ يَقُولُ مِنَ اللَّهِ إِلَى عَبْدِ اللَّهِ بْنِ أَبِي أُمَيَّةَ إِنَّ مُحَمَّداً صَادِقٌ وَ إِنِّي أَنَا بَعَثْتُهُ وَ يَجِيءُ مَعَهُ أَرْبَعَةٌ مِنَ الْمَلَائِكَةِ يَشْهَدُونَ أَنَّ اللَّهَ هُوَ كَتَبَهُ فَأَنْزَلَ اللَّهُ قُلْ سُبْحانَ رَبِّي هَلْ كُنْتُ إِلَّا بَشَراً رَسُولًا قَوْلُهُ وَ ما مَنَعَ النَّاسَ أَنْ يُؤْمِنُوا إِذْ جاءَهُمُ الْهُدى قَالَ قَالَ الْكُفَّارُ لِمَ لَمْ يَبْعَثِ اللَّهُ إِلَيْنَا الْمَلَائِكَةَ فَقَالَ اللَّهُ لَوْ بَعَثْنَا إِلَيْهِمْ مَلَكاً لَمَا آمَنُوا وَ لَهَلَكُوا وَ لَوْ كَانَتِ الْمَلَائِكَةُ فِي الْأَرْضِ يَمْشُونَ مُطْمَئِنِّينَ لَنَزَّلْنا عَلَيْهِمْ مِنَ السَّماءِ مَلَكاً رَسُولًا قَوْلُهُ قُلْ لَوْ أَنْتُمْ تَمْلِكُونَ الْآيَةَ قَالَ لَوْ كَانَتِ الْأَمْوَالُ بِيَدِ النَّاسِ لَمَا أَعْطَوُا النَّاسَ شَيْئاً مَخَافَةَ الْفَنَاءِ وَ كانَ الْإِنْسانُ قَتُوراً أَيْ بَخِيلًا قَوْلُهُ عَلى مُكْثٍ أَيْ عَلَى مَهْلٍ
(P.s. – This paragraph is not a Hadeeth)[108]
109 فس، تفسير القمي وَ لَمْ يَجْعَلْ لَهُ عِوَجاً قَيِّماً قَالَ هَذَا مُقَدَّمٌ وَ مُؤَخَّرٌ لِأَنَّ مَعْنَاهُ الَّذِي أَنْزَلَ عَلَى عَبْدِهِ الْكِتَابَ قَيِّماً وَ لَمْ يَجْعَلْ لَهُ عِوَجاً فَقَدْ قَدَّمَ حَرْفاً عَلَى حَرْفٍ لِيُنْذِرَ بَأْساً شَدِيداً مِنْ لَدُنْهُ يَعْنِي يُخَوِّفُ وَ يُحَذِّرُهُمْ مِنْ عَذَابِ اللَّهِ عَزَّ وَ جَلَّ
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ فَلَعَلَّكَ باخِعٌ نَفْسَكَ يَقُولُ قَاتِلٌ نَفْسَكَ عَلى آثارِهِمْ قَوْلُهُ أَسَفاً أَيْ حُزْناً
And in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: kill yourself [18:6] – upon their impact. His-azwj Words ‘Asifa’ – i.e., grief.[109]
110 فس، تفسير القمي قَوْلُهُ لَقَدْ جِئْتُمْ شَيْئاً إِدًّا أَيْ عَظِيماً قَوْلُهُ قَوْماً لُدًّا قَالَ أَصْحَابُ الْكَلَامِ وَ الْخُصُومَةِ
(P.s. This is not a Hadeeth)[110]
111 فس، تفسير القمي أَ فَتَأْتُونَ السِّحْرَ وَ أَنْتُمْ تُبْصِرُونَ أَيْ تَأْتُونَ مُحَمَّداً ص وَ هُوَ سَاحِرٌ ثُمَّ قَالَ قُلْ لَهُمْ يَا مُحَمَّدُ رَبِّي يَعْلَمُ الْقَوْلَ فِي السَّماءِ وَ الْأَرْضِ يَعْنِي مَا يُقَالُ فِي السَّمَاءِ وَ الْأَرْضِ ثُمَّ حَكَى اللَّهُ قَوْلَ قُرَيْشٍ فَقَالَ بَلْ قالُوا أَضْغاثُ أَحْلامٍ بَلِ افْتَراهُ أَيْ هَذَا الَّذِي يُخْبِرُنَا مُحَمَّدٌ يَرَاهُ فِي النَّوْمِ وَ قَالَ بَعْضُهُمْ بَلِ افْتَراهُ أَيْ يَكْذِبُ وَ قَالَ بَعْضُهُمْ بَلْ هُوَ شاعِرٌ فَلْيَأْتِنا بِآيَةٍ كَما أُرْسِلَ الْأَوَّلُونَ فَرَدَّ اللَّهُ عَلَيْهِمْ فَقَالَ ما آمَنَتْ قَبْلَهُمْ مِنْ قَرْيَةٍ أَهْلَكْناها أَ فَهُمْ يُؤْمِنُونَ قَالَ كَيْفَ يُؤْمِنُونَ وَ لَمْ يُؤْمِنْ مَنْ كَانَ قَبْلَهُمْ بِالْآيَاتِ حَتَّى هَلَكُوا قَوْلُهُ فَسْئَلُوا أَهْلَ الذِّكْرِ قَالَ آلُ مُحَمَّدٍ قَوْلُهُ وَ ما جَعَلْنا لِبَشَرٍ مِنْ قَبْلِكَ الْخُلْدَ فَإِنَّهُ لَمَّا أَخْبَرَ اللَّهُ نَبِيَّهُ بِمَا يُصِيبُ أَهْلَ بَيْتِهِ بَعْدَهُ وَ ادِّعَاءِ مَنِ ادَّعَى الْخِلَافَةَ دُونَهُمْ اغْتَمَّ رَسُولُ اللَّهِ ص فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَ وَ ما جَعَلْنا لِبَشَرٍ مِنْ قَبْلِكَ الْخُلْدَ أَ فَإِنْ مِتَّ فَهُمُ الْخالِدُونَ كُلُّ نَفْسٍ ذائِقَةُ الْمَوْتِ وَ نَبْلُوكُمْ بِالشَّرِّ وَ الْخَيْرِ فِتْنَةً أَيْ نَخْتَبِرُهُمْ قَوْلُهُ وَ لَقَدْ كَتَبْنا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ قَالَ الْكُتُبُ كُلُّهَا ذِكْرٌ أَنَّ الْأَرْضَ يَرِثُها عِبادِيَ الصَّالِحُونَ قَالَ الْقَائِمُ عَجَّلَ اللَّهُ فَرَجَهُ وَ أَصْحَابُهُ قَالَ وَ الزَّبُورُ فِيهِ مَلَاحِمُ وَ تَحْمِيدٌ وَ تَمْجِيدٌ وَ دُعَاءٌ قَوْلُهُ قالَ رَبِّ احْكُمْ بِالْحَقِ قَالَ مَعْنَاهُ لَا تَدَعِ الْكُفَّارَ وَ الْحَقُّ الِانْتِقَامُ مِنَ الظَّالِمِينَ
(P.s. This is not a Hadeeth)[111]
112 فس، تفسير القمي وَ مِنَ النَّاسِ مَنْ يُجادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَ لا هُدىً وَ لا كِتابٍ مُنِيرٍ قَالَ نَزَلَتْ فِي أَبِي جَهْلٍ ثانِيَ عِطْفِهِ قَالَ تَوَلَّى عَنِ الْحَقِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ قَالَ عَنْ طَرِيقِ اللَّهِ وَ الْإِيمَانِ قَوْلُهُ وَ مِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلى حَرْفٍ قَالَ عَلَى شَكٍ فَإِنْ أَصابَهُ خَيْرٌ اطْمَأَنَّ بِهِ الْآيَةَ
فَإِنَّهُ حَدَّثَنِي أَبِي عَنْ يَحْيَى بْنِ أَبِي عِمْرَانَ عَنْ يُونُسَ عَنْ حَمَّادٍ عَنِ ابْنِ طَيَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: نَزَلَتْ هَذِهِ الْآيَةُ فِي قَوْمٍ وَحَّدُوا اللَّهَ وَ خَلَعُوا عِبَادَةَ مَنْ دُونَ اللَّهِ وَ خَرَجُوا مِنَ الشِّرْكِ وَ لَمْ يَعْرِفُوا أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص فَهُمْ يَعْبُدُونَ اللَّهَ عَلَى شَكٍّ فِي مُحَمَّدٍ وَ مَا جَاءَ بِهِ
My father narrated to me, from Yahya Bin Abu Imran, from Yunus, from Hamad, from Ibn Tayar,
‘From Abu Abdullah-asws having said: ‘This Verse was Revealed regarding a people who professed the Tawheed of Allah-azwj and made worship from besides Allah-azwj, and they exited from the Shirk, and did not recognise that Muhammad is Rasool-saww of Allah-azwj. Thus, they were worshipping upon a doubt regarding Muhammad-saww and what he-saww came with (Holy Quran).
فَأَتَوْا رَسُولَ اللَّهِ ص فَقَالُوا نَنْظُرُ فَإِنْ كَثُرَتْ أَمْوَالُنَا وَ عُوفِينَا فِي أَنْفُسِنَا وَ أَوْلَادِنَا عَلِمْنَا أَنَّهُ صَادِقٌ وَ أَنَّهُ رَسُولُ اللَّهِ ص وَ إِنْ كَانَ غَيْرُ ذَلِكَ نَظَرْنَا فَأَنْزَلَ اللَّهُ فَإِنْ أَصابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَ إِنْ أَصابَتْهُ فِتْنَةٌ انْقَلَبَ عَلى وَجْهِهِ خَسِرَ الدُّنْيا وَ الْآخِرَةَ ذلِكَ هُوَ الْخُسْرانُ الْمُبِينُ يَدْعُوا مِنْ دُونِ اللَّهِ ما لا يَضُرُّهُ وَ ما لا يَنْفَعُهُ انْقَلَبَ مُشْرِكاً يَدْعُو غَيْرَ اللَّهِ وَ يَعْبُدُ غَيْرَهُ
They came to Rasool-Allah-saww and said, ‘We shall look (and see) if our wealth multiplies and we are healthy regarding ourselves and our children, we shall know that he-saww is truthful and that he-saww is indeed a Rasool-saww of Allah-azwj, and if it happens other than that, we shall wait. So if good befalls him, he is content with it, and if a fitna befalls him, he turns upon his face, losing the world and the Hereafter. That is the clear loss [22:11] He calls from besides Allah what cannot harm him and what cannot benefit him. [22:12] – He turned as a polytheist, calling other than Allah-azwj and worshipping other than Him-azwj.
فَمِنْهُمْ مَنْ يَعْرِفُ وَ يَدْخُلُ الْإِيمَانُ قَلْبَهُ فَهُوَ مُؤْمِنٌ وَ يُصَدِّقُ وَ يَزُولُ عَنْ مَنْزِلَتِهِ مِنَ الشَّكِّ إِلَى الْإِيمَانِ وَ مِنْهُمْ مَنْ يَلْبَثُ عَلَى شَكِّهِ وَ مِنْهُمْ مَنْ يَنْقَلِبُ إِلَى الشِّرْكِ
From them is one who recognises and the Eman enters into his heart, so he is a Momin, and he ratifies and comes down from his status of doubt to the Eman; and from them is one who waits upon his doubts; and from them is one who turns to the Shirk’’.
وَ أَمَّا قَوْلُهُ مَنْ كانَ يَظُنُّ أَنْ لَنْ يَنْصُرَهُ اللَّهُ فِي الدُّنْيا وَ الْآخِرَةِ فَإِنَّ الظَّنَّ فِي كِتَابِ اللَّهِ عَلَى وَجْهَيْنِ ظَنُّ يَقِينٍ وَ ظَنُّ شَكٍّ فَهَذَا ظَنُّ شَكٍّ قَالَ مَنْ شَكَّ أَنَّ اللَّهَ لَا يُثِيبُهُ فِي الدُّنْيَا وَ الْآخِرَةِ فَلْيَمْدُدْ بِسَبَبٍ إِلَى السَّماءِ أَيْ يَجْعَلُ بَيْنَهُ وَ بَيْنَ اللَّهِ دَلِيلًا وَ الدَّلِيلُ عَلَى أَنَّ السَّبَبَ هُوَ الدَّلِيلُ قَوْلُ اللَّهِ فِي سُورَةَ الْكَهْفِ وَ آتَيْناهُ مِنْ كُلِّ شَيْءٍ سَبَباً فَأَتْبَعَ سَبَباً أَيْ دَلِيلًا وَ قَالَ ثُمَّ لْيَقْطَعْ أَيْ يُمَيِّزُ وَ الدَّلِيلُ عَلَى أَنَّ الْقَطْعَ هُوَ التَّمْيِيزُ قَوْلُهُ وَ قَطَّعْناهُمُ اثْنَتَيْ عَشْرَةَ أَسْباطاً أُمَماً أَيْ مَيَّزْنَاهُمْ فَقَوْلُهُ ثُمَّ لْيَقْطَعْ أَيْ يُمَيِّزُ فَلْيَنْظُرْ هَلْ يُذْهِبَنَّ كَيْدُهُ ما يَغِيظُ أَيْ حِيلَتُهُ وَ الدَّلِيلُ عَلَى أَنَّ الْكَيْدَ هُوَ الْحِيلَةُ قَوْلُهُ تَعَالَى كَذلِكَ كِدْنا لِيُوسُفَ أَيِ احْتَلْنَا لَهُ حَتَّى حَبَسَ أَخَاهُ وَ قَوْلُهُ يَحْكِي قَوْلَ فِرْعَوْنَ فَأَجْمِعُوا كَيْدَكُمْ أَيْ حِيلَتُكُمْ قَالَ فَإِذَا وَضَعَ لِنَفْسِهِ سَبَباً وَ مَيَّزَ دَلَّهُ عَلَى الْحَقِّ وَ أَمَّا الْعَامَّةُ فَإِنَّهُمْ رَوَوْا فِي ذَلِكَ أَنَّهُ مَنْ لَمْ يُصَدِّقْ بِمَا قَالَ اللَّهُ فَلْيُلْقِ حَبْلًا إِلَى سَقْفِ الْبَيْتِ ثُمَّ لْيَخْتَنِقْ
(P.s. This is not a Hadeeth)[112]
113 فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ أُولئِكَ يُسارِعُونَ فِي الْخَيْراتِ وَ هُمْ لَها سابِقُونَ يَقُولُ هُوَ عَلِيُّ بْنُ أَبِي طَالِبٍ لَمْ يَسْبِقْهُ أَحَدٌ
In a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: They are hastening in the good deeds, and they are being foremost to these [23:61]: ‘And he is Ali-asws Bin Abu Talib-asws. No one preceded him-asws’’.
وَ قَوْلُهُ بَلْ قُلُوبُهُمْ فِي غَمْرَةٍ مِنْ هذا يَعْنِي مِنَ الْقُرْآنِ وَ لَهُمْ أَعْمالٌ مِنْ دُونِ ذلِكَ يَقُولُ مَا كُتِبَ عَلَيْهِمْ فِي اللَّوْحِ مَا هُمْ لَها عامِلُونَ قَبْلَ أَنْ يُخْلَقُوا هُمْ لِذَلِكَ الْأَعْمَالِ الْمَكْتُوبَةِ عَامِلُونَ وَ قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ فِي قَوْلِهِ وَ لَدَيْنا كِتابٌ يَنْطِقُ بِالْحَقِ أَيْ عَلَيْكُمْ ثُمَّ قَالَ بَلْ قُلُوبُهُمْ فِي غَمْرَةٍ مِنْ هذا أَيْ فِي شَكٍّ مِمَّا يَقُولُونَ حَتَّى إِذا أَخَذْنا مُتْرَفِيهِمْ أَيْ كُبَرَاءَهُمْ بِالْعَذابِ إِذا هُمْ يَجْأَرُونَ أَيْ يَضِجُّونَ فَرَدَّ اللَّهُ عَلَيْهِمْ لا تَجْأَرُوا الْيَوْمَ إِلَى قَوْلِهِ سامِراً تَهْجُرُونَ أَيْ جَعَلْتُمُوهُ سَمَراً وَ هَجَرْتُمُوهُ قَوْلُهُ أَمْ يَقُولُونَ بِهِ جِنَّةٌ يَعْنِي بِرَسُولِ اللَّهِ ص قَوْلُهُ وَ لَوِ اتَّبَعَ الْحَقُّ أَهْواءَهُمْ قَالَ الْحَقُّ رَسُولُ اللَّهِ وَ أَمِيرُ الْمُؤْمِنِينَ ع وَ الدَّلِيلُ عَلَى ذَلِكَ قَوْلُهُ قَدْ جاءَكُمُ الرَّسُولُ بِالْحَقِّ مِنْ رَبِّكُمْ يَعْنِي وَلَايَةَ أَمِيرِ الْمُؤْمِنِينَ ع وَ مِثْلُهُ كَثِيرٌ وَ الدَّلِيلُ عَلَى أَنَّ الْحَقَّ رَسُولُ اللَّهِ ص وَ أَمِيرُ الْمُؤْمِنِينَ ع قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ لَوِ اتَّبَعَ رَسُولُ اللَّهِ ص وَ أَمِيرُ الْمُؤْمِنِينَ ع قُرَيْشاً لَفَسَدَتِ السَّمَاوَاتُ وَ الْأَرْضُ وَ مَنْ فِيهِنَّ فَفَسَادُ السَّمَاءِ إِذَا لَمْ تَمْطُرْ وَ فَسَادُ الْأَرْضِ إِذَا لَمْ تَنْبُتْ وَ فَسَادُ النَّاسِ فِي ذَلِكَ قَوْلُهُ وَ إِنَّكَ لَتَدْعُوهُمْ إِلى صِراطٍ مُسْتَقِيمٍ قَالَ إِلَى وَلَايَةِ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ وَ إِنَّ الَّذِينَ لا يُؤْمِنُونَ بِالْآخِرَةِ عَنِ الصِّراطِ لَناكِبُونَ قَالَ عَنِ الْإِمَامِ لَحَادُّونَ ثُمَّ رَدَّ عَلَى الثَّنَوِيَّةِ الَّذِينَ قَالُوا بِإِلَهَيْنِ فَقَالَ مَا اتَّخَذَ اللَّهُ مِنْ وَلَدٍ وَ ما كانَ مَعَهُ مِنْ إِلهٍ قَالَ لَوْ كَانَ إِلَهَيْنِ مِنْ دُونِ اللَّهِ كَمَا زَعَمْتُمْ لَكَانَا يَخْتَلِفَانِ فَيَخْلُقُ هَذَا وَ لَا يَخْلُقُ هَذَا وَ يُرِيدُ هَذَا وَ لَا يُرِيدُ هَذَا وَ لَطَلَبَ كُلُّ وَاحِدٍ مِنْهُمُ الْغَلَبَةَ وَ إِذَا أَرَادَ أَحَدُهُمَا خَلْقَ إِنْسَانٍ وَ أَرَادَ الْآخَرُ خَلْقَ بَهِيمَةٍ فَيَكُونُ إِنْسَاناً وَ بَهِيمَةً فِي حَالَةٍ وَاحِدَةٍ وَ هُوَ مُحَالٌ فَلَمَّا بَطَلَ هَذَا ثَبَتَ التَّدْبِيرُ وَ الصُّنْعُ لِوَاحِدٍ وَ دَلَّ أَيْضاً التَّدْبِيرُ وَ ثَبَاتُهُ وَ قِوَامُ بَعْضِهِ بِبَعْضٍ عَلَى أَنَّ الصَّانِعَ وَاحِدٌ جَلَّ جَلَالُهُ ثُمَّ قَالَ آنِفاً سُبْحانَ اللَّهِ عَمَّا يَصِفُونَ قَوْلُهُ وَ قُلْ رَبِّ أَعُوذُ بِكَ مِنْ هَمَزاتِ الشَّياطِينِ قَالَ مَا يَقَعُ فِي الْقَلْبِ مِنْ وَسْوَسَةِ الشَّيْطَانِ
(P.s. – This paragraph is not a Hadeeth)[113]
114 فس، تفسير القمي قَوْلُهُ وَ يَقُولُونَ آمَنَّا بِاللَّهِ وَ بِالرَّسُولِ وَ أَطَعْنا إِلَى قَوْلِهِ وَ ما أُولئِكَ بِالْمُؤْمِنِينَ فَإِنَّهُ حَدَّثَنِي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ سِنَانٍ
His-azwj Words: And they are saying, ‘We believe in Allah and in the Rasool and we obey!’ Then a group of them turned back after this, and they are not with the Momineen [24:47]. My father narrated to me, from Ibn Abu Umeyr, from Ibn Sinan,
عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ نَزَلَتْ هَذِهِ الْآيَةُ فِي أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ عُثْمَانَ وَ ذَلِكَ أَنَّهُ كَانَ بَيْنَهُمَا مُنَازَعَةٌ فِي حَدِيقَةٍ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ تَرْضَى بِرَسُولِ اللَّهِ ص
‘From Abu Abdullah-asws having said: ‘This Verse was Revealed regarding Amir Al-Momineen-asws and Usman, and that is because there was a dispute between them regarding a garden. Amir Al-Momineen-asws said: ‘Are you pleased with Rasool-Allah-saww (as a judge between us)?’
فَقَالَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ لِعُثْمَانَ لَا تُحَاكِمْهُ إِلَى رَسُولِ اللَّهِ ص فَإِنَّهُ يَحْكُمُ لَهُ عَلَيْكَ وَ لَكِنْ حَاكِمْهُ إِلَى ابْنِ شَيْبَةَ الْيَهُودِيِّ فَقَالَ عُثْمَانُ لِأَمِيرِ الْمُؤْمِنِينَ ع لَا أَرْضَى إِلَّا بِابْنِ شَيْبَةَ الْيَهُودِيِّ فَقَالَ ابْنُ شَيْبَةَ لِعُثْمَانَ تَأْتَمِنُونَ مُحَمَّداً عَلَى وَحْيِ السَّمَاءِ وَ تَتَّهِمُونَهُ فِي الْأَحْكَامِ فَأَنْزَلَ اللَّهُ عَلَى رَسُولِهِ وَ إِذا دُعُوا إِلَى اللَّهِ وَ رَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ إِلَى قَوْلِهِ بَلْ أُولئِكَ هُمُ الظَّالِمُونَ
Abdul Rahman Bin Awf said to Usman, ‘Do not seek judgment to Rasool-Allah-saww for he-saww would judge for him-asws against you, but seek judgment to Ibn Shayba the Jew’. Usman said to Amir Al-Momineen-asws, ‘I am not pleased except with Ibn Shayba the Jew’. Ibn Shayba said to Usman, ‘You are trusting Muhammad-saww upon Revelation of the sky and you are accusing him-saww regarding the judgments?’ Allah-azwj Revealed unto His-azwj Rasool-saww: when they are invited to Allah and His Rasool for him to judge between them [24:51] – up to His-azwj Words: But these, they are the unjust ones [24:50].
ثُمَّ ذَكَرَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ فَقَالَ إِنَّما كانَ قَوْلَ الْمُؤْمِنِينَ إِذا دُعُوا إِلَى اللَّهِ وَ رَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَنْ يَقُولُوا سَمِعْنا وَ أَطَعْنا إِلَى قَوْلِهِ فَأُولئِكَ هُمُ الْفائِزُونَ
Then He-azwj Mentioned Amir Al-Momineen-asws, and He-azwj Said: But rather, the word of the Momineen when they are invited to Allah and His Rasool for him to judge between them is they are saying, ‘We hear and we obey!’ And these, they would be the successful ones [24:51]’’.[114]
115 فس، تفسير القمي قَوْلُهُ وَ أَعانَهُ عَلَيْهِ قَوْمٌ آخَرُونَ قَالُوا إِنَّ هَذَا الَّذِي يَقْرَؤُهُ مُحَمَّدٌ وَ يُخْبِرُنَا بِهِ إِنَّمَا يَتَعَلَّمُهُ مِنَ الْيَهُودِ وَ يَسْتَكْتُبُهُ مِنْ عُلَمَاءِ النَّصَارَى وَ يَكْتُبُ عَنْ رَجُلٍ يُقَالُ لَهُ ابْنُ قبطَةَ يَنْقُلُهُ عَنْهُ بِالْغَدَاةِ وَ الْعَشِيِ
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ تَعَالَى إِفْكٌ افْتَراهُ قَالَ الْإِفْكُ الْكَذِبُ وَ أَعانَهُ عَلَيْهِ قَوْمٌ آخَرُونَ يَعْنِي أَبَا فُهَيْكَةَ وَ حِبْراً وَ عَدَّاساً وَ عَابِساً مَوْلَى حُوَيْطِبٍ
In a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding the Words of the Exalted: Surely, this is only a lie. He fabricated it [25:4] – ‘Al Ifk’ it is the falsity, and he is being assisted upon it by other people – meaning Abu Faheyka, and Hibr, and Adasa, and Abasa, salve of Howeytab’’.[115]
قَوْلُهُ أَساطِيرُ الْأَوَّلِينَ اكْتَتَبَها فَهُوَ قَوْلُ النَّضْرِ بْنِ الْحَارِثِ بْنِ عَلْقَمَةَ بْنِ كَلَدَةَ قَالَ أَساطِيرُ الْأَوَّلِينَ اكْتَتَبَها مُحَمَّدٌ فَهِيَ تُمْلى عَلَيْهِ بُكْرَةً وَ أَصِيلًا
116 فس، تفسير القمي قَوْلُهُ لَعَلَّكَ باخِعٌ نَفْسَكَ أَيْ خَادِعٌ قَوْلُهُ إِنْ نَشَأْ نُنَزِّلْ عَلَيْهِمْ مِنَ السَّماءِ آيَةً فَظَلَّتْ أَعْناقُهُمْ لَها خاضِعِينَ.
فَإِنَّهُ حَدَّثَنِي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: تُخْضِعُ رِقَابَهُمْ يَعْنِي بَنِي أُمَيَّةَ وَ هِيَ الصَّيْحَةُ مِنَ السَّمَاءِ بِاسْمِ صَاحِبِ الْأَمْرِ عَجَّلَ اللَّهُ فَرَجَهُ قَوْلُهُ وَ إِنَّهُ لَتَنْزِيلُ رَبِّ الْعالَمِينَ أَيِ الْقُرْآنُ.
وَ حَدَّثَنِي أَبِي عَنْ حَسَّانَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ وَ إِنَّهُ لَتَنْزِيلُ رَبِّ الْعالَمِينَ إِلَى قَوْلِهِ مِنَ الْمُنْذِرِينَ قَالَ الْوَلَايَةُ الَّتِي نَزَلَتْ لِأَمِيرِ الْمُؤْمِنِينَ ع يَوْمَ الْغَدِيرِ
‘Tafseer Al-Qummi’ – And my father narrated to me, from Hasan,
‘From Abu Abdullah-asws regarding His-azwj Words: And surely it is a Revelation from Lord of the Worlds [26:192] – up to His-azwj Words: from the warners [26:194], he-asws said: ‘The Wilayah which was Revealed for Amir Al-Momineen-asws on the Day of Ghadeer’.
قَوْلُهُ وَ لَوْ نَزَّلْناهُ عَلى بَعْضِ الْأَعْجَمِينَ قَالَ الصَّادِقُ ع لَوْ نُزِّلَ الْقُرْآنُ عَلَى الْعَجَمِ مَا آمَنَتْ بِهِ الْعَرَبُ وَ قَدْ نُزِّلَ عَلَى الْعَرَبِ فَآمَنَتْ بِهِ الْعَجَمُ فَهَذِهِ فَضِيلَةُ الْعَجَمِ
His-azwj Words: And had We Revealed it unto one of the non-Arabs [26:198], Al-Sadiq-asws said: ‘Had the Quran been Revealed unto the non-Arab, the Arabs would not have believed in it, and it has been Revealed unto the Arabs and the non-Arabs believed in it, so this is a merit of the non-Arabs.
وَ حَدَّثَنِي مُحَمَّدُ بْنُ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْفُرَاتِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الَّذِي يَراكَ حِينَ تَقُومُ فِي النُّبُوَّةِ وَ تَقَلُّبَكَ فِي السَّاجِدِينَ قَالَ فِي أَصْلَابِ النَّبِيِّينَ
And Muhammad Bin Al Waleed narrated to me, from Muhammad Bin Al Furat,
‘From Abu Ja’far-asws having said: ‘The One Who Sees you when you stand up (for Salat) [26:218], regarding the Prophet-hood, And your transfer among the Sajdah performers [26:219], he-asws said: ‘Regarding the lineages of the Prophets-as’’.[116]
117 فس، تفسير القمي قَوْلُهُ وَ قالُوا إِنْ نَتَّبِعِ الْهُدى مَعَكَ قَالَ نَزَلَتْ فِي قُرَيْشٍ حِينَ دَعَاهُمْ رَسُولُ اللَّهِ ع إِلَى الْإِسْلَامِ وَ الْهِجْرَةِ قَالُوا إِنْ نَتَّبِعِ الْهُدى مَعَكَ نُتَخَطَّفْ مِنْ أَرْضِنا
(P.s. This is not a Hadeeth)[117]
118 فس، تفسير القمي قَوْلُهُ جَعَلَ فِتْنَةَ النَّاسِ كَعَذابِ اللَّهِ قَالَ إِذَا آذَاهُ إِنْسَانٌ أَوْ أَصَابَهُ ضُرٌّ أَوْ فَاقَةٌ أَوْ خَوْفٌ مِنَ الظَّالِمِينَ دَخَلَ مَعَهُمْ فِي دِينِهِمْ فَرَأَى أَنَّ مَا يَفْعَلُونَهُ هُوَ مِثْلُ عَذَابِ اللَّهِ الَّذِي لَا يَنْقَطِعُ قَوْلُهُ وَ لَئِنْ جاءَ نَصْرٌ مِنْ رَبِّكَ يَعْنِي الْقَائِمَ عَجَّلَ اللَّهُ فَرَجَهُ قَوْلُهُ وَ لْنَحْمِلْ خَطاياكُمْ قَالَ كَانَ الْكُفَّارُ يَقُولُونَ لِلْمُؤْمِنِينَ كُونُوا مَعَنَا فَإِنَّ الَّذِي تَخَافُونَ أَنْتُمْ لَيْسَ بِشَيْءٍ فَإِنْ كَانَ حَقّاً فَنَحْمِلُ نَحْنُ ذُنُوبَكُمْ فَيُعَذِّبُهُمُ اللَّهُ مَرَّتَيْنِ مَرَّةً بِذُنُوبِهِمْ وَ مَرَّةً بِذُنُوبِ غَيْرِهِمْ ثُمَّ ضَرَبَ اللَّهُ مَثَلًا فِيمَنِ اتَّخَذَ مِنْ دُونِ اللَّهِ وَلِيّاً فَقَالَ مَثَلُ الَّذِينَ اتَّخَذُوا مِنْ دُونِ اللَّهِ أَوْلِياءَ كَمَثَلِ الْعَنْكَبُوتِ اتَّخَذَتْ بَيْتاً وَ هُوَ الَّذِي نَسَجَهُ الْعَنْكَبُوتُ عَلَى بَابِ الْغَارِ الَّذِي دَخَلَهُ رَسُولُ اللَّهِ ص وَ هُوَ أَوْهَنُ الْبُيُوتِ فَكَذَلِكَ مَنِ اتَّخَذَ مِنْ دُونِ اللَّهِ وَلِيّاً وَ ما يَعْقِلُها إِلَّا الْعالِمُونَ يَعْنِي آلَ مُحَمَّدٍ ع قَوْلُهُ وَ لا تُجادِلُوا أَهْلَ الْكِتابِ قَالَ الْيَهُودُ وَ النَّصَارَى إِلَّا بِالَّتِي هِيَ أَحْسَنُ قَالَ بِالْقُرْآنِ قَوْلُهُ فَالَّذِينَ آتَيْناهُمُ الْكِتابَ يُؤْمِنُونَ بِهِ يَعْنِي آلَ مُحَمَّدٍ ع وَ مِنْ هؤُلاءِ مَنْ يُؤْمِنُ بِهِ يَعْنِي أَهْلَ الْإِيمَانِ مِنْ أَهْلِ الْقِبْلَةِ قَوْلُهُ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ قَالَ هُمُ الْأَئِمَّةُ ع
(P.s. This is not a Hadeeth)[118]
119 فس، تفسير القمي قَوْلُهُ ضَرَبَ لَكُمْ مَثَلًا مِنْ أَنْفُسِكُمْ فَإِنَّهُ كَانَ سَبَبُ نُزُولِهَا أَنَّ قُرَيْشاً وَ الْعَرَبَ كَانُوا إِذَا حَجُّوا يُلَبُّونَ وَ كَانَتْ تَلْبِيَتُهُمْ لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ إِنَّ الْحَمْدَ وَ النِّعْمَةَ لَكَ وَ الْمُلْكَ لَا شَرِيكَ لَكَ وَ هِيَ تَلْبِيَةُ إِبْرَاهِيمَ ع وَ الْأَنْبِيَاءِ ع فَجَاءَهُمْ إِبْلِيسُ فِي صُورَةِ شَيْخٍ فَقَالَ لَيْسَتْ هَذِهِ تَلْبِيَةَ أَسْلَافِكُمْ قَالُوا وَ مَا كَانَتْ تَلْبِيَتُهُمْ قَالَ كَانُوا يَقُولُونَ لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ لَا شَرِيكَ لَكَ إِلَّا شَرِيكٌ هُوَ لَكَ فَنَفَرَتْ قُرَيْشٌ مِنْ هَذَا الْقَوْلِ فَقَالَ لَهُمْ إِبْلِيسُ عَلَى رِسْلِكُمْ حَتَّى آتِيَ عَلَى آخِرِ كَلَامِي فَقَالُوا مَا هُوَ فَقَالَ إِلَّا شَرِيكٌ هُوَ لَكَ تَمْلِكُهُ وَ مَا مَلَكَ أَ لَا تَرَوْنَ أَنَّهُ يَمْلِكُ الشَّرِيكَ وَ مَا مَلَكَ فَرَضُوا بِذَلِكَ وَ كَانُوا يُلَبُّونَ بِهَذَا قُرَيْشٌ خَاصَّةً فَلَمَّا بَعَثَ اللَّهُ رَسُولَهُ أَنْكَرَ ذَلِكَ عَلَيْهِمْ وَ قَالَ هَذَا شِرْكٌ فَأَنْزَلَ اللَّهُ ضَرَبَ لَكُمْ مَثَلًا مِنْ أَنْفُسِكُمْ الْآيَةَ أَيْ تَرْضَوْنَ أَنْتُمْ فِيمَا تَمْلِكُونَ أَنْ يَكُونَ لَكُمْ فِيهِ شَرِيكٌ وَ إِذَا لَمْ تَرْضَوْا أَنْتُمْ أَنْ يَكُونَ لَكُمْ فِيمَا تَمْلِكُونَهُ شَرِيكٌ فَكَيْفَ تَرْضَوْنَ أَنْ تَجْعَلُوا لِي شَرِيكاً فِيمَا أَمْلِكُ قَوْلُهُ وَ لا يَسْتَخِفَّنَّكَ الَّذِينَ لا يُوقِنُونَ أَيْ لَا يُغْضِبَنَّكَ
(P.s. This is not a Hadeeth)[119]
120 فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ وَ مِنَ النَّاسِ مَنْ يَشْتَرِي لَهْوَ الْحَدِيثِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ بِغَيْرِ عِلْمٍ فَهُوَ النَّضْرُ بْنُ الْحَارِثِ بْنِ عَلْقَمَةَ بْنِ كَلَدَةَ مِنْ بَنِي عَبْدِ الدَّارِ بْنِ قُصَيٍّ وَ كَانَ النَّضْرُ رَاوِيَةً لِأَحَادِيثِ النَّاسِ وَ أَشْعَارِهِمْ
In a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: And from the people there is one who buys amusing discourse in order to lead astray from the Way of Allah without knowledge, [31:6]: ‘It is Al Nazar Bin Al Haris Ibn Alqama Bin Kalada from the clan of Abdul Dar Bin Qusay; and Al Nazar was a reporter of the Hadeeth to the people and their poetry’.
قَوْلُهُ هذا خَلْقُ اللَّهِ أَيْ مَخْلُوقُهُ- لِأَنَّ الْخَلْقَ هُوَ الْفِعْلُ وَ الْفِعْلُ لَا يُرَى قَوْلُهُ وَ إِذا قِيلَ لَهُمُ اتَّبِعُوا ما أَنْزَلَ اللَّهُ فَهُوَ النَّضْرُ بْنُ الْحَارِثِ قَالَ لَهُ رَسُولُ اللَّهِ ص اتَّبِعْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ قَالَ بَلْ أَتَّبِعُ مَا وَجَدْتُ عَلَيْهِ آبَائِي قَوْلُهُ فَمِنْهُمْ مُقْتَصِدٌ أَيْ صَالِحٌ وَ الْخَتَّارُ الْخَدَّاعُ
(P.s. – This paragraph is not a Hadeeth)[120]
121 فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ قُلْ ما سَأَلْتُكُمْ مِنْ أَجْرٍ فَهُوَ لَكُمْ وَ ذَلِكَ أَنَّ رَسُولَ اللَّهِ ص سَأَلَ قَوْمَهُ أَنْ يَوَدُّوا أَقَارِبَهُ وَ لَا يُؤْذُونَهُمْ وَ أَمَّا قَوْلُهُ فَهُوَ لَكُمْ يَقُولُ ثَوَابُهُ لَكُمْ
‘Tafseer Al-Qummi’ – In a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: Say: ‘Whatever recompense I ask you for, so it is for yourselves. [34:47]: ‘And that is because Rasool-Allah-saww asked his-saww people that they show cordiality to his-saww relatives and not hurt them-asws. And as for His-azwj Words: so it is for yourselves. [34:47], he-saww is saying, ’It’s Rewards are for you.[121]
122 فس، تفسير القمي احْتَجَّ اللَّهُ عَلَى عَبَدَةِ الْأَصْنَامِ فَقَالَ إِنْ تَدْعُوهُمْ لا يَسْمَعُوا دُعاءَكُمْ وَ لَوْ سَمِعُوا مَا اسْتَجابُوا لَكُمْ وَ يَوْمَ الْقِيامَةِ يَكْفُرُونَ بِشِرْكِكُمْ يَعْنِي يَجْحَدُونَ بِشِرْكِكُمْ لَهُمْ يَوْمَ الْقِيَامَةِ قَوْلُهُ وَ ما يَسْتَوِي الْأَعْمى وَ الْبَصِيرُ مَثَلٌ ضَرَبَهُ اللَّهُ لِلْمُؤْمِنِ وَ الْكَافِرِ وَ ما أَنْتَ بِمُسْمِعٍ مَنْ فِي الْقُبُورِ قَالَ هَؤُلَاءِ الْكُفَّارُ لَا يَسْمَعُونَ مِنْكَ كَمَا لَا يَسْمَعُ أَهْلُ الْقُبُورِ قَوْلُهُ وَ إِنْ مِنْ أُمَّةٍ إِلَّا خَلا فِيها نَذِيرٌ قَالَ لِكُلِّ زَمَانٍ إِمَامٌ ثُمَّ حَكَى عَزَّ وَ جَلَّ قَوْلَ قُرَيْشٍ فَقَالَ وَ أَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمانِهِمْ لَئِنْ جاءَهُمْ نَذِيرٌ لَيَكُونُنَّ أَهْدى مِنْ إِحْدَى الْأُمَمِ يَعْنِي الَّذِينَ هَلَكُوا فَلَمَّا جاءَهُمْ نَذِيرٌ يَعْنِي رَسُولَ اللَّهِ ص
(P.s. This is not a Hadeeth)[122]
123 فس، تفسير القمي قَالَ الصَّادِقُ ع يس اسْمُ رَسُولِ اللَّهِ ص عَلى صِراطٍ مُسْتَقِيمٍ قَالَ عَلَى الطَّرِيقِ الْوَاضِحِ تَنْزِيلَ الْعَزِيزِ الرَّحِيمِ قَالَ الْقُرْآنُ لَقَدْ حَقَّ الْقَوْلُ عَلى أَكْثَرِهِمْ يَعْنِي لِمَنْ نَزَلَ بِهِ الْعَذَابُ
‘Tafseer Al-Qummi’ – Al-Sadiq-asws said: ‘Ya Seen [36:1] – a name of Rasool-Allah-saww, Upon a Straight Path [36:4], he-asws said: ‘Upon the clear path, A Revelation of the Mighty, the Merciful [36:5], he-asws said: ‘The Quran, The Word has proved true upon most of them, by they are not believing [36:7] – meaning to one the Punishment descends with’’.
قَوْلُهُ وَ مَنْ نُعَمِّرْهُ نُنَكِّسْهُ فِي الْخَلْقِ أَ فَلا يَعْقِلُونَ فَإِنَّهُ رَدٌّ عَلَى الزَّنَادِقَةِ الَّذِينَ يُبْطِلُونَ التَّوْحِيدَ وَ يَقُولُونَ إِنَّ الرَّجُلَ إِذَا نَكَحَ الْمَرْأَةَ وَ صَارَتِ النُّطْفَةُ فِي الرَّحِمِ تَلَقَّتْهُ أَشْكَالٌ مِنَ الْغِذَاءِ وَ دَارَ عَلَيْهِ الْفَلَكُ وَ مَرَّ عَلَيْهِ اللَّيْلُ وَ النَّهَارُ فَيُولَدُ الْإِنْسَانُ بِالطَّبَائِعِ مِنَ الْغِذَاءِ وَ مُرُورِ اللَّيْلِ وَ النَّهَارِ فَنَقَضَ اللَّهُ عَلَيْهِمْ قَوْلَهُمْ فِي حَرْفٍ وَاحِدٍ فَقَالَ وَ مَنْ نُعَمِّرْهُ نُنَكِّسْهُ فِي الْخَلْقِ أَ فَلا يَعْقِلُونَ قَالَ لَوْ كَانَ هَذَا كَمَا يَقُولُونَ يَنْبَغِي أَنْ يَزِيدَ الْإِنْسَانُ أَبَداً مَا دَامَتِ الْأَشْكَالُ قَائِمَةً وَ اللَّيْلُ وَ النَّهَارُ قَائِمَانِ وَ الْفَلَكُ يَدُورُ فَكَيْفَ صَارَ يَرْجِعُ إِلَى النُّقْصَانِ كُلَّمَا ازْدَادَ فِي الْكِبَرِ إِلَى حَدِّ الطُّفُولِيَّةِ وَ نُقْصَانِ السَّمْعِ وَ الْبَصَرِ وَ الْقُوَّةِ وَ الْفِقْهِ وَ الْعِلْمِ وَ الْمَنْطِقِ حَتَّى يَنْقُصَ وَ يَنْتَكِسَ فِي الْخَلْقِ وَ لَكِنَّ ذَلِكَ مِنْ خَلْقِ الْعَزِيزِ الْعَلِيمِ وَ تَقْدِيرِهِ قَوْلُهُ وَ ما عَلَّمْناهُ الشِّعْرَ وَ ما يَنْبَغِي لَهُ قَالَ كَانَتْ قُرَيْشٌ تَقُولُ إِنَّ هَذَا الَّذِي يَقُولُهُ مُحَمَّدٌ ص شِعْرٌ فَرَدَّ اللَّهُ عَلَيْهِمْ فَقَالَ وَ ما عَلَّمْناهُ الشِّعْرَ وَ لَمْ يَقُلْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ شِعْراً قَطُّ قَوْلُهُ لِيُنْذِرَ مَنْ كانَ حَيًّا يَعْنِي مُؤْمِناً حَيَّ الْقَلْبِ وَ يَحِقَّ الْقَوْلُ عَلَى الْكافِرِينَ يَعْنِي الْعَذَابَ
(P.s. – This paragraph is not a Hadeeth)
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ تَعَالَى وَ اتَّخَذُوا مِنْ دُونِ اللَّهِ آلِهَةً إِلَى قَوْلِهِ لا يَسْتَطِيعُونَ نَصْرَهُمْ أَيْ لَا يَسْتَطِيعُ الْآلِهَةُ لَهُمْ نَصْراً وَ هُمْ لَهُمْ لِلْآلِهَةِ جُنْدٌ مُحْضَرُونَ
And in a report by Abu Al Jaroud,
From Abu Ja’far-asws regarding Words of the Exalted: And they are taking gods from besides Allah (thinking) [36:74] – up to His Words: (But) these do not have the ability to help them, – i.e. their gods are not capable of helping – and they (worshippers) would be an army – for the gods – displayed to them (worshipped idols) [36:75]’. [123]
124 فس، تفسير القمي قَوْلُهُ مِنْ طِينٍ لازِبٍ يَعْنِي يَلْزَقُ بِالْيَدِ قَوْلُهُ فَاسْتَفْتِهِمْ أَ لِرَبِّكَ الْبَناتُ قَالَ قَالَتْ قُرَيْشٌ إِنَّ الْمَلَائِكَةَ هُمْ بَنَاتُ اللَّهِ فَرَدَّ اللَّهُ عَلَيْهِمْ فَاسْتَفْتِهِمْ الْآيَةَ إِلَى قَوْلِهِ سُلْطانٌ مُبِينٌ أَيْ حُجَّةٌ قَوِيَّةٌ عَلَى مَا يَزْعُمُونَ قَوْلُهُ وَ جَعَلُوا بَيْنَهُ وَ بَيْنَ الْجِنَّةِ نَسَباً يَعْنِي أَنَّهُمْ قَالُوا إِنَّ الْجِنَّ بَنَاتُ اللَّهِ فَقَالَ وَ لَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ يَعْنِي أَنَّهُمْ فِي النَّارِ
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ وَ إِنْ كانُوا لَيَقُولُونَ لَوْ أَنَّ عِنْدَنا ذِكْراً مِنَ الْأَوَّلِينَ لَكُنَّا عِبادَ اللَّهِ الْمُخْلَصِينَ فَهُمْ كُفَّارُ قُرَيْشٍ كَانُوا يَقُولُونَ لَوْ أَنَّ عِنْدَنا ذِكْراً مِنَ الْأَوَّلِينَ قَاتَلَ اللَّهُ الْيَهُودَ وَ النَّصَارَى كَيْفَ كَذَّبُوا أَنْبِيَاءَهُمْ أَمَا وَ اللَّهِ لَوْ كَانَ عِنْدَنَا ذِكْرٌ مِنَ الْأَوَّلِينَ لَكُنَّا عِبادَ اللَّهِ الْمُخْلَصِينَ
And in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: ‘If only there had been Zikr in our presence from the former ones [37:168] ‘If only there had been Zikr in our presence from the former ones [37:168] We would have been the sincere servants of Allah’ [37:169]: ‘They are the Quraysh Kafirs who were saying, ‘If only there had been Zikr in our presence from the former ones [37:168], may Allah-azwj Kill the Jews and the Christians, how they belied their Prophets-as? But, by Allah-azwj, ‘If only there had been Zikr in our presence from the former ones [37:168] We would have been the sincere servants of Allah’ [37:169].
يَقُولُ اللَّهُ فَكَفَرُوا بِهِ حِينَ جَاءَهُمْ مُحَمَّدٌ ص
Allah-azwj Said: But they committed Kufr with it [37:170], when Muhammad-saww came to them’.
قَوْلُهُ فَإِذا نَزَلَ بِساحَتِهِمْ فَساءَ صَباحُ الْمُنْذَرِينَ يَعْنِي الْعَذَابَ إِذَا نَزَلَ بِبَنِي أُمَيَّةَ وَ أَشْيَاعِهِمْ فِي آخِرِ الزَّمَانِ
His-azwj Words: But when it does descend in their territory, then evil would be the morning of the warned ones [37:177] – meaning the Punishment when it descends with the clan of Umayya and their adherents during the end of times’.
قَوْلُهُ وَ تَوَلَّ عَنْهُمْ حَتَّى حِينٍ وَ أَبْصِرْ فَسَوْفَ يُبْصِرُونَ فَذَلِكَ إِذَا أَتَاهُمُ الْعَذَابُ أَبْصَرُوا حِينَ لَا يَنْفَعُهُمُ الْبَصَرُ فَهَذِهِ فِي أَهْلِ الشُّبُهَاتِ وَ الضَّلَالاتِ مِنْ أَهْلِ الْقِبْلَةِ
His-azwj Words: And turn away from them for a while [37:178] And see, for soon they would be seeing [37:179], so that is when the Punishment comes to them, they would be seeing when the sight will not benefit them, so this is regarding the people of the suspicion and the straying, from the people of the Qiblah (Muslims)’’.[124]
125 فس، تفسير القمي قَوْلُهُ تَعَالَى فِي عِزَّةٍ وَ شِقاقٍ يَعْنِي فِي كُفْرٍ قَوْلُهُ فَنادَوْا وَ لاتَ حِينَ مَناصٍ أَيْ لَيْسَ هُوَ وَقْتَ مَفَرٍّ قَوْلُهُ إِلَّا اخْتِلاقٌ أَيْ تَخْلِيطٌ قَوْلُهُ مِنَ الْأَحْزابِ يَعْنِي الَّذِينَ تَحَزَّبُوا عَلَيْكَ يَوْمَ الْخَنْدَقِ
حَدَّثَنَا سَعِيدُ بْنُ مُحَمَّدٍ عَنْ بَكْرِ بْنِ سَهْلٍ عَنْ عَبْدِ الْغَنِيِّ عَنْ مُوسَى بْنِ عَبْدِ الرَّحْمَنِ عَنِ ابْنِ جَرِيحٍ عَنْ عَطَاءٍ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ تَعَالَى قُلْ يَا مُحَمَّدُ ما أَسْئَلُكُمْ عَلَيْهِ أَيْ عَلَى مَا أَدْعُوكُمْ إِلَيْهِ مِنْ مَالٍ تُعْطُونِيهِ وَ ما أَنَا مِنَ الْمُتَكَلِّفِينَ يُرِيدُ مَا أَتَكَلَّفُ هَذَا مِنْ عِنْدِي إِنْ هُوَ إِلَّا ذِكْرٌ يُرِيدُ مَوْعِظَةً لِلْعالَمِينَ يُرِيدُ الْخَلْقَ أَجْمَعِينَ وَ لَتَعْلَمُنَ يَا مَعْشَرَ الْمُشْرِكِينَ نَبَأَهُ بَعْدَ حِينٍ يُرِيدُ عِنْدَ الْمَوْتِ وَ بَعْدَ الْمَوْتِ يَوْمَ الْقِيَامَةِ
(P.s. This is not a Hadeeth)[125]
126 فس، تفسير القمي قَوْلُهُ ما نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونا إِلَى اللَّهِ زُلْفى وَ ذَلِكَ أَنَّ قُرَيْشاً قَالَتْ إِنَّمَا نَعْبُدُ الْأَصْنَامَ لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَى فَإِنَّا لَا نَقْدِرُ أَنْ نَعْبُدَ اللَّهَ حَقَّ عِبَادَتِهِ فَحَكَى اللَّهُ قَوْلَهُمْ عَلَى لَفْظِ الْخَبَرِ وَ مَعْنَاهُ حِكَايَةٌ عَنْهُمْ
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ تَعَالَى قُلْ إِنَّ الْخاسِرِينَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ يَعْنِي غَبَنُوا أَنْفُسَهُمْ وَ أَهْلِيهِمْ يَوْمَ الْقِيَامَةِ
And in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding the Words of the Exalted: ‘Surely the losers are those who would be incurring losses for themselves [39:15]: ‘Meaning they would disadvantage themselves and their families on the Day of Qiyamah’’.[126]
127 فس، تفسير القمي قَوْلُهُ ما يُجادِلُ فِي آياتِ اللَّهِ هُمُ الْأَئِمَّةُ ع قَوْلُهُ وَ الْأَحْزابُ مِنْ بَعْدِهِمْ هُمْ أَصْحَابُ الْأَنْبِيَاءِ الَّذِينَ تَحَزَّبُوا وَ هَمَّتْ كُلُّ أُمَّةٍ بِرَسُولِهِمْ لِيَأْخُذُوهُ يَعْنِي يَقْتُلُوهُ وَ جادَلُوا بِالْباطِلِ أَيْ خَاصَمُوا لِيُدْحِضُوا بِهِ الْحَقَ أَيْ يُبْطِلُوهُ وَ يَدْفَعُوهُ
(P.s. This is not a Hadeeth)[127]
128 فس، تفسير القمي قَوْلُهُ فُصِّلَتْ آياتُهُ أَيْ بُيِّنَ حَلَالُهَا وَ حَرَامُهَا وَ أَحْكَامُهَا وَ سُنَنُهَا بَشِيراً وَ نَذِيراً أَيْ يُبَشِّرُ الْمُؤْمِنِينَ وَ يُنْذِرُ الظَّالِمِينَ فَأَعْرَضَ أَكْثَرُهُمْ يَعْنِي عَنِ الْقُرْآنِ قَوْلُهُ فِي أَكِنَّةٍ مِمَّا تَدْعُونا إِلَيْهِ أَيْ تَدْعُونَا إِلَى مَا لَا نَفْهَمُهُ وَ لَا نَعْقِلُهُ قَوْلُهُ فَاسْتَقِيمُوا إِلَيْهِ أَيْ أَجِيبُوهُ قَوْلُهُ وَ وَيْلٌ لِلْمُشْرِكِينَ هُمُ الَّذِينَ أَقَرُّوا بِالْإِسْلَامِ وَ أَشْرَكُوا بِالْأَعْمَالِ
أَخْبَرَنَا أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي جَمِيلَةَ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا أَبَانُ أَ تَرَى أَنَّ اللَّهَ طَلَبَ مِنَ الْمُشْرِكِينَ زَكَاةَ أَمْوَالِهِمْ وَ هُمْ يُشْرِكُونَ بِهِ حَيْثُ يَقُولُ وَ وَيْلٌ لِلْمُشْرِكِينَ الَّذِينَ لا يُؤْتُونَ الزَّكاةَ وَ هُمْ بِالْآخِرَةِ هُمْ كافِرُونَ
Ahmad Bin Idrees informed us, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Jameela, from Aban Bin Taghlub who said,
‘Abu Abdullah-asws said to me: ‘O Aban! Do you see that Allah-azwj Sought from the Polytheists Zakat from their wealth, and they were associating with Him-azwj, where they are saying, And woe be unto those who associate!’ [41:6] Those who are not giving the Zakat and they are disbelievers in the Hereafter [41:7]?’
قُلْتُ لَهُ كَيْفَ ذَاكَ جُعِلْتُ فِدَاكَ فَسِّرْهُ لِي
I said to him-asws, ‘May I be sacrificed for you-asws! How is that so? Explain it to me’.
فَقَالَ وَيْلٌ لِلْمُشْرِكِينَ الَّذِينَ أَشْرَكُوا بِالْإِمَامِ الْأَوَّلِ وَ هُمْ بِالْأَئِمَّةِ الْآخِرِينَ كَافِرُونَ يَا أَبَانُ إِنَّمَا دَعَا اللَّهُ الْعِبَادَ إِلَى الْإِيمَانِ بِهِ فَإِذَا آمَنُوا بِاللَّهِ وَ بِرَسُولِهِ افْتَرَضَ عَلَيْهِمُ الْفَرَائِضَ
He-asws said: ‘Woe be unto the Polytheists, those who are associating with the first Imam-asws and with the other they were disbelieving. O Aban! But rather Allah-azwj Called the servants to believe in Him-azwj. When they believe in Allah-azwj and in His-azwj Rasool-saww, the Obligations are necessitated upon them’.
قَوْلُهُ إِذْ جاءَتْهُمُ الرُّسُلُ مِنْ بَيْنِ أَيْدِيهِمْ يَعْنِي نُوحاً وَ إِبْرَاهِيمَ وَ مُوسَى وَ عِيسَى وَ النَّبِيِّينَ وَ مِنْ خَلْفِهِمْ أَنْتَ قَوْلُهُ وَ الْغَوْا فِيهِ أَيْ صَيِّرُوهُ سُخْرِيَّةً وَ لَغْواً
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ إِنَّ الَّذِينَ كَفَرُوا بِالذِّكْرِ لَمَّا جاءَهُمْ يَعْنِي الْقُرْآنَ لا يَأْتِيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ قَالَ لَا يَأْتِيهِ مِنْ قِبَلِ التَّوْرَاةِ وَ لَا مِنْ قِبَلِ الْإِنْجِيلِ وَ الزَّبُورِ وَ أَمَّا مِنْ خَلْفِهِ لَا يَأْتِيهِ مِنْ بَعْدِهِ كِتَابٌ يُبْطِلُهُ
And in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: Surely those who commit Kufr with the Zikr when it came to them [41:41] – meaning the Quran, 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], he-asws said: ‘(Falsehood) did not come from before it – the Torah and the Evangel and the Psalms; and as for from after it, (falsehood) will not come from after it, any Book to invalidate it’’.
قَوْلُهُ لَوْ لا فُصِّلَتْ آياتُهُ ءَ أَعْجَمِيٌّ وَ عَرَبِيٌ قَالَ لَوْ كَانَ هَذَا الْقُرْآنُ أَعْجَمِيّاً لَقَالُوا كَيْفَ نَتَعَلَّمُهُ وَ لِسَانُنَا عَرَبِيٌّ وَ أَتَيْتَنَا بِقُرآنٍ أَعْجَمِيٍّ فَأَحَبَّ اللَّهُ أَنْ يُنَزَّلَ بِلِسَانِهِمْ
His-azwj Words: ‘If only its Verses had been explained in detail. A foreign language and an Arabian (Rasool)?’ [41:44], he-asws said: ‘If this Quran had been in a foreign language, they would have said, ‘How can we learn it and our language is Arabic, and you-saww have come to us with a Quran in a foreign language?’ Therefore, Allah-azwj Loved to Reveal it in their language’’.[128]
129 فس، تفسير القمي قَوْلُهُ تَعَالَى أَنْ أَقِيمُوا الدِّينَ أَيْ تَعَلَّمُوا الدِّينَ يَعْنِي التَّوْحِيدَ وَ إِقَامَ الصَّلَاةِ وَ إِيتَاءَ الزَّكَاةِ وَ صَوْمَ شَهْرِ رَمَضَانَ وَ حِجَّ الْبَيْتِ وَ السُّنَنَ وَ الْأَحْكَامَ الَّتِي فِي الْكُتُبِ وَ الْإِقْرَارَ بِوَلَايَةِ أَمِيرِ الْمُؤْمِنِينَ ع وَ لا تَتَفَرَّقُوا فِيهِ أَيْ لَا تَخْتَلِفُوا فِيهِ كَبُرَ عَلَى الْمُشْرِكِينَ ما تَدْعُوهُمْ إِلَيْهِ مِنْ ذِكْرِ هَذِهِ الشَّرَائِعِ ثُمَّ قَالَ اللَّهُ يَجْتَبِي إِلَيْهِ مَنْ يَشاءُ أَيْ يَخْتَارُ وَ يَهْدِي إِلَيْهِ مَنْ يُنِيبُ وَ هُمُ الْأَئِمَّةُ الَّذِينَ اجْتَبَاهُمُ اللَّهُ وَ اخْتَارَهُمْ قَالَ وَ ما تَفَرَّقُوا إِلَّا مِنْ بَعْدِ ما جاءَهُمُ الْعِلْمُ بَغْياً بَيْنَهُمْ قَالَ لَمْ يَتَفَرَّقُوا بِجَهْلٍ وَ لَكِنَّهُمْ تَفَرَّقُوا لَمَّا جَاءَهُمُ الْعِلْمُ وَ عَرَفُوهُ فَحَسَدَ بَعْضُهُمْ بَعْضاً وَ بَغَى بَعْضُهُمْ عَلَى بَعْضٍ لَمَّا رَأَوْا مِنْ تَفَاضُلِ أَمِيرِ الْمُؤْمِنِينَ بِأَمْرِ اللَّهِ فَتَفَرَّقُوا فِي الْمَذَاهِبِ وَ أَخَذُوا بِالْآرَاءِ وَ الْأَهْوَاءِ ثُمَّ قَالَ عَزَّ وَ جَلَ وَ لَوْ لا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ إِلى أَجَلٍ مُسَمًّى لَقُضِيَ بَيْنَهُمْ قَالَ لَوْ لَا أَنَّ اللَّهَ قَدْ قَدَّرَ ذَلِكَ أَنْ يَكُونَ فِي التَّقْدِيرِ الْأَوَّلِ لَقُضِيَ بَيْنَهُمْ إِذَا اخْتَلَفُوا وَ أَهْلَكَهُمْ وَ لَمْ يُنْظِرْهُمْ وَ لَكِنْ أَخَّرَهُمْ إِلَى أَجَلٍ مُسَمًّى الْمَقْدُورِ وَ إِنَّ الَّذِينَ أُورِثُوا الْكِتابَ مِنْ بَعْدِهِمْ لَفِي شَكٍّ مِنْهُ مُرِيبٍ كِنَايَةٌ عَنِ الَّذِينَ نَقَضُوا أَمْرَ رَسُولِ اللَّهِ ص ثُمَّ قَالَ فَلِذلِكَ فَادْعُ وَ اسْتَقِمْ يَعْنِي لِهَذِهِ الْأُمُورِ وَ الدِّينِ الَّذِي تَقَدَّمَ ذِكْرُهُ وَ مُوَالاةِ أَمِيرِ الْمُؤْمِنِينَ ع فَادْعُ وَ اسْتَقِمْ كَما أُمِرْتَ ثُمَّ قَالَ عَزَّ وَ جَلَ وَ الَّذِينَ يُحَاجُّونَ فِي اللَّهِ أَيْ يَحْتَجُّونَ عَلَى اللَّهِ بَعْدَ مَا شَاءَ اللَّهُ أَنْ يَبْعَثَ عَلَيْهِمُ الرُّسُلَ فَبَعَثَ اللَّهُ إِلَيْهِمُ الرُّسُلَ وَ الْكُتُبَ فَغَيَّرُوا وَ بَدَّلُوا ثُمَّ يَحْتَجُّونَ يَوْمَ الْقِيَامَةِ فَ حُجَّتُهُمْ عَلَى اللَّهِ داحِضَةٌ أَيْ بَاطِلَةٌ عِنْدَ رَبِّهِمْ ثُمَّ قَالَ قُلْ لَهُمْ يَا مُحَمَّدُ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً يَعْنِي عَلَى النُّبُوَّةِ إِلَّا الْمَوَدَّةَ فِي الْقُرْبى
(P.s. This is not a Hadeeth)
قَالَ حَدَّثَنِي أَبِي عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ فِي قَوْلِ اللَّهِ تَعَالَى قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبى يَعْنِي فِي أَهْلِ بَيْتِهِ
He said, ‘It is narrated to me by my father, from Ibn Abu Najran, from Aasim Bin Humeyr, from Muhammad Bin Muslim who said,
‘I heard Abu Ja’far-asws saying regarding Words of Allah-azwj the Exalted: Up to His-azwj Words: Say: ‘I do not ask you for recompense over it, except for the cordiality to be for my relatives’. [42:23] – meaning regarding People of his Household.
قَالَ جَاءَتِ الْأَنْصَارُ إِلَى رَسُولِ اللَّهِ ص فَقَالُوا إِنَّا قَدْ آوَيْنَا وَ نَصَرْنَا فَخُذْ طَائِفَةً مِنْ أَمْوَالِنَا فَاسْتَعِنْ بِهَا عَلَى مَا نَابَكَ
He-asws said: ‘The Helpers came to Rasool-Allah-saww. They said, ‘We have sheltered and helped, so take a part of our wealth and be assisted with it upon whatever befalls you-saww!’
فَأَنْزَلَ اللَّهُ تَعَالَى قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً يَعْنِي عَلَى النُّبُوَّةِ إِلَّا الْمَوَدَّةَ فِي الْقُرْبى يَعْنِي فِي أَهْلِ بَيْتِهِ
Allah-azwj the Exalted Revealed: Say: ‘I do not ask you for recompense over it, – meaning upon the Prophet-hood – except for the cordiality to be for my relatives’. [42:23] – meaning People-asws of his-saww Household.
ثُمَّ قَالَ أَ لَا تَرَى أَنَّ الرَّجُلَ يَكُونُ لَهُ صَدِيقٌ وَ فِي نَفْسِ ذَلِكَ الرَّجُلِ شَيْءٌ عَلَى أَهْلِ بَيْتِهِ فَلَا يَسْلَمُ صَدْرُهُ فَأَرَادَ اللَّهُ أَنْ لَا يَكُونَ فِي نَفْسِ رَسُولِ اللَّهِ شَيْءٌ عَلَى أُمَّتِهِ فَعَرَضَ عَلَيْهِمُ الْمَوَدَّةَ فِي الْقُرْبَى فَإِنْ أَخَذُوا أَخَذُوا مَفْرُوضاً وَ إِنْ تَرَكُوا تَرَكُوا مَفْرُوضاً
Then he-asws said: ‘Don’t you see that the man happens to have a friend for him and in the soul of that man there is something against his family member? His chest will not be at peace. Allah-azwj Wanted that there should not be anything in the soul of Rasool-Allah-saww against his community, so He-azwj Presented the cordiality unto them in the Quran. If they take, they would be taking an Obligation, and if they neglect, they would be neglecting an obligation.
قَالَ فَانْصَرَفُوا مِنْ عِنْدِهِ وَ بَعْضُهُمْ يَقُولُ عَرَضْنَا عَلَيْهِ أَمْوَالَنَا فَقَالَ قَاتِلُوا عَنْ أَهْلِ بَيْتِي مِنْ بَعْدِي وَ قَالَتْ طَائِفَةٌ مَا قَالَ هَذَا رَسُولُ اللَّهِ ص وَ جَحَدُوهُ وَ قَالُوا كَمَا حَكَى اللَّهُ أَمْ يَقُولُونَ افْتَرى عَلَى اللَّهِ كَذِباً فَقَالَ اللَّهُ تَعَالَى فَإِنْ يَشَإِ اللَّهُ يَخْتِمْ عَلى قَلْبِكَ
He-asws said: ‘They left from his-saww presence and one of them say, ‘We presented our wealth to him, but he said, ‘Fight on behalf of my family members from after me!’ And a group said, ‘Rasool-Allah did not say this!’, and they rejected him and said, like what Allah-azwj has Narrated: Or are they saying, He has fabricated a lie upon Allah? Allah-azwj the Exalted Said: But if Allah so Desires, He would Seal upon your heart [42:24].
قَالَ لَوِ افْتَرَيْتَ وَ يَمْحُ اللَّهُ الْباطِلَ يَعْنِي يُبْطِلُهُ وَ يُحِقُّ الْحَقَّ بِكَلِماتِهِ يَعْنِي بِالْأَئِمَّةِ وَ الْقَائِمِ مِنْ آلِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ
He-saww said: ‘If I-saww have fabricated, and Allah Deletes the falsehood – meaning nullifies it – and Confirms the Truth with His Word [42:24] – meaning with the Imams-asws and Al Qaim-ajfj from the Progeny-asws of Muhammad-saww, may the Salawaat of Allah-azwj be upon him-saww and his-saww Progeny-asws’. [129]
130 فس، تفسير القمي قَوْلُهُ أَ فَنَضْرِبُ عَنْكُمُ الذِّكْرَ صَفْحاً أَيْ نَدَعُكُمْ مُهْمَلِينَ لَا نَحْتَجُّ عَلَيْكُمْ بِرَسُولٍ أَوْ بِإِمَامٍ أَوْ بِحُجَجٍ قَوْلُهُ أَشَدَّ مِنْهُمْ بَطْشاً يَعْنِي مِنْ قُرَيْشٍ قَوْلُهُ وَ جَعَلُوا لَهُ مِنْ عِبادِهِ جُزْءاً قَالَ قَالَتْ قُرَيْشٌ إِنَّ الْمَلَائِكَةَ هُمْ بَنَاتُ اللَّهِ قَوْلُهُ أَ وَ مَنْ يُنَشَّؤُا فِي الْحِلْيَةِ أَيْ فِي الذَّهَبِ قَوْلُهُ عَلى أُمَّةٍ أَيْ عَلَى مَذْهَبٍ ثُمَّ حَكَى اللَّهُ عَزَّ وَ جَلَّ قَوْلَ قُرَيْشٍ وَ قالُوا لَوْ لا نُزِّلَ أَيْ هَلَّا نُزِّلَ هذَا الْقُرْآنُ عَلى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ وَ هُوَ عُرْوَةُ بْنُ مَسْعُودٍ وَ الْقَرْيَتَيْنِ مَكَّةُ وَ الطَّائِفُ وَ كَانَ يَحْتَمِلُ الدِّيَاتِ وَ كَانَ عَمَّ الْمُغِيرَةِ بْنِ شُعْبَةَ فَرَدَّ اللَّهُ عَلَيْهِمْ فَقَالَ أَ هُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ يَعْنِي النُّبُوَّةَ وَ الْقُرْآنَ حِينَ قَالُوا لِمَ لَمْ يُنَزَّلْ عَلَى عُرْوَةَ بْنِ مَسْعُودٍ
(P.s. This is not a Hadeeth)[130]
131 فس، تفسير القمي قَوْلُهُ وَ لَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلًا الْآيَةَ: حَدَّثَنِي أَبِي عَنْ وَكِيعٍ عَنِ الْأَعْمَشِ عَنْ سَلَمَةَ بْنِ كُهَيْلٍ عَنْ أَبِي صَادِقٍ عَنْ أَبِي الْأَعَزِّ عَنْ سَلْمَانَ الْفَارِسِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ: بَيْنَمَا رَسُولُ اللَّهِ ص جَالِسٌ فِي أَصْحَابِهِ إِذْ قَالَ إِنَّهُ يَدْخُلُ عَلَيْكُمُ السَّاعَةَ شَبِيهُ عِيسَى ابْنِ مَرْيَمَ
‘Tafseer Al-Qummi’ – His-azwj Words: And when an example is struck for the son of Maryam [43:57] – the Verse.
My father narrated to me, from Wakie, from Al Amsh, from Salma Bin Kaheyl, from Abu Sadiq, from Abu Al A’iz,
‘From Salman Al-Farsy-ra who said, ‘While Rasool-Allah-saww was seated among his-saww companions when he-saww said: ‘Right now there will be entering towards you a resemblance of Isa-as Bin Maryam-as’.
فَخَرَجَ بَعْضُ مَنْ كَانَ جَالِساً مَعَ رَسُولِ اللَّهِ لِيَكُونَ هُوَ الدَّاخِلَ فَدَخَلَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع فَقَالَ الرَّجُلُ لِبَعْضِ أَصْحَابِهِ أَ مَا رَضِيَ مُحَمَّدٌ أَنْ فَضَّلَ عَلِيّاً عَلَيْنَا حَتَّى يُشَبِّهَهُ بِعِيسَى ابْنِ مَرْيَمَ وَ اللَّهِ لَآلِهَتُنَا الَّتِي كُنَّا نَعْبُدُهَا فِي الْجَاهِلِيَّةِ أَفْضَلُ مِنْهُ
Someone who were seated along with Rasool-Allah-saww went out so that he would be the entering one. But, Ali-asws Bin Abu Talib-asws entered, so the man said to one of his companions, ‘Is Muhammad-saww not pleased to merit Ali-asws over us to the extent that he (now) resembles him-asws with Isa-as Bin Maryam-as? By Allah-azwj! Our god whom we worshipped during the Pre-Islamic period is superior than him-asws’.
فَأَنْزَلَ اللَّهُ فِي ذَلِكَ الْمَجْلِسِ وَ لَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلًا إِذَا قَوْمُكَ مِنْهُ يَضِجُّونَ فَحَرَّفُوهَا يَصِدُّونَ وَ قالُوا أَ آلِهَتُنا خَيْرٌ أَمْ هُوَ ما ضَرَبُوهُ لَكَ إِلَّا جَدَلًا بَلْ هُمْ قَوْمٌ خَصِمُونَ إِنْ عَلِيٌّ إِلَّا عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَ جَعَلْنَاهُ مَثَلًا لِبَنِي إِسْرَائِيلَ فَمَحَا اسْمَهُ عَنْ هَذَا الْمَوْضِعِ
So, Allah-azwj Revealed during that gathering: And when an example is struck for the son of Maryam, then your people are laughing loudly [43:57], they altered it as ‘Hindering’, And they are saying, ‘Are our gods better or him?’ They are not striking (an example of) him to you except for quarrelling. But, they are a disputing people [43:58] Surely Ali he is only a servant We Favoured upon and Made him an example for the Children of Israel [43:59], so they deleted his-asws name from this place.
ثُمَّ ذَكَرَ اللَّهُ خَطَرَ أَمِيرِ الْمُؤْمِنِينَ وَ عِظَمَ شَأْنِهِ عِنْدَهُ تَعَالَى فَقَالَ وَ إِنَّهُ لَعِلْمٌ لِلسَّاعَةِ فَلا تَمْتَرُنَّ بِها وَ اتَّبِعُونِ هذا صِراطٌ مُسْتَقِيمٌ يَعْنِي أَمِيرَ الْمُؤْمِنِينَ ع
Then Allah-azwj Mentioned the importance of Amir Al-Momineen-asws and the greatness of his-asws glory with Him-azwj the Exalted, so He-azwj Said: And surely he has the knowledge of the Hour, therefore do not be doubting with it and follow me. This one is a Straight Path [43:61] – meaning Amir Al-Momineen-asws’’.[131]
قَوْلُهُ فَأَنَا أَوَّلُ الْعابِدِينَ يَعْنِي أَوَّلَ الْآنِفِينَ لَهُ أَنْ يَكُونَ لَهُ وَلَدٌ
His Words: then I would be the first of the worshippers’ [43:81] – meaning first of the ones to reject that there would be a son for Him-azwj’.
132 فس، تفسير القمي إِنَّا أَنْزَلْناهُ يَعْنِي الْقُرْآنَ فِي لَيْلَةٍ مُبارَكَةٍ وَ هِيَ لَيْلَةُ الْقَدْرِ أَنْزَلَ اللَّهُ الْقُرْآنَ فِيهَا إِلَى الْبَيْتِ الْمَعْمُورِ جُمْلَةً وَاحِدَةً ثُمَّ نُزِّلَ مِنَ الْبَيْتِ الْمَعْمُورِ عَلَى رَسُولِ اللَّهِ ص فِي طُولِ عِشْرِينَ سَنَةً قَوْلُهُ فَارْتَقِبْ إِنَّهُمْ مُرْتَقِبُونَ أَيِ انْتَظِرْ إِنَّهُمْ مُنْتَظِرُونَ
(P.s. This is not a Hadeeth)[132]
133 فس، تفسير القمي قَوْلُهُ وَيْلٌ لِكُلِّ أَفَّاكٍ أَيْ كَذَّابٍ قَوْلُهُ وَ إِذا عَلِمَ مِنْ آياتِنا شَيْئاً يَعْنِي إِذَا رَأَى فَوَضَعَ الْعِلْمَ مَكَانَ الرُّؤْيَةِ قَوْلُهُ عَذابٌ مِنْ رِجْزٍ أَلِيمٌ قَالَ الشِّدَّةُ وَ السُّوءُ
حَدَّثَنَا أَبُو الْقَاسِمِ عَنْ مُحَمَّدِ بْنِ عَبَّاسٍ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ عُمَرَ بْنِ رُشَيْدٍ عَنْ دَاوُدَ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ قُلْ لِلَّذِينَ آمَنُوا يَغْفِرُوا لِلَّذِينَ لا يَرْجُونَ أَيَّامَ اللَّهِ قَالَ قُلْ لِلَّذِينَ مَنَنَّا عَلَيْهِمْ بِمَعْرِفَتِنَا أَنْ يُعَلِّمُوا الَّذِينَ لَا يَعْلَمُونَ فَإِذَا عَرَّفُوهُمْ فَقَدْ غَفَرُوا لَهُمْ
Abu Al Qasim narrated to us, from Muhammad Bin Abbas, from Ubeydullah Bin Musa, from Abdul Azeem Al Hasny, from Umar Bin Rasheyd, from Dawood Bin Kaseer,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic: Say to those who believe, they should be seeking Forgiveness for those who do not hope for the days of Allah, [45:14], he-asws said: ‘Say to those who have been Favoured upon with our-asws recognition that they should teach those who do not know. When they make them understand, they would have sought Forgiveness for them.
قَوْلُهُ أَ فَرَأَيْتَ مَنِ اتَّخَذَ إِلهَهُ هَواهُ قَالَ نَزَلَتْ فِي قُرَيْشٍ كُلَّمَا هَوَوْا شَيْئاً عَبَدُوهُ وَ أَضَلَّهُ اللَّهُ عَلى عِلْمٍ أَيْ عَذَّبَهُ عَلَى عِلْمٍ مِنْهُ فِيمَا ارْتَكَبُوا مِنْ أَمْرِ أَمِيرِ الْمُؤْمِنِينَ ع وَ جَرَى ذَلِكَ بَعْدَ رَسُولِ اللَّهِ ص فِيمَا فَعَلُوهُ بَعْدَهُ بِأَهْوَائِهِمْ وَ آرَائِهِمْ وَ أَزَالُوا الْخِلَافَةَ وَ الْإِمَامَةَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع بَعْدَ أَخْذِهِ الْمِيثَاقَ عَلَيْهِمْ مَرَّتَيْنِ لِأَمِيرِ الْمُؤْمِنِينَ
His-azwj Words: So, do you see one who takes his desires as a god [45:23], He-asws said: ‘It was Revealed regarding Qureysh. Every time they desired something, they worshipped it – and Allah Lets him stray upon knowledge [45:23] – i.e., Punishises him upon Knowledge from Him-azwj regarding what he had perpetrated from the matter of Amir Al-Momineen-asws, and that flowed after Rasool-Allah-saww regarding what they did after him-saww with their desires and their opinions, and they removed the caliphate and the Imamate away from Amir Al-Momineen-asws after the covenant had been taken upon them twice for Amir Al-Momineen-asws.
وَ قَوْلُهُ تَعَالَى اتَّخَذَ إِلهَهُ هَواهُ نَزَلَتْ فِي قُرَيْشٍ وَ جَرَتْ بَعْدَ رَسُولِ اللَّهِ ص فِي أَصْحَابِهِ الَّذِينَ غَصَبُوا أَمِيرَ الْمُؤْمِنِينَ ع وَ اتَّخَذُوا إِمَاماً بِأَهْوَائِهِمْ
And Words of the Exalted: takes his desires as a god [45:23], this was Revealed regarding Qureysh and after Rasool-Allah-saww it flowed in his-saww companions, those who had usurped Amir Al-Momineen-asws and taken an imam with their personal desires.
ثُمَّ عَطَفَ عَلَى الدَّهْرِيَّةِ الَّذِينَ قَالُوا لَا نَحْيَا بَعْدَ الْمَوْتِ فَقَالَ وَ قالُوا ما هِيَ إِلَّا حَياتُنَا الدُّنْيا نَمُوتُ وَ نَحْيا وَ هَذَا مُقَدَّمٌ وَ مُؤَخَّرٌ لِأَنَّ الدَّهْرِيَّةَ لَمْ يُقِرُّوا بِالْبَعْثِ وَ النُّشُورِ بَعْدَ الْمَوْتِ وَ إِنَّمَا قَالُوا نَحْيَا وَ نَمُوتُ وَ مَا يُهْلِكُنَا إِلَّا الدَّهْرُ إِلَى قَوْلِهِ يَظُنُّونَ فَهَذَا ظَنُّ شَكٍ
Then He-azwj Turned towards the Fatalists, those who said there is no salvation after the death. He-azwj Said: ‘And they are saying, ‘It is not except our life of the world. We are dying and we live [45:24] – and this is placed invertly because the Fatalists do not acknowledge the Resurrection and the Gathering after the death, and rather they said, ‘We live and we die, and nothing destroys us except the time’ – up to His-azwj Words: they are only guessing [45:24]. This guesswork is doubt’.[133]
134 فس، تفسير القمي قَوْلُهُ وَ الَّذِينَ كَفَرُوا عَمَّا أُنْذِرُوا مُعْرِضُونَ يَعْنِي قُرَيْشاً عَمَّا دَعَاهُمْ إِلَيْهِ رَسُولُ اللَّهِ ص ثُمَّ احْتَجَّ عَلَيْهِمْ فَقَالَ قُلْ لَهُمْ يَا مُحَمَّدُ أَ رَأَيْتُمْ ما تَدْعُونَ مِنْ دُونِ اللَّهِ يَعْنِي الْأَصْنَامَ الَّتِي كَانُوا يَعْبُدُونَهَا ثُمَّ قَالَ وَ مَنْ أَضَلُّ مِمَّنْ يَدْعُوا مِنْ دُونِ اللَّهِ مَنْ لا يَسْتَجِيبُ لَهُ قَالَ مَنْ عَبَدَ الشَّمْسَ وَ الْقَمَرَ وَ الْكَوَاكِبَ وَ الْبَهَائِمَ وَ الشَّجَرَ وَ الْحَجَرَ إِذا حُشِرَ النَّاسُ كَانَتْ هَذِهِ الْأَشْيَاءُ لَهُمْ أَعْداءً وَ كانُوا بِعِبادَتِهِمْ كافِرِينَ ثُمَّ قَالَ أَمْ يَقُولُونَ يَا مُحَمَّدُ افْتَراهُ– يَعْنِي الْقُرْآنَ أَيْ وَضَعَهُ مِنْ عِنْدِهِ فَ قُلْ لَهُمْ إِنِ افْتَرَيْتُهُ فَلا تَمْلِكُونَ لِي مِنَ اللَّهِ شَيْئاً إِنْ أَثَابَنِي أَوْ عَاقَبَنِي عَلَى ذَلِكَ هُوَ أَعْلَمُ بِما تُفِيضُونَ فِيهِ أَيْ تَكْذِبُونَ ثُمَّ قَالَ قُلْ لَهُمْ ما كُنْتُ بِدْعاً مِنَ الرُّسُلِ أَيْ لَمْ أَكُنْ وَاحِداً مِنَ الرُّسُلِ فَقَدْ كَانَ قَبْلِي أَنْبِيَاءُ
(P.s. This is not a Hadeeth)[134]
135 فس، تفسير القمي قَوْلُهُ وَ مِنْهُمْ مَنْ يَسْتَمِعُ إِلَيْكَ حَتَّى إِذا خَرَجُوا مِنْ عِنْدِكَ فَإِنَّهَا نَزَلَتْ فِي الْمُنَافِقِينَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ص وَ مَنْ كَانَ إِذَا سَمِعَ شَيْئاً مِنْهُ لَمْ يُؤْمِنْ بِهِ وَ لَمْ يَعِهِ فَإِذَا خَرَجَ قَالَ لِلْمُؤْمِنِينَ مَا ذَا قَالَ مُحَمَّدٌ آنِفاً
(P.s. This is not a Hadeeth)[135]
136 فس، تفسير القمي قَوْلُهُ وَ لكِنْ قُولُوا أَسْلَمْنا أَيِ اسْتَسْلَمْتُمْ بِالسَّيْفِ وَ لَمَّا يَدْخُلِ الْإِيمانُ فِي قُلُوبِكُمْ قَوْلُهُ لا يَلِتْكُمْ أَيْ لَا يَنْقُصُكُمْ قَوْلُهُ يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا نَزَلَتْ فِي عُثْمَانَ يَوْمَ الْخَنْدَقِ وَ ذَلِكَ أَنَّهُ مَرَّ بِعَمَّارِ بْنِ يَاسِرٍ وَ هُوَ يَحْفِرُ الْخَنْدَقَ وَ قَدِ ارْتَفَعَ الْغُبَارُ مِنَ الْحَفْرِ فَوَضَعَ عُثْمَانُ كُمَّهُ عَلَى أَنْفِهِ وَ مَرَّ فَقَالَ عَمَّارٌ
فَالْتَفَتَ إِلَيْهِ عُثْمَانُ فَقَالَ يَا ابْنَ السَّوْدَاءِ إِيَّايَ تَعْنِي ثُمَّ أَتَى رَسُولَ اللَّهِ ص فَقَالَ لَهُ لَمْ نَدْخُلْ مَعَكَ فِي الْإِسْلَامِ لِتَسُبَّ أَعْرَاضَنَا فَقَالَ لَهُ رَسُولُ اللَّهِ ص قَدْ أَقَلْتُكَ إِسْلَامَكَ فَاذْهَبْ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَ يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا إِلَى قَوْلِهِ إِنْ كُنْتُمْ صادِقِينَ أَيْ لَيْسَ هُمْ صَادِقِينَ
(P.s. This is not a Hadeeth)[136]
137 فس، تفسير القمي قَوْلُهُ فَتَوَلَّ عَنْهُمْ فَما أَنْتَ بِمَلُومٍ قَالَ هَمَّ اللَّهُ جَلَّ ذِكْرُهُ بِهَلَاكِ أَهْلِ الْأَرْضِ فَأَنْزَلَ عَلَى رَسُولِهِ فَتَوَلَّ عَنْهُمْ يَا مُحَمَّدُ فَما أَنْتَ بِمَلُومٍ ثُمَّ بَدَا لَهُ فِي ذَلِكَ فَأَنْزَلَ عَلَيْهِ وَ ذَكِّرْ فَإِنَّ الذِّكْرى تَنْفَعُ الْمُؤْمِنِينَ
(P.s. This is not a Hadeeth)[137]
138 فس، تفسير القمي أَمْ تَأْمُرُهُمْ أَحْلامُهُمْ بِهذا قَالَ لَمْ يَكُنْ فِي الدُّنْيَا أَحْلَمَ مِنْ قُرَيْشٍ ثُمَّ عَطَفَ عَلَى أَصْحَابِ رَسُولِ اللَّهِ ص فَقَالَ أَمْ يَقُولُونَ يَا مُحَمَّدُ تَقَوَّلَهُ يَعْنِي أَمِيرَ الْمُؤْمِنِينَ ع بَلْ لا يُؤْمِنُونَ أَنَّهُ لَمْ يَتَقَوَّلْهُ وَ لَمْ يُقِمْهُ بِرَأْيِهِ ثُمَّ قَالَ فَلْيَأْتُوا بِحَدِيثٍ مِثْلِهِ أَيْ رَجُلٍ مِثْلِهِ مِنْ عِنْدِ اللَّهِ إِنْ كانُوا صادِقِينَ ثُمَّ قَالَ أَمْ تَسْئَلُهُمْ يَا مُحَمَّدُ أَجْراً فِيمَا آتَيْتُهُمْ بِهِ فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ أَيْ أَمْ يَقَعُ عَلَيْهِمُ الْغُرْمُ الثَّقِيلُ قَوْلُهُ وَ إِنَّ لِلَّذِينَ ظَلَمُوا آلَ مُحَمَّدٍ ص حَقَّهُمْ عَذاباً دُونَ ذلِكَ قَالَ عَذَابُ الرَّجْعَةِ بِالسَّيْفِ قَوْلُهُ فَإِنَّكَ بِأَعْيُنِنا أَيْ بِحِفْظِنَا وَ حِرْزِنَا وَ نِعْمَتِنَا وَ سَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ قَالَ لِصَلَاةِ اللَّيْلِ فَسَبِّحْهُ قَالَ صَلَاةُ اللَّيْلِ
(P.s. This is not a Hadeeth)
أَخْبَرَنَا أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَزَنْطِيِّ عَنِ الرِّضَا ع قَالَ: أَدْبارَ السُّجُودِ أَرْبَعَ رَكَعَاتٍ بَعْدَ الْمَغْرِبِ وَ إِدْبارَ النُّجُومِ رَكْعَتَيْنِ قَبْلَ صَلَاةِ الصُّبْحِ
We are informed by Ahmad Bin Idrees, from Ahmad Bin Muhammad, from Al Bazanty,
From Al-Reza-asws having said: ‘after the (Prescribed) Sajdahs [50:40] – four units (of Salat) after Al-Maghrib. and at the retreat of the stars [52:49] – two units (of Salat) before the morning Salat’. [138]
139 فس، تفسير القمي وَ النَّجْمِ إِذا هَوى قَالَ النَّجْمُ رَسُولُ اللَّهِ ص إِذا هَوى لَمَّا أُسْرِيَ بِهِ إِلَى السَّمَاءِ وَ هُوَ فِي الْهَوَاءِ وَ هُوَ قَسَمٌ بِرَسُولِ اللَّهِ ص وَ هُوَ فَضْلٌ لَهُ عَلَى الْأَنْبِيَاءِ وَ جَوَابُ الْقَسَمِ ما ضَلَّ صاحِبُكُمْ وَ ما غَوى وَ ما يَنْطِقُ عَنِ الْهَوى أَيْ لَا يَتَكَلَّمُ بِالْهَوَى إِنْ هُوَ يَعْنِي الْقُرْآنَ إِلَّا وَحْيٌ يُوحى عَلَّمَهُ شَدِيدُ الْقُوى يَعْنِي اللَّهَ عَزَّ وَ جَلَ ذُو مِرَّةٍ فَاسْتَوى يَعْنِي رَسُولَ اللَّهِ ص قَوْلُهُ وَ هُوَ بِالْأُفُقِ الْأَعْلى يَعْنِي رَسُولَ اللَّهِ ص ثُمَّ دَنا يَعْنِي الرَّسُولَ ص مِنْ رَبِّهِ عَزَّ وَ جَلَ فَتَدَلَّى قَالَ إِنَّمَا نَزَلَتْ ثُمَّ دَنَا فَتَدَانَى فَكانَ قابَ قَوْسَيْنِ قَالَ كَانَ مِنَ اللَّهِ كَمَا بَيْنَ مَقْبَضِ الْقَوْسِ إِلَى رَأْسِ السِّيَةِ أَوْ أَدْنى قَالَ بَلْ أَدْنَى مِنْ ذَلِكَ فَأَوْحى إِلى عَبْدِهِ ما أَوْحى قَالَ وَحْيُ مُشَافَهَةٍ قَوْلُهُ إِذْ يَغْشَى السِّدْرَةَ ما يَغْشى قَالَ لَمَّا رَفَعَ الْحِجَابَ بَيْنَهُ وَ بَيْنَ رَسُولِ اللَّهِ غَشِيَ نُورُهُ السِّدْرَةَ قَوْلُهُ ما زاغَ الْبَصَرُ وَ ما طَغى أَيْ لَمْ يُنْكِرْ لَقَدْ رَأى مِنْ آياتِ رَبِّهِ الْكُبْرى قَالَ رَأَى جَبْرَئِيلَ عَلَى سَاقِهِ الدُّرُّ مِثْلَ الْقَطْرِ عَلَى الْبَقْلِ لَهُ سِتُّمِائَةِ جَنَاحٍ قَدْ مَلَأَ مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ وَ أَمَّا قَوْلُهُ أَ فَرَأَيْتُمُ اللَّاتَ وَ الْعُزَّى قَالَ اللَّاتُ رَجُلٌ وَ الْعُزَّى امْرَأَةٌ قَوْلُهُ وَ مَناةَ الثَّالِثَةَ الْأُخْرى قَالَ كَانَ صَنَمٌ بِالْمِسْكِ خَارِجٌ مِنَ الْحَرَمِ عَلَى سِتَّةِ أَمْيَالٍ يُسَمَّى الْمَنَاةَ قَوْلُهُ تِلْكَ إِذاً قِسْمَةٌ ضِيزى أَيْ نَاقِصَةٌ ثُمَّ قَالَ إِنْ هِيَ يَعْنِي اللَّاتَ وَ الْعُزَّى وَ الْمَنَاةَ إِلَّا أَسْماءٌ سَمَّيْتُمُوها أَنْتُمْ وَ آباؤُكُمْ ما أَنْزَلَ اللَّهُ بِها مِنْ سُلْطانٍ أَيْ مِنْ حُجَّةٍ قَوْلُهُ فَبِأَيِّ آلاءِ رَبِّكَ تَتَمارى أَيْ بِأَيِّ سُلْطَانٍ تُخَاصِمُ هذا نَذِيرٌ يَعْنِي رَسُولَ اللَّهِ ص مِنَ النُّذُرِ الْأُولى أَ فَمِنْ هذَا الْحَدِيثِ تَعْجَبُونَ يَعْنِي مَا قَدْ تَقَدَّمَ ذِكْرُهُ مِنَ الْأَخْبَارِ وَ تَضْحَكُونَ وَ لا تَبْكُونَ وَ أَنْتُمْ سامِدُونَ أَيْ لَاهُونَ
(P.s. This is not a Hadeeth)[139]
140 فس، تفسير القمي قَوْلُهُ وَ اتَّبَعُوا أَهْواءَهُمْ أَيْ كَانُوا يَعْمَلُونَ بِرَأْيِهِمْ وَ يُكَذِّبُونَ أَنْبِيَاءَهُمْ قَوْلُهُ ما فِيهِ مُزْدَجَرٌ أَيْ مُتَّعَظٌ قَوْلُهُ وَ لَقَدْ أَهْلَكْنا أَشْياعَكُمْ أَيْ أَتْبَاعَكُمْ فِي عِبَادَةِ الْأَصْنَامِ قَوْلُهُ وَ كُلُّ شَيْءٍ فَعَلُوهُ فِي الزُّبُرِ أَيْ مَكْتُوبٌ فِي الْكُتُبِ وَ كُلُّ صَغِيرٍ وَ كَبِيرٍ يَعْنِي مِنْ ذَنْبٍ مُسْتَطَرٌ أَيْ مَكْتُوبٌ
(P.s. This is not a Hadeeth)[140]
141 فس، تفسير القمي قَوْلُهُ أَ فَرَأَيْتُمْ ما تُمْنُونَ يَعْنِي النُّطْفَةَ قَوْلُهُ مِنَ الْمُزْنِ قَالَ مِنَ السَّحَابِ قَوْلُهُ أَ فَرَأَيْتُمُ النَّارَ الَّتِي تُورُونَ أَيْ تُوقِدُونَهَا وَ تَنْتَفِعُونَ بِهَا قَوْلُهُ لِلْمُقْوِينَ أَيْ لِلْمُحْتَاجِينَ قَوْلُهُ فَلا أُقْسِمُ بِمَواقِعِ النُّجُومِ أَيْ فَأُقْسِمُ
حَدَّثَنَا مُحَمَّدُ بْنُ أَحْمَدَ بْنِ ثَابِتٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ وَ أَحْمَدَ بْنِ الْحَسَنِ الْقَزَّازِ جَمِيعاً عَنْ صَالِحِ بْنِ خَالِدٍ عَنْ ثَابِتِ بْنِ شُرَيْحٍ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ عَبْدِ الْأَعْلَى الثَّعْلَبِيِّ وَ لَا أَرَانِي إِلَّا وَ قَدْ سَمِعْتُهُ مِنْ عَبْدِ الْأَعْلَى قَالَ حَدَّثَنِي أَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُ أَنَّ عَلِيّاً ع قَرَأَ بِهِمُ الْوَاقِعَةَ وَ تَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ فَلَمَّا انْصَرَفَ قَالَ إِنِّي عَرَفْتُ أَنَّهُ سَيَقُولُ قَائِلٌ لِمَ قَرَأَهَا هَكَذَا قَرَأْتُهَا إِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقْرَؤُهَا كَذَلِكَ وَ كَانُوا إِذَا مُطِرُوا قَالُوا مُطِرْنَا بِنَوْءِ كَذَا وَ كَذَا فَأَنْزَلَ اللَّهُ وَ تَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ
It is narrated to us by Muhammad Ahmad Bin Sabit, from Al Hassan Bin Muhammad Bin Sama’at and Ahmad Bin Al Hassan Al Qazaz altogether, from Salih Bin Khalid, from Sabit Bin Shareeh, from Aban Bin Taghlub, from Abdul A’ala Al Sa’alby – and he did not show me except and he had heard it from Abdul A’ala, said, ‘Abu Abdul Rahman Al Salmy narrated to me,
‘Ali-asws recited (Surah) Al-Waqia with them: And you should be making your gratitude, (instead) you are belying [56:82]. When he-asws finished, he-asws said: ‘I-asws that a speaker would be saying, ‘Why did he-asws recite it like this? I-asws recited it as I-asws heard Rasool-Allah-saww reciting it like that. And they, when it rained, they said, ‘It rained on us with such and such a gale’. So, Allah-azwj Revealed: And you should be making your gratitude, (instead) you are belying [56:82]’’.
وَ حَدَّثَنَا عَلِيُّ بْنُ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ وَ تَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ قَالَ بَلْ هِيَ وَ تَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ
And Ali Bin Al Husayn narrated to us, from Ahmad Bin Abu Abdullah, 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 as And you should be making your gratitude, (instead) you are belying [56:82]’’.[141]
142 فس، تفسير القمي قَوْلُهُ أَ لَمْ يَأْنِ يَعْنِي أَ لَمْ يَجِبْ أَنْ تَخْشَعَ قُلُوبُهُمْ يَعْنِي الرَّهَبَ قَوْلُهُ يُؤْتِكُمْ كِفْلَيْنِ مِنْ رَحْمَتِهِ قَالَ نَصِيبَيْنِ مِنْ رَحْمَتِهِ أَحَدُهُمَا أَنْ لَا يُدْخِلَهُ النَّارَ وَ الثَّانِيَةُ أَنْ يُدْخِلَهُ الْجَنَّةَ قَوْلُهُ وَ يَجْعَلْ لَكُمْ نُوراً تَمْشُونَ بِهِ يَعْنِي الْإِيمَانَ
أَخْبَرَنَا الْحُسَيْنُ بْنُ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ يُؤْتِكُمْ كِفْلَيْنِ مِنْ رَحْمَتِهِ قَالَ الْحَسَنُ وَ الْحُسَيْنُ صَلَوَاتُ اللَّهِ عَلَيْهِمَا وَ يَجْعَلْ لَكُمْ نُوراً تَمْشُونَ بِهِ قَالَ إِمَاماً تَأْتَمُّونَ بِهِ
Al Husayn Bin Ali informed us, from his father, from Al Hassan Bin Saeed, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Sama’at Bin Mihran,
‘From Abu Abdullah-asws regarding His-azwj Words: He will Give you two portions from His Mercy [57:28], he-asws said: ‘Al-Hassan-asws and Al-Husayn-asws, and He would Make a Light to be for you to be walking with [57:28] – an Imam-asws you can be following him-asws’’.[142]
143 فس، تفسير القمي قَوْلُهُ أَ لَمْ تَرَ إِلَى الَّذِينَ تَوَلَّوْا قَوْماً غَضِبَ اللَّهُ عَلَيْهِمْ قَالَ نَزَلَتْ فِي الثَّانِي لِأَنَّهُ مَرَّ بِهِ رَسُولُ اللَّهِ ص وَ هُوَ جَالِسٌ عِنْدَ رَجُلٍ مِنَ الْيَهُودِ يَكْتُبُ خَبَرَ رَسُولِ اللَّهِ ص فَأَنْزَلَ اللَّهُ جَلَّ ثَنَاؤُهُ أَ لَمْ تَرَ إِلَى الَّذِينَ تَوَلَّوْا قَوْماً غَضِبَ اللَّهُ عَلَيْهِمْ ما هُمْ مِنْكُمْ وَ لا مِنْهُمْ
‘Tafseer Al-Qummi’ – Have you not seen those who befriend a people whom Allah is Wrathful upon? [58:14]. He said, ‘It was Revealed regarding the second one (Umar) because Rasool-Allah-saww passed by him while he was seated with a Jew writing the news of Rasool-Allah-saww. So Allah-azwj Mighty and Majestic Revealed: Have you not seen those who befriend a people whom Allah is Wrathful upon? They are neither from you nor from them [58:14].
فَجَاءَ الثَّانِي إِلَى النَّبِيِّ ص فَقَالَ لَهُ رَسُولُ اللَّهِ ص رَأَيْتُكَ تَكْتُبُ عَنِ الْيَهُودِ وَ قَدْ نَهَى اللَّهُ عَنْ ذَلِكَ فَقَالَ يَا رَسُولَ اللَّهِ كَتَبْتُ عَنْهُ مَا فِي التَّوْرَاةِ مِنْ صِفَتِكَ وَ أَقْبَلَ يَقْرَأُ ذَلِكَ عَلَى رَسُولِ اللَّهِ ص وَ هُوَ غَضْبَانُ
The second one (Umar) came to Rasool-Allah-saww. Rasool-Allah-saww said to him: ‘I-saww saw you, writing from the Jew, and Allah-azwj has Prohibited from that?’ He said, ‘O Rasool-Allah-saww! I wrote from him, regarding what was your-saww description in the Torah, and went on to recite that on Rasool-Allah-saww. But he-saww was angered.
فَقَالَ لَهُ رَجُلٌ مِنَ الْأَنْصَارِ وَيْلَكَ أَ مَا تَرَى غَضَبَ النَّبِيِّ ص عَلَيْكَ فَقَالَ أَعُوذُ بِاللَّهِ مِنْ غَضَبِ اللَّهِ وَ غَضَبِ رَسُولِهِ إِنِّي إِنَّمَا كَتَبْتُ ذَلِكَ لِمَا وَجَدْتُ فِيهِ مِنْ خَبَرِكَ
Then a man from the Helpers said to him, ‘Woe be unto you! Did you not see the anger of Rasool-Allah-saww upon you?’ He said, ‘I seek Refuge from the Anger of Allah-azwj and His-azwj Rasool-saww, but I wrote what I found in it from your-saww news?’
فَقَالَ لَهُ رَسُولُ اللَّهِ ص يَا فُلَانُ لَوْ أَنَّ مُوسَى بْنَ عِمْرَانَ فِيهِمْ قَائِماً ثُمَّ أَتَيْتَهُ رَغْبَةً عَمَّا جِئْتُ بِهِ لَكُنْتَ كَافِراً بِمَا جِئْتُ بِهِ
Rasool-Allah-saww said to him: ‘O so and so (Umar)! If Musa-as Ibn Imran-as were among them standing, then you came to him-as desiring what I-saww have come with, you would have been a disbeliever in what I-saww have brought.[143]
144 فس، تفسير القمي قَوْلُهُ هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ قَالَ الْأُمِّيُّونَ الَّذِينَ لَيْسَ مَعَهُمْ كِتَابٌ
قَالَ فَحَدَّثَنِي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ تَعَالَى هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ قَالَ كَانُوا يَكْتُبُونَ وَ لَكِنْ لَمْ يَكُنْ مَعَهُمْ كِتَابٌ مِنْ عِنْدِ اللَّهِ وَ لَا بَعَثَ إِلَيْهِمْ رَسُولًا فَنَسَبَهُمْ إِلَى الْأُمِّيِّينَ
He said, ‘My father narrated to me, from Ibn Abu Umeyr, from Muawiya Bin Amaar,
‘From Abu Abdullah-asws regarding the Words of the Exalted: He is the One Who Sent among the inhabitants of Makkah, a Rasool from them, [62:2], he-asws said: ‘They were writing, but there did not happen to be with them a Book from Allah-azwj, nor had a Rasool-saww been Sent to them, therefore He-azwj Attributed them to the illiterates.
قَوْلُهُ فَتَمَنَّوُا الْمَوْتَ إِنْ كُنْتُمْ صادِقِينَ قَالَ إِنَّ فِي التَّوْرَاةِ مَكْتُوباً أَوْلِيَاءُ اللَّهِ يَتَمَنَّوْنَ الْمَوْتَ
How Words: then wish for the death if you were truthful’ [62:6] – because it is Written in the Torah that the friends of Allah-azwj would be wishing for the death’. [144]
145 فس، تفسير القمي عَلِيُّ بْنُ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي خَالِدٍ الْكَابُلِيِّ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِهِ فَآمِنُوا بِاللَّهِ وَ رَسُولِهِ وَ النُّورِ الَّذِي أَنْزَلْنا قَالَ يَا أَبَا خَالِدٍ النُّورُ وَ اللَّهِ الْأَئِمَّةُ مِنْ آلِ مُحَمَّدٍ ص إِلَى يَوْمِ الْقِيَامَةِ هُمْ وَ اللَّهِ نُورُ اللَّهِ الَّذِي أَنْزَلَ الْخَبَرَ
‘Tafseer Al-Qummi’ – Ali Bin Al Husayn, from Ahmad Bin Abu Abdullah, from Ibn Mahboub, from Abu Ayoub, from Abu Khalid Al Kabily who said,
‘I asked Abu Ja’far-asws about the Words of Allah-azwj Mighty and Majestic: Therefore believe in Allah and His Rasool and the Light which We Sent down [64:8]. He-asws said: ‘O Abu Khalid! The Light(Noor), by Allah-azwj, are the Imams-asws from the Progeny-asws of Muhammad-saww up to the Day of Qiyamah, and they-asws, by Allah-azwj, are the Light (Noor) of Allah-azwj which descended – the Hadeeth’.
قَوْلُهُ قَدْ أَنْزَلَ اللَّهُ إِلَيْكُمْ ذِكْراً رَسُولًا قَالَ الذِّكْرُ اسْمُ رَسُولِ اللَّهِ ص وَ قَالُوا نَحْنُ أَهْلُ الذِّكْرِ قَوْلُهُ ذَلُولًا أَيْ فِرَاشاً فَامْشُوا فِي مَناكِبِها أَيْ فِي أَطْرَافِهَا
(P.s. – This paragraph is not a Hadeeth)[145]
146 فس، تفسير القمي قَوْلُهُ ن وَ الْقَلَمِ وَ ما يَسْطُرُونَ أَيْ مَا يَكْتُبُونَ هُوَ قَسَمٌ وَ جَوَابُهُ ما أَنْتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ قَوْلُهُ وَ إِنَّ لَكَ لَأَجْراً غَيْرَ مَمْنُونٍ أَيْ لَا يَمُنُّ عَلَيْكَ فِيمَا يُعْطِيكَ مِنْ عَظِيمِ الثَّوَابِ قَوْلُهُ وَ لَوْ تَقَوَّلَ عَلَيْنا بَعْضَ الْأَقاوِيلِ يَعْنِي رَسُولَ اللَّهِ ص لَأَخَذْنا مِنْهُ بِالْيَمِينِ قَالَ انْتَقَمْنَا مِنْهُ بِقُوَّةٍ ثُمَّ لَقَطَعْنا مِنْهُ الْوَتِينَ قَالَ عِرْقٌ فِي الظَّهْرِ يَكُونُ مِنْهُ الْوَلَدُ قَالَ فَما مِنْكُمْ مِنْ أَحَدٍ عَنْهُ حاجِزِينَ يَعْنِي لَا يَحْجُزُ اللَّهَ أَحَدٌ وَ لَا يَمْنَعُهُ عَنْ رَسُولِ اللَّهِ ص قَوْلُهُ وَ قالُوا لا تَذَرُنَّ آلِهَتَكُمْ وَ لا تَذَرُنَّ وَدًّا قَالَ كَانَ قَوْمٌ مُؤْمِنُونَ قَبْلَ نُوحٍ عَلَى نَبِيِّنَا وَ آلِهِ وَ عَلَيْهِ السَّلَامُ فَمَاتُوا فَحَزِنَ عَلَيْهِمُ النَّاسُ فَجَاءَ إِبْلِيسُ فَاتَّخَذَ لَهُمْ صُوَرَهُمْ لِيَأْنَسُوا بِهَا فَأَنِسُوا بِهَا فَلَمَّا جَاءَهُمُ الشِّتَاءُ أَدْخَلُوهُمُ الْبُيُوتَ فَمَضَى ذَلِكَ الْقَرْنُ وَ جَاءَ الْقَرْنُ الْآخَرُ فَجَاءَهُمْ إِبْلِيسُ فَقَالَ لَهُمْ إِنَّ هَؤُلَاءِ آلِهَةٌ كَانُوا آبَاؤُكُمْ يَعْبُدُونَهَا فَعَبَدُوهُمْ وَ ضَلَّ مِنْهُمْ بَشَرٌ كَثِيرٌ فَدَعَا عَلَيْهِمْ نُوحٌ فَأَهْلَكَهُمُ اللَّهُ قَوْلُهُ وَ لا تَذَرُنَّ وَدًّا وَ لا سُواعاً قَالَ كَانَتْ وَدٌّ صَنَماً لِكَلْبٍ وَ كَانَتْ سُواعٌ لِهُذَيْلٍ وَ يَغُوثُ لِمُرَادٍ وَ يَعُوقُ لِهَمْدَانَ وَ نَسْرٌ لِحُصَيْنٍ قَوْلُهُ قُلْ إِنِّي لَنْ يُجِيرَنِي مِنَ اللَّهِ أَحَدٌ إِنْ كَتَمْتُ مَا أُمِرْتُ بِهِ وَ لَنْ أَجِدَ مِنْ دُونِهِ مُلْتَحَداً يَعْنِي مَأْوًى إِلَّا بَلاغاً مِنَ اللَّهِ أُبَلِّغُكُمْ مَا أَمَرَنِي اللَّهُ بِهِ مِنْ وَلَايَةِ عَلِيٍّ ع وَ مَنْ يَعْصِ اللَّهَ وَ رَسُولَهُ فِي وَلَايَةِ عَلِيٍّ ع فَإِنَّ لَهُ نارَ جَهَنَّمَ خالِدِينَ فِيها أَبَداً
(P.s. – This paragraph is not a Hadeeth)[146]
147 فس، تفسير القمي يا أَيُّهَا الْمُدَّثِّرُ قَالَ تَدَثَّرَ الرَّسُولُ ص فَالْمُدَّثِّرُ يَعْنِي الْمُتَدَثِّرَ بِثَوْبِهِ قُمْ فَأَنْذِرْ قَالَ هُوَ قِيَامُهُ فِي الرَّجْعَةِ يُنْذِرُ فِيهَا قَوْلُهُ وَ ثِيابَكَ فَطَهِّرْ قَالَ تَطْهِيرُهَا تَشْمِيرُهَا وَ يُقَالُ شِيعَتُنَا يُطَهِّرُونَ وَ الرُّجْزَ فَاهْجُرْ الرُّجْزُ الْخَبِيثُ
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ تَعَالَى وَ لا تَمْنُنْ تَسْتَكْثِرُ لَا تُعْطِي الْعَطِيَّةَ تَلْتَمِسُ أَكْثَرَ مِنْهَا
And in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding the Words of the Exalted: And do not confer favours hoping to be reciprocated with abundance [74:6]: ‘Do not give the gift seeking more than it.[147]
148 فس، تفسير القمي قَوْلُهُ ذَرْنِي وَ مَنْ خَلَقْتُ وَحِيداً فَإِنَّهَا نَزَلَتْ فِي الْوَلِيدِ بْنِ الْمُغِيرَةِ وَ كَانَ شَيْخاً كَبِيراً مُجَرَّباً مِنْ دُهَاةِ الْعَرَبِ وَ كَانَ مِنَ الْمُسْتَهْزِءِينَ بِرَسُولِ اللَّهِ ص
Leave Me and the one I Created as Al-Waheed [74:11] -It was Revealed regarding Al-Waleed Bin Al-Mugheira, and he was a great experienced sheikh from the villages of Arabia, and he was from the ones who used to scoff at Rasool-Allah-saww.
وَ كَانَ رَسُولُ اللَّهِ ص يَقْعُدُ فِي الْحِجْرِ وَ يَقْرَأُ الْقُرْآنَ فَاجْتَمَعَتْ قُرَيْشٌ إِلَى الْوَلِيدِ بْنِ الْمُغِيرَةِ فَقَالُوا يَا أَبَا عَبْدِ شَمْسٍ مَا هَذَا الَّذِي يَقُولُ مُحَمَّدٌ شِعْرٌ أَمْ كِهَانَةٌ أَمْ خَطْبٌ فَقَالَ دَعُونِي أَسْمَعْ كَلَامَهُ
And Rasool-Allah-saww was seated in the Chamber and reciting the Quran, and the Quraysh gathered around Al-Waleed Bin Al-Mugheira, and they said, ‘O Abu Abd Al-Shams! What is this which Muhammad-saww is saying? Is this poetry, or prophecies or sermons?’ He said, ‘Call me to listen to his-saww speech’.
فَدَنَا مِنْ رَسُولِ اللَّهِ ص فَقَالَ يَا مُحَمَّدُ أَنْشِدْنِي مِنْ شِعْرِكَ قَالَ مَا هُوَ شِعْرٌ وَ لَكِنَّهُ كَلَامُ اللَّهِ الَّذِي ارْتَضَاهُ الْمَلَائِكَةُ وَ أَنْبِيَاؤُهُ وَ رُسُلُهُ فَقَالَ اتْلُ عَلَيَّ مِنْهُ شَيْئاً
He went with a delegation to Rasool-Allah-saww, and he said, ‘O Muhammad-saww! Sing to me with your-saww poetry. He-saww said: ‘This is not poetry, but it is the Speech of Allah-azwj which He-azwj has Chosen for His-azwj Angels, and His-azwj Prophets-as, and His-azwj Messengers-as’. He said, ‘Recite to me something from it’.
فَقَرَأَ عَلَيْهِ رَسُولُ اللَّهِ ص حم السَّجْدَةَ فَلَمَّا بَلَغَ قَوْلَهُ فَإِنْ أَعْرَضُوا يَا مُحَمَّدُ قُرَيْشٌ فَقُلْ لَهُمْ أَنْذَرْتُكُمْ صاعِقَةً مِثْلَ صاعِقَةِ عادٍ وَ ثَمُودَ قَالَ فَاقْشَعَرَّ الْوَلِيدُ وَ قَامَتْ كُلُّ شَعْرَةٍ فِي رَأْسِهِ وَ لِحْيَتِهِ وَ مَرَّ إِلَى بَيْتِهِ وَ لَمْ يَرْجِعْ إِلَى قُرَيْشٍ مِنْ ذَلِكَ
Rasool-Allah-saww recited: Ha Meem [41:1]. When he-saww reached His-azwj Words: But if they turn aside, then say: ‘I warn you of a thunderbolt like the thunderbolt (which struck the people of) Aad and Samood [41:13], Al-Waleed trembled, and all the hair on his head stood up, and went to his house, and did not return to the Quraysh from that (day)’.
فَمَشَوْا إِلَى أَبِي جَهْلٍ فَقَالُوا يَا أَبَا الْحَكَمِ إِنَّ أَبَا عَبْدِ شَمْسٍ صَبَأَ إِلَى دِينِ مُحَمَّدٍ أَ مَا تَرَاهُ لَمْ يَرْجِعْ إِلَيْنَا فَعَدَا أَبُو جَهْلٍ إِلَى الْوَلِيدِ فَقَالَ لَهُ يَا عَمِّ نَكَّسْتَ رُءُوسَنَا وَ فَضَحْتَنَا وَ أَشْمَتَّ بِنَا عَدُوَّنَا وَ صَبَوْتَ إِلَى دِينِ مُحَمَّدٍ
They went to Abu Jahl-la and said, ‘O Abu Al-Hakam! Abu Abd Al-Shams has aspired to the Religion of Muhammad-saww. Have you not seen that he never returned to us?’ The next day Abu Jahl-la went to Al-Waleed and said to him, ‘O uncle, you have lowered our heads and exposed us, our enemies are gloating over us, and you have aspired to the Religion of Muhammad-saww!’
قَالَ مَا صَبَوْتُ إِلَى دِينِهِ وَ لَكِنِّي سَمِعْتُ كَلَاماً صَعْباً تَقْشَعِرُّ مِنْهُ الْجُلُودُ فَقَالَ لَهُ أَبُو جَهْلٍ أَ خَطْبٌ هِيَ قَالَ لَا إِنَّ الْخَطْبَ كَلَامٌ مُتَّصِلٌ وَ هَذَا كَلَامٌ مَنْثُورٌ وَ لَا يُشْبِهُ بَعْضُهُ بَعْضاً قَالَ فَشِعْرٌ هُوَ
He said, ‘I have not aspired to his-saww Religion, but I heard from him-saww such difficult speech which shivered the skin’. Abu Jahl-la said to him, ‘He-saww was preaching?’ He said, ‘No. A sermon is a continuous speech, this was a prose speech, and there is no resemblance to each other’. He said, ‘It was poetry?’
قَالَ لَا أَمَا إِنِّي قَدْ سَمِعْتُ أَشْعَارَ الْعَرَبِ بَسِيطَهَا وَ مَدِيدَهَا وَ رَمَلَهَا وَ رَجَزَهَا وَ مَا هُوَ بِشِعْرٍ قَالُوا فَمَا هُوَ قَالَ دَعْنِي أُفَكِّرُ فِيهِ
He said, ‘No. But I have heard the poems of the Arabs, their simple ones, and their prolonged ones, and battle slogans, and whatever poems which they recited’. He said, ‘So what was it?’ He said, ‘Leave me. I want to ponder over it’.
فَلَمَّا كَانَ مِنَ الْغَدِ قَالُوا لَهُ يَا أَبَا عَبْدِ شَمْسٍ مَا تَقُولُ فِيمَا قُلْنَاهُ قَالَ قُولُوا هُوَ سِحْرٌ فَإِنَّهُ أَخَذَ بِقُلُوبِ النَّاسِ
So, when it was the next day, he-la said to him, ‘O Abu Abd Al-Shams. What do you say regarding what we spoke about?’ He said, ‘Say (to everyone) it is sorcery, for it grabs the hearts of the people’.
فَأَنْزَلَ اللَّهُ عَلَى رَسُولِهِ فِي ذَلِكَ ذَرْنِي وَ مَنْ خَلَقْتُ وَحِيداً وَ إِنَّمَا سُمِّيَ وَحِيداً لِأَنَّهُ قَالَ لِقُرَيْشٍ أَنَا أَتَوَحَّدُ بِكِسْوَةِ الْبَيْتِ سَنَةً وَ عَلَيْكُمْ فِي جَمَاعَتِكُمْ سَنَةً وَ كَانَ لَهُ مَالٌ كَثِيرٌ وَ حَدَائِقُ وَ كَانَ لَهُ عَشْرُ بَنِينَ بِمَكَّةَ وَ كَانَ لَهُ عَشْرُ عَبِيدٍ عِنْدَ كُلِّ عَبْدٍ أَلْفُ دِينَارٍ يَتَّجِرُ بِهَا وَ تِلْكَ الْقِنْطَارُ فِي ذَلِكَ الزَّمَانِ وَ يُقَالُ إِنَّ الْقِنْطَارَ جِلْدُ ثَوْرٍ مَمْلُوءٌ ذَهَباً
Allah-azwj Mighty and Majestic Revealed upon His-azwj Rasool-saww regarding that: Leave Me and the one I Created as Al-Waheed [74:11], and he was Named ‘Waheeda’ because he said to the Quraysh, ‘I alone have more clothes in the house for a whole year than the whole of your group has in a year’. And he had a lot of wealth and gardens. And he had ten sons in Makkah, and he had ten office bearers, in the possession of each of them were a thousand Dinaars to trade with, and he was the king of Al-Qantar (enormous wealth) of that time. (Al-Qantar’ is an ox-skin filled with gold).
فَأَنْزَلَ اللَّهُ ذَرْنِي وَ مَنْ خَلَقْتُ وَحِيداً إِلَى قَوْلِهِ صَعُوداً
Thus Allah-azwj Mighty and Majestic Revealed: Leave Me and the one I Created as Al-Waheed [74:11] – up to His-azwj Words: ever-increasing Punishment [74:17]’’.
قَالَ جَبَلٌ يُسَمَّى صَعُوداً إِنَّهُ فَكَّرَ وَ قَدَّرَ فَقُتِلَ كَيْفَ قَدَّرَ ثُمَّ قُتِلَ كَيْفَ قَدَّرَ يَعْنِي قَدَّرَهُ كَيْفَ سَوَّاهُ وَ عَدَلَهُ ثُمَّ نَظَرَ ثُمَّ عَبَسَ وَ بَسَرَ قَالَ عَبَسَ وَجْهَهُ وَ بَسَرَ قَالَ لَوَى شِدْقَهُ ثُمَّ أَدْبَرَ وَ اسْتَكْبَرَ فَقالَ إِنْ هذا إِلَّا سِحْرٌ يُؤْثَرُ إِلَى قَوْلِهِ سَقَرَ وَادٍ فِي النَّارِ قَوْلُهُ فَرَّتْ مِنْ قَسْوَرَةٍ يَعْنِي مِنَ الْأَسَدِ
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ بَلْ يُرِيدُ كُلُّ امْرِئٍ مِنْهُمْ أَنْ يُؤْتى صُحُفاً مُنَشَّرَةً وَ ذَلِكَ أَنَّهُمْ قَالُوا يَا مُحَمَّدُ قَدْ بَلَغَنَا أَنَّ الرَّجُلَ مِنْ بَنِي إِسْرَائِيلَ كَانَ يُذْنِبُ الذَّنْبَ فَيُصْبِحُ وَ ذَنْبُهُ مَكْتُوبٌ عِنْدَ رَأْسِهِ وَ كَفَّارَتُهُ
And in a report of Abu Al Jaroud, from Abu Ja’far-asws regarding His Words: ‘But, every person from them wants to be Given pages spread out [74:52]; and that is because they said, ‘O Muhammad-saww! It has reached us that the man from the children of Israel used to commit a sin, and in the morning his sin would be written by his head along with its expiation.
فَنَزَلَ جَبْرَئِيلُ عَلَى نَبِيِّ اللَّهِ ص وَ قَالَ يَسْأَلُكَ قَوْمُكَ سُنَّةَ بَنِي إِسْرَائِيلَ فِي الذُّنُوبِ فَإِنْ شَاءُوا فَعَلْنَا ذَلِكَ بِهِمْ وَ أَخَذْنَاهُمْ بِمَا كُنَّا نَأْخُذُ بِهِ بَنِي إِسْرَائِيلَ
Jibraeel-as descended unto the Prophet-saww of Allah-azwj and said: ‘Your-saww people are asking you-saww about a practice of the children of Israel dregarding the sins. If they desire, we can do that with them and Seize them with what we had seized the children of Israel with!’
فَزَعَمُوا أَنَّ رَسُولَ اللَّهِ ص كَرِهَ ذَلِكَ لِقَوْمِهِ
They claimed that Rasool-Allah-saww dislike that for his-saww people’.
(P.s. – This paragraph is not a Hadeeth)[148]
149 فس، تفسير القمي إِنَّ عَلَيْنا جَمْعَهُ وَ قُرْآنَهُ قَالَ عَلَى آلِ مُحَمَّدٍ ص جَمْعُ الْقُرْآنِ وَ قِرَاءَتُهُ فَإِذا قَرَأْناهُ فَاتَّبِعْ قُرْآنَهُ قَالَ يَعْنِي اتَّبِعُوا مَا ذَا قَرَءُوهُ ثُمَّ إِنَّ عَلَيْنا بَيانَهُ أَيْ تَفْسِيرَهُ قَوْلُهُ وَ شَدَدْنا أَسْرَهُمْ يَعْنِي خَلْقَهُمْ قَالَ الشَّاعِرُ
قَالَ الضَّامِرَةُ يَعْنِي فَرَسَهُ شَدَّ الْمَلِيكُ أَسْرَهَا أَيْ خَلَقَهَا تَكَادُ مَادَّتُهَا قَالَ عُنُقُهَا تَكُونُ شَطْرَهَا أَيْ نِصْفَهَا
(P.s. This is not a Hadeeth)[149]
150 فس، تفسير القمي أَ لَمْ نَخْلُقْكُمْ مِنْ ماءٍ مَهِينٍ قَالَ مُنْتِنٌ فَجَعَلْناهُ فِي قَرارٍ مَكِينٍ قَالَ فِي الرَّحِمِ قَوْلُهُ أَ لَمْ نَجْعَلِ الْأَرْضَ كِفاتاً أَحْياءً وَ أَمْواتاً قَالَ الْكِفَاتُ الْمَسَاكِنُ وَ قَالَ نَظَرَ أَمِيرُ الْمُؤْمِنِينَ ع فِي رُجُوعِهِ مِنْ صِفِّينَ إِلَى الْمَقَابِرِ فَقَالَ هَذِهِ كِفَاتُ الْأَمْوَاتِ أَيْ مَسَاكِنُهُمْ ثُمَّ نَظَرَ إِلَى بُيُوتِ الْكُوفَةِ فَقَالَ هَذِهِ كِفَاتُ الْأَحْيَاءِ ثُمَّ تَلَا قَوْلَهُ أَ لَمْ نَجْعَلِ الْأَرْضَ كِفاتاً أَحْياءً وَ أَمْواتاً قَوْلُهُ وَ جَعَلْنا فِيها رَواسِيَ شامِخاتٍ قَالَ جِبِالًا مُرْتَفِعَةً وَ أَسْقَيْناكُمْ ماءً فُراتاً أَيْ عَذْباً وَ كُلُّ عَذْبٍ مِنَ الْمَاءِ هُوَ الْفُرَاتُ
(P.s. This is not a Hadeeth)[150]
151 فس، تفسير القمي قَوْلُهُ تَعَالَى أَ لَمْ نَجْعَلِ الْأَرْضَ مِهاداً قَالَ يَمْهَدُ فِيهَا الْإِنْسَانُ وَ يَهْدَأُ وَ الْجِبالَ أَوْتاداً أَيْ أَوْتَادَ الْأَرْضِ وَ جَعَلْنَا اللَّيْلَ لِباساً قَالَ يَلْبَسُ عَلَى النَّهَارِ وَ جَعَلْنا سِراجاً وَهَّاجاً قَالَ الشَّمْسُ الْمُضِيئَةُ وَ أَنْزَلْنا مِنَ الْمُعْصِراتِ قَالَ مِنَ السَّحَابِ ماءً ثَجَّاجاً قَالَ صَبّاً عَلَى صَبٍّ قَوْلُهُ وَ جَنَّاتٍ أَلْفافاً قَالَ بَسَاتِينُ مُلْتَفَّةُ الشَّجَرِ
حَدَّثَنَا سَعِيدُ بْنُ مُحَمَّدٍ عَنْ بَكْرِ بْنِ سَهْلٍ عَنْ عَبْدِ الْغَنِيِّ بْنِ سَعِيدٍ عَنْ مُوسَى بْنِ عَبْدِ الرَّحْمَنِ عَنْ مُقَاتِلِ بْنِ سُلَيْمَانَ عَنِ الضَّحَّاكِ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ مَتاعاً لَكُمْ وَ لِأَنْعامِكُمْ يُرِيدُ مَنَافِعَ لَكُمْ وَ لِأَنْعَامِكُمْ
It is narrated to us by Saeed Bin Muhammad, from Bakr Bin Sahl,, from Abdul Ghani Bin Saeed, from Musa Bin Abdul Rahman, from Muqatil Bin Suleyman, from Al Zahak,
From Ibn Abbas regarding His-azwj Words: Being a provision for you and for your cattle [79:33], ‘He-azwj Intends the benefits for you and for your cattle’. (P.s. This is not a Hadeeth)[151]
153 فس، تفسير القمي فَلا أُقْسِمُ أَيْ أُقْسِمُ بِالْخُنَّسِ وَ هُوَ اسْمُ النُّجُومِ الْجَوارِ الْكُنَّسِ قَالَ النُّجُومُ تَكْنِسُ بِالنَّهَارِ فَلَا تَبِينُ وَ اللَّيْلِ إِذا عَسْعَسَ قَالَ إِذَا أَظْلَمَ وَ الصُّبْحِ إِذا تَنَفَّسَ قَالَ إِذَا ارْتَفَعَ وَ هَذَا كُلُّهُ قَسَمٌ وَ جَوَابُهُ إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ ذِي قُوَّةٍ عِنْدَ ذِي الْعَرْشِ مَكِينٍ يَعْنِي ذَا مَنْزِلَةٍ عَظِيمَةٍ عِنْدَ اللَّهِ مَكِينٍ مُطاعٍ ثَمَّ أَمِينٍ فَهَذَا مَا فَضَّلَ اللَّهُ بِهِ نَبِيَّهُ ص وَ لَمْ يُعْطِ أَحَداً مِنَ الْأَنْبِيَاءِ مِثْلَهُ
(P.s. This is not a Hadeeth)[152]
حَدَّثَنَا جَعْفَرُ بْنُ أَحْمَدَ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى عَنِ ابْنِ الْبَطَائِنِيِّ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ ذِي قُوَّةٍ عِنْدَ ذِي الْعَرْشِ مَكِينٍ قَالَ يَعْنِي جَبْرَئِيلَ
Ja’far Bin Ahmad narrated to us, from Ubeydullah Bin Musa, from Ibn Al Batainy, from his father, from Abu Baseer,
‘From Abu Abdullah-asws regarding His-azwj Words: The processor of strength, distinguished, in the Presence of the Possessor of the Throne [81:20], he-asws said: ‘It Means Jibraeel-as’.
قُلْتُ قَوْلُهُ مُطاعٍ ثَمَّ أَمِينٍ قَالَ يَعْنِي رَسُولَ اللَّهِ ص هُوَ الْمُطَاعُ عِنْدَ رَبِّهِ الْأَمِينُ يَوْمَ الْقِيَامَةِ
I said, ‘(What about): Obedient, then trustworthy [81:21]?’ He-asws said: ‘It means, the Rasool-Allah-saww, he-saww is the obedient one in the Presence of his-saww Lord-azwj, the trustworthy on the Day of Judgement’.
قُلْتُ قَوْلُهُ وَ ما صاحِبُكُمْ بِمَجْنُونٍ قَالَ يَعْنِي النَّبِيَّ ص مَا هُوَ بِمَجْنُونٍ فِي نَصْبِهِ أَمِيرَ الْمُؤْمِنِينَ ع عَلَماً لِلنَّاسِ
I said, ‘His-azwj Words: And your companion is not insane [81:22] And your companion is not insane [81:22], he-asws said: ‘It means Rasool-Allah-saww, he-saww was not with madness in his nomination of Amir-Al-Momineen-asws as a ‘Flag’ (Guide) for the people’.
قُلْتُ قَوْلُهُ وَ ما هُوَ عَلَى الْغَيْبِ بِضَنِينٍ قَالَ وَ مَا هُوَ تَبَارَكَ وَ تَعَالَى عَلَى نَبِيِّهِ بِغَيْبِهِ بِضَنِينٍ عَلَيْهِ
I said, ‘(What about) the Words of the Exalted: And he is not a withholder of the unseen [81:24]. He-asws said: ‘And He-azwj Blessed and Exalted is not a Withholder of the unseen from His-azwj Prophet-saww’.
قُلْتُ وَ ما هُوَ بِقَوْلِ شَيْطانٍ رَجِيمٍ قَالَ يَعْنِي الْكَهَنَةَ الَّذِينَ كَانُوا فِي قُرَيْشٍ فَنَسَبَ كَلَامَهُمْ إِلَى كَلَامِ الشَّيَاطِينِ الَّذِينَ كَانُوا مَعَهُمْ يَتَكَلَّمُونَ عَلَى أَلْسِنَتِهِمْ فَقَالَ وَ ما هُوَ بِقَوْلِ شَيْطانٍ رَجِيمٍ مِثْلَ أُولَئِكَ
I said, ‘(What about) the Words of the Exalted: And it is not a speech of the Pelted Satan [81:25], he-asws said: ‘It means the soothsayers, those who were among the Quraysh. So He-azwj Linked their speech with the speech of the satans, those who were with them, speaking upon their tongues, therefore He-azwj Said: And it is not a speech of the Pelted Satan [81:25], like theirs’.
قُلْتُ قَوْلُهُ فَأَيْنَ تَذْهَبُونَ إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعالَمِينَ قَالَ أَيْنَ تَذْهَبُونَ فِي عَلِيٍّ ع يَعْنِي وَلَايَتَهُ أَيْنَ تَفِرُّونَ مِنْهَا إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعالَمِينَ لِمَنْ أَخَذَ اللَّهُ مِيثَاقَهُ عَلَى وَلَايَتِهِ
I said, ‘His-azwj Words: So where are you going? [81:26] Surely he is only a Zikr for the worlds [81:27]. He-asws said: ‘Where are you going with regards to Ali-asws, meaning his-asws Wilayah, where are you fleeing to from it? Surely he is only a Zikr for the worlds [81:27], for the one from whom Allah-azwj Took the Covenant upon his-asws Wilayah’.
قُلْتُ قَوْلُهُ لِمَنْ شاءَ مِنْكُمْ أَنْ يَسْتَقِيمَ قَالَ أَنْ يَسْتَقِيمَ فِي طَاعَةِ عَلِيٍّ ع وَ الْأَئِمَّةِ مِنْ بَعْدِهِ
I said, ‘(What about) His-azwj Words: For ones from you who desires to go straight [81:28]?’ He-asws said: ‘In the obedience to Ali-asws and the Imams-asws from after him-asws’’
قُلْتُ قَوْلُهُ وَ ما تَشاؤُنَ إِلَّا أَنْ يَشاءَ اللَّهُ رَبُّ الْعالَمِينَ قَالَ لِأَنَّ الْمَشِيَّةَ إِلَيْهِ تَبَارَكَ وَ تَعَالَى لَا إِلَى النَّاسِ
I said, ‘His-azwj Words: And you (Imams) are not desiring except if Allah so Desires, Lord of the worlds [81:29]?’ He-asws said: ‘Because the desire is to Him-azwj Blessed and Exalted, not to the people’.
قَوْلُهُ فَلا أُقْسِمُ بِالشَّفَقِ أَيِ الْحُمْرَةِ بَعْدَ غُرُوبِ الشَّمْسِ وَ اللَّيْلِ وَ ما وَسَقَ يَقُولُ إِذْ سَاقَ كُلُّ شَيْءٍ مِنَ الْخَلْقِ إِلَى حَيْثُ يَهْلِكُونَ بِهَا وَ الْقَمَرِ إِذَا اتَّسَقَ إِذَا اجْتَمَعَ
His Words: But no! I swear by the redness at sunset [84:16] – i.e. the redness after setting of the sun. And the night and that which it drives on [84:17] – Whereby all things from the creation are driven to where they would be destroyed by. And the moon when it becomes full [84:18] – when it gathers.
لَتَرْكَبُنَّ طَبَقاً عَنْ طَبَقٍ يَقُولُ حَالًا بَعْدَ حَالٍ يَقُولُ لَتَرْكَبُنَّ سُنَّةَ مَنْ كَانَ قَبْلَكُمْ حَذْوَ النَّعْلِ بِالنَّعْلِ وَ الْقُذَّةِ بِالْقُذَّةِ لَا تُخْطِئُونَ طَرِيقَهُمْ وَ لَا يُخْطَى شِبْرٌ بِشِبْرٍ وَ ذِرَاعٌ بِذِرَاعٍ وَ بَاعٌ بِبَاعٍ حَتَّى أَنْ لَوْ كَانَ مَنْ قَبْلَكُمْ دَخَلَ جُحْرَ ضَبٍّ لَدَخَلْتُمُوهُ
You will be indulging in a state after a state [84:19] – situation after situation. He-azwj is Saying you will be indulging in the practices of the ones who were before you, step of the slipper with the slipper, and the arrow feather with the arrow feather. You will not deviate from their path and not even deviate by a handspan, and cubit by a cubit, and fathom by a fathom to the extent that if the ones before you had entered into a lizard hole, you will enter it (as well)!’
قَالُوا الْيَهُودَ وَ النَّصَارَى تَعْنِي يَا رَسُولَ اللَّهِ
They said, ‘You-saww mean the Jews and the Christians, O Rasool-Allah?’
قَالَ فَمَنْ أَعْنِي لَتَنْقُضُنَّ عُرَى الْإِسْلَامِ عُرْوَةً عُرْوَةً فَيَكُونُ أَوَّلَ مَا تَنْقُضُونَ مِنْ دِينِكُمُ الْأَمَانَةُ وَ آخِرَهُ الصَّلَاةُ
He-saww said: ‘Then who do I-saww mean? You will be unravelling the bonds of Al Islam, bond by bond. The first of what you will be unravelling from your religion is the entrustment, and its last is the Salat’. [153]
154 فس، تفسير القمي قَوْلُهُ فَسَوَّاكَ فَعَدَلَكَ أَيْ لَيْسَ فِيكَ اعْوِجَاجٌ فِي أَيِّ صُورَةٍ ما شاءَ رَكَّبَكَ قَالَ لَوْ شَاءَ رَكَّبَكَ عَلَى غَيْرِ هَذِهِ الصُّورَةِ كَلَّا بَلْ تُكَذِّبُونَ بِالدِّينِ قَالَ رَسُولُ اللَّهِ ص وَ أَمِيرُ الْمُؤْمِنِينَ ع وَ إِنَّ عَلَيْكُمْ لَحافِظِينَ قَالَ الْمَلَكَانِ الْمُوَكَّلَانِ بِالْإِنْسَانِ كِراماً كاتِبِينَ يَكْتُبُونَ الْحَسَنَاتِ وَ السَّيِّئَاتِ قَوْلُهُ فَلا أُقْسِمُ بِالشَّفَقِ أَيِ الْحُمْرَةِ بَعْدَ غُرُوبِ الشَّمْسِ وَ اللَّيْلِ وَ ما وَسَقَ يَقُولُ إِذْ سَاقَ كُلُّ شَيْءٍ مِنَ الْخَلْقِ إِلَى حَيْثُ يَهْلِكُونَ بِهَا وَ الْقَمَرِ إِذَا اتَّسَقَ إِذَا اجْتَمَعَ لَتَرْكَبُنَّ طَبَقاً عَنْ طَبَقٍ يَقُولُ حَالًا بَعْدَ حَالٍ يَقُولُ لَتَرْكَبُنَّ سُنَّةَ مَنْ كَانَ قَبْلَكُمْ حَذْوَ النَّعْلِ بِالنَّعْلِ وَ الْقُذَّةِ بِالْقُذَّةِ لَا تُخْطِئُونَ طَرِيقَهُمْ وَ لَا يُخْطَى شِبْرٌ بِشِبْرٍ وَ ذِرَاعٌ بِذِرَاعٍ وَ بَاعٌ بِبَاعٍ حَتَّى أَنْ لَوْ كَانَ مَنْ قَبْلَكُمْ دَخَلَ جُحْرَ ضَبٍّ لَدَخَلْتُمُوهُ قَالُوا الْيَهُودَ وَ النَّصَارَى تَعْنِي يَا رَسُولَ اللَّهِ قَالَ فَمَنْ أَعْنِي لَتَنْقُضُنَّ عُرَى الْإِسْلَامِ عُرْوَةً عُرْوَةً فَيَكُونُ أَوَّلَ مَا تَنْقُضُونَ مِنْ دِينِكُمُ الْأَمَانَةُ وَ آخِرَهُ الصَّلَاةُ قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ فِي قَوْلِهِ إِنَّهُ ظَنَّ أَنْ لَنْ يَحُورَ بَلَى يَرْجِعُ بَعْدَ الْمَوْتِ فَلا أُقْسِمُ بِالشَّفَقِ قَسَمٌ وَ جَوَابُهُ لَتَرْكَبُنَّ طَبَقاً عَنْ طَبَقٍ أَيْ مَذْهَباً بَعْدَ مَذْهَبٍ وَ اللَّهُ أَعْلَمُ بِما يُوعُونَ أَيْ بِمَا يَعِي صُدُورُهُمْ لَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ أَيْ لَا يُمَنُّ عَلَيْهِمْ بَعْدَ الْمَوْتِ فَلا أُقْسِمُ بِالشَّفَقِ قَسَمٌ وَ جَوَابُهُ لَتَرْكَبُنَّ طَبَقاً عَنْ طَبَقٍ أَيْ مَذْهَباً بَعْدَ مَذْهَبٍ وَ اللَّهُ أَعْلَمُ بِما يُوعُونَ أَيْ بِمَا يَعِي صُدُورُهُمْ لَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ أَيْ لَا يُمَنُّ عَلَيْهِمْ
(P.s. This is not a Hadeeth)[154]
155 فس، تفسير القمي وَ السَّماءِ ذاتِ الرَّجْعِ قَالَ ذَاتُ الْمَطَرِ وَ الْأَرْضِ ذاتِ الصَّدْعِ أَيْ ذَاتِ النَّبَاتِ وَ هُوَ قَسَمٌ وَ جَوَابُهُ إِنَّهُ لَقَوْلٌ فَصْلٌ يَعْنِي مَا مَضَى أَيْ قَاطِعٌ وَ ما هُوَ بِالْهَزْلِ أَيْ لَيْسَ بِالسُّخْرِيَّةِ إِنَّهُمْ يَكِيدُونَ كَيْداً أَيْ يَحْتَالُونَ الْحِيَلَ وَ أَكِيدُ كَيْداً فَهُوَ مِنَ اللَّهِ الْعَذَابُ فَمَهِّلِ الْكافِرِينَ أَمْهِلْهُمْ رُوَيْداً قَالَ دَعْهُمْ قَلِيلًا
(P.s. This is not a Hadeeth)[155]
156 فس، تفسير القمي سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى قَالَ قُلْ سُبْحَانَ رَبِّيَ الْأَعْلَى الَّذِي خَلَقَ فَسَوَّى وَ الَّذِي قَدَّرَ فَهَدى قَالَ قَدَّرَ الْأَشْيَاءَ فِي التَّقْدِيرِ الْأَوَّلِ ثُمَّ هَدَى إِلَيْهَا مَنْ يَشَاءُ قَوْلُهُ وَ الَّذِي أَخْرَجَ الْمَرْعى قَالَ أَيِ النَّبَاتُ فَجَعَلَهُ بَعْدَ إِخْرَاجِهِ غُثاءً أَحْوى قَالَ يَصِيرُ هَشِيماً بَعْدَ بُلُوغِهِ وَ يَسْوَدُّ قَوْلُهُ سَنُقْرِئُكَ فَلا تَنْسى أَيْ نُعْلِمُكَ فَلَا تَنْسَى ثُمَّ اسْتَثْنَى فَقَالَ إِلَّا ما شاءَ اللَّهُ لِأَنَّهُ لَا يُؤْمَنُ النِّسْيَانُ لِأَنَّ الَّذِي لَا يَنْسَى هُوَ اللَّهُ وَ نُيَسِّرُكَ لِلْيُسْرى فَذَكِّرْ يَا مُحَمَّدُ إِنْ نَفَعَتِ الذِّكْرى سَيَذَّكَّرُ مَنْ يَخْشى بِذِكْرِكَ إِيَّاهُ ثُمَّ قَالَ وَ يَتَجَنَّبُهَا يَعْنِي مَا يَذْكُرُ بِهِ الْأَشْقَى الَّذِي يَصْلَى النَّارَ الْكُبْرى قَالَ نَارُ يَوْمِ الْقِيَامَةِ ثُمَّ لا يَمُوتُ فِيها وَ لا يَحْيى يَعْنِي فِي النَّارِ فَيَكُونُ كَمَا قَالَ اللَّهُ وَ يَأْتِيهِ الْمَوْتُ مِنْ كُلِّ مَكانٍ وَ ما هُوَ بِمَيِّتٍ قَوْلُهُ قَدْ أَفْلَحَ مَنْ تَزَكَّى قَالَ زَكَاةُ الْفِطْرَةِ فَإِذَا أَخْرَجَهَا قُبِلَتْ صَلَاةُ الْعِيدِ وَ ذَكَرَ اسْمَ رَبِّهِ فَصَلَّى قَالَ صَلَاةُ الْفِطْرِ وَ الْأَضْحَى إِنَّ هذا يَعْنِي مَا قَدْ تَلَوْتُهُ مِنَ الْقُرْآنِ لَفِي الصُّحُفِ الْأُولى صُحُفِ إِبْراهِيمَ وَ مُوسى
حَدَّثَنَا سَعِيدُ بْنُ مُحَمَّدٍ عَنْ بَكْرِ بْنِ سَهْلٍ عَنْ عَبْدِ الْغَنِيِّ بْنِ سَعِيدٍ عَنْ مُوسَى بْنِ عَبْدِ الرَّحْمَنِ عَنِ ابْنِ جَرِيحٍ عَنْ عَطَاءٍ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ تَعَالَى إِنَّهُ يَعْلَمُ الْجَهْرَ وَ ما يَخْفى يُرِيدُ مَا يَكُونُ إِلَى يَوْمِ الْقِيَامَةِ فِي قَلْبِكَ وَ نَفْسِكَ وَ نُيَسِّرُكَ يَا مُحَمَّدُ فِي جَمِيعِ أُمُورِكَ لِلْيُسْرى
وَ بِهَذَا الْإِسْنَادِ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ أَ فَلا يَنْظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ يُرِيدُ الْأَنْعَامَ إِلَى قَوْلِهِ وَ إِلَى الْجِبالِ كَيْفَ نُصِبَتْ يَقُولُ عَزَّ وَ جَلَّ يَقْدِرُ أَحَدٌ أَنْ يَخْلُقَ مِثْلَ الْإِبِلِ وَ يَرْفَعَ مِثْلَ السَّمَاءِ وَ يَنْصِبَ مِثْلَ الْجِبَالِ وَ يَسْطَحَ مِثْلَ الْأَرْضِ غَيْرِي وَ يَفْعَلَ مِثْلَ هَذَا الْفِعْلِ أَحَدٌ سِوَايَ قَوْلُهُ فَذَكِّرْ إِنَّما أَنْتَ مُذَكِّرٌ أَيْ فَعِظْ يَا مُحَمَّدُ إِنَّمَا أَنْتَ وَاعِظٌ قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ فِي قَوْلِهِ لَسْتَ عَلَيْهِمْ بِمُصَيْطِرٍ قَالَ لَسْتَ بِحَافِظٍ وَ لَا كَاتِبٍ عَلَيْهِمْ
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ إِلَّا مَنْ تَوَلَّى وَ كَفَرَ يَقُولُ مَنْ لَمْ يَتَّعِظْ وَ لَمْ يُصَدِّقْكَ وَ جَحَدَ رُبُوبِيَّتِي وَ كَفَرَ نِعْمَتِي فَيُعَذِّبُهُ اللَّهُ الْعَذابَ الْأَكْبَرَ يُرِيدُ الْعَذَابَ الشَّدِيدَ الدَّائِمَ إِنَّ إِلَيْنا إِيابَهُمْ يُرِيدُ مَصِيرَهُمْ ثُمَّ إِنَّ عَلَيْنا حِسابَهُمْ أَيْ جَزَاءَهُمْ
And in a report by Abu Al Jaroud, from Abu Ja’far-asws regarding His Words: Except one who turns back and commits Kufr [88:23]. He Says the onedoes not take preaching and does not ratify you-saww and rejects My-azwj Lordship and denies My-azwj bounties, So Allah will Punish him with the greatest Punishment [88:24] – Intending the severe permanent Punishment. Surely, to Us is their return [88:25] – Intending their destination. Then surely upon Us is their Reckoning [88:26] – I.e, their accountability’.[156]
157 فس، تفسير القمي لا أُقْسِمُ بِهذَا الْبَلَدِ أَيْ مَكَّةَ وَ أَنْتَ حِلٌّ بِهذَا الْبَلَدِ قَالَ كَانَتْ قُرَيْشٌ لَا يَسْتَحِلُّونَ أَنْ يَظْلِمُوا أَحَداً فِي هَذَا الْبَلَدِ وَ يَسْتَحِلُّونَ ظُلْمَكَ فِيهِ وَ والِدٍ وَ ما وَلَدَ قَالَ آدَمُ وَ مَا وَلَدَ مِنَ الْأَنْبِيَاءِ وَ الْأَوْصِيَاءِ لَقَدْ خَلَقْنَا الْإِنْسانَ فِي كَبَدٍ أَيْ مُنْتَصِباً وَ لَمْ يَخْلُقْ مِثْلَهُ شَيْءٌ يَقُولُ أَهْلَكْتُ مالًا لُبَداً أَيْ مُجْتَمِعاً
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ يَقُولُ أَهْلَكْتُ مالًا لُبَداً قَالَ هُوَ عَمْرُو بْنُ عَبْدِ وُدٍّ حِينَ عَرَضَ عَلَيْهِ عَلِيُّ بْنُ أَبِي طَالِبٍ ع الْإِسْلَامَ يَوْمَ الْخَنْدَقِ وَ قَالَ فَأَيْنَ مَا أَنْفَقْتُ فِيكُمْ مَالًا لُبَداً وَ كَانَ قَدْ أَنْفَقَ مَالًا فِي الصَّدِّ عَنْ سَبِيلِ اللَّهِ فَقَتَلَهُ عَلِيٌّ ع.
And in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: He is saying, ‘I have destroyed abundant wealth’ [90:6], he-asws said: ‘He is Amro Bin Abd Wadd where Ali-asws Bin Abu Talib-asws presented to him on the Day of (battle of) Khandaq and said: ‘So where is the abundant wealth which you had spent among you all?’ And he had spent wealth regarding the blocking from the Way of Allah-azwj. Ali-asws killed him’’.
وَ أَخْبَرَنَا أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِسْمَاعِيلَ بْنِ عَبَّادٍ عَنِ الْحُسَيْنِ بْنِ أَبِي يَعْقُوبَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ تَعَالَى أَ يَحْسَبُ أَنْ لَنْ يَقْدِرَ عَلَيْهِ أَحَدٌ يَعْنِي نَعْثَلَ فِي قَتْلِهِ ابْنَةَ النَّبِيِّ ص
And Ahmad Bin Idrees informed us, form Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ismail Bin Abad, from Al Husayn Bin Abu Yaqoub, from one of his companions,
‘From Abu Ja’far-asws regarding the Words of the Exalted: Does he reckon that no one will ever be able upon him? [90:5] – meaning Na’sal (Umar), regarding his killing the daughter-asws of the Prophet-saww.
يَقُولُ أَهْلَكْتُ مالًا لُبَداً يَعْنِي الَّذِي جَهَّزَ بِهِ النَّبِيَّ ص فِي جَيْشِ الْعُسْرَةِ
He is saying, ‘I have destroyed abundant wealth’ [90:6] – meaning which he supplied the Prophet-saww with regarding an army, (complaining of) the (financial) hardship.
أَ يَحْسَبُ أَنْ لَمْ يَرَهُ أَحَدٌ قَالَ فِي فَسَادٍ كَانَ فِي نَفْسِهِ
Does he reckon that no one sees him? [90:7] – he-asws said: ‘Mischief which was within him’’.
أَ لَمْ نَجْعَلْ لَهُ عَيْنَيْنِ رَسُولَ اللَّهِ ص وَ لِساناً يَعْنِي أَمِيرَ الْمُؤْمِنِينَ ع وَ شَفَتَيْنِ يَعْنِي الْحَسَنَ وَ الْحُسَيْنَ وَ هَدَيْناهُ النَّجْدَيْنِ إِلَى وَلَايَتِهِمَا
Have We not Made two eyes for him, [90:8] – meaning Rasool-Allah-saww And a tongue – meaning Amir Al-Momineen-asws, and two lips? [90:9] – meaning Al-Hassan-asws and Al-Husayn-asws. And Guided him (to) the two ways? [90:10] – to both their-asws Wilayahs’’
فَلَا اقْتَحَمَ الْعَقَبَةَ وَ ما أَدْراكَ مَا الْعَقَبَةُ يَقُولُ مَا أَعْلَمَكَ وَ كُلُّ شَيْءٍ فِي الْقُرْآنِ مَا أَدْرَاكَ فَهُوَ مَا أَعْلَمَكَ
But he does not attempt the uphill road [90:11] And what will make you realise what the uphill road is? [90:12], he-asws said: ‘And what will make you know, and everything in the Quran, ‘And what will make you realise’, so it is, ‘What will make you know’.
يَتِيماً ذا مَقْرَبَةٍ يَعْنِي رَسُولَ اللَّهِ ص وَ الْمَقْرَبَةُ قُرْبَاهُ أَوْ مِسْكِيناً ذا مَتْرَبَةٍ يَعْنِي أَمِيرَ الْمُؤْمِنِينَ ع مُتْرِبٌ بِالْعِلْمِ
(To) an orphan, possessing relationship [90:15] – meaning Rasool-Allah-saww. And the relationship, are his-saww relatives, Or a poor person with destitution [90:16] – meaning Amir Al-Momineen-asws.[157]
158 فس، تفسير القمي أَحْمَدُ بْنُ مُحَمَّدٍ الشَّيْبَانِيُّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عُثْمَانَ بْنِ يُوسُفَ عَنْ عَبْدِ اللَّهِ بْنِ كَيْسَانَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: نَزَلَ جَبْرَئِيلُ ع عَلَى مُحَمَّدٍ ص فَقَالَ يَا مُحَمَّدُ اقْرَأْ فَقَالَ وَ مَا أَقْرَأُ قَالَ اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ يَعْنِي خَلَقَ نُورَكَ الْأَقْدَمَ قَبْلَ الْأَشْيَاءِ
‘Tafseer Al-Qummi’ – Ahmad Bin Muhammad Al Shaybani, from Muhammad Bin Ahmad, from Is’haq Bin Muhammad, from Muhammad Bin Ali, from usman Bin Yusuf, from Abdullah Bin Kaysan,
‘From Abu Ja’far-asws having said: ‘Jibraeel-as descended unto Muhammad-saww and said: ‘O Muhammad-saww! Read!’ He-saww said: ‘And what shall I-saww read?’ He-as said: ‘Read in the Name of your Lord Who Created! [96:1]’ – meaning, Created your-saww Light only preceding before the (creation of) the things.
خَلَقَ الْإِنْسانَ مِنْ عَلَقٍ يَعْنِي خَلَقَكَ مِنْ نُطْفَةٍ وَ شَقَّ مِنْكَ عَلِيّاً اقْرَأْ وَ رَبُّكَ الْأَكْرَمُ الَّذِي عَلَّمَ بِالْقَلَمِ يَعْنِي عَلَّمَ عَلِيَّ بْنَ أَبِي طَالِبٍ ع عَلَّمَ الْإِنْسانَ ما لَمْ يَعْلَمْ يَعْنِي عَلَّمَ عَلِيّاً مِنَ الْكِتَابَةِ لَكَ مَا لَمْ يَعْلَمْ قَبْلَ ذَلِكَ
He Created the human being from a clot [96:2] – meaning Created you-saww from a seed and split from you-saww, Ali-asws. Read, by your Lord, the most Benevolent [96:3] Who Taught by the Pen [96:4] – meaning the knowledge of Ali-asws Bin Abu Talib-asws, Taught the human being what he did not know [96:5] – meaning knowledge of Ali-asws from the writing to you-saww what was not known before that.
قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ فِي قَوْلِهِ اقْرَأْ بِاسْمِ رَبِّكَ قَالَ اقْرَأْ بِاسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ الَّذِي خَلَقَ الْإِنْسانَ مِنْ عَلَقٍ قَالَ مِنْ دَمٍ اقْرَأْ وَ رَبُّكَ الْأَكْرَمُ الَّذِي عَلَّمَ بِالْقَلَمِ قَالَ عَلَّمَ الْإِنْسَانَ الْكِتَابَةَ الَّتِي بِهَا يَتِمُّ أُمُورُ الدُّنْيَا فِي مَشَارِقِ الْأَرْضِ وَ مَغَارِبِهَا ثُمَّ قَالَ كَلَّا إِنَّ الْإِنْسانَ لَيَطْغى أَنْ رَآهُ اسْتَغْنى قَالَ إِنَّ الْإِنْسَانَ إِذَا اسْتَغْنَى يَكْفُرُ وَ يَطْغَى وَ يُنْكِرُ إِنَّ إِلى رَبِّكَ الرُّجْعى قَوْلُهُ أَ رَأَيْتَ الَّذِي يَنْهى عَبْداً إِذا صَلَّى قَالَ كَانَ الْوَلِيدُ بْنُ الْمُغِيرَةِ يَنْهَى النَّاسَ عَنِ الصَّلَاةِ وَ أَنْ يُطَاعَ اللَّهَ وَ رَسُولَهُ فَقَالَ اللَّهُ تَعَالَى أَ رَأَيْتَ الَّذِي يَنْهى عَبْداً إِذا صَلَّى قَوْلُهُ لَنَسْفَعاً بِالنَّاصِيَةِ أَيْ لَنَأْخُذُهُ بِالنَّاصِيَةِ فَنُلْقِيهِ فِي النَّارِ قَوْلُهُ فَلْيَدْعُ نادِيَهُ قَالَ لَمَّا مَاتَ أَبُو طَالِبٍ ع فَنَادَى أَبُو جَهْلٍ وَ الْوَلِيدُ عَلَيْهِمَا لَعَائِنُ اللَّهِ هَلُمَّ فَاقْتُلُوا مُحَمَّداً فَقَدْ مَاتَ الَّذِي كَانَ نَاصِرَهُ فَقَالَ اللَّهُ فَلْيَدْعُ نادِيَهُ سَنَدْعُ الزَّبانِيَةَ قَالَ كَمَا دَعَا إِلَى قَتْلِ رَسُولِ اللَّهِ ص نَحْنُ أَيْضاً نَدْعُ الزَّبَانِيَةَ ثُمَّ قَالَ كَلَّا لا تُطِعْهُ وَ اسْجُدْ وَ اقْتَرِبْ أَيْ لَمْ يُطِيعُوهُ لَمَّا دَعَاهُمْ إِلَيْهِ لِأَنَّ رَسُولَ اللَّهِ ص أَجَارَهُ مُطْعِمُ بْنُ عَدِيِّ بْنِ نَوْفَلِ بْنِ عَبْدِ مَنَافٍ وَ لَمْ يَجْسُرْ عَلَيْهِ أَحَدٌ
(P.s. – This paragraph is not a Hadeeth)[158]
159 فس، تفسير القمي لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتابِ يَعْنِي قُرَيْشاً وَ الْمُشْرِكِينَ مُنْفَكِّينَ قَالَ هُمْ فِي كُفْرِهِمْ حَتَّى تَأْتِيَهُمُ الْبَيِّنَةُ.
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الْبَيِّنَةُ مُحَمَّدٌ ص
And in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws having said: ‘The clear evidence [98:1]: ‘Muhammad-saww’’.
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الْبَيِّنَةُ مُحَمَّدٌ ص وَ قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ فِي قَوْلِهِ وَ ما تَفَرَّقَ الَّذِينَ أُوتُوا الْكِتابَ إِلَّا مِنْ بَعْدِ ما جاءَتْهُمُ الْبَيِّنَةُ قَالَ لَمَّا جَاءَهُمْ رَسُولُ اللَّهِ ص بِالْقُرْآنِ خَالَفُوهُ وَ تَفَرَّقُوا بَعْدَهُ قَوْلُهُ حُنَفاءَ أَيْ طَاهِرينَ قَوْلُهُ وَ ذلِكَ دِينُ الْقَيِّمَةِ أَيْ دِينٌ قَيِّمٌ قَوْلُهُ إِنَّ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتابِ وَ الْمُشْرِكِينَ فِي نارِ جَهَنَّمَ قَالَ أَنْزَلَ اللَّهُ عَلَيْهِمُ الْقُرْآنَ فَارْتَدُّوا وَ كَفَرُوا وَ عَصَوْا أَمِيرَ الْمُؤْمِنِينَ ع أُولئِكَ هُمْ شَرُّ الْبَرِيَّةِ قَوْلُهُ إِنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ أُولئِكَ هُمْ خَيْرُ الْبَرِيَّةِ قَالَ نَزَلَتْ فِي آلِ مُحَمَّدٍ ع
(P.s. – This paragraph is not Hadeeth)[159]
160 فس، تفسير القمي أَ رَأَيْتَ الَّذِي يُكَذِّبُ بِالدِّينِ قَالَ نَزَلَتْ فِي أَبِي جَهْلٍ وَ كُفَّارِ قُرَيْشٍ فَذلِكَ الَّذِي يَدُعُّ الْيَتِيمَ أَيْ يَدْفَعُهُ يَعْنِي عَنْ حَقِّهِ وَ لا يَحُضُّ عَلى طَعامِ الْمِسْكِينِ أَيْ لَا يَرْغَبُ فِي إِطْعَامِ الْمِسْكِينِ
(P.s. This is not a Hadeeth)[160]
161 فس، تفسير القمي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ قَالَ: سَأَلَ أَبُو شَاكِرٍ أَبَا جَعْفَرٍ الْأَحْوَلَ عَنْ قَوْلِ اللَّهِ قُلْ يا أَيُّهَا الْكافِرُونَ لا أَعْبُدُ ما تَعْبُدُونَ وَ لا أَنْتُمْ عابِدُونَ ما أَعْبُدُ وَ لا أَنا عابِدٌ ما عَبَدْتُّمْ وَ لا أَنْتُمْ عابِدُونَ ما أَعْبُدُ فَهَلْ يَتَكَلَّمُ الْحَكِيمُ بِمِثْلِ هَذَا الْقَوْلِ وَ يُكَرِّرُهُ مَرَّةً بَعْدَ مَرَّةٍ فَلَمْ يَكُنْ عِنْدَ أَبِي جَعْفَرٍ الْأَحْوَلِ فِي ذَلِكَ جَوَابٌ
‘Tafseer Al-Qummi’ – My father, from Ibn AbuUmeyr who said,
‘Abu Shakir asked Abu Ja’far Al-Ahowl about the Words of Allah-azwj Mighty and Majestic: Say: ‘O you Kafirs!’ [109:1] I do not worship what you are worshipping [109:2] Nor are you worshipping what I worship [109:3] Nor will I be worshipping what you are worship [109:4] Nor will you be worshipping what I worship [109:5], does the Wise Speak in such a manner and repeats it again and again?’ But there was no answer with Abu Ja’far Al-Ahowl with regard to that.
فَدَخَلَ الْمَدِينَةَ فَسَأَلَ أَبَا عَبْدِ اللَّهِ ع عَنْ ذَلِكَ فَقَالَ كَانَ سَبَبُ نُزُولِهَا وَ تَكْرَارِهَا أَنَّ قُرَيْشاً قَالَتْ لِرَسُولِ اللَّهِ ص تَعْبُدُ إِلَهَنَا سَنَةً وَ نَعْبُدُ إِلَهَكَ سَنَةً وَ تَعْبُدُ إِلَهَنَا سَنَةً وَ نَعْبُدُ إِلَهَكَ سَنَةً
He entered Al-Medina, and asked Abu Abdullah-asws about that, and he-asws said: ‘There was a reason for its Revelation and its repetition. Quraysh had said to the Rasool-Allah-saww, ‘You-saww worship our gods for a year, and we would worship your-saww God for a year, but then you-saww should worship our gods for a year, and we would worship your-saww God for a year.
فَأَجَابَهُمُ اللَّهُ بِمِثْلِ مَا قَالُوا فَقَالَ فِيمَا قَالُوا تَعْبُدُ إِلَهَنَا سَنَةً قُلْ يا أَيُّهَا الْكافِرُونَ لا أَعْبُدُ ما تَعْبُدُونَ
Therefore, Allah-azwj Answered them similarly to what they had said. He-azwj Said regarding what they had said, ‘You-saww should worship our gods for a year’ – regarding what they said, ‘You-saww worship our gods for a year, He-azwj Said: Say: ‘O you Kafirs!’ [109:1] I do not worship what you are worshipping.
وَ فِيمَا قَالُوا وَ نَعْبُدُ إِلَهَكَ سَنَةً وَ لا أَنْتُمْ عابِدُونَ ما أَعْبُدُ
And regarding what they said, ‘We would worship your-saww God for a year’, He-azwj Said: Nor are you worshipping what I worship [109:3].
وَ فِيمَا قَالُوا تَعْبُدُ إِلَهَنَا سَنَةً وَ لا أَنا عابِدٌ ما عَبَدْتُّمْ
And regarding what they said, ‘(Then) you-saww should worship our gods for a year’, He-azwj Said: Nor will I be worshipping what you are worship [109:4].
وَ فِيمَا قَالُوا وَ نَعْبُدُ إِلَهَكَ سَنَةً وَ لا أَنْتُمْ عابِدُونَ ما أَعْبُدُ لَكُمْ دِينُكُمْ وَ لِيَ دِينِ
And regarding what they said, ‘We would worship your-saww God for a year’, He-azwj Said: Nor will you be worshipping what I worship [109:5] For you is your religion and for me is my Religion [109:6].
قَالَ فَرَجَعَ أَبُو جَعْفَرٍ الْأَحْوَلُ إِلَى أَبِي شَاكِرٍ فَأَخْبَرَهُ بِذَلِكَ فَقَالَ أَبُو شَاكِرٍ هَذَا حَمَلَتْهُ الْإِبِلُ مِنَ الْحِجَازِ
He (the narrator) said, ‘Abu Ja’far Al-Ahowl returned to Abu Shakir and informed him of that. Abu Shakir said, ‘This is what is borne upon the camels from Al-Hijaz’’.[161]
[1] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 1
[2] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 2
[3] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 3
[4] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 4
[5] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 5
[6] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 6
[7] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 7
[8] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 8
[9] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 9
[10] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 10
[11] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 11
[12] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 12
[13] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 13
[14] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 14
[15] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 15
[16] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 16
[17] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 17
[18] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 18
[19] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 19
[20] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 20
[21] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 21
[22] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 22
[23] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 23
[24] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 24
[25] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 25
[26] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 26
[27] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 27
[28] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 28
[29] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 29
[30] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 30
[31] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 31
[32] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 32
[33] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 33
[34] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 34
[35] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 35
[36] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 36
[37] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 37
[38] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 38
[39] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 39
[40] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 40
[41] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 41
[42] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 42
[43] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 43
[44] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 44
[45] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 45
[46] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 46
[47] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 47
[48] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 48
[49] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 49
[50] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 50
[51] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 51
[52] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 52
[53] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 53
[54] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 54
[55] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 55
[56] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 56
[57] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 57
[58] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 58
[59] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 59
[60] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 60
[61] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 61
[62] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 62
[63] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 63
[64] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 64
[65] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 65
[66] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 66
[67] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 67
[68] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 68
[69] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 69
[70] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 70
[71] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 71
[72] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 72
[73] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 73
[74] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 74
[75] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 75
[76] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 76
[77] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 77
[78] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 78
[79] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 79
[80] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 80
[81] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 81
[82] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 82
[83] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 83
[84] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 84
[85] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 85
[86] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 86
[87] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 87
[88] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 88
[89] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 89
[90] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 90
[91] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 91
[92] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 92
[93] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 93
[94] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 94
[95] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 95
[96] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 96
[97] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 97
[98] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 98
[99] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 99
[100] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 100
[101] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 101
[102] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 102
[103] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 103
[104] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 104
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[115] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 115
[116] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 116
[117] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 117
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[120] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 120
[121] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 121
[122] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 122
[123] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 123
[124] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 124
[125] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 125
[126] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 126
[127] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 127
[128] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 128
[129] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 129
[130] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 130
[131] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 131
[132] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 132
[133] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 133
[134] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 134
[135] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 135
[136] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 136
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[138] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 138
[139] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 139
[140] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 140
[141] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 141
[142] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 142
[143] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 143
[144] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 144
[145] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 145
[146] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 146
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[148] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 148
[149] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 149
[150] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 150
[151] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 151
[152] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 152
[153] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 153
[154] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 154
[155] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 155
[156] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 156
[157] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 157
[158] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 158
[159] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 159
[160] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 160
[161] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 161