Volume 90
Part 1 out of 5
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 128 ما ورد عن أمير المؤمنين صلوات الله عليه في أصناف آيات القرآن و أنواعها و تفسير بعض آياتها برواية النعماني و هي رسالة مفردة مدونة كثيرة الفوائد نذكرها من فاتحتها إلى خاتمتها
CHAPTER 128 – WHAT HAS BEEN REFERRED FROM AMIR AL-MOMINEEN-asws, MAY THE SALAWAAT OF ALLAH-azwj BE UPON HIM-asws REGARDING CATEGORIES OF VERSES OF THE QURAN AND ITS TYPES, AND INTERPRETATION OF SOME OF ITS VERSES BY A REPORT OF AL-NUMANI, AND IT IS A SINGLE TREATISE, A COLLECTION OF MANY BENEFITS. WE MENTION IT FROM ITS BEGINNING UP TO ITS END
الحمد لله العدل ذي العظمة و الجبروت و العز و الملكوت الحي الذي لا يموت و مبدئ الخلق و معيده و منشئ كل شيء و مبيده الذي لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ واحد لا كالآحاد الخالي من الأنداد لا إله إلا هو راحم العباد
The Praise is for Allah-azwj the Just, with the Magnificence, and the Force, and the Might, and the Domains, the Living Who does not die, and Initiator of the creation and its Repeater, and Grower of all things and its Repeater Who, He does not beget and is not begotten [112:3] And there does not happen to be anyone a match for Him’ [112:4]. One, not like the one in plurality, devoid of the rivals. There is no god except He-azwj, Mercier of the servants!
و صلى الله على نوره الساطع و ضيائه اللامع محمد نبيه و صفيه و عروته الوثقى و مثله الأعلى المفضل على جميع الورى
And may Allah-azwj Send Salawaat upon His-azwj radiant light and His-azwj shining brilliance, Muhammad-saww His-azwj Prophet-saww, and His-azwj Elite, and His-azwj Firmest Handhold, and His-azwj exalted example, the one preferred over entirety of the created beings!
و على أخيه و وصيه و وارث علمه و آيته العظمى و على آله الأئمة المصطفين و عترته المنتجبين المفضلين على جميع العالمين مصابيح الدجى و أعلام الهدى و سفن النجاة الذين قرنهم الله بنفسه و نبيه حيث يقول جل ثناؤه أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ فدل سبحانه و أرشد إليهم
And upon his-saww brother, and his-saww successor, and inheritor of his-saww knowledge, and his-saww magnificent sign! And upon his-asws Progeny-asws, the Chosen Imams-asws, and his-asws selected family members, and one preferred over entirety of the worlds, lamps in the darkness, and the flags of guidance, and the ships of salvation, those whom Allah-azwj has Paired with Himself-azwj, and His-azwj Prophet-saww whereby He-azwj, Majestic is His-azwj Praise, Said: O you who believe! Obey Allah and obey the Rasool and those with (Divine) Authority from you. [4:59]. Thus, the Glorious Pointed and guided to them-asws.
فَقَالَ النَّبِيُّ ص إِنِّي مُخَلِّفٌ فِيكُمْ مَا إِنْ تَمَسَّكْتُمْ بِهِ لَنْ تَضِلُّوا الثَّقَلَيْنِ كِتَابَ اللَّهِ وَ عِتْرَتِي فَإِنَّ رَبِّيَ اللَّطِيفَ الْخَبِيرَ أَنْبَأَنِي أَنَّهُمَا لَنْ يَفْتَرِقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ.
The Prophet-saww said: ‘I-saww am leaving behind among you all what, if you were to adhere, you will never stray, the two weighty things, the Book of Allah-azwj and my-saww family-asws. My-saww Lord-azwj the Subtle, the Informed has informed me-azwj that these two will never separate until they return to me-saww at the Fountain!’’[1]
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع فِي خُطْبَةٍ لَهُ أَلَا إِنَّ الْعِلْمَ الَّذِي هَبَطَ بِهِ آدَمُ مِنَ السَّمَاءِ إِلَى الْأَرْضِ وَ جَمِيعَ مَا فُضِّلَتْ بِهِ النَّبِيُّونَ فِي عِتْرَةِ خَاتَمِ النَّبِيِّينَ.
And Amir Al-Momineen Ali-asws Bin Abu Talib-asws said in a sermon of his-asws: ‘Indeed! The knowledge which Adam-as came down with from the sky to the earth, and entirety of what the Prophets-as had been Graced with, is in family-asws of last of the Prophets-saww!’’[2]
و اعلم يا أخي وفقك الله لما يرضيه بفضله و جنبك ما يسخطه برحمته إن القرآن جليل خطره عظيم قدره و لما أخبرنا رسول الله ص أن القرآن مع أهل بيته و هم التراجمة عنه المفسرون له وجب أخذ ذلك عنهم و منهم
And know, O my brother, may Allah-azwj Harmonise you to what Satisfies him with His-azwj Grace and Keep you aside from what Annoys Him-azwj, by His-azwj Mercy. Majestic is its nobility and mighty is its worth, and due to what Rasool-Allah-saww informed us that the Quran is with People-asws of his-saww Household, and they-asws are the translators of it, the interpreters of it. This must be taken from them-asws and (only) from them-asws.
قال الله تعالى فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ ففرض جلت عظمته على الناس العلم و العمل بما في القرآن فلا يسعهم مع ذلك جهله و لا يعذرون في تركه و جميع ما أنزله في كتابه عند أهل بيت نبيه الذين ألزم العباد طاعتهم و فرض سؤالهم و الأخذ عنهم حيث يقول فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ
Allah the Exalted Said: therefore, ask the people of Al Zikr if you don’t know [16:43]. Majesty is His-azwj Mighty Imposed upon the people, the knowledge and the working with what is in the Quran so with that, there is no leeway for them to ignore it, nor do they have any excuse in neglecting it, and entirety of what He-azwj has Revealed in His-azwj Book is in the possession of People-asws of the Household of the Prophet-saww, those the servants have been necessitated to obey, and necessitated to ask them-asws and the taking from them-asws, whereby He-azwj Said: therefore ask the people of Al Zikr if you don’t know [16:43].
فالذكر هاهنا رسول الله ص قال الله تعالى قَدْ أَنْزَلَ اللَّهُ إِلَيْكُمْ ذِكْراً رَسُولًا يَتْلُوا عَلَيْكُمْ آياتِ اللَّهِ الآية و أهل الذكر هم أهل بيته
So, the ‘Zikr’ over here is Rasool-Allah-saww. Allah-azwj the Exalted Said: Allah has Sent down to you a Reminder [65:10] A Rasool reciting to you Clarifying Verses of Allah [65:11] – the Verse, and the people of ‘Zikr’, they-asws and People-asws of his-saww Household.
و لما اختلف الناس في ذلك أنزل الله تعالى ثُمَّ أَوْرَثْنَا الْكِتابَ الَّذِينَ اصْطَفَيْنا مِنْ عِبادِنا فلم يفرض على عباده طاعة غير من اصطفاه و طهره دون من وقع منه الشك أو الظلم و يتوقع فالويل لمن خالف الله تعالى و رسوله و أسند أمره إلى غير المصطفين
And when the people differed regarding that, Allah-azwj the Exalted Revealed: Then We Gave the Book as an inheritance to those We Chose from among Our servants. [35:32]. He-azwj did not Impose upon His-azwj servants the obedience to other than the one He-azwj Chose and Purified, besides the ones falling into the doubt or injustice, and he anticipates. Woe is for the one who opposes Allah-azwj the Exalted and His-azwj Rasool-saww, and entrusts his matters to the one other than the Chosen ones!
قال الله تعالى وَ يَوْمَ يَعَضُّ الظَّالِمُ عَلى يَدَيْهِ يَقُولُ يا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا فالسبيل هاهنا أمير المؤمنين صلوات الله عليه
Allah-azwj the Exalted Said: And on the Day, the unjust one would bite upon his hand saying, ‘O I wish I had taken Sabeel along with the Rasool!’ [25:27]. The ‘way’ over here is Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws.
يا وَيْلَتى لَيْتَنِي لَمْ أَتَّخِذْ فُلاناً خَلِيلًا لَقَدْ أَضَلَّنِي عَنِ الذِّكْرِ بَعْدَ إِذْ جاءَنِي و الذكر هاهنا أمير المؤمنين صلوات الله عليه
Oh! I wish I had not taken so and so as a friend! [25:28] He strayed me away from the Zikr after when it had come to me; [25:29], and the ‘Zikr’ over here is Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws.
وَ قالَ الرَّسُولُ يا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هذَا الْقُرْآنَ مَهْجُوراً فالقرآن هاهنا إشارة إلى أمير المؤمنين صلوات الله
And the Rasool would say: O Lord! Surely, my people treated this Quran as a forsaken thing [25:30]. The Quran over here is an indication to Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws.
ثم وصف الأئمة ع فقال تعالى التَّائِبُونَ الْعابِدُونَ الْحامِدُونَ السَّائِحُونَ الرَّاكِعُونَ السَّاجِدُونَ الْآمِرُونَ بِالْمَعْرُوفِ وَ النَّاهُونَ عَنِ الْمُنْكَرِ وَ الْحافِظُونَ لِحُدُودِ اللَّهِ
Then He-azwj Described the Imams-asws. The Exalted Said: The penitent, the worshippers, the praisers, the wanderers, the Ruku performers, the Sajdah performers, the enjoiners of good and the forbidders from evil, the preservers of the Limits of Allah; [9:112].
أ لا ترى أنه لا يصلح أن يأمر بالمعروف إلا من قد عرف المعروف كله حتى لا يخطأ فيه و لا يزل لا ينسى و لا يشك و لا ينهى عن المنكر إلا من عرف المنكر كله و أهله
Don’t you see that it is not correct to enjoin the good (acts of kindness) except by the one who recognises the acts of kindness, all of them until he will neither make a mistake, nor slip, nor forget, nor doubt? And he cannot forbid from the evil except the one who recognises the evil, all of it, and its people.
و لا يجوز لأحد أن يقتدي و يأتم إلا بمن هذه صفته و هم الراسخون في العلم الذين قرنهم الله بالقرآن و قرن القرآن بهم.
And it is not allowed for anyone to be guided or led except by the one of this description, and they are the ones firmly rooted in the knowledge, those Allah-azwj has Paired them-asws with the Quran and Paired the Quran with them-asws.
قَالَ أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ جَعْفَرٍ النُّعْمَانِيُّ رَضِيَ اللَّهُ عَنْهُ فِي كِتَابِهِ فِي تَفْسِيرِ الْقُرْآنِ حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ سَعِيدٍ ابْنُ عُقْدَةَ قَالَ حَدَّثَنَا أَحْمَدُ بْنُ يُوسُفَ بْنِ يَعْقُوبَ الْجُعْفِيُّ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ جَعْفَرَ بْنَ مُحَمَّدٍ الصَّادِقَ ع يَقُولُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى بَعَثَ مُحَمَّداً فَخَتَمَ بِهِ الْأَنْبِيَاءَ فَلَا نَبِيَّ بَعْدَهُ وَ أَنْزَلَ عَلَيْهِ كِتَاباً فَخَتَمَ بِهِ الْكُتُبَ فَلَا كِتَابَ بَعْدَهُ أَحَلَّ فِيهِ حَلَالًا وَ حَرَّمَ حَرَاماً
Abu Abdullah Muhammad Bin Ibrahim Bin Ja’far Al Numani, may Allah-azwj be Satisfied with him, in his book in interpretation of the Quran, ‘It is narrated to us by Ahmad Bin Muhammad Bin Saeed Ibn Uqdah who said, ‘It is narrated to us by Ahmad Bin Yusuf Bin Yaqoub Al Jufy, from Ismail Bin Mihran, from Al-Hassan Bin Ali Bin Abu Hamza, from his father, from Ismail Bin Jabir,
‘I heard Abu Abdullah Ja’far-asws Bin Muhammad Al-Sadiq-asws saying: ‘Allah-azwj Blessed and Exalted Send Muhammad-saww, ending the Prophets-as with him-saww, so there is no Prophet-as after him-saww, and He-azwj Revealed the Book unto him-saww so He-azwj Ended the Books with him-saww, so there is no Book after him-saww to permit a Permissible in it, and prohibited a Prohibition in it.
فَحَلَالُهُ حَلَالٌ إِلَى يَوْمِ الْقِيَامَةِ وَ حَرَامُهُ حَرَامٌ إِلَى يَوْمِ الْقِيَامَةِ فِيهِ شَرْعُكُمْ وَ خَبَرُ مَنْ قَبْلَكُمْ وَ بَعْدَكُمْ.
Therefore, his-saww permissible is Permissible up to the Day of Qiyamah, and his-saww prohibition is Prohibited up to the Day of Qiyamah. In it is your Law and news of the ones before you and after you’’.[3]
And the Prophet-saww made it (Quran) as knowledge remaining among his-saww successors-asws, but the people neglected them-asws, and they-asws are the witnesses upon the people of every era, and they turned away from them-asws, then killed them-asws and followed others, and they were sincere to them of the obedience to the extent that they were too obstinate from manifesting the Wilayah of Masters of the Command and from seeking their-asws knowledge.
قال الله سبحانه فَنَسُوا حَظًّا مِمَّا ذُكِّرُوا بِهِ وَ لا تَزالُ تَطَّلِعُ عَلى خائِنَةٍ مِنْهُمْ و ذلك أنهم ضربوا بعض القرآن ببعض و احتجوا بالمنسوخ و هم يظنون أنه الناسخ و احتجوا بالمتشابه و هم يرون أنه المحكم و احتجوا بالخاص و هم يقدرون أنه العام و احتجوا بأول الآية و تركوا السبب في تأويلها و لم ينظروا إلى ما يفتح الكلام و إلى ما يختمه و لم يعرفوا موارده و مصادره إذ لم يأخذوه عن أهله فضلوا و أضلوا.
Allah-azwj the Glorious Said: and they forgot a portion of what they had been reminded with; and you will not cease to be notified upon the treachery from them, [5:13], and that is because they struck part of the Quran with part, and they argued by the Abrogated while they were thinking that it is the Abrogating, and they argued by the Allegorical while they were viewing that it is the Decisive, and they argued by the esoteric while they were determining that it is the general, and they argued by beginning of the Verse and neglected the cause in its interpretation and they did not look at what began the Speech, and to what it ended, and they did not recognise its reference and its source when they did not take it from its people. So, they strayed, and strayed (others as well).
و اعلموا رحمكم الله أنه من لم يعرف من كتاب الله عز و جل الناسخ من المنسوخ و الخاص من العام و المحكم من المتشابه و الرخص من العزائم و المكي و المدني و أسباب التنزيل و المبهم من القرآن في ألفاظه المنقطعة و المؤلفة
And know, may Allah-azwj Mercy you, that the one who does not recognise from the Book of Allah-azwj Mighty and Majestic, the Abrogating from the Abrogated, and the Special from the General, and the Decisive from the Allegorical, and the Concession from the Determined, and the Meccan from the Medinite, and causes of the Revelation, and the vague from the Quran in its abbreviated and its combined wording.
و ما فيه من علم القضاء و القدر و التقديم و التأخير و المبين و العميق و الظاهر و الباطن و الابتداء و الانتهاء و السؤال و الجواب و القطع و الوصل و المستثنى منه و الجاري فيه و الصفة لما قبل مما يدل على ما بعد
And whatever is in it from knowledge of the Decreed and the Pre-determined, and the advancement and the delayed, and the manifest and the deep, and the apparent and the esoteric, and the beginning and the ending, and the question and the answer, and the cut off and the connected, and the exclusions from it, and the flows in it, and the description of what is before from what evidence’s upon what is after.
و المؤكد منه و المفصل و عزائمه و رخصه و مواضع فرائضه و أحكامه و معنى حلاله و حرامه الذي هلك فيه الملحدون و الموصول من الألفاظ و المحمول على ما قبله و على ما بعده
And the emphasis from it, and the detail, and its determinations, and its concessions, and places of its impositions and its rulings, and meaning of its Permissibles and its Prohibitions regarding which the atheists were destroyed, and the connections from the wordings, and the ones carried upon what is before it and upon what is after it.
فليس بعالم بالقرآن و لا هو من أهله و متى ما ادعى معرفة هذه الأقسام مدع بغير دليل فهو كاذب مرتاب مفتر على الله الكذب و رسوله وَ مَأْواهُ جَهَنَّمُ وَ بِئْسَ الْمَصِيرُ
(One who does not know all this), isn’t a knower of the Quran nor is he from its people, and when he claims the understanding of these types, claiming without evidence, so he is a liar, a doubter, a fabricator of the lie upon Allah-azwj and His-azwj Rasool-saww, and his abode is Hell and it is an evil destination!
وَ لَقَدْ سَأَلَ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ- شِيعَتُهُ عَنْ مِثْلِ هَذَا فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَنْزَلَ الْقُرْآنَ عَلَى سَبْعَةِ أَقْسَامٍ كُلٌّ مِنْهَا شَافٍ كَافٍ وَ هِيَ أَمْرٌ وَ زَجْرٌ وَ تَرْغِيبٌ وَ تَرْهِيبٌ وَ جَدَلٌ وَ مَثَلٌ وَ قِصَصٌ
And Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, his-asws Shia had asked him-asws about similar to this. He-asws said: ‘Allah-azwj Blessed and Exalted Revealed the Quran upon seven segments, each of these being a healing, sufficient, and Instruction, and Rebuke, and incitement, and Scares, and Argument, and examples, and stories.
وَ فِي الْقُرْآنِ نَاسِخٌ وَ مَنْسُوخٌ وَ مُحْكَمٌ وَ مُتَشَابِهٌ وَ خَاصٌّ وَ عَامٌّ وَ مُقَدَّمٌ وَ مُؤَخَّرٌ وَ عَزَائِمُ وَ رُخَصٌ وَ حَلَالٌ وَ حَرَامٌ وَ فَرَائِضُ وَ أَحْكَامٌ وَ مُنْقَطِعٌ وَ مَعْطُوفٌ وَ مُنْقَطِعٌ غَيْرُ مَعْطُوفٍ وَ حَرْفٌ مَكَانَ حَرْفٍ
And in the Quran, there is Abrogating and Abrogated, and Decisive and Allegorical, and Special and General, and Advanced and Delayed, and Determined and Concession, and Permissible and Prohibited, and Impositions and Rulings, and Abbreviated and separate and connected, and separated without disconnection, and a letter in place of a letter.
وَ مِنْهُ مَا لَفْظُهُ خَاصٌّ وَ مِنْهُ مَا لَفْظُهُ عَامٌّ مُحْتَمِلُ الْعُمُومِ وَ مِنْهُ مَا لَفْظُهُ وَاحِدٌ وَ مَعْنَاهُ جَمْعٌ وَ مِنْهُ مَا لَفْظُهُ جَمْعٌ وَ مَعْنَاهُ وَاحِدٌ وَ مِنْهُ مَا لَفْظُهُ مَاضٍ وَ مَعْنَاهُ مُسْتَقْبِلٌ
And from it is what its expression is specific, and from it is what its expression is general, implying inclusiveness; and from it is what its expression is singular, and its meaning is plural; and from it is what its expression is plural, and its meaning is singular; and from it is what its expression is past, and its meaning is future.
وَ مِنْهُ مَا لَفْظُهُ عَلَى الْخَبَرِ وَ مَعْنَاهُ حِكَايَةٌ عَنْ قَوْمٍ آخَرَ وَ مِنْهُ مَا هُوَ بَاقٍ مُحَرَّفٌ عَنْ جِهَتِهِ وَ مِنْهُ مَا هُوَ عَلَى خِلَافِ تَنْزِيلِهِ وَ مِنْهُ مَا تَأْوِيلُهُ فِي تَنْزِيلِهِ وَ مِنْهُ مَا تَأْوِيلُهُ قَبْلَ تَنْزِيلِهِ وَ مِنْهُ مَا تَأْوِيلُهُ بَعْدَ تَنْزِيلِهِ
And from it is what its expression is about news, and its meaning is a narration about another people; and from it is what remains, distorted from its original direction; and from it is what contradicts its Revealed form; and from it is what its interpretation is within its Revelation; and from it is what its interpretation precedes its Revelation; and from it is what its interpretation comes after its Revelation.
وَ مِنْهُ آيَاتٌ بَعْضُهَا فِي سُورَةٍ وَ تَمَامُهَا فِي سُورَةٍ أُخْرَى وَ مِنْهُ آيَاتٌ نِصْفُهَا مَنْسُوخٌ وَ نِصْفُهَا مَتْرُوكٌ عَلَى حَالِهِ وَ مِنْهُ آيَاتٌ مُخْتَلِفَةُ اللَّفْظِ مُتَّفِقَةُ الْمَعْنَى وَ مِنْهُ آيَاتٌ مُتَّفِقَةُ اللَّفْظِ مُخْتَلِفَةُ الْمَعْنَى
And from it are Verses, some of which are in one Chapter and their completion is in another Chapter; and from it are Verses, half of which are Abrogated, and the other half is left upon its state; and among them are verses with different wording but with a consistent meaning; and from it are Verses with consistent wording but with different meanings.
وَ مِنْهُ آيَاتٌ فِيهَا رُخْصَةٌ وَ إِطْلَاقٌ بَعْدَ الْعَزِيمَةِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ أَنْ يُؤْخَذَ بِرُخَصِهِ كَمَا يُؤْخَذُ بِعَزَائِمِهِ وَ مِنْهُ رُخْصَةٌ صَاحِبُهَا فِيهَا بِالْخِيَارِ إِنْ شَاءَ أَخَذَ وَ إِنْ شَاءَ تَرَكَهَا
And from it are Verses containing permissions and general concessions after a clear determination, because Allah, Mighty and Majestic, Loves for His-azwj permissions to be taken with just as His-azwj Determinations are taken with; and among them are permissions where the person has the choice to act upon them if they wish or leave them if they wish.
وَ مِنْهُ رُخْصَةٌ ظَاهِرُهَا خِلَافُ بَاطِنِهَا يُعْمَلُ بِظَاهِرِهَا عِنْدَ التَّقِيَّةِ وَ لَا يُعْمَلُ بِبَاطِنِهَا مَعَ التَّقِيَّةِ وَ مِنْهُ مُخَاطَبَةٌ لِقَوْمٍ وَ الْمَعْنَى لِآخَرِينَ وَ مِنْهُ مُخَاطَبَةٌ لِلنَّبِيِّ ص وَ مَعْنَاهُ وَاقِعٌ عَلَى أُمَّتِهِ
And among them are permissions whereby its apparent meaning contradicts the esoteric meaning, and one acts upon the apparent meaning during dissimulation (Taqiyya), but does not act upon the inner meaning during dissimulation; and from it are addresses directed to a specific group, while the intended meaning is for others; and from it are addresses directed to the Prophet-saww, and the meaning falls (applied) upon his-saww community.
وَ مِنْهُ لَا يُعْرَفُ تَحْرِيمُهُ إِلَّا بِتَحْلِيلِهِ وَ مِنْهُ مَا تَأْلِيفُهُ وَ تَنْزِيلُهُ عَلَى غَيْرِ مَعْنَى مَا أُنْزِلَ فِيهِ وَ مِنْهُ رَدٌّ مِنَ اللَّهِ تَعَالَى وَ احْتِجَاجٌ عَلَى جَمِيعِ الْمُلْحِدِينَ وَ الزَّنَادِقَةِ وَ الدَّهْرِيَّةِ وَ الثَّنَوِيَّةِ وَ الْقَدَرِيَّةِ وَ الْمُجَبِّرَةِ وَ عَبَدَةِ الْأَوْثَانِ وَ عَبَدَةِ النِّيرَانِ
And from it are those whose prohibition is not recognised except through explicit permission; and from it are those whose comprehension and Revelation differ from the intended meaning of what was Revealed in it; and from it are Responses from Allah-azwj the Exalted and Arguments against all atheists, heretics, fatalists, dualists, eternalists, determinists, idol worshippers, and fire-worshippers.
وَ مِنْهُ احْتِجَاجٌ عَلَى النَّصَارَى فِي الْمَسِيحِ ع وَ مِنْهُ الرَّدُّ عَلَى الْيَهُودِ وَ مِنْهُ الرَّدُّ عَلَى مَنْ زَعَمَ أَنَّ الْإِيمَانَ لَا يَزِيدُ وَ لَا يَنْقُصُ وَ أَنَّ الْكُفْرَ كَذَلِكَ وَ مِنْهُ رَدٌّ عَلَى مَنْ زَعَمَ أَنْ لَيْسَ بَعْدَ الْمَوْتِ وَ قَبْلَ الْقِيَامَةِ ثَوَابٌ وَ عِقَابٌ
And from it is the argument against Christians regarding the Messiah-as, and from it is the refutation against the Jews; and from it is the rebuttal against the one who claims that the Eman can neither increase nor reduce, and the Kufr is like that; and from it is rebuttal against the one claiming that there aren’t any Rewards or Punishment after the death and before the (Day of) Qiyamah.
وَ مِنْهُ رَدٌّ عَلَى مَنْ أَنْكَرَ فَضْلَ النَّبِيِّ ص عَلَى جَمِيعِ الْخَلْقِ وَ مِنْهُ رَدٌّ عَلَى مَنْ أَنْكَرَ الْإِسْرَاءَ بِهِ لَيْلَةَ الْمِعْرَاجِ وَ مِنْهُ رَدٌّ عَلَى مَنْ أَثْبَتَ الرُّؤْيَةَ وَ مِنْهُ صِفَاتُ الْحَقِّ وَ أَبْوَابُ مَعَانِي الْإِيمَانِ وَ وُجُوبُهُ وَ وُجُوهُهُ
And from it is rebuttal against the one who denies merits of the Prophet-saww over entirety of the creation; and from it is rebuttal against the one denying the Ascension with him-saww on the night of Mi’raj; and from it is rebuttal against the one who affirms the dream; and from it is description of the truth and a variety of meanings of the Eman and its aspects and its dimensions.
وَ مِنْهُ رَدٌّ عَلَى مَنْ أَنْكَرَ الْإِيمَانَ وَ الْكُفْرَ وَ الشِّرْكَ وَ الظُّلْمَ وَ الضَّلَالَ وَ مِنْهُ رَدٌّ عَلَى مَنْ وَصَفَ اللَّهَ تَعَالَى وَحْدَهُ وَ مِنْهُ رَدٌّ عَلَى مَنْ أَنْكَرَ الرَّجْعَةَ وَ لَمْ يَعْرِفْ تَأْوِيلَهَا وَ مِنْهُ رَدٌّ عَلَى مَنْ زَعَمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يَعْلَمُ الشَّيْءَ حَتَّى يَكُونَ
And from it is rebuttal against the one denying the Eman (belief) and the Kufr (disbelief), and the Shirk (Polytheism) and the injustice, and the straying; and from it is rebuttal against the one who describes Allah-azwj the Exalted Alone; and from it is rebuttal against the one denying the Return (Raj’at) and does not recognise its interpretation; and from it is rebuttal against the one claiming that Allah-azwj Mighty and Majestic does not Know the thing until (after) it comes into being.
وَ مِنْهُ رَدٌّ عَلَى مَنْ لَمْ يَعْلَمِ الْفَرْقَ بَيْنَ الْمَشِيَّةِ وَ الْإِرَادَةِ وَ الْقُدْرَةِ فِي مَوَاضِعَ وَ مِنْهُ مَعْرِفَةُ مَا خَاطَبَ اللَّهُ عَزَّ وَ جَلَّ بِهِ الْأَئِمَّةَ وَ الْمُؤْمِنِينَ وَ مِنْهُ أَخْبَارُ خُرُوجِ الْقَائِمِ مِنَّا عَجَّلَ اللَّهُ فَرَجَهُ
And from it is rebuttal against the one who does not know the difference between the Desire (of Allah-azwj), and the Will, and the Pre-determination in (various) places; and from it is recognition of what Allah-azwj Mighty and Majestic has Address the Imams-asws and the Momineen with; and from it is news of the emergence of Al-Qaim-ajfj from us-asws, may Allah-azwj Hasten his-ajfj relief.
وَ مِنْهُ مَا بَيَّنَ اللَّهُ تَعَالَى فِيهِ شَرَائِعَ الْإِسْلَامِ وَ فَرَائِضَ الْأَحْكَامِ وَ السَّبَبَ فِي مَعْنَى بَقَاءِ الْخَلْقِ وَ مَعَايِشِهِمْ وَ وُجُوهِ ذَلِكَ وَ مِنْهُ أَخْبَارُ الْأَنْبِيَاءِ وَ شَرَائِعُهُمْ وَ هَلَاكُ أُمَمِهِمْ
And from it is what Allah-azwj the Exalted has Explained the Laws of Al-Islam in it, and Impositions of the Rulings, and the cause regarding the meaning of remaining of the creation (ever-lasting), and their livelihoods, and aspects of that; and from it are news of the Prophets-as and their-as laws, and destruction of their-saww communities.
وَ مِنْهُ مَا بَيَّنَ اللَّهُ تَعَالَى فِي مَغَازِي النَّبِيِّ ص وَ حُرُوبِهِ وَ فَضَائِلُ أَوْصِيَائِي وَ مَا يَتَعَلَّقُ بِذَلِكَ وَ يَتَّصِلُ بِهِ.
And from it is what Allah-azwj the Exalted has Explained regarding the military expeditions of the Prophet-saww and his-saww wards, and merits of my-asws successors, and what is related with that and connected with it!’’
فكانت الشيعة إذا تفرغت من تكاليفها تسأله عن قسم قسم فيخبرها فمما سألوه عن الناسخ و المنسوخ
The Shias were such, whenever they were free from their commitments, asked him-asws about different subjects, so he-asws informed about these. From what they asked him-asws, was about the Abrogating and the Abrogated.
فَقَالَ صَلَوَاتُ اللَّهِ عَلَيْهِ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى بَعَثَ رَسُولَهُ ص بِالرَّأْفَةِ وَ الرَّحْمَةِ فَكَانَ مِنْ رَأْفَتِهِ وَ رَحْمَتِهِ أَنَّهُ لَمْ يَنْقُلْ قَوْمَهُ فِي أَوَّلِ نُبُوَّتِهِ عَنْ عَادَتِهِمْ حَتَّى اسْتَحْكَمَ الْإِسْلَامُ فِي قُلُوبِهِمْ وَ حَلَّتِ الشَّرِيعَةُ فِي صُدُورِهِمْ
He-asws may the Salawaat of Allah-azwj be upon him-asws, said: ‘Allah-azwj Blessed and Exalted Sent His-azwj Rasool-saww with the kindness and the mercy. It was from his-saww kindness and his-saww mercy that in the beginning of his-saww Prophet-hood, he-saww did not transfer his-saww people away from their norms until Al-Islam was firmly established in their hearts and the Law was settled in their chests.
فَكَانَتْ مِنْ شَرِيعَتِهِمْ فِي الْجَاهِلِيَّةِ أَنَّ الْمَرْأَةَ إِذَا زَنَتْ حُبِسَتْ فِي بَيْتٍ وَ أُقِيمَ بِأَوَدِهَا حَتَّى يَأْتِيَ الْمَوْتُ وَ إِذَا زَنَى الرَّجُلُ نَفَوْهُ عَنْ مَجَالِسِهِمْ وَ شَتَمُوهُ وَ آذَوْهُ وَ عَيَّرُوهُ وَ لَمْ يَكُونُوا يَعْرِفُونَ غَيْرَ هَذَا.
It was from their laws during the pre-Islamic period that whenever the woman committed adultery, she would be withheld in a room and a custodian to take care of her until the death came to her; and when the man committed adultery, they banished him from their gatherings, and insulted him, and hurt him, and faulted him, and they were not knowing other than this’.[4]
قَالَ اللَّهُ تَعَالَى فِي أَوَّلِ الْإِسْلَامِ- وَ اللَّاتِي يَأْتِينَ الْفاحِشَةَ مِنْ نِسائِكُمْ فَاسْتَشْهِدُوا عَلَيْهِنَّ أَرْبَعَةً مِنْكُمْ فَإِنْ شَهِدُوا فَأَمْسِكُوهُنَّ فِي الْبُيُوتِ حَتَّى يَتَوَفَّاهُنَّ الْمَوْتُ أَوْ يَجْعَلَ اللَّهُ لَهُنَّ سَبِيلًا-
Allah-azwj the Exalted Said in the beginning of Al-Islam: And those from your women who are committing the immoralities, call against them four witnesses from you. So if they do testify, then withhold them in the houses until the death claims them or Allah Makes a way for them [4:15]
وَ الَّذانِ يَأْتِيانِها مِنْكُمْ فَآذُوهُما فَإِنْ تابا وَ أَصْلَحا فَأَعْرِضُوا عَنْهُما إِنَّ اللَّهَ كانَ تَوَّاباً رَحِيماً
And those two from you who are committing it, hurt them. So if they both repent and amend, turn aside from them both. Surely Allah would always be Oft-returning, Merciful [4:16].
فَلَمَّا كَثُرَ الْمُسْلِمُونَ وَ قَوِيَ الْإِسْلَامُ وَ اسْتَوْحَشُوا أُمُورَ الْجَاهِلِيَّةِ أَنْزَلَ اللَّهُ تَعَالَى- الزَّانِيَةُ وَ الزَّانِي فَاجْلِدُوا كُلَّ واحِدٍ مِنْهُما مِائَةَ جَلْدَةٍ إِلَى آخِرِ الْآيَةِ فَنَسَخَتْ هَذِهِ الْآيَةُ آيَةَ الْحَبْسِ وَ الْأَذَى
When the Muslims were a lot and Al-Islam was strong, and they alienated from matters of the pre-Islamic period, Allah-azwj the Exalted Revealed: The adulteress and the adulterer, flog each one of them a hundred lashes, [24:2] – up to end of the Verse. This Verse Abrogated Verses of the withholding (imprisoning) and the hurting.
وَ مِنْ ذَلِكَ أَنَّ الْعِدَّةَ كَانَتْ فِي الْجَاهِلِيَّةِ عَلَى الْمَرْأَةِ سَنَةً كَامِلَةً وَ كَانَ إِذَا مَاتَ الرَّجُلُ أَلْقَتِ الْمَرْأَةُ خَلْفَ ظَهْرِهَا شَيْئاً بَعْرَةً وَ مَا جَرَى مَجْرَاهَا ثُمَّ قَالَتْ الْبَعْلُ أَهْوَنُ عَلَيَّ مِنْ هَذِهِ فَلَا أَكْتَحِلُ وَ لَا أَمْتَشِطُ وَ لَا أَتَطَيَّبُ وَ لَا أَتَزَوَّجُ سَنَةً
And from that is that during the pre-Islamic period, the waiting period upon the woman was a whole year, and it was so that when the man died, the woman would throw something of animal dung behind her back and what flows its flow (similar thing), then she would say, ‘The husband is more insignificant to me than this. I will neither apply Kohl, nor comb hair, nor apply perfume, nor get married for a year!’
فَكَانُوا لَا يُخْرِجُونَهَا مِنْ بَيْتِهَا بَلْ يُجْرُونَ عَلَيْهَا مِنْ تَرِكَةِ زَوْجِهَا سَنَةً فَأَنْزَلَ اللَّهُ تَعَالَى فِي أَوَّلِ الْإِسْلَامِ وَ الَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَ يَذَرُونَ أَزْواجاً وَصِيَّةً لِأَزْواجِهِمْ مَتاعاً إِلَى الْحَوْلِ غَيْرَ إِخْراجٍ
So, they were not letting her out from her hour, but they were sufficing upon her from having neglected her husband for a year. So, Allah-azwj the Exalted Revealed in beginning of Al-Islam: And those of you who are dying and leaving wives (as widows), should bequeath to their wives a provision to the year without expulsion. [2:240].
فَلَمَّا قَوِيَ الْإِسْلَامُ أَنْزَلَ اللَّهُ تَعَالَى- وَ الَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَ يَذَرُونَ أَزْواجاً يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْراً فَإِذا بَلَغْنَ أَجَلَهُنَّ فَلا جُناحَ عَلَيْكُمْ إِلَى آخِرِ الْآيَةِ
When Al-Islam was strong, Allah-azwj the Exalted Revealed: And those of you who are dying and leaving wives (as widows), they shall wait with themselves for four months and ten (days); so when they reach their (end of) term, then there is no blame upon you [2:234] – up to end of the Verse’.
قَالَ ع وَ مِنْ ذَلِكَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا بَعَثَ مُحَمَّداً ص أَمَرَهُ فِي بَدْوِ أَمْرِهِ أَنْ يَدْعُوَ بِالدَّعْوَةِ فَقَطْ وَ أَنْزَلَ عَلَيْهِ-
He-asws said: ‘And from that is that when Allah-azwj Blessed and Exalted Send Muhammad-saww, Commanded him-saww in the beginning of his-saww matter that he-saww should call with the calling (inviting) only, and Revealed upon him-saww: –
يا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْناكَ شاهِداً وَ مُبَشِّراً وَ نَذِيراً- وَ داعِياً إِلَى اللَّهِ بِإِذْنِهِ وَ سِراجاً مُنِيراً- وَ بَشِّرِ الْمُؤْمِنِينَ بِأَنَّ لَهُمْ مِنَ اللَّهِ فَضْلًا كَبِيراً- وَ لا تُطِعِ الْكافِرِينَ وَ الْمُنافِقِينَ وَ دَعْ أَذاهُمْ وَ تَوَكَّلْ عَلَى اللَّهِ وَ كَفى بِاللَّهِ وَكِيلًا
O Prophet! Surely, We have Sent you as a witness, and as a bearer of glad tidings and as a warner [33:45] And as one inviting to Allah by His Permission, and as an illuminating lamp [33:46] And give glad tidings to the Momineen that for them would be a great Grace from Allah [33:47] And do not obey the Kafirs and the hypocrites, and leave their hurtful (talk), and rely upon Allah, and suffice with Allah as a Protector [33:48].
فَبَعَثَهُ اللَّهُ تَعَالَى بِالدَّعْوَةِ فَقَطْ وَ أَمَرَهُ أَنْ لَا يُؤْذِيَهُمْ فَلَمَّا أَرَادُوهُ بِمَا هَمُّوا بِهِ مِنْ تَبْيِيتِهِ أَمَرَهُ اللَّهُ تَعَالَى بِالْهِجْرَةِ وَ فَرَضَ عَلَيْهِ الْقِتَالَ فَقَالَ سُبْحَانَهُ- أُذِنَ لِلَّذِينَ يُقاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَ إِنَّ اللَّهَ عَلى نَصْرِهِمْ لَقَدِيرٌ
Allah-azwj the Exalted Sent him-saww with the calling (inviting) only, and Commanded him-saww not to hurt them. When they intended him-saww with whatever (harm) they intended him-saww with (during) his-saww night, Allah-azwj the Exalted Commanded him-saww with the emigrating and Imposed the battling upon him-saww. The Glorious Said: There is Permission (to fight) for those who are fought against because they are oppressed, and surely Allah is Able upon Helping them [22:39].
فَلَمَّا أَمَرَ النَّاسَ بِالْحَرْبِ جَزِعُوا وَ خَافُوا فَأَنْزَلَ اللَّهُ تَعَالَى- أَ لَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّوا أَيْدِيَكُمْ وَ أَقِيمُوا الصَّلاةَ وَ آتُوا الزَّكاةَ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتالُ إِذا فَرِيقٌ مِنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً وَ قالُوا رَبَّنا لِمَ كَتَبْتَ عَلَيْنَا الْقِتالَ لَوْ لا أَخَّرْتَنا إِلى أَجَلٍ قَرِيبٍ إِلَى قَوْلِهِ سُبْحَانَهُ أَيْنَما تَكُونُوا يُدْرِكْكُمُ الْمَوْتُ وَ لَوْ كُنْتُمْ فِي بُرُوجٍ مُشَيَّدَةٍ
When he-saww ordered the people with emigrating, and they feared, Allah-azwj the Exalted Revealed: Have you not seen those to whom it was said: ‘Restrain your hands, and establish the Salat and give the Zakat; but when fighting is Prescribed upon them, then a group of them are fearing the people like fearing Allah or more intense fear, and they are saying, ‘Our Lord! Why did You Prescribe the fighting upon us? If only You had delayed it for us to a near term’ [4:77] – up to Words of the Glorious: Wherever you may happen to be, the death will overtake you, and even if you are in lofty towers; [4:78].
فَنَسَخَتْ آيَةُ الْقِتَالِ آيَةَ الْكَفِّ: فَلَمَّا كَانَ يَوْمُ بَدْرٍ وَ عَرَفَ اللَّهُ تَعَالَى حَرَجَ الْمُسْلِمِينَ أَنْزَلَ عَلَى نَبِيِّهِ وَ إِنْ جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَها وَ تَوَكَّلْ عَلَى اللَّهِ
The Verses of the fighting (battling) Abrogated Verses of the restraint. When it was the Day of (battle of) Badr and Allah-azwj the Exalted Recognised troubles of the Muslims, He-azwj Revealed unto His-azwj Prophet-saww: And if they incline towards peace, then incline to it and rely upon Allah; surely, He is the Hearing, the Knowing [8:61].
فَلَمَّا قَوِيَ الْإِسْلَامُ وَ كَثُرَ الْمُسْلِمُونَ أَنْزَلَ اللَّهُ تَعَالَى- فَلا تَهِنُوا وَ تَدْعُوا إِلَى السَّلْمِ وَ أَنْتُمُ الْأَعْلَوْنَ وَ اللَّهُ مَعَكُمْ وَ لَنْ يَتِرَكُمْ أَعْمالَكُمْ فَنَسَخَتْ هَذِهِ الْآيَةُ الَّتِي أَذِنَ لَهُمْ فِيهَا أَنْ يَجْنَحُوا
When Al-Islam was strong and the Muslims were a lot, Allah-azwj the Exalted Revealed: So do not slacken and call to the peace while you are on top, and Allah is with you and will never Deprive you for your deeds [47:35]. This Verse Abrogated that in which they were allowed to inclining to peace.
ثُمَّ أَنْزَلَ سُبْحَانَهُ فِي آخِرِ السُّورَةِ- فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَ خُذُوهُمْ وَ احْصُرُوهُمْ إِلَى آخِرِ الْآيَةِ وَ مِنْ ذَلِكَ أَنَّ اللَّهَ تَعَالَى فَرَضَ الْقِتَالَ عَلَى الْأُمَّةِ فَجَعَلَ عَلَى الرَّجُلِ الْوَاحِدِ أَنْ يُقَاتِلَ عَشَرَةً مِنَ الْمُشْرِكِينَ فَقَالَ إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صابِرُونَ يَغْلِبُوا مِائَتَيْنِ إِلَى آخِرِ الْآيَةِ
Then the Glorious Revealed at the end of the Chapter: then kill the Polytheists wherever you find them, and take them as captives and besiege them. [9:5] – up to end of the Verse; and from that is that Allah-azwj the Exalted Imposed the battling upon the community. He-saww Made upon the one man to fight ten from the Polytheists. He-azwj Said: If there happen to be twenty patient ones from you, they would overcome two hundred, [8:65] – up to end of the Verse.
ثُمَّ نَسَخَهَا سُبْحَانَهُ فَقَالَ- الْآنَ خَفَّفَ اللَّهُ عَنْكُمْ وَ عَلِمَ أَنَّ فِيكُمْ ضَعْفاً فَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ صابِرَةٌ يَغْلِبُوا مِائَتَيْنِ إِلَى آخِرِ الْآيَةِ فَنَسَخَ بِهَذِهِ الْآيَةِ مَا قَبْلَهَا
Then the Glorious Abrogated it. He-azwj Said: For now, Allah has Lightened from you and Knows that among you there are weak ones. So if there happen to be one hundred patient ones form you, they would overcome two hundred, [8:66]. Thus, whatever was before it came to be Abrogated by this Verse.
فَصَارَ مَنْ فَرَّ مِنَ الْمُؤْمِنِينَ فِي الْحَرْبِ إِنْ كَانَ عِدَّةُ الْمُشْرِكِينَ أَكْثَرَ مِنْ رَجُلَيْنِ لِرَجُلٍ لَمْ يَكُنْ فَارّاً مِنَ الزَّحْفِ وَ إِنْ كَانَ الْعِدَّةُ رَجُلَيْنِ لِرَجُلٍ فَارّاً مِنَ الزَّحْفِ
So, whoever fled from the believers in the battle, if the number of the polytheists was greater than two to one man, he was not considered a deserter from the advance. But if the ratio was two to one, then he was deemed a deserter from the battle march’.
وَ قَالَ وَ مِنْ ذَلِكَ نَوْعٌ آخَرُ وَ هُوَ أَنَّ رَسُولَ اللَّهِ ص لَمَّا هَاجَرَ إِلَى الْمَدِينَةِ آخَى بَيْنَ أَصْحَابِهِ مِنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ وَ جَعَلَ الْمَوَارِيثَ عَلَى الْأُخُوَّةِ فِي الدِّينِ لَا فِي مِيرَاثِ الْأَرْحَامِ وَ ذَلِكَ قَوْلُهُ تَعَالَى
And he-asws said: ‘And there is another type from that, and it is that when Rasool-Allah-saww emigrated to Al-Medina, he-saww established brother-hood between his-saww companions, from the Emigrants and the Helpers, and Made the inheritances to be upon brethren in the religion, not in inheritance of the kinships, and that is Word of the Exalted: –
إِنَّ الَّذِينَ آمَنُوا وَ هاجَرُوا وَ جاهَدُوا … فِي سَبِيلِ اللَّهِ وَ الَّذِينَ آوَوْا وَ نَصَرُوا أُولئِكَ بَعْضُهُمْ أَوْلِياءُ بَعْضٍ إِلَى قَوْلِهِ سُبْحَانَهُ- وَ الَّذِينَ آمَنُوا وَ لَمْ يُهاجِرُوا ما لَكُمْ مِنْ وَلايَتِهِمْ مِنْ شَيْءٍ حَتَّى يُهاجِرُوا فَأَخْرَجَ الْأَقَارِبَ مِنَ الْمِيرَاثِ وَ أَثْبَتَهُ لِأَهْلِ الْهِجْرَةِ وَ أَهْلِ الدِّينِ خَاصَّةً
Surely those who believed and emigrated with their wealth and their selves in the Way of Allah, sheltered and helped (them), they are guardians of each other; and those who believed and did not emigrate, there is nothing for you of their guardianship until they do emigrate; [8:72]. So, He-azwj Threw out the relatives from the inheritance and Affirmed it for the people of emigration and the people of religion especially.
ثُمَّ عَطَفَ بِالْقَوْلِ فَقَالَ تَعَالَى- وَ الَّذِينَ كَفَرُوا بَعْضُهُمْ أَوْلِياءُ بَعْضٍ إِلَّا تَفْعَلُوهُ تَكُنْ فِتْنَةٌ فِي الْأَرْضِ وَ فَسادٌ كَبِيرٌ فَكَانَ مَنْ مَاتَ مِنَ الْمُسْلِمِينَ يَصِيرُ مِيرَاثُهُ وَ تَرِكَتُهُ لِأَخِيهِ فِي الدِّينِ دُونَ الْقَرَابَةِ وَ الرَّحِمِ الْوَشِيجَةِ
Then He-azwj Softened the Words. The Exalted Said: And those who are committing Kufr are guardians of each other, (therefore) if you do not do it, Fitna (strife) would occur in the land and a great mischief [8:73]. It so happened that the one from the Muslims who dies, his inheritance and his legacy came to be for his brother in the religion, besides the relative and the kinship relationships.
فَلَمَّا قَوِيَ الْإِسْلَامُ أَنْزَلَ اللَّهُ النَّبِيُّ أَوْلى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَ أَزْواجُهُ أُمَّهاتُهُمْ وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى بِبَعْضٍ فِي كِتابِ اللَّهِ مِنَ الْمُؤْمِنِينَ وَ الْمُهاجِرِينَ إِلَّا أَنْ تَفْعَلُوا إِلى أَوْلِيائِكُمْ مَعْرُوفاً كانَ ذلِكَ فِي الْكِتابِ مَسْطُوراً فَهَذَا الْمَعْنَى نَسَخَ آيَةَ الْمِيرَاثِ
When Al-Islam was stronger, Allah-azwj Revealed: The Prophet is foremost with the Momineen than their own selves, and his wives are their mothers; and the possessors of the womb relationships, some of them are higher than the others in the Book of Allah, from the Momineen and the Emigrants, except that you should be doing good to your friends. That was in the Veiled Book [33:6]. So, this means the Verse of inheritance was Abrogated.
وَ مِنْهُ وَجْهٌ آخَرُ وَ هُوَ أَنَّ رَسُولَ اللَّهِ ص لَمَّا بُعِثَ كَانَتِ الصَّلَاةُ إِلَى قِبْلَةِ بَيْتِ الْمَقْدِسِ سُنَّةَ بَنِي إِسْرَائِيلَ وَ قَدْ أَخْبَرَنَا اللَّهُ بِمَا قَصَّهُ فِي ذِكْرِ مُوسَى ع أَنْ يَجْعَلَ بَيْتَهُ قِبْلَةً وَ هُوَ قَوْلُهُ وَ أَوْحَيْنا إِلى مُوسى وَ أَخِيهِ أَنْ تَبَوَّءا لِقَوْمِكُما بِمِصْرَ بُيُوتاً وَ اجْعَلُوا بُيُوتَكُمْ قِبْلَةً
And from it is another aspect, and it is that when Rasool-Allah-saww was Sent, the Salat used to be to the direction of Bayt Al-Maqdis, being a sunnah of the children of Israel, and Allah-azwj has Informed us with its story in mention of Musa-saww that he-as should make his-as house as a direction, and it is His-azwj Word: And We Revealed unto Musa and his brother, saying: “Provide houses for your people in Egypt and make your (own) houses as a Qiblah (Direction) [10:87].
وَ كَانَ رَسُولُ اللَّهِ ص فِي أَوَّلِ مَبْعَثِهِ يُصَلِّي إِلَى بَيْتِ الْمَقْدِسِ جَمِيعَ أَيَّامِ مُقَامِهِ بِمَكَّةَ وَ بَعْدَ هِجْرَتِهِ إِلَى الْمَدِينَةِ بِأَشْهُرٍ فَعَيَّرَتْهُ الْيَهُودُ وَ قَالُوا أَنْتَ تَابِعٌ لِقِبْلَتِنَا
And Rasool-Allah-saww, in the beginning of his-saww Prophet-hood, used to pray towards Bayt Al-Maqdis entirety of his-saww stay at Makkah, and a month after his-saww emigration to Al-Medina. The Jews faulted him-saww and said, ‘You-azwj a follower of our Qiblah!’
فَأَحْزَنَ رَسُولَ اللَّهِ ص ذَلِكَ مِنْهُمْ فَأَنْزَلَ اللَّهُ تَعَالَى عَلَيْهِ وَ هُوَ يُقَلِّبُ وَجْهَهُ فِي السَّمَاءِ وَ يَنْتَظِرُ الْأَمْرَ قَدْ نَرى تَقَلُّبَ وَجْهِكَ فِي السَّماءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضاها فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرامِ وَ حَيْثُ ما كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ- لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ يَعْنِي الْيَهُودَ فِي هَذَا الْمَوْضِعِ
Rasool-Allah-saww was saddened by that from them, so Allah-azwj the Exalted Revealed unto him-saww, and he-saww was turning his-saww face looking into the sky and awaiting the Command: We have Seen the turning of your face towards the sky, so We will be Turning you towards a Qiblah you will be pleased with; So turn then your face towards the Sacred Masjid; and wherever you are, turn your face towards it. And those who have been Given the Book are knowing that it is the Truth from their Lord; and Allah is not heedless of what they are doing [2:144] lest there would be an argument for the people against you all [2:150] – meaning the Jews, in this place.
ثُمَّ أَخْبَرَنَا اللَّهُ عَزَّ وَ جَلَّ مَا الْعِلَّةُ الَّتِي مِنْ أَجْلِهَا لَمْ يُحَوِّلْ قِبْلَتَهُ مِنْ أَوَّلِ مَبْعَثِهِ فَقَالَ تَبَارَكَ وَ تَعَالَى وَ ما جَعَلْنَا الْقِبْلَةَ الَّتِي كُنْتَ عَلَيْها إِلَّا لِنَعْلَمَ مَنْ يَتَّبِعُ الرَّسُولَ مِمَّنْ يَنْقَلِبُ عَلى عَقِبَيْهِ وَ إِنْ كانَتْ لَكَبِيرَةً إِلَّا عَلَى الَّذِينَ هَدَى اللَّهُ وَ ما كانَ اللَّهُ لِيُضِيعَ إِيمانَكُمْ إِنَّ اللَّهَ بِالنَّاسِ لَرَؤُفٌ رَحِيمٌ
Then Allah-azwj Mighty and Majestic Informed us what was the reason which due to it the Qiblah had not been transferred from the beginning of his-saww Prophet-hood. The Blessed and Exalted Said: And We did not Make the Qiblah which you were upon except for Us to Know who follows the Rasool from the one turns upon his heels; and even though it may be grievous, except upon those Guided by Allah. And Allah will not Waste your Eman, as Allah is Affectionate, Merciful with the people [2:143].
فَسَمَّى سُبْحَانَهُ الصَّلَاةَ هَاهُنَا إِيمَاناً وَ هَذَا دَلِيلٌ وَاضِحٌ عَلَى أَنَّ كَلَامَ الْبَارِئِ سُبْحَانَهُ لَا يُشْبِهُ كَلَامَ الْخَلْقِ كَمَا لَا يُشْبِهُ أَفْعَالُهُ أَفْعَالَهُمْ وَ لِهَذِهِ الْعِلَّةِ وَ أَشْبَاهِهَا لَا يَبْلُغُ أَحَدٌ كُنْهَ مَعْنَى حَقِيقَةِ تَفْسِيرِ كِتَابِ اللَّهِ تَعَالَى وَ تَأْوِيلِهِ إِلَّا نَبِيُّهُ ص وَ أَوْصِيَاؤُهُ
The Glorious Named the Salat over here as Eman, and this is clear evidence upon that the Speech of the Creator does not resemble speech of the creatures, just as His-azwj Actions (do not resemble) their actions, and for this reason and its like, no one can reach the essence of the meaning of realities of interpretation of the Book of Allah-azwj the Exalted and its explanation except His-azwj Prophet-saww and his-saww successors-asws.
وَ مِنْ ذَلِكَ مَا كَانَ مُثْبَتاً فِي التَّوْرَاةِ مِنَ الْفَرَائِضِ فِي الْقِصَاصِ وَ هُوَ قَوْلُهُ وَ كَتَبْنا عَلَيْهِمْ فِيها أَنَّ النَّفْسَ بِالنَّفْسِ وَ الْعَيْنَ بِالْعَيْنِ إِلَى آخِرِ الْآيَةِ فَكَانَ الذَّكَرُ وَ الْأُنْثَى وَ الْحُرُّ وَ الْعَبْدُ شَرَعاً سَوَاءً
And from that is what had been affirmed in the Torah of the impositions regarding the retaliation, and it is His-azwj Word: And We Prescribed upon them therein that the soul is for the soul, and the eye for the eye, [5:45] – up to end of the Verse. So, the male and the female, and the free and the slave, are equal in Law.
فَنَسَخَ اللَّهُ تَعَالَى مَا فِي التَّوْرَاةِ بِقَوْلِهِ- يا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصاصُ فِي الْقَتْلى الْحُرُّ بِالْحُرِّ وَ الْعَبْدُ بِالْعَبْدِ وَ الْأُنْثى بِالْأُنْثى فَنَسَخَتْ هَذِهِ الْآيَةُ وَ كَتَبْنا عَلَيْهِمْ فِيها أَنَّ النَّفْسَ بِالنَّفْسِ
Allah-azwj the Exalted Abrogate what was in the Torah by His-azwj Words: O you those who are believing! The retaliation is Prescribed upon you regarding the murdered – the free with the free, and the slave with the slave, and the female with the female. [2:178]. So, this Verse Abrogated: And We Prescribed upon them therein that the soul is for the soul, [5:45].
وَ مِنْ ذَلِكَ أَيْضاً آصَارٌ غَلِيظَةٌ كَانَتْ عَلَى بَنِي إِسْرَائِيلَ فِي الْفَرَائِضِ فَوَضَعَ اللَّهُ تَعَالَى تِلْكَ الْآصَارَ عَنْهُمْ وَ عَنْ هَذِهِ الْأُمَّةِ فَقَالَ سُبْحَانَهُ وَ يَضَعُ عَنْهُمْ إِصْرَهُمْ وَ الْأَغْلالَ الَّتِي كانَتْ عَلَيْهِمْ
And from that as well the harsh difficulties were upon the children of Israel regarding the Impositions. Allah-azwj the Exalted Dropped those difficulties away from them and from this community. The Glorious Said: and removing from them their burdens and their shackles which were upon them. [7:157].
وَ مِنْهُ أَنَّهُ تَعَالَى لَمَّا فَرَضَ الصِّيَامَ فَرَضَ أَنْ لَا يَنْكِحَ الرَّجُلُ أَهْلَهُ فِي شَهْرِ رَمَضَانَ بِاللَّيْلِ وَ لَا بِالنَّهَارِ عَلَى مَعْنَى صَوْمِ بَنِي إِسْرَائِيلَ فِي التَّوْرَاةِ فَكَانَ ذَلِكَ مُحَرَّماً عَلَى هَذِهِ الْأُمَّةِ وَ كَانَ الرَّجُلُ إِذَا نَامَ فِي أَوَّلِ اللَّيْلِ قَبْلَ أَنْ يُفْطِرَ فَقَدْ حَرُمَ عَلَيْهِ الْأَكْلُ بَعْدَ النَّوْمِ أَفْطَرَ أَوْ لَمْ يُفْطِرْ-
And from it is, when He-azwj the Exalted Imposed the fasts, Imposed that the man should not go to his wife during the month of Ramazan, neither at night nor at daytime, based upon the meaning of the fasting of the children of Israel in the Torah. So that was Prohibited upon this community; and when the man slept in beginning of the night before he broke his fast, the eating was forbidden upon him after the sleep, whether he had broken his fast or not broken.
وَ كَانَ رَجُلٌ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ص يُعْرَفُ بِمُطْعِمِ بْنِ جُبَيْرٍ شَيْخاً فَكَانَ فِي الْوَقْتِ الَّذِي حَضَرَ فِيهِ الْخَنْدَقُ حَفَرَ فِي جُمْلَةِ الْمُسْلِمِينَ وَ كَانَ ذَلِكَ فِي شَهْرِ رَمَضَانَ
And there was a man from companions of Rasool-Allah-saww knowns a Mut’im Bin Jubeyr, an old man. In the time in which he attended (the battle) of Al-Khandaq was digging among all the Muslims, and that was during a month of Ramazan.
فَلَمَّا فَرَغَ مِنَ الْحَفْرِ وَ رَاحَ إِلَى أَهْلِهِ صَلَّى الْمَغْرِبَ وَ أَبْطَأَتْ عَلَيْهِ زَوْجَتُهُ بِالطَّعَامِ فَغَلَبَ عَلَيْهِ النَّوْمُ فَلَمَّا أَحْضَرَتْ إِلَيْهِ الطَّعَامَ أَنْبَهَتْهُ فَقَالَ لَهَا اسْتَعْمِلِيهِ أَنْتِ فَإِنِّي قَدْ نِمْتُ وَ حَرُمَ عَلَيَّ وَ طَوَى إِلَيْهِ وَ أَصْبَحَ صَائِماً
When he was free from the digging and went to his family, he prayed Al-Maghrib Salat and his wife delayed the meal from him. The sleep overcame him. When the meal was presented to him, he woke up. He said to her, ‘You use it, for I have slept and it is forbidden unto me’, and he turned to his sleep, and woke up in the morning fasting.
فَغَدَا إِلَى الْخَنْدَقِ وَ جَعَلَ يَحْفِرُ مَعَ النَّاسِ فَغُشِيَ عَلَيْهِ فَسَأَلَهُ رَسُولُ اللَّهِ ص عَنْ حَالِهِ فَأَخْبَرَهُ
Early morning, he went to Al-Khandaq and went on to dig along with the people. There was unconsciousness upon him. Rasool-Allah-saww asked about his state. They informed him-saww.
وَ كَانَ مِنَ الْمُسْلِمِينَ شُبَّانٌ يَنْكِحُونَ نِسَاءَهُمْ بِاللَّيْلِ سِرّاً لِقِلَّةِ صَبْرِهِمْ فَسَأَلَ النَّبِيُّ اللَّهَ سُبْحَانَهُ فِي ذَلِكَ فَأَنْزَلَ اللَّهُ عَلَيْهِ-
And from the Muslims there were youth who were going to their wives secretly due to lack of their patience. The Prophet-saww asked Allah-azwj the Glorious regarding that, so Allah-azwj Revealed unto him-saww: –
أُحِلَّ لَكُمْ لَيْلَةَ الصِّيامِ الرَّفَثُ إِلى نِسائِكُمْ هُنَّ لِباسٌ لَكُمْ وَ أَنْتُمْ لِباسٌ لَهُنَّ عَلِمَ اللَّهُ أَنَّكُمْ كُنْتُمْ تَخْتانُونَ أَنْفُسَكُمْ فَتابَ عَلَيْكُمْ وَ عَفا عَنْكُمْ فَالْآنَ بَاشِرُوهُنَّ وَ ابْتَغُوا ما كَتَبَ اللَّهُ لَكُمْ وَ كُلُوا وَ اشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ ثُمَّ أَتِمُّوا الصِّيامَ إِلَى اللَّيْلِ.
Permissible for you during the night of the Fast, is the going to your wives; they are an apparel for you and you are an apparel for them. Allah knows you were deceiving yourselves, but He still Turned towards you and Excused you. As for now, sleep with them and seek what Allah has Ordained for you; and eat and drink until it is clear for you, the white thread from the black thread at dawn, then complete the Fast up to the night; [2:187]’.[5]
فَنَسَخَتْ هَذِهِ الْآيَةُ مَا تَقَدَّمَهَا وَ نَسَخَ قَوْلُهُ تَعَالَى وَ ما خَلَقْتُ الْجِنَّ وَ الْإِنْسَ إِلَّا لِيَعْبُدُونِ قَوْلَهُ عَزَّ وَ جَلَ وَ لا يَزالُونَ مُخْتَلِفِينَ إِلَّا مَنْ رَحِمَ رَبُّكَ وَ لِذلِكَ خَلَقَهُمْ أَيْ لِلرَّحْمَةِ خَلَقَهُمْ
This Verse Abrogated what preceded it. And Words of the Exalted: And I have not Created the Jinn and the Humans except to be worshipping Me [51:56], is Abrogated by Words of Mighty and Majestic: and they will not stop differing [11:118] Except the one whom your Lord shows Mercy, and it is for that He Created them. [11:119], i.e., He-azwj Created them for the Mercy.
وَ نَسَخَ قَوْلَهُ تَعَالَى وَ إِذا حَضَرَ الْقِسْمَةَ أُولُوا الْقُرْبى وَ الْيَتامى وَ الْمَساكِينُ فَارْزُقُوهُمْ مِنْهُ وَ قُولُوا لَهُمْ قَوْلًا مَعْرُوفاً قَوْلُهُ سُبْحَانَهُ يُوصِيكُمُ: اللَّهُ فِي أَوْلادِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ إِلَى آخِرِ الْآيَةِ
And Words of the Exalted And when there are present at the distribution, the relatives and the orphans and the needy, sustain them from it and speak to them kind words [4:8] is Abrogated by Words of the Glorious: Allah Directs you regarding your children: “For the male is a share of two females. [4:11] – up to end of the Verse.
وَ نُسِخَ قَوْلُهُ تَعَالَى يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقاتِهِ وَ لا تَمُوتُنَّ إِلَّا وَ أَنْتُمْ مُسْلِمُونَ نَسَخَهَا قَوْلُهُ تَعَالَى فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ
And Words of the Exalted: O you who believe! Fear Allah as is His right to be feared and do not be dying except and you are submitters [3:102] is Abrogated by Words of the Exalted: Therefore, fear Allah as per your capacity; [64:16].
وَ نَسَخَ قَوْلَهُ تَعَالَى وَ مِنْ ثَمَراتِ النَّخِيلِ وَ الْأَعْنابِ تَتَّخِذُونَ مِنْهُ سَكَراً وَ رِزْقاً حَسَناً- آيَةُ التَّحْرِيمِ وَ هُوَ قَوْلُهُ جَلَّ ثَنَاؤُهُ قُلْ إِنَّما حَرَّمَ رَبِّيَ الْفَواحِشَ ما ظَهَرَ مِنْها وَ ما بَطَنَ وَ الْإِثْمَ وَ الْبَغْيَ بِغَيْرِ الْحَقِ وَ الْإِثْمُ هَاهُنَا هُوَ الْخَمْرُ
And Words of the Exalted: And from fruits of the palms and the grapes, you are taking intoxicants from it and a goodly sustenance. [16:67] are Abrogated by the Verse of the Prohibition, and it is His-azwj Word, Majestic is His-azwj Laudation: Say: ‘But rather, My Lord Prohibited the immoralities, whatever is apparent from these and whatever is hidden, and the sin, and the rebellion without the right, [7:33].
وَ نَسَخَ قَوْلَهُ تَعَالَى وَ إِنْ مِنْكُمْ إِلَّا وارِدُها كانَ عَلى رَبِّكَ حَتْماً مَقْضِيًّا قَوْلُهُ إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنى أُولئِكَ عَنْها مُبْعَدُونَ- لا يَسْمَعُونَ حَسِيسَها وَ هُمْ فِي مَا اشْتَهَتْ أَنْفُسُهُمْ خالِدُونَ- لا يَحْزُنُهُمُ الْفَزَعُ الْأَكْبَرُ
And Words of the Exalted: And there is not one of you but shall pass over it. This was an Ordained Decree upon your Lord [19:71] by His-azwj Words: Surely those for whom the good has preceded from Us, they would be remote from it [21:101] They will not be hearing its slightest sound, and they would be in what their souls desire, for eternity [21:102] The great terror shall not grieve them, [21:103].
وَ نُسِخَ قَوْلُهُ سُبْحَانَهُ وَ قُولُوا لِلنَّاسِ حُسْناً يَعْنِي الْيَهُودَ حِينَ هَادَنَهُمْ رَسُولُ اللَّهِ ص فَلَمَّا رَجَعَ مِنْ غَزَاةِ تَبُوكَ أَنْزَلَ اللَّهُ تَعَالَى- قاتِلُوا الَّذِينَ لا يُؤْمِنُونَ بِاللَّهِ وَ لا بِالْيَوْمِ الْآخِرِ وَ لا يُحَرِّمُونَ ما حَرَّمَ اللَّهُ وَ رَسُولُهُ وَ لا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتابَ حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَ هُمْ صاغِرُونَ فَنَسَخَتْ هَذِهِ الْآيَةُ تِلْكَ الْهُدْنَةَ.
And Words of the Glorious: and you would be saying to the people good words, [2:83] is Abrogated, meaning the Jews, when Rasool-Allah-saww had truce with them. When he-saww returned from military expedition of Tabuk, Allah-azwj the Exalted Revealed: Fight those who are not believing in Allah, nor in the Last Day, nor are they sanctifying what Allah and His Rasool Sanctified, nor are they making it to be a religion, the Religion of the Truth, from those Given the Book, until they give the tribute by hand and they are belittled [9:29]. This Verse Abrogated that truce.
وَ سُئِلَ صَلَوَاتُ اللَّهِ عَلَيْهِ عَنْ أَوَّلِ مَا أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ مِنَ الْقُرْآنِ فَقَالَ ع أَوَّلُ مَا أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ مِنَ الْقُرْآنِ بِمَكَّةَ سُورَةُ اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ وَ أَوَّلُ مَا أَنْزَلَ بِالْمَدِينَةِ سُورَةُ الْبَقَرَةِ
And he-asws, may the Salawaat of Allah-azwj be upon him-asws, was asked about the first of what was Revealed by Allah-azwj Mighty and Majestic in the Quran. He-asws said: ‘The first of what Allah-azwj Mighty and Majestic Revealed from the Quran was at Makkah, is Surah Al A’ala, and the first of what He-azwj Revealed at Al-Medina was Surah Al Baqarah’.
ثُمَّ سَأَلُوهُ صَلَوَاتُ اللَّهِ عَلَيْهِ عَنْ تَفْسِيرِ الْمُحْكَمِ مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ فَقَالَ أَمَّا الْمُحْكَمُ الَّذِي لَمْ يَنْسَخْهُ شَيْءٌ مِنَ الْقُرْآنِ فَهُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتابَ مِنْهُ آياتٌ مُحْكَماتٌ هُنَّ أُمُّ الْكِتابِ وَ أُخَرُ مُتَشابِهاتٌ
Then they asked him-asws, may the Salawaat of Allah-azwj be upon him-asws, about interpretation of the Decisive from the Book of Allah-azwj Mighty and Majestic. He-asws said: ‘As for the Decisive which nothing from the Quran has Abrogated, it is Word of Allah-azwj Mighty and Majestic: He is the One Who Revealed the Book unto you; from it are Decisive Verses – these are the Mother of the Book; and others are Allegorical. [3:7].
وَ إِنَّمَا هَلَكَ النَّاسُ فِي الْمُتَشَابِهِ لِأَنَّهُمْ لَمْ يَقِفُوا عَلَى مَعْنَاهُ وَ لَمْ يَعْرِفُوا حَقِيقَتَهُ فَوَضَعُوا لَهُ تَأْوِيلَاتٍ مِنْ عِنْدِ أَنْفُسِهِمْ بِآرَائِهِمْ وَ اسْتَغْنَوْا بِذَلِكَ عَنْ مَسْأَلَةِ الْأَوْصِيَاءِ وَ نَبَذُوا قَوْلَ رَسُولِ اللَّهِ ص وَرَاءَ ظُهُورِهِمْ
And rather, the people were destroyed regarding the Allegorical because they did not pause upon its meaning and did not recognise its reality. They placed interpretations for it from their own selves with their opinions, and with that they (considered themselves) as needless from asking the successors-asws, and they discarded words of Rasool-Allah-saww behind their backs.
وَ الْمُحْكَمُ مِمَّا ذَكَرْتُهُ فِي الْأَقْسَامِ مِمَّا تَأْوِيلُهُ فِي تَنْزِيلِهِ مِنْ تَحْلِيلِ مَا أَحَلَّ اللَّهُ سُبْحَانَهُ فِي كِتَابِهِ وَ تَحْرِيمِ مَا حَرَّمَ اللَّهُ مِنَ الْمَآكِلِ وَ الْمَشَارِبِ وَ الْمَنَاكِحِ
And the Decisive, from what you mentioned of the types from what its interpretation is in its Revelation, from the permitting of what Allah-azwj the Glorious has Permitted in His-azwj Book, and prohibiting what Allah-azwj has Prohibited, from the foods, and the drinks, and the marriages.
وَ مِنْهُ مَا فَرَضَ اللَّهُ عَزَّ وَ جَلَّ مِنَ الصَّلَاةِ وَ الزَّكَاةِ وَ الصِّيَامِ وَ الْحَجِّ وَ الْجِهَادِ وَ مِمَّا دَلَّهُمْ بِهِ مِمَّا لَا غِنَا بِهِمْ عَنْهُ فِي جَمِيعِ تَصَرُّفَاتِهِمْ مِثْلُ قَوْلِهِ تَعَالَى يا أَيُّهَا الَّذِينَ آمَنُوا إِذا قُمْتُمْ إِلَى الصَّلاةِ فَاغْسِلُوا وُجُوهَكُمْ وَ أَيْدِيَكُمْ إِلَى الْمَرافِقِ وَ امْسَحُوا بِرُؤُسِكُمْ وَ أَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ الْآيَةَ
And from it is what Allah-azwj Mighty and Majestic has Imposed, from the Salat, and the Zakat, and the fasting, and the Hajj, and the Jihad, and from what it evidence’s them with, from what there is no escape for them from it in entirety of their dealings, like Words of the Exalted: O you who believe! When you stand to the Salat, so wash your faces and your hands to the elbows, and wipe your heads and your leg to the ankles; [5:6] – the Verse.
وَ هَذَا مِنَ الْمُحْكَمِ الَّذِي تَأْوِيلُهُ فِي تَنْزِيلِهِ- لَا يَحْتَاجُ فِي تَأْوِيلِهِ إِلَى أَكْثَرَ مِنَ التَّنْزِيلِ
And this is from the Decisive which it’s interpretation is its Revelation. There is no need in interpreting it to any more than the Revelation.
وَ مِنْهُ قَوْلُهُ عَزَّ وَ جَلَ حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَ الدَّمُ وَ لَحْمُ الْخِنْزِيرِ وَ ما أُهِلَّ لِغَيْرِ اللَّهِ بِهِ فَتَأْوِيلُهُ فِي تَنْزِيلِهِ
And from it are Words of Mighty and Majestic: Prohibited unto you is the dead, and the blood and meat of the pig, and whatever has been dedicated for other than Allah with, [5:3]. It’s interpretation is in its Revelation.
وَ مِنْهُ قَوْلُهُ تَعَالَى حُرِّمَتْ عَلَيْكُمْ أُمَّهاتُكُمْ وَ بَناتُكُمْ وَ أَخَواتُكُمْ وَ عَمَّاتُكُمْ وَ خالاتُكُمْ إِلَى آخِرِ الْآيَةِ فَهَذَا كُلُّهُ مُحْكَمٌ لَمْ يَنْسَخْهُ شَيْءٌ قَدِ اسْتُغْنِيَ بِتَنْزِيلِهِ مِنْ تَأْوِيلِهِ وَ كُلُّ مَا يَجْرِي هَذَا الْمَجْرَى
And from it are Words of the Exalted: Prohibited unto you are your mothers, and your daughters, and your sisters, and your paternal aunts, and your maternal aunts, [4:23] – up to end of the Verse. So, this, all of it is Decisive. Nothing Abrogates it. With its Revelation, it is needless of interpreting it, all what flows this flow’.
ثُمَّ سَأَلُوهُ ع عَنِ الْمُتَشَابِهِ مِنَ الْقُرْآنِ فَقَالَ وَ أَمَّا الْمُتَشَابِهُ مِنَ الْقُرْآنِ فَهُوَ الَّذِي انْحَرَفَ مِنْهُ مُتَّفِقُ اللَّفْظِ مُخْتَلِفُ الْمَعْنَى مِثْلُ قَوْلِهِ عَزَّ وَ جَلَّ- يُضِلُّ اللَّهُ مَنْ يَشاءُ وَ يَهْدِي مَنْ يَشاءُ
Then they asked him-asws about the Allegorical from the Quran. He-asws said: ‘And as for the Allegorical from the Quran, it is which deviates from it. The wording is clear, the meanings are different. For example, Words of Mighty and Majestic: Allah Lets stray one He so Desires to and Guides one He so Desires to. [74:31].
فَنَسَبَ الضَّلَالَةَ إِلَى نَفْسِهِ فِي هَذَا الْمَوْضِعِ وَ هَذَا ضَلَالُهُمْ عَنْ طَرِيقِ الْجَنَّةِ بِفِعْلِهِمْ وَ نَسَبَهُ إِلَى الْكُفَّارِ فِي مَوْضِعٍ آخَرَ وَ نَسَبَهُ إِلَى الْأَصْنَامِ فِي آيَةٍ أُخْرَى فَمَعْنَى الضَّلَالَةِ عَلَى وُجُوهٍ فَمِنْهُ مَا هُوَ مَحْمُودٌ وَ مِنْهُ مَا هُوَ مَذْمُومٌ وَ مِنْهُ مَا لَيْسَ بِمَحْمُودٍ وَ لَا مَذْمُومٍ وَ مِنْهُ ضَلَالُ النِّسْيَانِ
He-azwj Attributed the straying to Himself-azwj in this place, and this is their straying from the path of Paradise due to their own deeds, and He-azwj Attributed it to the Kafirs in another place, and Attributed it to the idols in another Verse. The meaning of straying is upon various aspects. From it is what is praised, and from it what it condemned, and form it is what is neither praised nor condemned, and from it is straying of the forgetfulness.
فَالضَّلَالُ الْمَحْمُودُ هُوَ الْمَنْسُوبُ إِلَى اللَّهِ تَعَالَى وَ قَدْ بَيَّنَّاهُ وَ الْمَذْمُومُ هُوَ قَوْلُهُ تَعَالَى وَ أَضَلَّهُمُ السَّامِرِيُ وَ قَوْلُهُ وَ أَضَلَّ فِرْعَوْنُ قَوْمَهُ وَ ما هَدى وَ مِثْلُ ذَلِكَ فِي الْقُرْآنِ كَثِيرٌ
The praised straying, it is the one Attributed to Allah-azwj the Exalted, and He-azwj has Stated it; and the condemned, it is Word of the Exalted: and Al-Samiri strayed them!” [20:85]; and His-azwj Words: And Pharaoh led his people astray and did not guide [20:79], and examples of that are many in the Quran.
وَ أَمَّا الضَّلَالُ الْمَنْسُوبُ إِلَى الْأَصْنَامِ فَقَوْلُهُ تَعَالَى فِي قِصَّةِ إِبْرَاهِيمَ ع وَ اجْنُبْنِي وَ بَنِيَّ أَنْ نَعْبُدَ الْأَصْنامَ- رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيراً مِنَ النَّاسِ الْآيَةَ وَ الْأَصْنَامُ لَمْ تضلن تُضْلِلْنَ أَحَداً عَلَى الْحَقِيقَةِ وَ إِنَّمَا ضَلَّ النَّاسُ بِهَا وَ كَفَرُوا حِينَ عَبَدُوهَا مِنْ دُونِ اللَّهِ عَزَّ وَ جَلَّ
And as for the straying Attributed to the idols, are Words of the Exalted in the story of Ibrahim-as: Lord! Surely these have strayed many of the people! [14:36] – the Verse; and the idols do not stray and stray anyone upon the reality, and rather the people stray due to these, and they commit Kufr when they worship them from besides Allah-azwj Mighty and Majestic.
وَ أَمَّا الضَّلَالُ الَّذِي هُوَ النِّسْيَانُ فَهُوَ قَوْلُهُ تَعَالَى- وَ اسْتَشْهِدُوا شَهِيدَيْنِ مِنْ رِجالِكُمْ فَإِنْ لَمْ يَكُونا رَجُلَيْنِ فَرَجُلٌ وَ امْرَأَتانِ مِمَّنْ تَرْضَوْنَ مِنَ الشُّهَداءِ أَنْ تَضِلَّ إِحْداهُما فَتُذَكِّرَ إِحْداهُمَا الْأُخْرى
And as for the straying which is the forgetfulness, it is Word of the Exalted: And two witnesses should be bearing witness, from your men. But if there does not happen to be two men, then a man and two women from the ones you are agreeing with from the witnesses. If one of the two errs, so the other one should remind him [2:282].
وَ قَدْ ذَكَرَ اللَّهُ تَعَالَى الضَّلَالَ فِي مَوَاضِعَ مِنْ كِتَابِهِ فَمِنْهُ مَا نَسَبَهُ إِلَى نَبِيِّهِ عَلَى ظَاهِرِ اللَّفْظِ كَقَوْلِهِ سُبْحَانَهُ وَ وَجَدَكَ ضَالًّا فَهَدى- مَعْنَاهُ وَجَدْنَاكَ فِي قَوْمٍ لَا يَعْرِفُونَ نُبُوَّتَكَ فَهَدَيْنَاهُمْ بِكَ
And Allah-azwj the Exalted has Mentioned the straying in a place from His-azwj Book. From it is what He-azwj Attributed to His-azwj Prophet-saww upon the apparent wording, like Words of the Glorious: And Found you lost so He Guided? [93:7]. Its meaning is, ‘We-azwj Found you-saww among a people not recognising your-saww Prophet-hood, so We-azwj Guided them through you-saww’.
وَ أَمَّا الضَّلَالُ الْمَنْسُوبُ إِلَى اللَّهِ تَعَالَى الَّذِي هُوَ ضِدُّ الْهُدَى وَ الْهُدَى هُوَ الْبَيَانُ وَ هُوَ مَعْنَى قَوْلِهِ سُبْحَانَهُ أَ وَ لَمْ يَهْدِ لَهُمْ- مَعْنَاهُ أَيْ أَ لَمْ أُبَيِّنْ لَهُمْ مِثْلَ قَوْلِهِ سُبْحَانَهُ- فَهَدَيْناهُمْ فَاسْتَحَبُّوا الْعَمى عَلَى الْهُدى أَيْ بَيَّنَّا لَهُمْ
And as for the straying Attributed to Allah-azwj the Exalted which is opposite of the Guidance, and the Guidance, it is the clarification, and it is meaning of Words of the Glorious: Or, is it not a guidance for them [32:26]. It’s meaning is, ‘Yes, did I-azwj Not Clarify to them?’ Like Words of the Glorious: So, We Guided them, but they loved the blindness over the Guidance, [41:17]. i.e., ‘We-azwj Clarified to them’.
وَجْهٌ آخَرُ وَ هُوَ قَوْلُهُ تَعَالَى- وَ ما كانَ اللَّهُ لِيُضِلَّ قَوْماً بَعْدَ إِذْ هَداهُمْ حَتَّى يُبَيِّنَ لَهُمْ ما يَتَّقُونَ-
Another aspect, and it is Word of the Exalted: It was not for Allah to Let stray a people after having Guided them until He Clarifies to then what they should be guarding against, [9:115].
وَ أَمَّا مَعْنَى الْهُدَى فَقَوْلُهُ عَزَّ وَ جَلَّ- إِنَّما أَنْتَ مُنْذِرٌ وَ لِكُلِّ قَوْمٍ هادٍ وَ مَعْنَى الْهَادِي هَاهُنَا الْمُبَيِّنُ لِمَا جَاءَ بِهِ الْمُنْذِرُ مِنْ عِنْدِ اللَّهِ
And as for meaning of the Guidance, it is Word of the Mighty and Majestic: But rather, you are a Warner, and for every people there is a Guide [13:7], and the guide over here is the clarifier of what the warner had come with from the Presence of Allah-azwj.
وَ قَدِ احْتَجَّ قَوْمٌ مِنَ الْمُنَافِقِينَ عَلَى اللَّهِ تَعَالَى- إِنَّ اللَّهَ لا يَسْتَحْيِي أَنْ يَضْرِبَ مَثَلًا ما بَعُوضَةً فَما فَوْقَها وَ ذَلِكَ أَنَّ اللَّهَ تَعَالَى لَمَّا أَنْزَلَ عَلَى نَبِيِّهِ ص- وَ لِكُلِّ قَوْمٍ هادٍ فَقَالَ طَائِفَةٌ مِنَ الْمُنَافِقِينَ- ما ذا أَرادَ اللَّهُ بِهذا مَثَلًا يُضِلُّ بِهِ كَثِيراً
And a group of hypocrites had argued against Allah-azwj the Exalted: Surely Allah has no Reservations from Striking an example [2:26], and that is because when Allah-azwj the Exalted Revealed unto His-azwj Prophet-saww, and for every people there is a Guide [13:7], a group of hypocrites said: What is it that Allah which Means by this example: He is Straying many by it and Guiding many by it! [2:26].
فَأَجَابَهُمُ اللَّهُ تَعَالَى بِقَوْلِهِ- إِنَّ اللَّهَ لا يَسْتَحْيِي أَنْ يَضْرِبَ مَثَلًا ما بَعُوضَةً فَما فَوْقَها فَأَمَّا الَّذِينَ آمَنُوا فَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ وَ أَمَّا الَّذِينَ كَفَرُوا فَيَقُولُونَ ما ذا أَرادَ اللَّهُ بِهذا مَثَلًا يُضِلُّ بِهِ كَثِيراً وَ يَهْدِي بِهِ كَثِيراً وَ ما يُضِلُّ بِهِ إِلَّا الْفاسِقِينَ إِلَى قَوْلِهِ أُولئِكَ هُمُ الْخاسِرُونَ
Allah-azwj the Exalted Answered them by His-azwj Words: Surely Allah has no Reservations from Striking an example – (that of) a mosquito or what is above it; then as for those who believe, they are knowing that it is the Truth from their Lord, and as for those who disbelieve, they are saying: What is it that Allah which Means by this example: He is Straying many by it and Guiding many by it! And He does not Let Stray by it (any) except the transgressors [2:26] – up to His-azwj Words: those are the losers [2:27].
فَهَذَا مَعْنَى الضَّلَالِ الْمَنْسُوبِ إِلَيْهِ تَعَالَى لِأَنَّهُ أَقَامَ لَهُمُ الْإِمَامَ الْهَادِيَ لِمَا جَاءَ بِهِ الْمُنْذِرُ فَخَالَفُوهُ وَ صَرَفُوا عَنْهُ بَعْدَ أَنْ أَقَرُّوا بِفَرْضِ طَاعَتِهِ وَ لَمَّا بَيَّنَ لَهُمْ مَا يَأْخُذُونَ وَ مَا يَذَرُونَ فَخَالَفُوهُ ضَلُّوا
So, this meaning of the straying is Attributed to Him-azwj the Exalted, because He-azwj had Established an Imam-asws for them, being the guide to what the warner had come with. But they opposed him-asws and turned away from him-asws after having acknowledged obedience to him-asws, and when He-azwj Clarified for them what they should be taking and what they should be leaving, they opposed Him-azwj, so they strayed.
هَذَا مَعَ عِلْمِهِمْ بِمَا قَالَهُ النَّبِيُّ ص وَ هُوَ قَوْلُهُ- لَا تُصَلُّوا عَلَيَّ صَلَاةً مَبْتُورَةً إِذَا صَلَّيْتُمْ عَلَيَّ بَلْ صَلُّوا عَلَى أَهْلِ بَيْتِي وَ لَا تَقْطَعُوهُمْ مِنِّي فَإِنَّ كُلَّ سَبَبٍ وَ نَسَبٍ مُنْقَطِعٌ يَوْمَ الْقِيَامَةِ إِلَّا سَبَبِي وَ نَسَبِي
This is with their knowledge of what the Prophet-saww had said, and these are his-saww words: ‘Do not send Salawaat upon me-asws, an amputated Salat! Whenever you send Salawaat upon me-saww, send Salawaat upon People-asws of my-saww Household, and do not cut them-asws off from me-saww, for every cause and lineage will be terminated on the Day of Qiyamah except my-saww cause and my-saww lineage!’
وَ لَمَّا خَالَفُوا اللَّهَ تَعَالَى ضَلُّوا وَ أَضَلُّوا فَحَذَّرَ اللَّهُ تَعَالَى الْأُمَّةَ مِنِ اتِّبَاعِهِمْ وَ قَالَ سُبْحَانَهُ وَ لا تَتَّبِعُوا أَهْواءَ قَوْمٍ قَدْ ضَلُّوا مِنْ قَبْلُ وَ أَضَلُّوا كَثِيراً وَ ضَلُّوا عَنْ سَواءِ السَّبِيلِ وَ السَّبِيلُ هَاهُنَا الْوَصِيُّ وَ قَالَ سُبْحَانَهُ- وَ لا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ ذلِكُمْ وَصَّاكُمْ بِهِ الْآيَةَ
And when they opposed Allah-azwj the Exalted, they strayed and strayed others, so Allah-azwj the Exalted Cautioned the community from following them, and the Glorious Said: and do not follow the whims of a people who had strayed from before and led many astray, and went astray from the Just Way [5:77], and the ‘way’ over here is the successor-asws. And the Glorious Said: and do not be following the ways (of others), for they will separate you from His Way. That is (what you) are Advised with, [6:153] – the Verse.
فَخَالَفُوا مَا وَصَّاهُمْ بِهِ اللَّهُ تَعَالَى وَ اتَّبَعُوا أَهْوَاءَهُمْ فَحَرَّفُوا دِينَ اللَّهِ جَلَّتْ عَظَمَتُهُ وَ شَرَائِعَهُ وَ بَدَّلُوا فَرَائِضَهُ وَ أَحْكَامَهُ وَ جَمِيعَ مَا أُمِرُوا بِهِ كَمَا عَدَلُوا عَمَّنْ أُمِرُوا بِطَاعَتِهِ
They opposed what Allah-azwj the Exalted had Advised them with and they followed their own whims. They distorted the religion of Allah-azwj, Majestic is His-azwj Magnificence, and His-azwj Laws, and the replaced His-azwj Impositions and His-azwj Rulings and entirety of what they had been Commanded with, just as they had turned away from the one, they had been Commanded to obey.
وَ أَخَذَ عَلَيْهِمُ الْعَهْدَ بِمُوَالاتِهِمْ وَ اضْطَرَّهُمْ ذَلِكَ إِلَى اسْتِعْمَالِ الرَّأْيِ وَ الْقِيَاسِ فَزَادَهُمْ ذَلِكَ حَيْرَةً وَ الْتِبَاساً
And He-azwj Took the Pact upon them of their-asws Wilayah and that made them desperate to using the opinion and the analogy. That increased them in bewilderment and the confusion.
وَ أَمَّا قَوْلُهُ سُبْحَانَهُ وَ لِيَقُولَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ وَ الْكافِرُونَ ما ذا أَرادَ اللَّهُ بِهذا مَثَلًا كَذلِكَ يُضِلُّ اللَّهُ مَنْ يَشاءُ
And as for Words of the Glorious: And for those in whose hearts there is a sickness and the Kafirs to be saying, ‘What is that which Allah Intends with these examples?’ Like that, Allah Lets stray one He so Desires to [74:31].
فَكَانَ تَرْكُهُمُ اتِّبَاعَ الدَّلِيلِ الَّذِي أَقَامَ اللَّهُ لَهُمْ ضَلَالَةً لَهُمْ فَصَارَ ذَلِكَ كَأَنَّهُ مَنْسُوبٌ إِلَيْهِ تَعَالَى لَمَّا خَالَفُوا أَمْرَهُ فِي اتِّبَاعِ الْإِمَامِ
Thus, So their (people) abandonment was to follow the evidence that which Allah-azwj Established the straying for them. So that because as if it was Attributed to Him-azwj, the Exalted when they opposed His-azwj Command in following the Imam-asws.
ثُمَّ افْتَرَقُوا وَ اخْتَلَفُوا وَ لَعَنَ بَعْضُهُمْ بَعْضاً وَ اسْتَحَلَّ بَعْضُهُمْ دِمَاءَ بَعْضٍ- فَما ذا بَعْدَ الْحَقِّ إِلَّا الضَّلالُ فَأَنَّى يُؤْفَكُونَ
Then, they separated and differed and cursed each other, and they legalised each other’s blood, And what is there after the Truth except for the straying? So how come you are turning away? [10:32].
وَ لَمَّا أَرَدْتُ قَتْلَ الْخَوَارِجِ بَعْدَ أَنْ أَرْسَلْتُ إِلَيْهِمُ ابْنَ عَبَّاسٍ لِإِقَامَةِ الْحُجَّةِ عَلَيْهِمْ قُلْتُ يَا مَعْشَرَ الْخَوَارِجِ أَنْشُدُكُمُ اللَّهَ أَ لَسْتُمْ تَعْلَمُونَ أَنَّ فِي الْقُرْآنِ نَاسِخاً وَ مَنْسُوخاً وَ مُحْكَماً وَ مُتَشَابِهاً وَ خَاصّاً وَ عَامّاً
And when I-asws wanted to kill the Kharijites after having sent Ibn Abbas to them to establish the argument upon them, I-asws said: ‘O community of Kharijites, I-asws adjure you all with Allah-azwj! Aren’t you knowing that in the Quran there is Abrogating and Abrogated, and Decisive and Allegorical, and Special and General?’
قَالُوا اللَّهُمَّ نَعَمْ
They said, ‘O Allah-azwj, yes!’
فَقُلْتُ اللَّهُمَّ اشْهَدْ عَلَيْهِمْ
I-asws said: ‘O Allah-azwj, be Witness upon them!’
ثُمَّ قُلْتُ أَنْشُدُكُمُ اللَّهَ هَلْ تَعْلَمُونَ نَاسِخَ الْقُرْآنِ وَ مَنْسُوخَهُ وَ مُحْكَمَهُ وَ مُتَشَابِهَهُ وَ خَاصَّهُ وَ عَامَّهُ
Then I-asws said: ‘I-asws adjure you all with Allah-azwj! Are you knowing Abrogating of the Quran and its Abrogated, and Decisive and its Allegorical, and its Special and its General?’
قَالُوا اللَّهُمَّ لَا
They said, ‘O Allah-azwj, no!’
قُلْتُ أَنْشُدُكُمُ اللَّهَ هَلْ تَعْلَمُونَ أَنِّي أَعْلَمُ نَاسِخَهُ وَ مَنْسُوخَهُ وَ مُحْكَمَهُ وَ مُتَشَابِهَهُ وَ خَاصَّهُ وَ عَامَّهُ
I-asws adjure you all with Allah-azwj! Are you know that I-asws am most knowing of its Abrogating and its Abrogated, and its Decisive and its Allegorical, and its Special and its General?’
قَالُوا اللَّهُمَّ نَعَمْ
They said, ‘O Allah-azwj, yes!’
فَقُلْتُ مَنْ أَضَلُّ مِنْكُمْ إِذْ قَدْ أَقْرَرْتُمْ بِذَلِكَ
I-asws said: ‘Who is more straying that you all when you had already acknowledged with that?’
ثُمَّ قُلْتُ اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنِّي حَكَمْتُ فِيهِمْ بِمَا أَعْلَمُهُ
Then I-asws said: ‘O Allah-azwj! You-azwj Know that I-asws have judged among them with what I-asws knew’’.
ثُمَّ قَالَ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ أَوْصَانِي رَسُولُ اللَّهِ ص فَقَالَ يَا عَلِيُّ إِنْ وَجَدْتَ فِئَةً تُقَاتِلُ بِهِمْ فَاطْلُبْ حَقَّكَ وَ إِلَّا فَالْزَمْ بَيْتَكَ فَإِنِّي قَدْ أَخَذْتُ لَكَ الْعَهْدَ يَوْمَ غَدِيرِ خُمٍّ بِأَنَّكَ خَلِيفَتِي وَ وَصِيِّي وَ أَوْلَى النَّاسِ بِالنَّاسِ مِنْ بَعْدِي
Then he-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘And Rasool-Allah-saww had bequeathed to me-asws. He-saww said: ‘O Ali-asws! If you-asws were to find a group you-asws can fight with them, then seek your-asws right, or else stay in your-asws house for I-saww had taken the pact for you-asws on the day of Ghadeer Khumm that you-asws are my-saww caliph and my-saww successor-asws, and foremost of the people with the people, from after me-saww.
فَمَثَلُكَ كَمَثَلِ بَيْتِ اللَّهِ الْحَرَامِ يَأْتُونَكَ النَّاسُ وَ لَا تَأْتِيهِمْ
Your-asws example is like an example of the Sacred House of Allah-azwj. The people should come to you-asws and you-asws don’t go to them.
يَا أَبَا الْحَسَنِ حَقِيقٌ عَلَى اللَّهِ أَنْ يُدْخِلَ أَهْلَ الضَّلَالِ الْجَنَّةَ وَ إِنَّمَا أَعْنِي بِهَذَا الْمُؤْمِنِينَ الَّذِينَ قَامُوا فِي زَمَنِ الْفِتْنَةِ عَلَى الِائْتِمَامِ بِالْإِمَامِ الْخَفِيِّ الْمَكَانِ الْمَسْتُورِ عَنِ الْأَعْيَانِ فَهُمْ بِإِمَامَتِهِ مُقِرُّونَ وَ بِعُرْوَتِهِ مُسْتَمْسِكُونَ وَ لِخُرُوجِهِ مُنْتَظِرُونَ مُوقِنُونَ غَيْرُ شَاكِّينَ صَابِرُونَ مُسَلِّمُونَ وَ إِنَّمَا ضَلُّوا عَنْ مَكَانِ إِمَامِهِمْ وَ عَنْ مَعْرِفَةِ شَخْصِهِ يَدُلُّ عَلَى ذَلِكَ
O Abu Al-Hassan-asws! There is a right upon Allah-azwj to Admit the straying people into the Paradise, and rather I-saww mean by this the Momineen, those who had stood in the times of Fitna upon adhering with the Imam-ajfj in the hidden place, they concealed from the eyes. So, they are paired with his-ajfj Imamate, and are adhering with his-ajfj handhold, and are awaiting his-ajfj emergence not being doubtful, patiently, submissively; and rather they strayed from the place of their Imam-ajfj and from recognising his-ajfj person indicating upon that.
أَنَّ اللَّهَ تَعَالَى إِذَا حَجَبَ عَنْ عِبَادِهِ عَيْنَ الشَّمْسِ الَّتِي جَعَلَهَا دَلِيلًا عَلَى أَوْقَاتِ الصَّلَاةِ فَمُوَسَّعٌ عَلَيْهِمْ تَأْخِيرُ الْوَقْتِ لِيَتَبَيَّنَ لَهُمُ الْوَقْتُ بِظُهُورِهَا وَ يَسْتَيْقِنُوا أَنَّهُ قَدْ زَالَتْ
When Allah-azwj the Exalted Veils the eye of the sun from His-azwj servant which He-azwj has Made it evidence upon timings of the Salat, He-azwj Made leeway upon them of delaying the timing in order to Clarify to them the timing of its appearance, and they would be convinced that it as (started to) decline.
فَكَذَلِكَ الْمُنْتَظِرُ لِخُرُوجِ الْإِمَامِ ع الْمُتَمَسِّكُ بِإِمَامَتِهِ مُوَسَّعٌ عَلَيْهِ جَمِيعُ فَرَائِضِ اللَّهِ الْوَاجِبَةِ عَلَيْهِ مَقْبُولَةً الْمَقْبُولَةِ مِنْهُ بِحُدُودِهَا غَيْرَ خَارِجٍ عَنْ مَعْنَى مَا فُرِضَ عَلَيْهِ فَهُوَ صَابِرٌ مُحْتَسِبٌ لَا تَضُرُّهُ غَيْبَةُ إِمَامِهِ
Similar to that is the one awaiting emergence of the Imam-ajfj, adhering with his-ajfj Imamate. Leeway has been Made to be upon him of entire Impositions of Allah-azwj obligated upon him to be Accepted. (These are) Accepted from him with their limits without being outside the meaning of what has been Imposed upon him. So, he is patient, anticipating. The absence of his Imam-ajfj does not harm him’.
ثُمَّ سَأَلُوهُ صَلَوَاتُ اللَّهِ عَلَيْهِ عَنْ لَفْظِ الْوَحْيِ فِي كِتَابِ اللَّهِ تَعَالَى فَقَالَ مِنْهُ وَحْيُ النُّبُوَّةِ وَ مِنْهُ وَحْيُ الْإِلْهَامِ وَ مِنْهُ وَحْيُ الْإِشَارَةِ وَ مِنْهُ وَحْيُ أَمْرٍ وَ مِنْهُ وَحْيُ كَذِبٍ وَ مِنْهُ وَحْيُ تَقْدِيرٍ وَ مِنْهُ وَحْيُ خَبَرٍ وَ مِنْهُ وَحْيُ الرِّسَالَةِ
They asked him-asws, may the Salawaat be upon him-asws, about the wording of the Revelation in the Book of Allah-azwj the Exalted. He-asws said: ‘From it is Revelation of the Prophet-hood, and from it is Revelation of the Inspiration, and from it is Revelation of the Indication, and from it is Revelation of a Command, and from it is false revelation, and from it is Revelation of Pre-determination, and from it is Revelation of news, and from it is Revelation of the Message.
فَأَمَّا تَفْسِيرُ وَحْيِ النُّبُوَّةِ وَ الرِّسَالَةِ فَهُوَ قَوْلُهُ تَعَالَى إِنَّا أَوْحَيْنا إِلَيْكَ كَما أَوْحَيْنا إِلى نُوحٍ وَ النَّبِيِّينَ مِنْ بَعْدِهِ وَ أَوْحَيْنا إِلى إِبْراهِيمَ وَ إِسْماعِيلَ وَ إِسْحاقَ وَ يَعْقُوبَ إِلَى آخِرِ الْآيَةِ
As for interpretation of Revelation of the Prophet-hood, it is Word of the Exalted: Surely, We have Revealed unto you as We had Revealed unto Noah, and the Prophets after him, and We had Revealed unto Ibrahim and Ismail and Is’haq and Yaqoub [4:163] – up to end of the Verse.
وَ أَمَّا وَحْيُ الْإِلْهَامِ فَقَوْلُهُ عَزَّ وَ جَلَّ- وَ أَوْحى رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنَ الْجِبالِ بُيُوتاً وَ مِنَ الشَّجَرِ وَ مِمَّا يَعْرِشُونَ وَ مِثْلُهُ وَ أَوْحَيْنا إِلى أُمِّ مُوسى أَنْ أَرْضِعِيهِ فَإِذا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِ
And as for Revelation of the Inspiration, it is Word of Mighty and Majestic: And your Lord Revealed unto the bee saying: “Take houses from the mountains and from the trees and from what they are constructing [16:68]; and similar to it is: And We Revealed unto Musa’s mother, “Breastfeed him! So when you fear upon him, then cast him into the river [28:7].
وَ أَمَّا وَحْيُ الْإِشَارَةِ فَقَوْلُهُ عَزَّ وَ جَلَّ- فَخَرَجَ عَلى قَوْمِهِ مِنَ الْمِحْرابِ فَأَوْحى إِلَيْهِمْ أَنْ سَبِّحُوا بُكْرَةً وَ عَشِيًّا أَيْ أَشَارَ إِلَيْهِمْ لِقَوْلِهِ تَعَالَى أَلَّا تُكَلِّمَ النَّاسَ ثَلاثَةَ أَيَّامٍ إِلَّا رَمْزاً
And as for Revelation of the Indication, it is Word of Mighty and Majestic: So he went out to his people from the prayer niche, and he revealed to them that they should be Glorifying (Allah) morning and evening [19:11], i.e. Indicated to them, due to Words of the Exalted: you should not speak to the people for three days except by gestures; [3:42].
وَ أَمَّا وَحْيُ التَّقْدِيرِ فَقَوْلُهُ تَعَالَى- وَ أَوْحى فِي كُلِّ سَماءٍ أَمْرَها وَ قَدَّرَ فِيها أَقْواتَها
And as for Revelation of the Pre-determination, it is Word of the Exalted: So He Ordained them to be seven skies in two periods, and Revealed in every sky, its regulation. [41:12].
وَ أَمَّا وَحْيُ الْأَمْرِ فَقَوْلُهُ سُبْحَانَهُ- وَ إِذْ أَوْحَيْتُ إِلَى الْحَوارِيِّينَ أَنْ آمِنُوا بِي وَ بِرَسُولِي
And as for Revelation of the Command, it is Word of the Glorious: And when I Revealed to the disciples, saying: “Believe in Me and in My Rasool!” [5:111].
وَ أَمَّا وَحْيُ الْكَذِبِ فَقَوْلُهُ عَزَّ وَ جَلَ شَياطِينَ الْإِنْسِ وَ الْجِنِّ يُوحِي بَعْضُهُمْ إِلى بَعْضٍ إِلَى آخِرِ الْآيَةِ
And as for false revelation, it is Word of Mighty and Majestic: Satans of the humans and the Jinn, suggesting flowery words to each other, [6:112] – up to end of the Verse.
وَ أَمَّا وَحْيُ الْخَبَرِ فَقَوْلُهُ سُبْحَانَهُ- وَ جَعَلْناهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا وَ أَوْحَيْنا إِلَيْهِمْ فِعْلَ الْخَيْراتِ وَ إِقامَ الصَّلاةِ وَ إِيتاءَ الزَّكاةِ وَ كانُوا لَنا عابِدِينَ
And as for Revelation of the news, it is Word of the Glorious: And We made them as Imams guiding by Our Command and We Revealed unto them the doing of good, and establishing the Salat, and giving the Zakat, and they worshipped Us [21:73]’.
وَ سَأَلُوهُ صَلَوَاتُ اللَّهِ عَلَيْهِ عَنْ مُتَشَابِهِ الْخَلْقِ فَقَالَ هُوَ عَلَى ثَلَاثَةِ أَوْجُهٍ وَ رَابِعٌ فَمِنْهُ خَلْقُ الِاخْتِرَاعِ فَقَوْلُهُ سُبْحَانَهُ خَلَقَ السَّماواتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ
And they asked him-asws, may the Salawaat of Allah-azwj be upon him-asws, about the Allegorical (Verses) of the creation. He-asws said: ‘It is based upon three aspects, and a fourth. From it is the initial creation, Words of the Glorious: Surely, your Lord is Allah Who Created the skies and the earth in six days, [7:54].
وَ أَمَّا خَلْقُ الِاسْتِحَالَةِ فَقَوْلُهُ تَعَالَى- يَخْلُقُكُمْ فِي بُطُونِ أُمَّهاتِكُمْ خَلْقاً مِنْ بَعْدِ خَلْقٍ فِي ظُلُماتٍ ثَلاثٍ وَ قَوْلُهُ تَعَالَى فَإِنَّا خَلَقْناكُمْ مِنْ تُرابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِنْ مُضْغَةٍ مُخَلَّقَةٍ وَ غَيْرِ مُخَلَّقَةٍ لِنُبَيِّنَ لَكُمْ وَ نُقِرُّ فِي الْأَرْحامِ ما نَشاءُ
And as for impossible creation, it is Word of the Exalted: He Created you in the bellies of your mothers a creation from after a creation in triple darkness. [39:6]; and Words of the Exalted: We Created you from dust, then from a seed, then from a clot, then from a lump of flesh, formed and unformed, in order to Clarify for you, and We Settle in the wombs whatever We so Desire [22:5].
وَ أَمَّا خَلْقُ التَّقْدِيرِ فَقَوْلُهُ لِعِيسَى ع- وَ إِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ إِلَى آخِرِ الْآيَةِ
And as for the Pre-determined creation, it is His-azwj Word to Isa-as: and when you created from the clay like the form of the bird with My Permission, and you blew into it, so it became a bird [5:110] – up to end of the Verse.
وَ أَمَّا خَلْقُ التَّغْيِيرِ فَقَوْلُهُ تَعَالَى وَ لَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ
And as for creation of the change, it is Word of the Exalted: and I will instruct them and they would change the creation of Allah’; [4:119]’’.
وَ سَأَلُوهُ ع عَنِ الْمُتَشَابِهِ فِي تَفْسِيرِ الْفِتْنَةِ فَقَالَ- الم أَ حَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَ هُمْ لا يُفْتَنُونَ وَ قَوْلُهُ لِمُوسَى ع وَ فَتَنَّاكَ فُتُوناً
And they asked him-asws about the Allegorical in interpretation of the Fitna (Trial). He-asws said: ‘Do the people reckon that they will be left alone on saying, ‘We believe’, and they will not be Tried? [29:2]; and His-azwj Words to Musa-as: and Tried you with a Trial. [20:40].
وَ مِنْهُ فِتْنَةُ الْكُفْرِ وَ هُوَ قَوْلُهُ تَعَالَى- لَقَدِ ابْتَغَوُا الْفِتْنَةَ مِنْ قَبْلُ وَ قَلَّبُوا لَكَ الْأُمُورَ حَتَّى جاءَ الْحَقُّ وَ ظَهَرَ أَمْرُ اللَّهِ وَ قَوْلُهُ تَعَالَى وَ الْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْلِ يَعْنِي هَاهُنَا الْكُفْرَ
And from it is Fitna of the Kufr, and it is Word of the Exalted: They had sought the Fitna from before and overturn the matters to you until there came the Truth and the Command of Allah prevailed, [9:48]; and Words of the Exalted: and the Fitna is more grievous than the fighting. [2:217], meaning over here the Kufr.
وَ قَوْلُهُ سُبْحَانَهُ فِي الَّذِينَ اسْتَأْذَنُوا رَسُولَ اللَّهِ ص فِي غَزْوَةِ تَبُوكَ أَنْ يَتَخَلَّفُوا عَنْهُ مِنَ الْمُنَافِقِينَ فَقَالَ اللَّهُ تَعَالَى فِيهِمْ وَ مِنْهُمْ مَنْ يَقُولُ ائْذَنْ لِي وَ لا تَفْتِنِّي أَلا فِي الْفِتْنَةِ سَقَطُوا يَعْنِي ائْذَنْ لِي وَ لَا تُكْفِرْنِي فَقَالَ عَزَّ وَ جَلَ أَلا فِي الْفِتْنَةِ سَقَطُوا وَ إِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكافِرِينَ
And Words of the Glorious regarding those from the hypocrites who had sought permission of Rasool-Allah-saww in the military expedition of Tabuk to stay back from him-saww. Allah-azwj the Exalted Said regarding them: And from them is one who is saying, ‘Permit me and do not try me’. Indeed! Into the Fitna they have fallen, [9:49], meaning, ‘Permit me and do not reject me’. So, the Mighty and Majestic Said: Indeed! Into the Fitna they have fallen, and surely Hell would be encompassing with the Kafirs [9:49].
وَ مِنْهُ فِتْنَةُ الْعَذَابِ وَ هُوَ قَوْلُهُ تَعَالَى- يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ أَيْ يُعَذَّبُونَ- ذُوقُوا فِتْنَتَكُمْ هذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ أَيْ ذُوقُوا عَذَابَكُمْ
And from it is Fitna of the Punishment, and it is Word of the Exalted: A Day they would be tormented at the Fire [51:13], i.e. being Punished – “Taste your torment! This is what you used to hasten with” [51:14], i.e. ‘Taste your punishment!’
وَ مِنْهُ قَوْلُهُ تَعَالَى إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَ الْمُؤْمِناتِ ثُمَّ لَمْ يَتُوبُوا أَيْ عَذَّبُوا الْمُؤْمِنِينَ
And from it are Words of the Exalted: Surely those who persecute the Momineen and the Mominaat, then they do not repent, [85:10], i.e. tormenting the Momineen.
وَ مِنْهُ فِتْنَةُ الْمَحَبَّةِ لِلْمَالِ وَ الْوَلَدِ كَقَوْلِهِ تَعَالَى- إِنَّما أَمْوالُكُمْ وَ أَوْلادُكُمْ فِتْنَةٌ أَيْ إِنَّمَا حُبُّكُمْ لَهَا فِتْنَةٌ لَكُمْ
And from it is Fitna of love for the wealth and the sons, like His-azwj Words: And know that rather your wealth and your children are a Fitna (strife), [8:28], i.e., ‘But your love for it is a Fitna for you all’.
وَ مِنْهُ فِتْنَةُ الْمَرَضِ وَ هُوَ قَوْلُهُ سُبْحَانَهُ- أَ وَ لا يَرَوْنَ أَنَّهُمْ يُفْتَنُونَ فِي كُلِّ عامٍ مَرَّةً أَوْ مَرَّتَيْنِ ثُمَّ لا يَتُوبُونَ وَ لا هُمْ يَذَّكَّرُونَ أَيْ يَمْرَضُونَ وَ يَعْتَلُّونَ
And from it is Fitna of the sickness, and it is Word of the Glorious: Do they not see that they are being Tried once or twice in every year, yet they do not turn (to Allah) nor do they mind? [9:126], i.e., they are getting sick and falling ill’.
وَ سَأَلُوهُ صَلَوَاتُ اللَّهِ عَلَيْهِ عَنِ الْمُتَشَابِهِ فِي الْقَضَاءِ فَقَالَ هُوَ عَشَرَةُ أَوْجَهٍ مُخْتَلِفَةُ الْمَعْنَى فَمِنْهُ قَضَاءُ فَرَاغٍ وَ قَضَاءُ عَهْدٍ وَ مِنْهُ قَضَاءُ إِعْلَامٍ وَ مِنْهُ قَضَاءُ فِعْلٍ وَ مِنْهُ قَضَاءُ إِيجَابٍ وَ مِنْهُ قَضَاءُ كِتَابٍ وَ مِنْهُ قَضَاءُ إِتْمَامٍ وَ مِنْهُ قَضَاءُ حُكْمٍ وَ فَصْلٍ وَ مِنْهُ قَضَاءُ خَلْقٍ وَ مِنْهُ قَضَاءُ نُزُولِ الْمَوْتِ
And they asked him-asws, may the Salawaat of Allah-azwj be upon him-asws about the Allegorical regarding the Decree. He-asws said: ‘It is of ten perspectives of different meanings. It is a Decree of being free, and a Decree of a pact, and from it is Decree of letting know, and from it is Decree of action, and from it is Decree of obligated (punishment), and from it is Decree of fate, and from it is Decree of completion, and from it is Decree of a Judgment and result, and from it is Decree of creation, and from it is Decree of the descent of death.
أَمَّا تَفْسِيرُ قَضَاءِ الْفَرَاغِ مِنَ الشَّيْءِ فَهُوَ قَوْلُهُ تَعَالَى- وَ إِذْ صَرَفْنا إِلَيْكَ نَفَراً مِنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنَ فَلَمَّا حَضَرُوهُ قالُوا أَنْصِتُوا فَلَمَّا قُضِيَ وَلَّوْا إِلى قَوْمِهِمْ مَعْنَى فَلَمَّا قُضِيَ أَيْ فَلَمَّا فَرَغَ وَ كَقَوْلِهِ فَإِذا قَضَيْتُمْ مَناسِكَكُمْ فَاذْكُرُوا اللَّهَ
As for interpretation of Decree of being free from the thing, it is Word of the Exalted: And when We Turned a number of the Jinn towards you listening to the Quran, so when they attended, they said, ‘Listen!’ So, when it (recitation) ended, they turned back towards their people, warning them [46:29]. It means, ‘When it ended’, i.e. when he-saww was free’; and like His-azwj Words: So when you have fulfilled your rituals, then mention Allah [2:200].
أَمَّا قَضَاءُ الْعَهْدِ فَقَوْلُهُ تَعَالَى- وَ قَضى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ أَيْ عَهْدٌ وَ مِثْلُهُ فِي سُورَةِ الْقَصَصِ وَ ما كُنْتَ بِجانِبِ الْغَرْبِيِّ إِذْ قَضَيْنا إِلى مُوسَى الْأَمْرَ أَيْ عَهِدْنَا إِلَيْهِ
As for Decree of the pact, it is Word of the Exalted: And your Lord has Decreed that you shall not worship except Him, [17:23], i.e. a pact, and similar to it is in Surah Al Qasas: And you were not on the western side when We Decreed the Commandment [28:44], i.e. ‘We-azwj Made a pact with him-as’.
أَمَّا قَضَاءُ الْإِعْلَامِ فَهُوَ قَوْلُهُ تَعَالَى- وَ قَضَيْنا إِلَيْهِ ذلِكَ الْأَمْرَ أَنَّ دابِرَ هؤُلاءِ مَقْطُوعٌ مُصْبِحِينَ وَ قَوْلُهُ سُبْحَانَهُ وَ قَضَيْنا إِلى بَنِي إِسْرائِيلَ فِي الْكِتابِ لَتُفْسِدُنَّ فِي الْأَرْضِ مَرَّتَيْنِ أَيْ أَعْلَمْنَاهُمْ فِي التَّوْرَاةِ مَا هُمْ عَامِلُونَ:
As for Decree of the letting know, it is Word of the Exalted: And We (Made known) the decree to him, that the roots of these shall be cut off by the morning [15:66]; and Words of the Glorious: And We Decreed to the Children of Israel in the Book: “You will make mischief in the land twice, [17:4], i.e. We-azwj Let them know in the Torah what they would be doing.
أَمَّا قَضَاءُ الْفِعْلِ فَقَوْلُهُ تَعَالَى فِي سُورَةِ طه- فَاقْضِ ما أَنْتَ قاضٍ أَيِ افْعَلْ مَا أَنْتَ فَاعِلٌ
As for Decree of the action, it is Word of the Exalted in Surah Ta Ha: so you judge whatever you (want to) judge. [20:72], i.e. do whatever you want to do.
وَ مِنْهُ فِي سُورَةِ الْأَنْفَالِ لِيَقْضِيَ اللَّهُ أَمْراً كانَ مَفْعُولًا أَيْ يَفْعَلُ مَا كَانَ فِي عِلْمِهِ السَّابِقِ وَ مِثْلُ هَذَا فِي الْقُرْآنِ كَثِيرٌ
And from it in Surah Al Anfaal: but for Allah to Accomplish a matter which was to be done, [8:42], i.e. Doing what was in His-azwj preceding Knowledge, and the likes of this are many in the Quran.
أَمَّا قَضَاءُ الْإِيجَابِ لِلْعَذَابِ كَقَوْلِهِ تَعَالَى فِي سُورَةِ إِبْرَاهِيمَ ع- وَ قالَ الشَّيْطانُ لَمَّا قُضِيَ الْأَمْرُ أَيْ لَمَّا وَجَبَ الْعَذَابُ وَ مِثْلُهُ فِي سُورَةِ يُوسُفَ ع قُضِيَ الْأَمْرُ الَّذِي فِيهِ تَسْتَفْتِيانِ مَعْنَاهُ أَيْ وَجَبَ الْأَمْرُ الَّذِي عَنْهُ تَسَاءَلَانِ
As for Decree of the obligating the Punishment, is like Words of the Exalted in Surah Ibrahim: And the Satan will say when the matters are Decided, [14:22], i.e. when the Punishment is obligated; and similar to it is in Surah Yusuf: The matter is Decreed concerning which you two inquired [12:41]. It’s meaning is, the matter is obligated, which you two were asking about.
أَمَّا قَضَاءُ الْكِتَابِ وَ الْحَتْمِ فَقَوْلُهُ تَعَالَى فِي قِصَّةِ مَرْيَمَ- وَ كانَ أَمْراً مَقْضِيًّا أَيْ مَعْلُوماً
As for Decree the fate and the destiny, it is Word of the Exalted in the story of Maryam-as: And it was a matter Ordained [19:21], I.e., known.
وَ أَمَّا قَضَاءُ الْإِتْمَامِ فَقَوْلُهُ تَعَالَى فِي سُورَةِ الْقَصَصِ- فَلَمَّا قَضى مُوسَى الْأَجَلَ أَيْ فَلَمَّا أَتَمَّ شَرْطَهُ الَّذِي شَارَطَهُ عَلَيْهِ وَ كَقَوْلِ مُوسَى ع أَيَّمَا الْأَجَلَيْنِ قَضَيْتُ فَلا عُدْوانَ عَلَيَ مَعْنَاهُ إِذَا أَتْمَمْتُ
And as for Decree of the completion, it is the Word of the Exalted in Surah Al Qasas: So when Musa had fulfilled the term, [28:29] – i.e. when he-as completed the conditions which had been stipulated upon him-as, like words of Musa-as: Whichever of the two terms I fulfil, so there shall be no unfairness upon me, [28:28]. It’s meaning is, ‘When I-as have completed’.
وَ أَمَّا قَضَاءُ الْحُكْمِ فَقَوْلُهُ تَعَالَى قُضِيَ بَيْنَهُمْ بِالْحَقِّ وَ قِيلَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ أَيْ حُكِمَ بَيْنَهُمْ
And as for Decree of the Judgment, it is Word of the Exalted: it shall be Judged between them with the Truth, and it shall be said: ‘The Praise is for Allah, Lord of the worlds [39:75], i.e. Judgment between them; and Words of the Exalted: And Allah Judges with the Truth, and those from besides Him who are being supplicated to are not judging with anything. Surely, He is the Hearing, the Seeing [40:20].
وَ قَوْلُهُ تَعَالَى وَ اللَّهُ يَقْضِي بِالْحَقِّ وَ الَّذِينَ يَدْعُونَ مِنْ دُونِهِ لا يَقْضُونَ بِشَيْءٍ إِنَّ اللَّهَ هُوَ السَّمِيعُ الْبَصِيرُ وَ قَوْلُهُ سُبْحَانَهُ وَ اللَّهُ يَقْضِي بِالْحَقِّ وَ هُوَ خَيْرُ الْفَاصِلِينَ وَ قَوْلُهُ تَعَالَى فِي سُورَةِ يُونُسَ وَ قُضِيَ بَيْنَهُمْ بِالْقِسْطِ
And Words of the Glorious, ‘And Allah Judges with the Truth [40:20], and He is the best of the Deciders’ [6:57]; and Words of the Exalted in Surah Yunus-as: and it would be Decided between them with the fairness [10:54].
وَ أَمَّا قَضَاءُ الْخَلْقِ فَقَوْلُهُ سُبْحَانَهُ- فَقَضاهُنَّ سَبْعَ سَماواتٍ فِي يَوْمَيْنِ أَيْ خَلَقَهُنَّ
And as for Decree of the creation, it is Word of the Glorious: So He Ordained them to be seven skies in two periods, [41:12], i.e., created these.
وَ أَمَّا قَضَاءُ إِنْزَالِ الْمَوْتِ فَكَقَوْلِ أَهْلِ النَّارِ فِي سُورَةِ الزُّخْرُفِ- وَ نادَوْا يا مالِكُ لِيَقْضِ عَلَيْنا رَبُّكَ قالَ إِنَّكُمْ ماكِثُونَ أَيْ لَ يَنْزِلَ عَلَيْنَا الْمَوْتَ وَ مِثْلُهُ لا يُقْضى عَلَيْهِمْ فَيَمُوتُوا وَ لا يُخَفَّفُ عَنْهُمْ مِنْ عَذابِها أَيْ لَا يَنْزِلُ عَلَيْهِمُ الْمَوْتُ فَيَسْتَرِيحُوا
And as for Decree of descent of death, it is like words of the inhabitants of the Hellfire in Surah Al Zukhruf: And they would call out, ‘O Malik! Let your Lord Decide about us’. He will say: ‘You shall remain! [43:77], i.e. ‘Let the death descend upon us’; and similar to it: Neither will it eliminate them so they could be dying, nor would any Punishment be lightened from them. [35:36], i.e. the death will not descend upon them so they could be returning.
وَ مِثْلُهُ فِي قِصَّةِ سُلَيْمَانَ بْنِ دَاوُدَ فَلَمَّا قَضَيْنا عَلَيْهِ الْمَوْتَ ما دَلَّهُمْ عَلى مَوْتِهِ إِلَّا دَابَّةُ الْأَرْضِ تَأْكُلُ مِنْسَأَتَهُ يَعْنِي تَعَالَى لَمَّا أَنْزَلْنَا عَلَيْهِ الْمَوْتَ
And similar to it is in story of Suleyman Bin Dawood-as: But when We Decreed death unto him, nothing evidenced them upon his death except an insect of the earth which ate his staff. [34:14]. The Exalted Meant: “When the death descended upon him”.
وَ سَأَلُوهُ صَلَوَاتُ اللَّهِ عَلَيْهِ عَنْ أَقْسَامِ النُّورِ فِي الْقُرْآنِ
And they asked him-asws, may the Salawaat of Allah-azwj upon him-asws, about types of Noor in the Quran.
قَالَ النُّورُ الْقُرْآنُ وَ النُّورُ اسْمٌ مِنْ أَسْمَاءِ اللَّهِ تَعَالَى وَ النُّورُ النُّورِيَّةُ وَ النُّورُ الْقَمَرُ وَ النُّورُ ضَوْءُ الْمُؤْمِنِ وَ هُوَ الْمُوَالاةُ الَّتِي يَلْبَسُ بِهَا نُوراً يَوْمَ الْقِيَامَةِ وَ النُّورُ فِي مَوَاضِعَ مِنَ التَّوْرَاةِ وَ الْإِنْجِيلِ وَ الْقُرْآنِ حُجَّةُ اللَّهِ عَزَّ وَ جَلَّ عَلَى عِبَادِهِ وَ هُوَ الْمَعْصُومُ
He-asws said: ‘The Noor is the Quran, and the Noor is a Name from Names of Allah-azwj the Exalted, and the Noor is the luminosity, and the Noor is the moon, and the Noor is illumination of the Momin, and it is the Wilayah which he will be clothed with as Noor on the Day of Qiyamah, and the Noor in a place from the Torah and Evangel and the Quran is a Divine Authority of Allah-azwj Mighty and Majestic upon His-azwj servants, and he-asws is the Infallible (Masoom).
وَ لَمَّا كَلَّمَ اللَّهُ تَعَالَى ابْنَ عِمْرَانَ ع أَخْبَرَ بَنِي إِسْرَائِيلَ فَلَمْ يُصَدِّقُوهُ فَقَالَ لَهُمْ مَا الَّذِي يُصَحِّحُ ذَلِكَ عِنْدَكُمْ قَالُوا سَمَاعُهُ قَالَ فَاخْتَارُوا سَبْعِينَ رَجُلًا مِنْ خِيَارِكُمْ
And when Allah-azwj the Exalted Spoke to the son-as of Imran-as, he-as informed the children of Israel, but they did not ratify him-as. He-as said to them: ‘What is that which is correct in your views?’ They said, ‘Listening to Him-azwj!’ He-as said: ‘Choose seventy men from your good ones’.
فَلَمَّا خَرَجُوا مَعَهُ أَوْقَفَهُمْ وَ تَقَدَّمَ فَجَعَلَ يُنَاجِي رَبَّهُ وَ يُعَظِّمُهُ فَلَمَّا كَلَّمَهُ قَالَ لَهُمْ أَ سَمِعْتُمْ قَالُوا بَلَى وَ لَكِنَّا لَا نَدْرِي أَ هُوَ كَلَامُ اللَّهِ أَمْ لَا فَلْيَظْهَرْ لَنَا حَتَّى نَرَاهُ فَنَشْهَدَ لَكَ عِنْدَ بَنِي إِسْرَائِيلَ
When they went out with him-as, he-as paused them and he-as went ahead and went on to whisper to his-as Lord-azwj and revere Him-azwj. When He-azwj Spoke to him-as, he-as said to them: ‘Did you hear?’ They said, ‘Yes, but we don’t know whether it is the Speech of Allah-azwj or not, so let Him-azwj Appear to us until we see Him-azwj, so we can testify for you in the presence of the children of Israel’.
فَلَمَّا قَالُوا ذَلِكَ صَعِقُوا فَمَاتُوا فَلَمَّا أَفَاقَ مُوسَى مِمَّا تَغَشَّاهُ وَ رَآهُمْ جَزِعَ وَ ظَنَّ أَنَّهُمْ إِنَّمَا أُهْلِكُوا بِذُنُوبِ بَنِي إِسْرَائِيلَ فَقَالَ يَا رَبِّ أَصْحَابِي وَ إِخْوَانِي أَنِسْتُ بِهِمْ وَ أَنِسُوا بِي وَ عَرَفْتُهُمْ وَ عَرَفُونِي-
When they said that, they received a shock and died. When Musa-as woke up from what had overwhelmed him-as and saw them, he-as was alarmed and thought that rather they had been destroyed due to the sins of the children of Israel. He-as said: ‘O Lord-azwj, my-as companions, and my-as brothers! I-as am familiar with them and they are familiar with me-as, and I-as know them and they know me-as!
أَ تُهْلِكُنا بِما فَعَلَ السُّفَهاءُ مِنَّا إِنْ هِيَ إِلَّا فِتْنَتُكَ تُضِلُّ بِها مَنْ تَشاءُ وَ تَهْدِي مَنْ تَشاءُ أَنْتَ وَلِيُّنا فَاغْفِرْ لَنا وَ ارْحَمْنا وَ أَنْتَ خَيْرُ الْغافِرِينَ
Will You Destroy us due to what the foolish ones from us have done? Surely, it is only a Trial. You stray by it the one You so Desire to and Guide the one You so Desire to. You are our Guardian, therefore Forgive us and be Merciful to us, and You are the best of the forgivers [7:155].
فَقَالَ تَعَالَى عَذابِي أُصِيبُ بِهِ مَنْ أَشاءُ وَ رَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ إِلَى قَوْلِهِ سُبْحَانَهُ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوباً عِنْدَهُمْ فِي التَّوْراةِ وَ الْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَ يَنْهاهُمْ عَنِ الْمُنْكَرِ وَ يُحِلُّ لَهُمُ الطَّيِّباتِ وَ يُحَرِّمُ عَلَيْهِمُ الْخَبائِثَ وَ يَضَعُ عَنْهُمْ إِصْرَهُمْ وَ الْأَغْلالَ الَّتِي كانَتْ عَلَيْهِمْ فَالَّذِينَ آمَنُوا بِهِ وَ عَزَّرُوهُ وَ نَصَرُوهُ وَ اتَّبَعُوا النُّورَ الَّذِي أُنْزِلَ مَعَهُ أُولئِكَ هُمُ الْمُفْلِحُونَ
The Exalted Said: “My Punishment, I Afflict by it the one I so Desire to, and My Mercy Extends to all things”. [7:156] – up to Words of the Exalted: the Prophet, the Ummy (Makkan) whom they are finding written with them in the Torah and the Evangel (that) he would be instructing them with the good things and forbidding them from the evil, and permitting for them the good things and prohibiting upon them the bad, and removing from them their burdens and their shackles which would be upon them. So those who believe in him, and assist him, and help him, and follow the Light which descends with him, they would be the successful ones [7:157].
فَالنُّورُ فِي هَذَا الْمَوْضِعِ هُوَ الْقُرْآنُ وَ مِثْلُهُ فِي سُورَةِ التَّغَابُنِ قَوْلُهُ تَعَالَى- فَآمِنُوا بِاللَّهِ وَ رَسُولِهِ وَ النُّورِ الَّذِي أَنْزَلْنا يَعْنِي سُبْحَانَهُ الْقُرْآنَ وَ جَمِيعَ الْأَوْصِيَاءِ الْمَعْصُومِينَ حَمَلَةَ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ خَزَنَتَهُ وَ تَرَاجِمَتَهُ الَّذِينَ نَعَتَهُمُ اللَّهُ فِي كِتَابِهِ فَقَالَ وَ ما يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَ الرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنا
So the Noor in this place, it is the Quran; and similar to it is in Surah Al Taghabun, words of the Exalted: Therefore believe in Allah and His Rasool and the Light which We Sent down, [64:8], The Glorious Meant the Quran and entirety of the successors-asws, the Infallible(s), bearer of the Book of Allah-azwj Mighty and Majestic and its treasurers, and its interpreters, those Allah-azwj Described them-asws in His-azwj Book Saying: And none knows its interpretation except Allah, and those who are firmly rooted in the Knowledge. They are saying, ‘We believe in it. It is all from the Presence of our Lord’. [3:7].
وَ هُمُ الْمَنْعُوتُونَ الَّذِينَ أَنَارَ اللَّهُ بِهِمُ الْبِلَادَ وَ هَدَى بِهِمُ الْعِبَادَ قَالَ اللَّهُ تَعَالَى فِي سُورَةِ النُّورِ اللَّهُ نُورُ السَّماواتِ وَ الْأَرْضِ مَثَلُ نُورِهِ كَمِشْكاةٍ فِيها مِصْباحٌ الْمِصْباحُ فِي زُجاجَةٍ الزُّجاجَةُ كَأَنَّها كَوْكَبٌ دُرِّيٌ إِلَى آخِرِ الْآيَةِ
And they are the described, those Allah-azwj has Irradiated the lands through them-asws and Guided the servants by them-asws. Allah-azwj the Exalted Said in Surah Al Noor: Allah is Light of the skies and the earth. An example of His Light is like a niche wherein is a lamp, the lamp is in a glass, and the glass is as if it is a brightly shining star [24:35] – up to end of the Verse.
فَالْمِشْكَاةُ رَسُولُ اللَّهِ ص وَ الْمِصْبَاحُ الْوَصِيُّ وَ الْأَوْصِيَاءُ ع وَ الزُّجَاجَةُ فَاطِمَةُ وَ الشَّجَرَةُ الْمُبَارَكَةُ رَسُولُ اللَّهِ ص وَ الْكَوْكَبُ الدُّرِّيُّ الْقَائِمُ الْمُنْتَظَرُ الَّذِي يَمْلَأُ الْأَرْضَ عَدْلًا
The ‘Niche’ is Rasool-Allah-azwj, and the ‘lamp’ is the successor-asws and the successors-asws, and ‘glass’ is (Syeda) Fatima-asws, and the ‘Blessed tree’ is Rasool-Allah-saww, and the ‘Shining star’ is Al-Qaim-ajfj the awaited who will fill the earth with justice.
ثُمَّ قَالَ تَعَالَى يَكادُ زَيْتُها يُضِيءُ وَ لَوْ لَمْ تَمْسَسْهُ نارٌ أَيْ يَنْطِقْ بِهِ نَاطِقٌ ثُمَّ قَالَ تَعَالَى- نُورٌ عَلى نُورٍ يَهْدِي اللَّهُ لِنُورِهِ مَنْ يَشاءُ وَ يَضْرِبُ اللَّهُ الْأَمْثالَ لِلنَّاسِ وَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
Then the Exalted Said: Its oil almost illuminates and even though fire does not touch it. [24:35], a speaker speaks with it. Then the Exalted Said: Light upon Light. Allah Guides to His Light ones He so Desires to, and Allah Strikes examples for the people, and Allah is Knowing of all things [24:35].
ثُمَّ قَالَ عَزَّ وَ جَلَ فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَ يُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيها بِالْغُدُوِّ وَ الْآصالِ رِجالٌ لا تُلْهِيهِمْ تِجارَةٌ وَ لا بَيْعٌ عَنْ ذِكْرِ اللَّهِ وَ إِقامِ الصَّلاةِ وَ إِيتاءِ الزَّكاةِ وَ هُمُ الْأَوْصِيَاءُ
Then the Mighty and Majestic: (The Light is) in houses which Allah has Allowed to be Exalted and His Name is being Mentioned in these; Glorifying Him therein in the mornings and the evenings [24:36] Men whom neither trading nor selling diverts them from the Zikr of Allah and establishing the Salat and giving the Zakat. They are fearing a Day in which the hearts and the sights would be overturned [24:37].
قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى فِي سُورَةِ الْأَنْعَامِ فِي ذِكْرِ التَّوْرَاةِ وَ أَنَّهَا نُورٌ قُلْ مَنْ أَنْزَلَ الْكِتابَ الَّذِي جاءَ بِهِ مُوسى نُوراً وَ هُدىً لِلنَّاسِ
Allah-azwj Blessed and Exalted Said in Surah Al Anaam in mention of the Torah, and it is Noor Say: ‘Who Revealed the Book which Musa came with, being a Light and a Guidance for the people? [6:91].
وَ قَالَ اللَّهُ تَعَالَى فِي سُورَةِ يُونُسَ- هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِياءً وَ الْقَمَرَ نُوراً وَ مِثْلُهُ فِي سُورَةِ نُوحٍ ع قَوْلُهُ تَعَالَى وَ جَعَلَ الْقَمَرَ فِيهِنَّ نُوراً وَ قَالَ سُبْحَانَهُ الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ وَ جَعَلَ الظُّلُماتِ وَ النُّورَ يَعْنِي اللَّيْلَ وَ النَّهَارَ
And Allah-azwj the Exalted Said in Surah Yunus-as: He is the (One) Who Made the sun a brightness and the moon a light, [10:5], and similar to it is in Surah Nuh, Words of the Exalted: And Made the moon a light therein, [71:16], and the Glorious Said: The Praise is for Allah Who Created the skies and the earth, and Made the darkness and the Light; [6:1], meaning the night and the day.
وَ قَالَ سُبْحَانَهُ فِي سُورَةِ الْبَقَرَةِ اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُماتِ إِلَى النُّورِ يَعْنِي مِنْ ظُلْمَةِ الْكُفْرِ إِلَى نُورِ الْإِيمَانِ فَسُمِّيَ الْإِيمَانُ هَاهُنَا نُوراً وَ مِثْلُهُ فِي سُورَةِ إِبْرَاهِيمَ ع لِتُخْرِجَ النَّاسَ مِنَ الظُّلُماتِ إِلَى النُّورِ
And the Glorious Said in Surah Al Baqarah: Allah is the Guardian of those who believe. He Extracts them from the (multitude of) darkness into the Light; [2:257], meaning from the darkness of Kufr to the light of Eman. He-azwj Named the Eman over here are Noor; and similar to it is in Surah Ibrahim-as: for you to extract the people from the (multitude of) darkness to the Light [14:1].
وَ قَالَ عَزَّ وَ جَلَّ فِي سُورَةِ بَرَاءَةَ يُرِيدُونَ أَنْ يُطْفِؤُا نُورَ اللَّهِ بِأَفْواهِهِمْ يَعْنِي نُورَ الْإِسْلَامِ بِكُفْرِهِمْ وَ جُحُودِهِمْ وَ قَالَ سُبْحَانَهُ فِي سُورَةِ النِّسَاءِ وَ أَنْزَلْنا إِلَيْكُمْ نُوراً مُبِيناً- يَهْدِي اللَّهُ لِنُورِهِ مَنْ يَشاءُ
And the Mighty and Majestic Said in Surah Bara’at: They are intending to extinguish the Light of Allah with their mouths [9:32], meaning the Noor of Islam with their Kufr and their blasphemies; and the Glorious Said in Surah Al Nisaa: There has come to you a convincing Proof from your Lord and We Sent to you a clear Light [4:174] Allah Guides to His Light ones He so Desires to, [24:35].
وَ قَالَ سُبْحَانَهُ فِي سُورَةِ الْحَدِيدِ فِي ذِكْرِ الْمُؤْمِنِينَ- يَسْعى نُورُهُمْ بَيْنَ أَيْدِيهِمْ وَ بِأَيْمانِهِمْ بُشْراكُمُ الْيَوْمَ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ وَ فِيهَا انْظُرُونا نَقْتَبِسْ مِنْ نُورِكُمْ أَيْ نَمْشِي فِي ضَوْئِكُمْ وَ مِثْلُ هَذَا فِي الْقُرْآنِ كَثِيرٌ
And the Glorious Said in Surah Al Hadeed in mention of the Momineen: their Light running in front of them and on their right: ‘Glad tidings for you today, of Gardens beneath which the rivers flow, [57:12] ‘Wait for us to acquire from your light’ [57:13], i.e. ‘We can walk in their illumination’. And similar to this in the Quran are many’.
وَ سَأَلُوهُ صَلَوَاتُ اللَّهِ عَلَيْهِ عَنْ أَقْسَامِ الْأُمَّةِ فِي كِتَابِ اللَّهِ تَعَالَى فَقَالَ قَوْلُهُ تَعَالَى كانَ النَّاسُ أُمَّةً واحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَ مُنْذِرِينَ
And they asked him-asws, may the Salawaat of Allah-azwj upon him-asws, about the types of communities in the Book of Allah-azwj the Exalted. He-asws said: ‘Words of the Exalted: The people were one community; so Allah Sent the Prophets as bearers of glad tidings and as warners, [2:213].
مِنْهَا الْأُمَّةُ أَيِ الْوَقْتُ الْمُوَقَّتُ كَقَوْلِهِ سُبْحَانَهُ فِي سُورَةِ يُوسُفَ- وَ قالَ الَّذِي نَجا مِنْهُما وَ ادَّكَرَ بَعْدَ أُمَّةٍ أَيْ بَعْدَ وَقْتٍ وَ قَوْلِهِ سُبْحَانَهُ وَ لَئِنْ أَخَّرْنا عَنْهُمُ الْعَذابَ إِلى أُمَّةٍ مَعْدُودَةٍ أَيْ إِلَى وَقْتٍ مَعْلُومٍ
From it is the community, i.e. the timed time, like Words of the Glorious in Surah Yusuf-as: And one of the two (prisoners) he who had been freed remembered after a community (long time) [12:45], i.e. after a time; and Words of the Glorious: And if We were to Delay from them the Punishment to a numbered community, [11:8], i.e. to a known-time.
وَ الْأُمَّةُ هِيَ الْجَمَاعَةُ قَالَ اللَّهُ تَعَالَى وَجَدَ عَلَيْهِ أُمَّةً مِنَ النَّاسِ يَسْقُونَ وَ الْأُمَّةُ الْوَاحِدُ مِنَ الْمُؤْمِنِينَ قَالَ اللَّهُ تَعَالَى إِنَّ إِبْراهِيمَ كانَ أُمَّةً
And the community, it is the group. Allah-azwj the Exalted Said: he found at it a group of people drawing water, [28:23]; and the community is the one from the Momineen. Allah-azwj the Exalted said: Surely Ibrahim was a community, [16:120].
وَ الْأُمَّةُ جَمْعُ دَوَابَّ وَ جَمْعُ طُيُورٍ قَالَ اللَّهُ تَعَالَى وَ ما مِنْ دَابَّةٍ فِي الْأَرْضِ وَ لا طائِرٍ يَطِيرُ بِجَناحَيْهِ إِلَّا أُمَمٌ أَمْثالُكُمْ أَيْ جَمَاعَاتٌ يَأْكُلُونَ وَ يَشْرَبُونَ وَ يَتَنَاسَلُونَ وَ أَمْثَالُ ذَلِكَ
And the community is a crown of animals and crowd of birds. Allah-azwj the Exalted Said: And there is no animal in the earth nor a bird flying with its two wings except they are communities similar to yours. [6:38], i.e., a group eating and drinking and procreating, and similar to that’.
وَ سَأَلُوهُ صَلَوَاتُ اللَّهِ عَلَيْهِ عَنِ الْخَاصِّ وَ الْعَامِّ فِي كِتَابِ اللَّهِ تَعَالَى فَقَالَ إِنَّ مِنْ كِتَابِ اللَّهِ تَعَالَى آيَاتٍ لَفْظُهَا الْخُصُوصُ وَ الْعُمُومُ وَ مِنْهُ آيَاتٌ لَفْظُهَا لَفْظُ الْخَاصِّ وَ مَعْنَاهُ عَامُّ وَ مِنْ ذَلِكَ لَفْظٌ عَامٌّ يُرِيدُ بِهِ اللَّهُ تَعَالَى الْعُمُومَ وَ كَذَلِكَ الْخَاصُّ أَيْضاً
And they asked him-asws, may the Salawaat be upon him-asws about the specific and general (Verses) in the Book of Allah-azwj the Exalted. He-asws said: ‘From the Book of Allah-azwj the Exalted there are Verses whose wordings there is specificity and the generality, and from it there are Verses whose wordings are specific wording and its meaning is general, and from that whose wording is general (but) Allah-azwj the Exalted Intends the general by it; and like that is the specific as well.
فَأَمَّا مَا ظَاهِرُهُ الْعُمُومُ وَ مَعْنَاهُ الْخُصُوصُ فَقَوْلُهُ عَزَّ وَ جَلَّ- يا بَنِي إِسْرائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَ أَنِّي فَضَّلْتُكُمْ عَلَى الْعالَمِينَ فَهَذَا اللَّفْظُ يَحْتَمِلُ الْعُمُومَ وَ مَعْنَاهُ الْخُصُوصُ لِأَنَّهُ تَعَالَى إِنَّمَا فَضَّلَهُمْ عَلَى عَالَمِ أَزْمَانِهِمْ بِأَشْيَاءَ خَصَّهُمْ بِهَا مِثْلُ الْمَنِّ وَ السَّلْوَى وَ الْعُيُونِ الَّتِي فَجَّرَهَا لَهُمْ مِنَ الْحَجَرِ وَ أَشْبَاهِ ذَلِكَ
As for what its apparent is the general and its meaning is specific, is Word of the Mighty and the Majestic: O Children of Israel! Recall My Favour which I Bestowed upon you and I had Graced you all in the two worlds [2:47]. So, this, the wording carries the generality and its meaning is specific, because the Exalted has rather Preferred them over the world of their era with things He-azwj has Specialised them with, like the manna and the quails, and the springs from the rocks which He-azwj has Burst forth for them, and resembling that.
وَ مِثْلُهُ قَوْلُهُ تَعَالَى إِنَّ اللَّهَ اصْطَفى آدَمَ وَ نُوحاً وَ آلَ إِبْراهِيمَ وَ آلَ عِمْرانَ عَلَى الْعالَمِينَ أَرَادَ اللَّهُ تَعَالَى أَنَّهُ فَضَّلَهُمْ عَلَى عَالَمِي زَمَانِهِمْ
And similar to it are Words of the Exalted: Surely Allah chose Adam and Noah and the progeny of Ibrahim and the progeny of Imran above the worlds [3:33]. Allah-azwj the Exalted Wanted to Prefer them-as above the worlds of their eras.
وَ كَقَوْلِهِ تَعَالَى وَ أُوتِيَتْ مِنْ كُلِّ شَيْءٍ وَ لَها عَرْشٌ عَظِيمٌ يَعْنِي سُبْحَانَهُ بِلْقِيسَ وَ هِيَ مَعَ هَذَا لَمْ يُؤْتَ أَشْيَاءَ كَثِيرَةً مِمَّا فَضَّلَ اللَّهُ تَعَالَى بِهِ الرِّجَالَ عَلَى النِّسَاءِ
And like Words of the Exalted: I found a woman ruling them, and she has been given from everything, and for her is a magnificent throne [27:23]. The Glorious Means Bilquees, and she, with this, did not inherit a lot of things from what Allah-azwj the Exalted has Graced the men with over the women.
وَ مِثْلُ قَوْلِهِ تَعَالَى تُدَمِّرُ كُلَّ شَيْءٍ بِأَمْرِ رَبِّها يَعْنِي الرِّيحَ وَ قَدْ تَرَكَتْ أَشْيَاءَ كَثِيرَةً لَمْ تُدَمِّرْهَا
And like Words of the Exalted: Devastating all things by the Command of its Lord, [46:25], meaning the wind, and (although) it had left a lot of things not having devastated these.
وَ مِثْلُ قَوْلِهِ عَزَّ وَ جَلَ ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفاضَ النَّاسُ أَرَادَ سُبْحَانَهُ بَعْضَ النَّاسِ وَ ذَلِكَ أَنَّ قُرَيْشاً كَانَتْ فِي الْجَاهِلِيَّةِ تُفِيضُ مِنَ الْمَشْعَرِ الْحَرَامِ وَ لَا يَخْرُجُونَ إِلَى عَرَفَاتٍ كَسَائِرِ الْعَرَبِ فَأَمَرَهُمُ اللَّهُ سُبْحَانَهُ أَنْ يُفِيضُوا مِنْ حَيْثُ أَفَاضَ رَسُولُ اللَّهِ ص وَ أَصْحَابُهُ وَ هُمْ فِي هَذَا الْمَوْضِعِ النَّاسُ عَلَى الْخُصُوصِ وَ ارْجِعُوا عَنْ سُنَّتِهِمْ
And like Words of Mighty and Majestic: Then hasten on from where the people had hastened on, [2:199]. The Glorious Intended some of the people, and that is because during the Pre-Islamic period, Quraysh used to hasten from the Sacred Monuments and they were not going out to Arafaat, like rest of the Arabs, so Allah-azwj the Glorious Commanded them to hasten from where Rasool-Allah-saww and his-saww companions hasten from, and in this place, the ‘people’ are upon the specific, and they returned from their (pre-Islamic) conducts.
وَ قَوْلِهِ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ يَعْنِي بِالنَّاسِ هَاهُنَا الْيَهُودَ فَقَطْ
And His-azwj Words: lest there would be an argument for the people against Allah after the (coming of) Rasools; [4:165], meaning by the ‘people’ over here, the Jews only.
وَ قَوْلِهِ تَعَالَى يا أَيُّهَا الَّذِينَ آمَنُوا لا تَخُونُوا اللَّهَ وَ الرَّسُولَ وَ تَخُونُوا أَماناتِكُمْ وَ أَنْتُمْ تَعْلَمُونَ وَ هَذِهِ الْآيَةُ نَزَلَتْ فِي أَبِي لُبَابَةَ بْنِ عَبْدِ الْمُنْذِرِ
And Words of the Exalted: O you who believe! Do not betray Allah and the Rasool and betray your entrustment while you know [8:27], and this Verse was Revealed regarding Abu Lubaba Bin Abdul Munzir.
وَ قَوْلِهِ عَزَّ وَ جَلَ وَ آخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً نَزَلَتْ فِي أَبِي لُبَابَةَ وَ إِنَّمَا هُوَ رَجُلٌ وَاحِدٌ
And Words of Mighty and Majestic: And others are acknowledging their sins, mingling one righteous deed and another evil one. [9:102]. It was Revealed regarding Abu Lubaba, and rather he is one man.
وَ قَوْلِهِ تَعَالَى يا أَيُّهَا الَّذِينَ آمَنُوا- لا تَتَّخِذُوا عَدُوِّي وَ عَدُوَّكُمْ أَوْلِياءَ تُلْقُونَ إِلَيْهِمْ بِالْمَوَدَّةِ نَزَلَتْ فِي حَاطِبِ بْنِ أَبِي بَلْتَعَةَ وَ هُوَ رَجُلٌ وَاحِدٌ فَلَفْظُ الْآيَةِ عَامٌّ وَ مَعْنَاهَا خَاصٌّ وَ إِنْ كَانَتْ جَارِيَةً فِي النَّاسِ
And Words of the Exalted: O you those who believe! Do not take My enemy and your enemy as friends. Would you meet them with the cordiality [60:1], were Revealed regarding Hatib Bin Abu Balta’a, and he is one man. The wording of the Verse is general and its meaning is specific, and even though it flows regarding the people.
وَ قَوْلِهِ سُبْحَانَهُ الَّذِينَ قالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ فَزادَهُمْ إِيماناً وَ قالُوا حَسْبُنَا اللَّهُ وَ نِعْمَ الْوَكِيلُ نَزَلَتْ هَذِهِ الْآيَةُ فِي نُعَيْمِ بْنِ مَسْعُودٍ الْأَشْجَعِيِّ
And Words of the Glorious: Those to whom the people said: ‘Surely the people have gathered against you, therefore fear them’; but this increased them in Eman, and they said: ‘Allah is Sufficient for us and the most excellent Protector’ [3:173]. This Verse was Revealed regarding Nueym Bin Masoud Al-Ashjaie.
وَ ذَلِكَ أَنَّ رَسُولَ اللَّهِ ص لَمَّا رَجَعَ مِنْ غَزَاةِ أُحُدٍ وَ قَدْ قُتِلَ عَمُّهُ حَمْزَةُ وَ قُتِلَ مِنَ الْمُسْلِمِينَ مَنْ قُتِلَ وَ جُرِحَ مَنْ جُرِحَ وَ انْهَزَمَ مَنِ انْهَزَمَ وَ لَمْ يَنَلْهُ الْقَتْلُ وَ الْجَرْحُ
And that (took place) when Rasool-Allah-saww returned from the military expedition of Ohad, and his-saww uncle-as Hamza-as had been killed, and from the Muslims were ones who were killed, and the one who was injured was injured, and the one defeated was defeated and the killing and the injury had not affected him.
أَوْحَى اللَّهُ تَعَالَى إِلَى رَسُولِ اللَّهِ ص أَنِ اخْرُجْ فِي وَقْتِكَ هُنَا لِطَلَبِ قُرَيْشٍ وَ لَا تُخْرِجْ مَعَكَ مِنْ أَصْحَابِكَ إِلَّا كُلَّ مَنْ كَانَتْ بِهِ جِرَاحَةٌ
Allah-azwj the Exalted Revealed to Rasool-Allah-saww: “Go out in your-saww time over here to pursue Quraysh and no one from your-saww companions should go out except every one who had an injury with him!”
فَأَعْلِمْهُمْ بِذَلِكَ فَخَرَجُوا مَعَهُ عَلَى مَا كَانَ بِهِمْ مِنَ الْجِرَاحِ حَتَّى نَزَلُوا مَنْزِلًا يُقَالُ لَهُ حَمْرَاءُ الْأَسَدِ وَ كَانَتْ قُرَيْشٌ قَدْ جَدَّتِ السَّيْرَ فَرَقاً فَلَمَّا بَلَغَهُمْ خُرُوجُ رَسُولِ اللَّهِ ص فِي طَلَبِهِمْ خَافُوا فَاسْتَقْبَلَهُمْ رَجُلٌ مِنْ أَشْجَعَ يُقَالُ لَهُ نُعَيْمُ بْنُ مَسْعُودٍ يُرِيدُ الْمَدِينَةَ
He-saww let the know of that, so they went out with him-saww being upon whatever injuries there were with them until they descended at a descent call Hamra Al-Asad, and Quraysh had renewed the travel in droves. When the news reached them of the departure of Rasool-Allah-azwj in their pursuit, they feared. They were met by man from (clan of) Ashja call Nueym Bin Masoud, intending Al-Medina.
فَقَالَ لَهُ أَبُو سُفْيَانَ صَخْرُ بْنُ حَرْبٍ يَا نُعَيْمُ هَلْ لَكَ أَنْ أَضْمَنَ لَكَ عَشْرَ قَلَائِصَ وَ تَجْعَلَ طَرِيقَكَ عَلَى حَمْرَاءِ الْأَسَدِ فَتُخْبِرَ مُحَمَّداً أَنَّهُ قَدْ جَاءَ مَدَدٌ كَثِيرٌ مِنْ حُلَفَائِنَا مِنَ الْعَرَبِ كِنَانَةَ وَ عَشِيرَتِهِمْ وَ الْأَحَابِيشِ وَ تُهَوِّلَ عَلَيْهِمْ مَا اسْتَطَعْتَ فَلَعَلَّهُمْ يَرْجِعُونَ عَنَّا
Abu Sufyan Sakhr Bin Harb said to him, ‘O Nueym! Is it okay for you if I were to guarantee ten she-camels for you and you make your road to be towards Hamra Al-Asad (instead), and inform Muhammad-saww that a lot of help has come from our allies from the Arabs of Kinana and their tribes, and the Ethiopians, and exaggerate upon them whatever you can. Tell them to return from us!’
فَأَجَابَهُ إِلَى ذَلِكَ وَ قَصَدَ حَمْرَاءَ الْأَسَدِ فَأَخْبَرَ رَسُولَ اللَّهِ ص بِذَلِكَ وَ أَنَّ قُرَيْشاً يُصْبِحُونَ بِجَمْعِهِمُ الَّذِي لَا قِوَامَ لَكُمْ بِهِ فَاقْبَلُوا نَصِيحَتِي وَ ارْجِعُوا
He answered him to that and aimed for Hamra Al Asad. He informed Rasool-Allah-saww of that, and that ‘Quraysh have become with their crowd which there is not standing for you all with it, so accept my advice and return!’
فَقَالَ أَصْحَابُ رَسُولِ اللَّهِ ص حَسْبُنَا اللَّهُ وَ نِعْمَ الْوَكِيلُ اعْلَمْ أَنَّا لَا نُبَالِي بِهِمْ
Companions of Rasool-Allah-saww said: ‘Allah is Sufficient for us and the most excellent Protector [3:173]. Know that we don’t care of them!’
فَأَنْزَلَ اللَّهُ سُبْحَانَهُ عَلَى رَسُولِهِ- الَّذِينَ اسْتَجابُوا لِلَّهِ وَ الرَّسُولِ مِنْ بَعْدِ ما أَصابَهُمُ الْقَرْحُ لِلَّذِينَ أَحْسَنُوا مِنْهُمْ وَ اتَّقَوْا أَجْرٌ عَظِيمٌ- الَّذِينَ قالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ فَزادَهُمْ إِيماناً وَ قالُوا حَسْبُنَا اللَّهُ وَ نِعْمَ الْوَكِيلُ
Allah-azwj the Glorious Revealed unto His-azwj Rasool-saww: Those who responded to Allah and the Rasool (at Ohad) after the wound had befallen them, for those of them who are doing good (to others) and are pious shall be a great Recompense [3:172] Those to whom the people said: ‘Surely the people have gathered against you, therefore fear them’; but this increased them in Eman, and they said: ‘Allah is Sufficient for us and the most excellent Protector’ [3:173].
وَ إِنَّمَا كَانَ الْقَائِلُ لَهُمْ نُعَيمَ بْنَ مَسْعُودٍ فَسَمَّاهُ اللَّهُ تَعَالَى بِاسْمِ جَمِيعِ النَّاسِ وَ هَكَذَا كُلُّ مَا جَاءَ تَنْزِيلُهُ بِلَفْظِ الْعُمُومِ وَ مَعْنَاهُ الْخُصُوصُ
And rather, the speaker to them was Nueym Bin Masoud. Allah-azwj the Exalted Named him with a name as being entirety of the people, and like that is all what has come its Revelation being with general wording and its meaning is specific.
وَ مِثْلُهُ قَوْلُهُ تَعَالَى إِنَّما وَلِيُّكُمُ اللَّهُ وَ رَسُولُهُ وَ الَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلاةَ وَ يُؤْتُونَ الزَّكاةَ وَ هُمْ راكِعُونَ
And like it are Words of the Exalted: But rather, your Guardian is Allah, and His Rasool, and those who are believing, those who are establishing the Salat and are giving the Zakat while they are performing Ruku [5:55]. (i.e., specifically for Ali-asws in general wording)
وَ أَمَّا مَا لَفْظُهُ خُصُوصٌ وَ مَعْنَاهُ عُمُومٌ فَقَوْلُهُ عَزَّ وَ جَلَّ- مِنْ أَجْلِ ذلِكَ كَتَبْنا عَلى بَنِي إِسْرائِيلَ أَنَّهُ مَنْ قَتَلَ نَفْساً بِغَيْرِ نَفْسٍ أَوْ فَسادٍ فِي الْأَرْضِ فَكَأَنَّما قَتَلَ النَّاسَ جَمِيعاً وَ مَنْ أَحْياها فَكَأَنَّما أَحْيَا النَّاسَ جَمِيعاً
And as for what its wording is specific and its meaning is general, are Words of Mighty and Majestic: For that reason We Prescribed upon the Children of Israel that the one who kills a soul for other than a soul (in retaliation), or (for) mischief in the earth, then it would be as if he killed the entirety of the people; and the one who revives it (a person), so it would be as if he has revived the entirety of the people. [5:32].
فَنَزَلَ لَفْظُ الْآيَةِ خُصُوصاً فِي بَنِي إِسْرَائِيلَ وَ هُوَ جَارٍ عَلَى جَمِيعِ الْخَلْقِ عَامّاً لِكُلِّ الْعِبَادِ مِنْ بَنِي إِسْرَائِيلَ وَ غَيْرِهِمْ مِنَ الْأُمَمِ وَ مِثْلُ هَذَا كَثِيرٌ فِي كِتَابِ اللَّهِ
The wording of this Verse is specific regarding the children of Israel, and it is flowing upon entirety of the people generally, for every servant from the Children of Israel and from other communities, and similar to this are many from the Book of Allah-azwj.
وَ قَوْلُهُ سُبْحَانَهُ الزَّانِي لا يَنْكِحُ إِلَّا زانِيَةً أَوْ مُشْرِكَةً وَ الزَّانِيَةُ لا يَنْكِحُها إِلَّا زانٍ أَوْ مُشْرِكٌ وَ حُرِّمَ ذلِكَ عَلَى الْمُؤْمِنِينَ نَزَلَتْ هَذِهِ الْآيَةُ فِي نِسَاءٍ كُنَّ بِمَكَّةَ مَعْرُوفَاتٍ بِالزِّنَا مِنْهُنَّ سَارَةُ وَ حَنْتَمَةُ وَ رَبَابُ حَرَّمَ اللَّهُ تَعَالَى نِكَاحَهُنَّ فَالْآيَةُ جَارِيَةٌ فِي كُلِّ مَنْ كَانَ مِنَ النِّسَاءِ مِثْلَهُنَّ
And Words of the Glorious: The adulterer cannot marry except and adulteress or a Polytheist woman, and the adulteress, none can marry her except an adulterer or a Polytheist man; and that is Prohibited unto the Momineen [24:3]. This Verse was Revealed regarding women who were in Makkah well-known for the adultery. From these were Sarah and Hantamah, and Rabab. Allah-azwj the Exalted Prohibited marrying them. The Verse flows regarding every one from the women who was like them.
وَ مِثْلُهُ قَوْلُهُ سُبْحَانَهُ وَ جاءَ رَبُّكَ وَ الْمَلَكُ صَفًّا صَفًّا وَ مَعْنَاهُ جَمِيعُ الْمَلَائِكَةِ
And similar to it are Words of the Glorious: And your Lord would come, and the Angel(s) would be (in) rows (and) rows [89:22], and its meaning is entirety of the Angels.
وَ أَمَّا مَا لَفْظُهُ مَاضٍ وَ مَعْنَاهُ مُسْتَقْبَلٌ فَمِنْهُ ذِكْرُهُ عَزَّ وَ جَلَّ أَخْبَارَ الْقِيَامَةِ وَ الْبَعْثِ وَ النُّشُورِ وَ الْحِسَابِ فَلَفْظُ الْخَبَرِ مَا قَدْ كَانَ وَ مَعْنَاهُ أَنَّهُ سَيَكُونُ
And as for what its wording is past and its meaning is future. From it the Mighty and Majestic Mentioned news of (the Day of) Qiyamah, and the Resurrection, and the Publicising (of deeds), and the Reckoning. The wording of the news is what has happened (in past tense) and its meaning is, it will be happening.
قَوْلُهُ وَ نُفِخَ فِي الصُّورِ فَصَعِقَ مَنْ فِي السَّماواتِ وَ مَنْ فِي الْأَرْضِ إِلَّا مَنْ شاءَ اللَّهُ إِلَى قَوْلِهِ وَ سِيقَ الَّذِينَ اتَّقَوْا رَبَّهُمْ إِلَى الْجَنَّةِ زُمَراً فَلَفْظُهُ مَاضٍ وَ مَعْنَاهُ مُسْتَقْبَلٌ
His-azwj Words: And the Trumpet would be Blown into, and the ones in the skies and the ones in the earth will swoon (collapse), except for the ones Allah so Desires (not to swoon) [39:68] And their Lord would Escort those who are pious to the Paradise in groups, [39:73]. Its wording in the past and its meaning is the future.
وَ مِثْلُهُ قَوْلُهُ سُبْحَانَهُ وَ نَضَعُ الْمَوازِينَ الْقِسْطَ لِيَوْمِ الْقِيامَةِ فَلا تُظْلَمُ نَفْسٌ شَيْئاً وَ أَمْثَالُ هَذَا كَثِيرٌ فِي كِتَابِ اللَّهِ تَعَالَى
And similar to it are Words of the Glorious: And We will Place scales of fairness on the Day of Judgment, therefore do not wrong a soul of anything [21:47], and there are many examples like this in the Book of Allah-azwj the Exalted.
وَ أَمَّا مَا نَزَلَ بِلَفْظِ الْعُمُومِ وَ لَا يُرَادُ بِهِ غَيْرُهُ فَقَوْلُهُ يا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ وَ قَوْلُهُ يا أَيُّهَا النَّاسُ إِنَّا خَلَقْناكُمْ مِنْ ذَكَرٍ وَ أُنْثى
And as for what is Revealed with the general wording and others are not intended by it, are His-azwj Words: O you people! Fear your Lord. Surely the earthquake of the Hour is a mighty thing [22:1]; and His-azwj Words: O you people! We Created you from a male and a female [49:13].
وَ قَوْلُهُ سُبْحَانَهُ يا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ واحِدَةٍ وَ قَوْلُهُ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ وَ قَوْلُهُ كانَ النَّاسُ أُمَّةً واحِدَةً أَيْ عَلَى مَذْهَبٍ وَاحِدٍ وَ ذَلِكَ كَانَ مِنْ قَبْلِ نُوحٍ ع وَ لَمَّا بَعَثَهُ اللَّهُ اخْتَلَفُوا ثُمَّ بَعَثَ النَّبِيِّينَ مُبَشِّرِينَ وَ مُنْذِرِينَ
And Words of the Glorious: O you people! Fear your Lord, Who Created you from a single being [4:1]; and His-azwj Words: All Praise is for Allah the Lord of the Worlds [1:2]; and His-azwj Words: The people were one community; [2:213], i.e. upon one doctrine, and that was before Noah-as, and Allah-azwj Sent him-as they differed. Then He-azwj Sent the Prophets-as as givers of glad tidings and as Warners.
وَ أَمَّا مَا حُرِّفَ مِنْ كِتَابِ اللَّهِ فَقَوْلُهُ- كُنْتُمْ خَيْرَ أَئِمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَ تَنْهَوْنَ عَنِ الْمُنْكَرِ فَحُرِّفَتْ إِلَى خَيْرَ أُمَّةٍ وَ مِنْهُمُ الزُّنَاةُ وَ اللَّاطَةُ وَ السُّرَّاقُ وَ قُطَّاعُ الطَّرِيقِ وَ الظَّلَمَةُ وَ شُرَّابُ الْخَمْرِ وَ الْمُضَيِّعُونَ لِفَرَائِضِ اللَّهِ تَعَالَى وَ الْعَادِلُونَ عَنْ حُدُودِهِ أَ فَتَرَى اللَّهَ تَعَالَى مَدَحَ مَنْ هَذِهِ صِفَتُهُ
And as for what is distorted from the Book of Allah-azwj are His-azwj Words: You were the best of the communities raised up for the people; you are enjoining with the goodness and forbidding from the evil [3:110]. It was altered to: ‘You are the best community’, and them (Muslims) are the adulterers, and the sodomist(s), and the thieves, and the bandits, and the wine drinkers, and the wasters of obligations of Allah-azwj the Exalted, and the avoiders of His-azwj limits. Do you see Allah-azwj the Exalted Praising ones of this description?
وَ مِنْهُ قَوْلُهُ عَزَّ وَ جَلَّ فِي سُورَةِ النَّحْلِ- أَنْ تَكُونَ أَئِمَّةٌ هِيَ أَرْبَى مِنْ أَئِمَّةٍ فَجَعَلُوهَا أُمَّةٌ
And from it are Words of Mighty and Majestic in Surah Al Nahl: that you could become Imams who are better than (your) imams [16:92], so they made it to be ‘communities’.
وَ قَوْلُهُ فِي سُورَةِ يُوسُفَ ثُمَّ يَأْتِي مِنْ بَعْدِ ذَلِكَ عَامٌ فِيهِ يُغَاثُ النَّاسُ وَ فِيهِ يُعْصَرُونَ أَيْ يُمْطَرُونَ فَحَرَّفُوهُ وَ قَالُوا يَعْصِرُونَ وَ ظَنُّوا بِذَلِكَ الْخَمْرَ قَالَ اللَّهُ تَعَالَى وَ أَنْزَلْنا مِنَ الْمُعْصِراتِ ماءً ثَجَّاجاً
And His-azwj Words in Surah Yusuf: Then there shall come after that a year in which it would rain for the people and during it they would be pressing’ [12:49], i.e., raining upon. But they altered it and say, ‘Pressing’, and they thought (it meant) by that, the wine. Allah-azwj the Exalted Said: And We Send down from the clouds abundant water [78:14].
وَ قَوْلُهُ تَعَالَى فَلَمَّا خَرَّ تَبَيَّنَتِ الْإِنْسُ أَنْ لَوْ كَانَتِ الْجِنُّ يَعْلَمُونَ الْغَيْبَ مَا لَبِثُوا فِي الْعَذَابِ الْمُهِينِ فَحَرَّفُوهَا بِأَنْ قَالُوا فَلَمَّا خَرَّ تَبَيَّنَتِ الْجِنُّ أَنْ لَوْ كانُوا يَعْلَمُونَ الْغَيْبَ ما لَبِثُوا فِي الْعَذابِ الْمُهِينِ
And Words of the Exalted: So when he fell down, it was clear to the humans that had the Jinn known the unseen, they would not have remained in the abasing torment [34:14]. They altered it to: So when he fell down, it was clear to the Jinn that had they known the unseen, they would not have remained in the abasing torment [34:14].
وَ قَوْلُهُ تَعَالَى فِي سُورَةِ هُودٍ ع أَ فَمَنْ كانَ عَلى بَيِّنَةٍ مِنْ رَبِّهِ يَعْنِي رَسُولَ اللَّهِ ص وَ يَتْلُوهُ شاهِدٌ مِنْهُ وَصِيُّهُ- إِمَاماً وَ رَحْمَةً وَ مِنْ قَبْلِهِ كِتَابُ مُوسَى أُولَئِكَ يُؤْمِنُونَ بِهِ فَحَرَّفُوا وَ قَالُوا أَ فَمَنْ كانَ عَلى بَيِّنَةٍ مِنْ رَبِّهِ وَ يَتْلُوهُ شاهِدٌ مِنْهُ وَ مِنْ قَبْلِهِ كِتابُ مُوسى إِماماً وَ رَحْمَةً فَقَدَّمُوا حَرْفاً عَلَى حَرْفٍ فَذَهَبَ مَعْنَى الْآيَةِ
And Words of the Exalted in Surah Hud-as: So the one who was upon a clear Proof from his Lord – (meaning Rasool-Allah-saww) – and a witness from him recites it, – (his-saww successor-asws) being an Imam and a Mercy, and from before it is (in) the Book of Musa, they are believing in it [11:17]. They altered it and said: So the one who was upon a clear Proof from his Lord, and a witness from him recites it, and from before it was the Book of Musa, an Imam and a Mercy, they are believing in it; [11:17]. They brought forward a word upon a word, so the meaning of the Verse was gone.
وَ قَالَ سُبْحَانَهُ فِي سُورَةِ آلِ عِمْرَانَ لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظالِمُونَ لِآلِ مُحَمَّدٍ فَحَذَفُوا آلَ مُحَمَّدٍ
And the Glorious Said in Surah Aal-e-Imran: There isn’t anything for you from the matter, whether He Turns to them or Punishes them, for they are the unjust to Progeny of Muhammad [3:128]. They deleted, ‘Progeny of Muhammad’.
وَ قَوْلُهُ تَعَالَى وَ كَذَلِكَ جَعَلْنَاكُمْ أَئِمَّةً وَسَطاً لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَ يَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيداً وَ مَعْنَى وَسَطاً بَيْنَ الرَّسُولِ وَ بَيْنَ النَّاسِ فَحَرَّفُوهَا وَ جَعَلُوهَا أُمَّةً
And Words of the Exalted: And like that, We Made you Imams as the intermediary community in order for you (Imams) to become witnesses upon the people, and the Rasool to become a witness upon you all [2:143]; and the meaning of ‘intermediary’ between the Messengers-as and the people. They altered it and made it as ‘community’.
وَ مِثْلُهُ فِي سُورَةِ عَمَّ يَتَسَاءَلُونَ وَ يَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنْتُ تُرَابِيّاً فَحَرَّفُوهَا وَ قَالُوا تُراباً وَ ذَلِكَ أَنَّ رَسُولَ اللَّهِ ص كَانَ يُكْثِرُ مِنْ مُخَاطَبَتِي بِأَبِي تُرَابٍ وَ مِثْلُ هَذَا كَثِيرٌ:
And similar to it is in Surah Al Naba: and the Kafir would be saying, ‘O! I wish I was ‘Turabiya’!’ [78:40]. They altered it and said, ‘Dust’, and that is because Rasool-Allah-saww used to frequently address me-asws as ‘Abu Turab’. And similar to this are many.
وَ أَمَّا الْآيَةُ الَّتِي نِصْفُهَا مَنْسُوخٌ وَ نِصْفُهَا مَتْرُوكٌ بِحَالِهِ لَمْ يُنْسَخْ وَ مَا جَاءَ مِنَ الرُّخْصَةِ بَعْدَ الْعَزِيمَةِ قَوْلُهُ تَعَالَى- وَ لا تَنْكِحُوا الْمُشْرِكاتِ حَتَّى يُؤْمِنَّ وَ لَأَمَةٌ مُؤْمِنَةٌ خَيْرٌ مِنْ مُشْرِكَةٍ وَ لَوْ أَعْجَبَتْكُمْ وَ لا تُنْكِحُوا الْمُشْرِكِينَ حَتَّى يُؤْمِنُوا وَ لَعَبْدٌ مُؤْمِنٌ خَيْرٌ مِنْ مُشْرِكٍ وَ لَوْ أَعْجَبَكُمْ
And as for the Verse which half of it is Abrogated and half of it is left in its state, not Abrogated, and what came from the concession after the determination are Words of the Exalted: And do not marry the Polytheist women until they believe, and a believing maid is better than a Polytheist woman, and even if she fascinates you; and do not marry the Polytheist men until they believe, and a believing slave is better than a Polytheist man, and even if he fascinates you. [2:221].
وَ ذَلِكَ أَنَّ الْمُسْلِمِينَ كَانُوا يَنْكِحُونَ فِي أَهْلِ الْكِتَابِ مِنَ الْيَهُودِ وَ النَّصَارَى وَ يُنْكِحُونَهُمْ حَتَّى نَزَلَتْ هَذِهِ الْآيَةُ نَهْياً أَنْ يَنْكِحَ الْمُسْلِمُ مِنَ الْمُشْرِكِ أَوْ يُنْكِحُونَهُ
And that is because during the Pre-Islamic period the Muslims were marrying among people of the Book, from the Jews and the Christian, and they were marrying them, until this Verse was Revealed is Prohibition of the Muslim man marrying from the Polytheist or him marrying him.
ثُمَّ قَالَ تَعَالَى فِي سُورَةِ الْمَائِدَةِ مَا نَسَخَ هَذِهِ الْآيَةَ فَقَالَ وَ طَعامُ الَّذِينَ أُوتُوا الْكِتابَ حِلٌّ لَكُمْ وَ طَعامُكُمْ حِلٌّ لَهُمْ وَ الْمُحْصَناتُ مِنَ الْمُؤْمِناتِ وَ الْمُحْصَناتُ مِنَ الَّذِينَ أُوتُوا الْكِتابَ مِنْ قَبْلِكُمْ فَأَطْلَقَ عَزَّ وَ جَلَّ مُنَاكَحَتَهُنَّ بَعْدَ أَنْ كَانَ نَهَى وَ تَرَكَ قَوْلَهُ وَ لا تُنْكِحُوا الْمُشْرِكِينَ حَتَّى يُؤْمِنُوا عَلَى حَالِهِ لَمْ يَنْسَخْهُ
Then the Exalted Said in Surah Al Maaida what Abrogated this Verse. He-azwj Said: and the food of those Given the Book is Permissible for you, and your food is Permissible for them; and the chaste ones from the believing women and the chaste ones from those Given the Book from before you, [5:5]. The Mighty and Majestic Freed marrying them after having Prohibited, and Left His-azwj Words: and do not marry the Polytheist men until they believe [2:221], upon its state, not Abrogating it.
فَأَمَّا الرُّخْصَةُ الَّتِي هِيَ الْإِطْلَاقُ بَعْدَ النَّهْيِ فَإِنَّ اللَّهَ تَعَالَى فَرَضَ الْوُضُوءَ عَلَى عِبَادِهِ بِالْمَاءِ الطَّاهِرِ وَ كَذَا الْغُسْلَ مِنَ الْجَنَابَةِ
As for the concession which is the freedom after the Prohibition, Allah-azwj the Exalted Imposed the Wud’u with the clean water upon His-azwj servants, and like that is the washing from the sexual impurity.
فَقَالَ يا أَيُّهَا الَّذِينَ آمَنُوا إِذا قُمْتُمْ إِلَى الصَّلاةِ فَاغْسِلُوا وُجُوهَكُمْ وَ أَيْدِيَكُمْ إِلَى الْمَرافِقِ وَ امْسَحُوا بِرُؤُسِكُمْ وَ أَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ وَ إِنْ كُنْتُمْ جُنُباً فَاطَّهَّرُوا وَ إِنْ كُنْتُمْ مَرْضى أَوْ عَلى سَفَرٍ أَوْ جاءَ أَحَدٌ مِنْكُمْ مِنَ الْغائِطِ أَوْ لامَسْتُمُ النِّساءَ فَلَمْ تَجِدُوا ماءً فَتَيَمَّمُوا صَعِيداً طَيِّباً
He-azwj Said: O you who believe! When you stand to the Salat, so wash your faces and your hands to the elbows, and wipe your heads and your leg to the ankles; and if you are with sexual impurity then clean yourselves; and if you were sick or upon a journey, or one of you has come from the toilet, or you have touched the women, and you cannot find water, so perform Tayammum with pure soil [5:6].
فَالْفَرِيضَةُ مِنَ اللَّهِ عَزَّ وَ جَلَّ الْغُسْلُ بِالْمَاءِ عِنْدَ وُجُودِهِ لَا يَجُوزُ غَيْرُهُ وَ الرُّخْصَةُ فِيهِ إِذَا لَمْ يَجِدِ الْمَاءَ التَّيَمُّمُ بِالتُّرَابِ مِنَ الصَّعِيدِ الطَّيِّبِ
The Imposition from Mighty and Majestic is the washing with the water at finding it, anything else is not allowed, and the concession in it is when the water cannot be found, is performing the Tayammum with the soil from the good (pure) soil.
وَ مِثْلُهُ قَوْلُهُ عَزَّ وَ جَلَ حافِظُوا عَلَى الصَّلَواتِ وَ الصَّلاةِ الْوُسْطى وَ قُومُوا لِلَّهِ قانِتِينَ فَالْفَرْضُ أَنْ يُصَلِّيَ الرَّجُلُ الصَّلَاةَ الْفَرِيضَةَ عَلَى الْأَرْضِ بِرُكُوعٍ وَ سُجُودٍ تَامٍّ ثُمَّ رَخَّصَ لِلْخَائِفِ فَقَالَ سُبْحَانَهُ فَإِنْ خِفْتُمْ فَرِجالًا أَوْ رُكْباناً
And similar to it are Words of Mighty and Majestic: Maintain your Salat(s) and (in particular) the middle Salat, and be standing obediently to Allah [2:238]. The Imposition is that they may should pray the obligatory Salat upon the ground with Ruk’u and Sajdah, complete. Then He-azwj Allowed for the fearful. The Glorious Said: But if you are fearing, then (perform your Salat) on foot or riding; [2:239].
وَ مِثْلُهُ قَوْلُهُ عَزَّ وَ جَلَ فَإِذا قَضَيْتُمُ الصَّلاةَ فَاذْكُرُوا اللَّهَ قِياماً وَ قُعُوداً وَ عَلى جُنُوبِكُمْ وَ مَعْنَى الْآيَةِ أَنَّ الصَّحِيحَ يُصَلِّي قَائِماً وَ الْمَرِيضَ يُصَلِّي قَاعِداً وَ مَنْ لَمْ يَقْدِرْ أَنْ يُصَلِّيَ قَاعِداً صَلَّى مُضْطَجِعاً وَ يُومِي نَائِماً فَهَذِهِ رُخْصَةٌ جَاءَتْ بَعْدَ الْعَزِيمَةِ
And similar to it are Words of Mighty and Majestic: So when you have fulfilled the Salat, then mention Allah standing and sitting, and upon your sides [4:103] – and meaning of the Verse is that the healthy one should pray standing, and the sick can pray while seated, and one who is not able to even pray while seated, can pray lying ones and indicate gestures. And this is the concession which has come after the determination.
وَ مِثْلُهُ قَوْلُهُ تَعَالَى شَهْرُ رَمَضانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ إِلَى قَوْلِهِ تَعَالَى فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ
And similar to it are Words of the Exalted: The Month of Ramazan is that in which the Quran was Revealed, – up to His-azwj Words – therefore whoever of you is present in the Month, so let him Fast during it, [2:185].
ثُمَّ رَخَّصَ لِلْمَرِيضِ وَ الْمُسَافِرِ بِقَوْلِهِ سُبْحَانَهُ- فَمَنْ كانَ مِنْكُمْ مَرِيضاً أَوْ عَلى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ- يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَ لا يُرِيدُ بِكُمُ الْعُسْرَ فَانْتَقَلَتْ فَرِيضَةُ الْعَزِيمَةِ الدَّائِمَةِ لِلرَّجُلِ الصَّحِيحِ لِمَوْضِعِ الْقُدْرَةِ وَ زَالَتِ الضَّرُورَةُ تَفَضُّلًا عَلَى الْعِبَادِ
Then He-azwj Made Concession for the sick and the traveller by His-azwj Words, the Glorious: So, the one from you who was sick, or upon a journey, so (he should Fast) from other days [2:184] Allah Wants ease with you, and He does not Want the difficulty with you, [2:185]. The permanent determined duty has shifted to the healthy man for the place of ability, and the necessity declined as a Grace upon the servants.
وَ أَمَّا الرُّخْصَةُ الَّتِي ظَاهِرُهَا خِلَافُ بَاطِنِهَا فَإِنَّ اللَّهَ تَعَالَى نَهَى الْمُؤْمِنَ أَنْ يَتَّخِذَ الْكَافِرَ وَلِيّاً ثُمَّ مَنَّ عَلَيْهِ بِإِطْلَاقِ الرُّخْصَةِ لَهُ عِنْدَ التَّقِيَّةِ فِي الظَّاهِرِ أَنْ يَصُومَ بِصِيَامِهِ وَ يُفْطِرَ بِإِفْطَارِهِ وَ يُصَلِّيَ بِصَلَاتِهِ وَ يَعْمَلَ بِعَمَلِهِ وَ يُظْهِرَ لَهُ اسْتِعْمَالَهُ ذَلِكَ مُوَسِّعاً عَلَيْهِ فِيهِ وَ عَلَيْهِ أَنْ يَدِينَ اللَّهَ تَعَالَى فِي الْبَاطِنِ بِخِلَافِ مَا يُظْهِرُ لِمَنْ يَخَافُهُ مِنَ الْمُخَالِفِينَ الْمُسْتَوْلِينَ عَلَى الْأُمَّةِ
And as for the concession which its apparent is opposite to its esoteric, Allah-azwj the Exalted Prohibited the Momin to take the Kafir as a friend, then Conferred upon him with freedom of the concession to him during the Taqiyyah (dissimulation) in the apparent to be fasting his fasts, and to break at his breaking, and pray hiss Salat, and work with his work, and to reveal to him the usage of that as a leeway upon him during it, and upon him is to make a religion of Allah-azwj the Exalted in the esoteric opposite to what he reveals for the one who fears the adversaries, the rulers upon the community.
قَالَ اللَّهُ تَعَالَى لا يَتَّخِذِ الْمُؤْمِنُونَ الْكافِرِينَ أَوْلِياءَ مِنْ دُونِ الْمُؤْمِنِينَ وَ مَنْ يَفْعَلْ ذلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلَّا أَنْ تَتَّقُوا مِنْهُمْ تُقاةً وَ يُحَذِّرُكُمُ اللَّهُ نَفْسَهُ
Allah-azwj the Exalted Said: The Momineen should not take the Kafirs as friends from besides the Momineen; and the one who does that, so he isn’t from Allah in anything except that you should be guarding from them guarding carefully; and Allah Cautions you all Himself; [3:28].
فَهَذِهِ رُخْصَةٌ تَفَضَّلَ اللَّهُ بِهَا عَلَى الْمُؤْمِنِينَ رَحْمَةً لَهُمْ لِيَسْتَعْمِلُوهَا عِنْدَ التَّقِيَّةِ فِي الظَّاهِرِ وَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ يُحِبُّ أَنْ يُؤْخَذَ بِرُخَصِهِ كَمَا يُحِبُّ أَنْ يُؤْخَذَ بِعَزَائِمِهِ
This is a concession Allah-azwj has Graced upon the Momineen with as Mercy to them for them to be utilising it during the Taqiyyah in the apparent; and Rasool-Allah-saww said: ‘Allah-azwj Loves if one were to take with His-azwj Concession just as He-azwj Loves if one takes with His-azwj Determinations.
وَ أَمَّا الرُّخْصَةُ الَّتِي صَاحِبُهَا فِيهَا بِالْخِيَارِ فَإِنَّ اللَّهَ تَعَالَى رَخَّصَ أَنْ يُعَاقَبَ الْعَبْدُ عَلَى ظُلْمِهِ فَقَالَ اللَّهُ تَعَالَى جَزاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُها فَمَنْ عَفا وَ أَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ وَ هَذَا هُوَ فِيهِ بِالْخِيَارِ إِنْ شَاءَ عَفَا وَ إِنْ شَاءَ عَاقَبَ
And as for the concession which its companion (user) is with the choice, Allah-azwj the Exalted has Allowed to Punish the servant upon his injustice. Allah-azwj the Exalted Said: And a Recompense of an evil is an evil similar to it. But, one who pardons and amends, so his Recompense is upon Allah. [42:40], and this, He-azwj is with the Choice regarding it, if He-azwj Desires He-azwj Pardons, and if He-azwj Desires He-azwj Forgives.
وَ أَمَّا الرُّخْصَةُ الَّتِي ظَاهِرُهَا خِلَافُ بَاطِنِهَا وَ الْمُنْقَطِعُ الْمَعْطُوفُ فِي التَّنْزِيلِ هُوَ أَنَّ الْآيَةَ مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ كَانَتْ تَجِيءُ بِشَيْءٍ مَا ثُمَّ تَجِيءُ مُنْقَطِعَةَ الْمَعْنَى بَعْدَ ذَلِكَ وَ تَجِيءُ بِمَعْنَى غَيْرِهِ ثُمَّ تَعْطِفُ بِالْخِطَابِ عَلَى الْأَوَّلِ
And as for the concession which its apparent is opposite to its esoteric, and the interruption joined in the Revelation, it is that the Verse from the Book of Allah-azwj Mighty and Majestic had come with something what then came with a discontinuation of the meaning after that, and another meaning came. Then it was joined with the Address upon the initial.
مِثْلُ قَوْلِهِ تَعَالَى- وَ إِذْ قالَ لُقْمانُ لِابْنِهِ وَ هُوَ يَعِظُهُ يا بُنَيَّ لا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ ثُمَّ انْقَطَعَتْ وَصِيَّةُ لُقْمَانَ لِابْنِهِ فَقَالَ وَ وَصَّيْنَا الْإِنْسانَ بِوالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْناً عَلى وَهْنٍ إِلَى قَوْلِهِ- إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُمْ بِما كُنْتُمْ تَعْمَلُونَ
For example, Words of the Exalted: And when Luqman said to his son, and he was advising him: ‘O my son! Do not associate with Allah, surely, the association is a gross injustice [31:13]. Then the advice of Luqman-as to his-as son was cut off. He-azwj Said: And We Bequeathed the human being regarding his parents – his mother carried him with weakness upon weakness, [31:14] – up to His-azwj Words: then to Me would be your Return, so I shall Inform you of what you had been doing [31:15].
ثُمَّ عَطَفَ بِالْخِطَابِ عَلَى وَصِيَّةِ لُقْمَانَ لِابْنِهِ فَقَالَ- يا بُنَيَّ إِنَّها إِنْ تَكُ مِثْقالَ حَبَّةٍ مِنْ خَرْدَلٍ فَتَكُنْ فِي صَخْرَةٍ أَوْ فِي السَّماواتِ أَوْ فِي الْأَرْضِ يَأْتِ بِهَا اللَّهُ إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ
Then He-azwj Joined with the Address upon the advice of Luqman to his-as son. He-as said: ‘O my son! Surely, even if the weight of the grain of a mustard-seed happens to be inside a rock, or in the skies, or in the earth, Allah will Bring it. Surely, Allah is Knower of subtleties, Aware [31:16].
وَ مِثْلُ قَوْلِهِ عَزَّ وَ جَلَ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ ثُمَّ قَالَ تَعَالَى فِي مَوْضِعٍ آخَرَ عَطْفاً عَلَى هَذَا الْمَعْنَى- يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَ كُونُوا مَعَ الصَّادِقِينَ كَلَاماً مَعْطُوفاً عَلَى أُولِي الْأَمْرِ مِنْكُمْ
And similar to Words of the Mighty and Majestic: O you who believe! Obey Allah and obey the Rasool and those with (Divine) Authority from you. [4:59]. Then the Exalted Said in another place continuing upon this meaning: O you who believe! Fear Allah and be with the truthful ones [9:119], being a Speech continuation upon those with (Divine) Authority from you. [4:59].
وَ قَوْلِهِ تَعَالَى أَقِيمُوا الصَّلاةَ وَ آتُوا الزَّكاةَ ثُمَّ قَالَ تَعَالَى فِي الْأَمْرِ بِالْجِهَادِ كُتِبَ عَلَيْكُمُ الْقِتالُ وَ هُوَ كُرْهٌ لَكُمْ وَ عَسى أَنْ تَكْرَهُوا شَيْئاً وَ هُوَ خَيْرٌ لَكُمْ الْآيَةَ
And Words of the Exalted: And establish the Salat and give the Zakat and perform Ruku with the Ruku performers [2:43]. Then the Exalted Said regarding the Command of the Jihad: Fighting is enjoined upon you, and it is an object of dislike to you; and it may be that you dislike a thing while it is good for you, [2:216] – the Verse.
وَ مِثْلُهُ قَوْلُهُ عَزَّ وَ جَلَّ فِي سُورَةِ الْمَائِدَةِ- وَ ما أَكَلَ السَّبُعُ إِلَّا ما ذَكَّيْتُمْ وَ ما ذُبِحَ عَلَى النُّصُبِ وَ أَنْ تَسْتَقْسِمُوا بِالْأَزْلامِ ذلِكُمْ فِسْقٌ
And similar to Words of Mighty and Majestic in Surah Al Maaida: and what the predators have eaten (from), except what you have purified; and what is slaughtered upon the altars and that which you are apportioning with the arrows, that is a transgression [5:3].
ثُمَّ قَطَعَ الْكَلَامَ بِمَعْنًى لَيْسَ يُشْبِهُ هَذَا الْخَطَّابَ فَقَالَ تَعَالَى- الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُوا مِنْ دِينِكُمْ فَلا تَخْشَوْهُمْ وَ اخْشَوْنِ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَ أَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَ رَضِيتُ لَكُمُ الْإِسْلامَ دِيناً
Then the Speech terminates with a meaning not resembling this Address. The Exalted Said: Today have despaired, those who committed Kufr from your Religion, so do not fear them and fear Me. Today I Perfected your Religion for you and Completed My Favour upon you, and am Pleased with Al-Islam as a Religion for you [5:3].
ثُمَّ عَطَفَ عَلَى الْمَعْنَى الْأَوَّلِ وَ التَّحْرِيمِ الْأَوَّلِ فَقَالَ سُبْحَانَهُ- فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجانِفٍ لِإِثْمٍ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
Then He-azwj Continued upon the initial meaning and the initial Prohibition. The Glorious Said: But the one who is desperate during hunger without inclination to sin, then Allah is Forgiving, Merciful [5:3].
وَ كَقَوْلِهِ عَزَّ وَ جَلَ قُلْ سِيرُوا فِي الْأَرْضِ ثُمَّ انْظُرُوا كَيْفَ كانَ عاقِبَةُ الْمُكَذِّبِينَ ثُمَّ اعْتَرَضَ تَعَالَى بِكَلَامٍ آخَرَ فَقَالَ- قُلْ لِمَنْ ما فِي السَّماواتِ وَ الْأَرْضِ قُلْ لِلَّهِ كَتَبَ عَلى نَفْسِهِ الرَّحْمَةَ لَيَجْمَعَنَّكُمْ إِلى يَوْمِ الْقِيامَةِ لا رَيْبَ فِيهِ ثُمَّ عَطَفَ عَلَى الْكَلَامِ الْأَوَّلِ فَقَالَ عَزَّ وَ جَلَّ- الَّذِينَ خَسِرُوا أَنْفُسَهُمْ فَهُمْ لا يُؤْمِنُونَ
And similar to Words of Mighty and Majestic: Say: ‘Travel in the land, then consider how was the end result of the beliers [6:11]. Then He-azwj Objected with another Speech. He-azwj Said: Say: ‘For whom is whatever is in the skies and the earth?’ Say, ‘For Allah’. He has Prescribed the Mercy upon Himself. He will Gather you all to a Day of Judgment, there is no doubt in it. [6:12]. Then He-azwj Continued upon the initial Speech. The Mighty and Majestic Said: Those who are incurring losses for themselves, so they are (the ones) not believing [6:12].
وَ كَقَوْلِهِ فِي سُورَةِ الْعَنْكَبُوتِ وَ إِبْراهِيمَ إِذْ قالَ لِقَوْمِهِ اعْبُدُوا اللَّهَ وَ اتَّقُوهُ ذلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ- إِنَّما تَعْبُدُونَ مِنْ دُونِ اللَّهِ أَوْثاناً وَ تَخْلُقُونَ إِفْكاً إِنَّ الَّذِينَ تَعْبُدُونَ مِنْ دُونِ اللَّهِ لا يَمْلِكُونَ لَكُمْ رِزْقاً إِلَى قَوْلِهِ تَعَالَى وَ ما عَلَى الرَّسُولِ إِلَّا الْبَلاغُ الْمُبِينُ
And Like His-azwj Words in Surah Al Ankabout: And Ibrahim, when he said to his people: ‘Worship Allah and fear Him, that would be better for you, if you knew [29:16] But rather, you are worshipping idols from besides Allah and creating a falsehood. Surely, the ones you are worshipping from besides Allah are not controlling any sustenance for you, [29:17] – up to Words of the Exalted: And it is not incumbent upon the Rasool except for the clear delivery (of the Message) [29:18].
ثُمَّ اسْتَأْنَفَ الْقَوْلَ بِكَلَامِ غَيْرِهِ فَقَالَ سُبْحَانَهُ- أَ وَ لَمْ يَرَوْا كَيْفَ يُبْدِئُ اللَّهُ الْخَلْقَ ثُمَّ يُعِيدُهُ إِنَّ ذلِكَ عَلَى اللَّهِ يَسِيرٌ- قُلْ سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ بَدَأَ الْخَلْقَ ثُمَّ اللَّهُ يُنْشِئُ النَّشْأَةَ الْآخِرَةَ إِنَّ اللَّهَ عَلى كُلِّ شَيْءٍ قَدِيرٌ- يُعَذِّبُ مَنْ يَشاءُ وَ يَرْحَمُ مَنْ يَشاءُ وَ إِلَيْهِ تُقْلَبُونَ- وَ ما أَنْتُمْ بِمُعْجِزِينَ فِي الْأَرْضِ وَ لا فِي السَّماءِ وَ ما لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَ لا نَصِيرٍ- وَ الَّذِينَ كَفَرُوا بِآياتِ اللَّهِ وَ لِقائِهِ أُولئِكَ يَئِسُوا مِنْ رَحْمَتِي وَ أُولئِكَ لَهُمْ عَذابٌ أَلِيمٌ
Then He-azwj Resumed the Word with another Speech. The Glorious Said: Or do they not see how Allah Initiates the creation, then Repeats it? Surely, that is easy upon Allah [29:19] Say: ‘Travel in the land and look how the creation begins. Then Allah would Produce another growth. Surely, Allah is Able upon all things [29:20] He Punishes one He so Desires to and Mercies one He so Desires to, and you will be Returned to Him [29:21] And you will neither be escaping in the earth nor in the sky, and there is neither a protector for you besides Allah nor a helper [29:22] And as for those who do not believe in the Signs of Allah and meeting Him, they are despaired from My Mercy, and those, for them is a painful Punishment’ [29:23].
ثُمَّ عَطَفَ الْقَوْلَ عَلَى الْكَلَامِ الْأَوَّلِ فِي وَصْفِ إِبْرَاهِيمَ فَقَالَ تَعَالَى فَما كانَ جَوابَ قَوْمِهِ إِلَّا أَنْ قالُوا اقْتُلُوهُ أَوْ حَرِّقُوهُ فَأَنْجاهُ اللَّهُ مِنَ النَّارِ ثُمَّ جَاءَ تَعَالَى بِتَمَامِ قِصَّةِ إِبْرَاهِيمَ ع فِي آخِرِ الْآيَاتِ
Then He-azwj Continued the Word upon the initial Speech in description of Ibrahim-as. The Exalted Said: But there was no answer from his people except that they said, ‘Kill him or burn him!’ So Allah Delivered him from the fire [29:24]. Then the Exalted Came with the complete story of Ibrahim-as in the end Verses.
وَ مِثْلُهُ قَوْلُهُ عَزَّ وَ جَلَ وَ لَقَدْ فَضَّلْنا بَعْضَ النَّبِيِّينَ عَلى بَعْضٍ وَ آتَيْنا داوُدَ زَبُوراً ثُمَّ قَطَعَ الْكَلَامَ فَقَالَ- قُلِ ادْعُوا الَّذِينَ زَعَمْتُمْ مِنْ دُونِهِ فَلا يَمْلِكُونَ كَشْفَ الضُّرِّ عَنْكُمْ وَ لا تَحْوِيلًا
And similar to it are Words of Mighty and Majestic: and We have Preferred some of the Prophets above the others, and to Dawood We Gave the Psalms [17:55]. Then He-azwj Cut the Speech. He-azwj Said: Say: ‘Call those you are claiming (to be gods) from besides Him! But, they can neither control removal of the harm from you nor a transformation [17:56].
ثُمَّ عَطَفَ عَلَى الْقَوْلِ الْأَوَّلِ فَقَالَ تَمَامُهُ فِي مَعْنَى ذِكْرِ الْأَنْبِيَاءِ وَ ذِكْرِ دَاوُدَ- أُولئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلى رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَ يَرْجُونَ رَحْمَتَهُ وَ يَخافُونَ عَذابَهُ إِنَّ عَذابَ رَبِّكَ كانَ مَحْذُوراً
Then He-azwj Continued upon the initial Word. He-azwj Said its complete in meaning, mention of the Prophets-as and mention Dawood-as: They, those they are calling, seeking the means to their Lord, which of them is closest? And they are hoping for His Mercy and fearing His Punishment. Surely the Punishment of your Lord was always feared [17:57].
وَ مِثْلُهُ قَوْلُهُ عَزَّ وَ جَلَ آمَنَ الرَّسُولُ بِما أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ وَ الْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللَّهِ وَ مَلائِكَتِهِ وَ كُتُبِهِ وَ رُسُلِهِ- لا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْ رُسُلِهِ وَ قالُوا سَمِعْنا وَ أَطَعْنا غُفْرانَكَ رَبَّنا وَ إِلَيْكَ الْمَصِيرُ
And similar to Words of Mighty and Majestic: (Allah Said): “The Rasool believes in what is Revealed unto him from his Lord”. (The Rasool said), ‘And (so do) the Momineen. They all believe in Allah, and His Angels, and His Books. They do not differentiate between any one of His Rasools’. (Allah Said): “And they are saying, ‘We hear and we obey’”. (The Rasool said): ‘Yours is the Forgiveness, our Lord, and to You is the Destination’. [2:285].
ثُمَّ اسْتَأْنَفَ الْكَلَامَ فَقَالَ لا يُكَلِّفُ اللَّهُ نَفْساً إِلَّا وُسْعَها لَها ما كَسَبَتْ وَ عَلَيْها مَا اكْتَسَبَتْ ثُمَّ رَجَعَ وَ عَطَفَ تَمَامَ الْقَوْلِ الْأَوَّلِ فَقَالَ- رَبَّنا لا تُؤاخِذْنا إِنْ نَسِينا أَوْ أَخْطَأْنا إِلَى آخِرِ السُّورَةِ وَ هَذَا وَ أَشْبَاهُهُ كَثِيرٌ فِي الْقُرْآنِ
Then He-azwj Resumed the Speech. He-azwj Said: (Allah Said): “Allah does not Encumber a soul except to its capacity. For it would be what it earned and against it would be what it earned” [2:286]. Then He-azwj Returned and Continued to complete the initial Word. He-azwj Said: (The Rasool said): ‘Our Lord! Do not Seize us if we forget or we make a mistake. [2:286] – up to end of the Chapter; and this and its like are many in the Quran.
وَ أَمَّا مَا جَاءَ فِي أَصْلِ التَّنْزِيلِ حَرْفٌ مَكَانَ حَرْفٍ فَهُوَ قَوْلُهُ عَزَّ وَ جَلَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ مَعْنَاهُ وَ لَا الَّذِينَ ظَلَمُوا مِنْهُمْ
And as for what has come in the original Revelation, a Word in place of a Word, it is Words of the Mighty and Majestic: lest the people have an argument against you all, except those of them who are unjust [2:150]. It’s meaning is, ‘And not those of them who are unjust’.
وَ قَوْلُهُ تَعَالَى وَ ما كانَ لِمُؤْمِنٍ أَنْ يَقْتُلَ مُؤْمِناً إِلَّا خَطَأً مَعْنَاهُ وَ لَا خَطَأً
And Words of the Exalted: And it was not for a Momin that he kills a Momin except in error; [4:92]. It’s meaning is, ‘Nor in error’.
وَ كَقَوْلِهِ يا مُوسى لا تَخَفْ إِنِّي لا يَخافُ لَدَيَّ الْمُرْسَلُونَ- إِلَّا مَنْ ظَلَمَ ثُمَّ بَدَّلَ حُسْناً بَعْدَ سُوءٍ وَ إِنَّمَا مَعْنَاهُ وَ لَا مَنْ ظَلَمَ ثُمَّ بَدَّلَ حُسْناً بَعْدَ سُوءٍ
And like His-azwj Words: (We Said): “O Musa! Do not fear. The Rasools should not fear in My Presence [27:10] Except the one (who is) unjust, then he replaces by (doing) a good deed after evil, [27:11], and rather it’s meaning is, ‘Nor the one who is unjust’. Then ‘good deed after evil’ was replaced.
وَ قَوْلِهِ تَعَالَى لا يَزالُ بُنْيانُهُمُ الَّذِي بَنَوْا رِيبَةً فِي قُلُوبِهِمْ إِلَّا أَنْ تَقَطَّعَ قُلُوبُهُمْ وَ إِنَّمَا مَعْنَاهُ إِلَى أَنْ تَقَطَّعَ قُلُوبُهُمْ وَ مِثْلُهُ كَثِيرٌ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَ
And like Words of the Exalted: The building which they have built will not cease to be a (source of) doubt in their hearts, [9:110], and rather it’s meaning is, ‘their hearts would be cut’, and the like of it are many in the Book of Allah-azwj Mighty and Majestic.
وَ أَمَّا مَا هُوَ مُتَّفِقُ اللَّفْظِ مُخْتَلِفُ الْمَعْنَى قَوْلُهُ- وَ سْئَلِ الْقَرْيَةَ الَّتِي كُنَّا فِيها وَ الْعِيرَ الَّتِي أَقْبَلْنا فِيها وَ إِنَّمَا عَنَى أَهْلَ الْقَرْيَةِ وَ أَهْلَ الْعِيرِ
And as for what is of same wording, different of meaning, are His-azwj Words: And ask the town which we were in, and the caravan among which we returned [12:82], and rather it means ‘people of the town and people of the caravan’.
وَ قَوْلُهُ تَعَالَى وَ تِلْكَ الْقُرى أَهْلَكْناهُمْ لَمَّا ظَلَمُوا وَ إِنَّمَا عَنَى أَهْلَ الْقُرَى وَ قَوْلُهُ وَ كَذلِكَ أَخْذُ رَبِّكَ إِذا أَخَذَ الْقُرى وَ هِيَ ظالِمَةٌ يَعْنِي أَهْلَهَا
And Words of the Exalted: And those towns, We Destroyed them for their being unjust, [18:59], and rather He-azwj Meant people of the town; and His-azwj Words: And like that, your Lord Seizes when He Seizes the towns while they are unjust. [11:102], meaning its people.
وَ أَمَّا احْتِجَاجُهُ تَعَالَى عَلَى الْمُلْحِدِينَ فِي دِينِهِ وَ كِتَابِهِ وَ رُسُلِهِ فَإِنَّ الْمُلْحِدِينَ أَقَرُّوا بِالْمَوْتِ وَ لَمْ يُقِرُّوا بِالْخَالِقِ فَأَقَرُّوا بِأَنَّهُمْ لَمْ يَكُونُوا ثُمَّ كَانُوا
And as for Arguments by the Exalted against the atheists regarding His-azwj religion, and His-azwj Books, and His-azwj Messengers-as, they acknowledged the death but did not acknowledge the Creator. They accepted that they had not existed, then they came into being.
قَالَ اللَّهُ تَعَالَى ق وَ الْقُرْآنِ الْمَجِيدِ- بَلْ عَجِبُوا أَنْ جاءَهُمْ مُنْذِرٌ مِنْهُمْ فَقالَ الْكافِرُونَ هذا شَيْءٌ عَجِيبٌ- أَ إِذا مِتْنا وَ كُنَّا تُراباً ذلِكَ رَجْعٌ بَعِيدٌ
Allah-azwj the Exalted Said: Qaf! By the Glorious Quran [50:1] But, they are astounded that a warner from among them has come to them, so the Kafirs said, ‘This is a strange thing! [50:2] What! When we are dead and become dust? That is a far (from probable) return’ [50:3].
وَ كَقَوْلِهِ عَزَّ وَ جَلَ وَ ضَرَبَ لَنا مَثَلًا وَ نَسِيَ خَلْقَهُ قالَ مَنْ يُحْيِ الْعِظامَ وَ هِيَ رَمِيمٌ- قُلْ يُحْيِيهَا الَّذِي أَنْشَأَها أَوَّلَ مَرَّةٍ
And like Words of Mighty and Majestic: And he strikes out an example for Us and forgets his own creation. He says, ‘Who will revive the bones and these have rotted away?’ [36:78] Say: ‘He Who Revived these the first time, [36:79].
وَ مِثْلُهُ قَوْلُهُ تَعَالَى وَ مِنَ النَّاسِ مَنْ يُجادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَ يَتَّبِعُ كُلَّ شَيْطانٍ مَرِيدٍ- كُتِبَ عَلَيْهِ أَنَّهُ مَنْ تَوَلَّاهُ فَأَنَّهُ يُضِلُّهُ وَ يَهْدِيهِ إِلى عَذابِ السَّعِيرِ
And like Words of the Exalted: And from the people there is one who disputes regarding Allah without knowledge and follows every rebellious Satan [22:3] It is Decreed against him that the one who befriends him, so he would stray him and guide him to the Punishment of the Blazing Fire [22:4].
فَرَدَّ اللَّهُ تَعَالَى عَلَيْهِمْ مَا يَدُلُّهُمْ عَلَى صِفَةِ ابْتِدَاءِ خَلْقِهِمْ وَ أَوَّلِ نَشْئِهِمْ- يا أَيُّهَا النَّاسُ إِنْ كُنْتُمْ فِي رَيْبٍ مِنَ الْبَعْثِ فَإِنَّا خَلَقْناكُمْ مِنْ تُرابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِنْ مُضْغَةٍ مُخَلَّقَةٍ وَ غَيْرِ مُخَلَّقَةٍ لِنُبَيِّنَ لَكُمْ وَ نُقِرُّ فِي الْأَرْحامِ ما نَشاءُ إِلى أَجَلٍ مُسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ وَ مِنْكُمْ مَنْ يُتَوَفَّى وَ مِنْكُمْ مَنْ يُرَدُّ إِلى أَرْذَلِ الْعُمُرِ لِكَيْلا يَعْلَمَ مِنْ بَعْدِ عِلْمٍ شَيْئاً فَأَقَامَ سُبْحَانَهُ عَلَى الْمُلْحِدِينَ الدَّلِيلَ عَلَيْهِمْ مِنْ أَنْفُسِهِمْ
Allah-azwj the Exalted Rebutted against them what pointed them to the description of initiation of their creation and the beginning of their growth: O you people! if you are in doubt about the Resurrection, then surely, We Created you from dust, then from a seed, then from a clot, then from a lump of flesh, formed and unformed, in order to Clarify for you, and We Settle in the wombs whatever We so Desire up to a specified term, then We Extract you as babies for you to be reaching your maturity. And from you is one who is Caused to die, and from you is one who is Returned to the worst age, so he does not know anything after having known. [22:5]. The Glorious Established the evidence against the atheist upon them from their own selves.
ثُمَّ قَالَ مُخْبِراً لَهُمْ وَ تَرَى الْأَرْضَ هامِدَةً فَإِذا أَنْزَلْنا عَلَيْهَا الْماءَ اهْتَزَّتْ وَ رَبَتْ وَ أَنْبَتَتْ مِنْ كُلِّ زَوْجٍ بَهِيجٍ- ذلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُ وَ أَنَّهُ يُحْيِ الْمَوْتى وَ أَنَّهُ عَلى كُلِّ شَيْءٍ قَدِيرٌ وَ أَنَّ السَّاعَةَ آتِيَةٌ لا رَيْبَ فِيها وَ أَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ
Then He-azwj Said Informing them: And you see the land as barren, then We Send the water upon it, it stirs and swells and sprouts every spending pair [22:5] This is because Allah, He is the Truth and He Revives the dead, and He is Able upon all things [22:6] And the Hour is coming, there is no doubt in it, and that Allah will Resurrect the ones in the graves [22:7].
وَ قَالَ سُبْحَانَهُ وَ اللَّهُ الَّذِي أَرْسَلَ الرِّياحَ فَتُثِيرُ سَحاباً فَسُقْناهُ إِلى بَلَدٍ مَيِّتٍ فَأَحْيَيْنا بِهِ الْأَرْضَ بَعْدَ مَوْتِها كَذلِكَ النُّشُورُ
And the Glorious Said: And Allah is the One Who Sends the winds, so the clouds are stirred, and We Drive it to a dead land and We Revive the ground by it after its death. Similar to that is the Publicising (of the deeds) [35:9].
فَهَذَا مِثَالُ إِقَامَةِ اللَّهِ عَزَّ وَ جَلَّ لَهُمُ الْحُجَّةَ فِي إِثْبَاتِ الْبَعْثِ وَ النُّشُورِ بَعْدَ الْمَوْتِ
This is an example of Allah-azwj Mighty and Majestic Establishing the argument upon them in proving the Resurrection and the Publicising (of the deeds).
وَ قَالَ أَيْضاً فِي الرَّدِّ عَلَيْهِمْ- فَسُبْحانَ اللَّهِ حِينَ تُمْسُونَ وَ حِينَ تُصْبِحُونَ- وَ لَهُ الْحَمْدُ فِي السَّماواتِ وَ الْأَرْضِ وَ عَشِيًّا وَ حِينَ تُظْهِرُونَ- يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَ يُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَ يُحْيِ الْأَرْضَ بَعْدَ مَوْتِها وَ كَذلِكَ تُخْرَجُونَ
And He-azwj Said in the Rebuttal against them: Therefore, Glorify Allah when you come up to the evening and when you come up to the morning [30:17] And for Him is the Praise in the skies and the earth, and at sunset, and when you come up to midday [30:18] He Extracts the living from the dead and Extracts the dead from the living, and Revives the earth after its death, and like that you would be coming out [30:19].
وَ مِثْلُهُ قَوْلُهُ عَزَّ وَ جَلَ وَ مِنْ آياتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْواجاً لِتَسْكُنُوا إِلَيْها وَ جَعَلَ بَيْنَكُمْ مَوَدَّةً وَ رَحْمَةً إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَتَفَكَّرُونَ-
And similar to it are Words of Mighty and Majestic: And from His Signs is that He Created for you spouses from yourselves that you may find rest in them, and He Made cordiality and mercy to be between you. Surely, in that there are Signs for a people who ponder [30:21]
وَ مِنْ آياتِهِ خَلْقُ السَّماواتِ وَ الْأَرْضِ وَ اخْتِلافُ أَلْسِنَتِكُمْ وَ أَلْوانِكُمْ إِنَّ فِي ذلِكَ لَآياتٍ لِلْعالِمِينَ-
And from His Signs is the Creation of the skies and the earth and the diversity of your tongues and your colours. Surely there are Signs in that for the learned [30:22]
وَ مِنْ آياتِهِ مَنامُكُمْ بِاللَّيْلِ وَ النَّهارِ وَ ابْتِغاؤُكُمْ مِنْ فَضْلِهِ إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَسْمَعُونَ-
And from His Signs is your sleeping at night and the day, and your seeking His Grace. Surely there are Signs in that for a people who listen [30:23]
وَ مِنْ آياتِهِ يُرِيكُمُ الْبَرْقَ خَوْفاً وَ طَمَعاً وَ يُنَزِّلُ مِنَ السَّماءِ ماءً فَيُحْيِي بِهِ الْأَرْضَ بَعْدَ مَوْتِها إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَعْقِلُونَ-
And from His Signs is that He Shows you the lightning for fear and for hope, and Sends down water from the clouds, so He Revives the earth by it after its death. Surely there are Signs in that for a people using their intellects [30:24]
وَ مِنْ آياتِهِ أَنْ تَقُومَ السَّماءُ وَ الْأَرْضُ بِأَمْرِهِ ثُمَّ إِذا دَعاكُمْ دَعْوَةً مِنَ الْأَرْضِ إِذا أَنْتُمْ تَخْرُجُونَ
And from His Signs is standing of the sky and the earth by His Command. Then when He will Call you with a Call from the earth, then you will be coming out [30:25].
وَ احْتَجَّ سُبْحَانَهُ عَلَيْهِمْ وَ أَوْضَحَ الْحُجَّةَ وَ أَبَانَ الدَّلِيلَ وَ أَثْبَتَ الْبُرْهَانَ عَلَيْهِمْ مِنْ أَنْفُسِهِمْ وَ مِنَ الْآفَاقِ وَ مِنَ السَّمَاوَاتِ وَ الْأَرْضِ بِمُشَاهَدَةِ الْعِيَانِ
And the Glorious Argued against them and Clarified the argument, and Explained the evidence, and Affirmed the proof upon them from their own selves and from the horizons, and from the skies and the earth with witnessing of the eyes.
وَ دَلَائِلِ الْبُرْهَانِ وَ أَوْضَحِ الْبَيَانِ فِي تَنْزِيلِ الْقُرْآنِ كُلُّ ذَلِكَ دَلِيلٌ عَلَى الصَّانِعِ الْقَدِيمِ الْمُدَبِّرِ الْحَكِيمِ الْخَالِقِ الْعَلِيمِ الْجَبَّارِ الْعَظِيمِ سُبْحَانَ اللَّهِ رَبِّ الْعَالَمِينَ
And evidence’s of the proof and the clear explanation is in Revelation of the Quran. All that evidence’s upon the ancient Manager, the Wise, the Creator, the All-Knowing, the Subduer, the Magnificent. Glorious is Allah-azwj Lord-azwj of the worlds.
وَ أَمَّا الرَّدُّ عَلَى عَبَدَةِ الْأَصْنَامِ وَ الْأَوْثَانِ فَقَوْلُهُ تَعَالَى حِكَايَةً عَنْ قَوْلِ إِبْرَاهِيمَ فِي الِاحْتِجَاجِ عَلَى أَبِيهِ- يا أَبَتِ لِمَ تَعْبُدُ ما لا يَسْمَعُ وَ لا يُبْصِرُ وَ لا يُغْنِي عَنْكَ شَيْئاً
And as for the Rebuttal against the idol worshippers are Words of the Exalted, narrating the words of Ibrahim-as in the argumentation against his-as (adopted) father: When he said to his father: ‘O father! Why do you worship what neither hears nor sees, nor does it avail you of anything?’ [19:42].
وَ قَوْلُهُ حِينَ كَسَرَ الْأَصْنَامَ فَقَالُوا لَهُ مَنْ كَسَرَهَا وَ مَنْ فَعَلَ هذا بِآلِهَتِنا إِنَّهُ لَمِنَ الظَّالِمِينَ إِلَى قَوْلِهِ فَأْتُوا بِهِ عَلى أَعْيُنِ النَّاسِ لَعَلَّهُمْ يَشْهَدُونَ
And His-azwj Words when he-as broke the idols. They said to him-as, ‘Who broke these, ‘Who did this with our gods? Surely he is from the unjust ones?’ [21:59] – up to His-azwj Words: perhaps they would testify’ [21:61].
وَ لَمَّا جَاءَ قَالُوا لَهُ أَ أَنْتَ فَعَلْتَ هذا بِآلِهَتِنا يا إِبْراهِيمُ- قالَ بَلْ فَعَلَهُ كَبِيرُهُمْ هذا فَسْئَلُوهُمْ إِنْ كانُوا يَنْطِقُونَ- فَرَجَعُوا إِلى أَنْفُسِهِمْ فَقالُوا إِنَّكُمْ أَنْتُمُ الظَّالِمُونَ- ثُمَّ نُكِسُوا عَلى رُؤُسِهِمْ لَقَدْ عَلِمْتَ ما هؤُلاءِ يَنْطِقُونَ-
And when he-as came, they said to him-as, ‘‘Did you do this with our gods, O Ibrahim?’ [21:62] He said: ‘But their biggest one did this, so ask them if they could speak’ [21:63] So they returned to themselves, and they were saying, ‘You yourselves are the unjust ones’ [21:64] Then then hanged down their heads (saying), ‘You know they would not be speaking’ [21:65]
قالَ أَ تَعْبُدُونَ ما تَنْحِتُونَ وَ اللَّهُ خَلَقَكُمْ وَ ما تَعْمَلُونَ
He said: ‘Are you worshipping what you (yourselves) are carving? [37:95] And Allah Created you, and what are you doing? [37:96].
فَلَمَّا انْقَطَعَتْ حُجَّتُهُمْ قالُوا حَرِّقُوهُ وَ انْصُرُوا آلِهَتَكُمْ إِنْ كُنْتُمْ فاعِلِينَ إِلَى آخِرِ الْقَصَصِ فَقَالَ اللَّهُ تَعَالَى يا نارُ كُونِي بَرْداً وَ سَلاماً عَلى إِبْراهِيمَ:
When their arguments were cut off, they said, They said, Burn him and help your gods, if you were going to do (anything)’ [21:68] – up to end of the stories. Allah-azwj the Exalted Said: We said: “O fire! Become cool and safe upon Ibrahim!” [21:69].
وَ مِثْلُ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ لِقُرَيْشٍ عَلَى لِسَانِ نَبِيِّهِ ص إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ عِبادٌ أَمْثالُكُمْ فَادْعُوهُمْ فَلْيَسْتَجِيبُوا لَكُمْ إِنْ كُنْتُمْ صادِقِينَ- أَ لَهُمْ أَرْجُلٌ يَمْشُونَ بِها أَمْ لَهُمْ أَيْدٍ يَبْطِشُونَ بِها أَمْ لَهُمْ أَعْيُنٌ يُبْصِرُونَ بِها أَمْ لَهُمْ آذانٌ يَسْمَعُونَ بِها- أُولئِكَ كَالْأَنْعامِ بَلْ هُمْ أَضَلُّ سَبِيلًا
And similar to that are Words of Allah-azwj Mighty and Majestic upon the tongue of His-azwj Prophet-saww: Surely, those whom you are calling from besides Allah are servants like you all, therefore call them and let them answer you all if you were truthful [7:194] Are there feet for them to be walking with, or hands for them to be holding with, or ears for them to be hearing with? [7:195]. They are like the cattle, but they are more straying. [7:179].
وَ قَوْلُهُ سُبْحَانَهُ قُلِ ادْعُوا الَّذِينَ زَعَمْتُمْ مِنْ دُونِهِ فَلا يَمْلِكُونَ كَشْفَ الضُّرِّ عَنْكُمْ وَ لا تَحْوِيلًا وَ مِثْلُ ذَلِكَ كَثِيرٌ
And Words of the Glorious: Say: ‘Call those you are claiming (to be gods) from besides Him! But, they can neither control removal of the harm from you nor a transformation [17:56]. And examples like this are many.
وَ أَمَّا الرَّدُّ عَلَى الثَّنَوِيَّةِ مِنَ الْكِتَابِ فَقَوْلُهُ عَزَّ وَ جَلَّ- مَا اتَّخَذَ اللَّهُ مِنْ وَلَدٍ وَ ما كانَ مَعَهُ مِنْ إِلهٍ إِذاً لَذَهَبَ كُلُّ إِلهٍ بِما خَلَقَ وَ لَعَلا بَعْضُهُمْ عَلى بَعْضٍ سُبْحانَ اللَّهِ عَمَّا يَصِفُونَ
As for the Rebuttal against the dualists from the Book are Words of Mighty and Majestic: Allah did not Take a son and there was not god along with Him – then each god would have gone away with what it had created, and some of them would have been higher over the others. Glorious is Allah from what they are ascribing [23:91].
فَأَخْبَرَ اللَّهُ تَعَالَى أَنْ لَوْ كَانَ مَعَهُ آلِهَةً- لَانْفَرَدَ كُلُّ إِلَهٍ مِنْهُمْ بِخَلْقِهِ وَ لَأَبْطَلَ كُلٌّ مِنْهُمْ فِعْلَ الْآخَرِ وَ حَاوَلَ مُنَازَعَتَهُ فَأَبْطَلَ تَعَالَى إِثْبَاتَ إِلَهَيْنِ خَلَّاقَيْنِ بِالْمُمَانَعَةِ وَ غَيْرِهَا وَ لَوْ كَانَ ذَلِكَ لَثَبَتَ الِاخْتِلَافُ وَ طَلَبَ كُلُّ إِلَهٍ أَنْ يَعْلُوَ عَلَى صَاحِبِهِ
Allah-azwj the Exalted Informed that had there been a god with Him-azwj, each god from them would have individualised with his creation, and every one of them would have invalidated the actions of the other and try to dispute him. The Exalted Invalidated proof of two creating gods due to the impediments and other such, and had it been that the differing would have been affirmed, and each god would have sought exaltedness over his companion.
فَإِذَا شَاءَ أَحَدُهُمْ أَنْ يَخْلُقَ إِنْسَاناً وَ شَاءَ الْآخَرُ أَنْ يَخْلُقَ بَهِيمَةً اخْتَلَفَا وَ تَبَايَنَا فِي حَالٍ وَاحِدٍ وَ اضْطَرَّهُمَا ذَلِكَ إِلَى التَّضَادِّ وَ الِاخْتِلَافِ وَ الْفَسَادِ وَ كُلُّ ذَلِكَ مَعْدُومٌ وَ إِذَا بَطَلَتْ هَذِهِ الْحَالُ كَذَلِكَ ثَبَتَ الْوَحْدَانِيَّةُ بِكَوْنِ التَّدْبِيرِ وَاحِداً وَ الْخَلْقُ مُتَّفِقٌ غَيْرُ مُتَفَاوِتٍ وَ النِّظَامُ مُسْتَقِيمٌ
Whenever one of them desires to create a human being and the other one desires to create an animal, they would differ and disagree in one instance, and that would drive them to the contradiction and the differing and the corruption, and all that would (lead to) non-existence; and when this state is invalidated, like that the Oneness is proved, the management would be one, and the creation would coincide not separate, and the system would be straight.
وَ أَبَانَ سُبْحَانَهُ لِأَهْلِ هَذِهِ الْمَقَالَةِ وَ مَنْ قَارَبَهُمْ أَنَّ الْخَلْقَ لَا يَصْلُحُونَ إِلَّا بِصَانِعٍ وَاحِدٍ فَقَالَ لَوْ كانَ فِيهِما آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتا ثُمَّ نَزَّهَ نَفْسَهُ فَقَالَ سُبْحانَ اللَّهِ عَمَّا يَصِفُونَ
And the Glorious Clarified to the people of these words and the ones close to them that the creation will not be correct except with one Maker. He-azwj Said: ‘If there had been a god in them (skies and the earth) except Allah, they would have spoilt it – then He-azwj Removed Himself-azwj. He-azwj Said: Glorious is Allah, Lord of the Throne, from what they are ascribing [21:22].
وَ الدَّلِيلُ عَلَى أَنَّ الصَّانِعَ وَاحِدٌ حِكْمَةُ التَّدْبِيرِ وَ بَيَانُ التَّقْدِيرِ
And the evidence upon that the Maker is one in the wisdom of the Management, and Clarification of the Pre-determination.
وَ أَمَّا الرَّدُّ عَلَى الزَّنَادِقَةِ فَقَوْلُهُ تَعَالَى- وَ مَنْ نُعَمِّرْهُ نُنَكِّسْهُ فِي الْخَلْقِ أَ فَلا يَعْقِلُونَ فَأَعْلَمَنَا تَعَالَى أَنَّ الَّذِي ذَهَبَ إِلَيْهِ الزَّنَادِقَةُ مِنْ قَوْلِهِمْ إِنَّ الْعَالَمَ يَتَوَلَّدُ بِدَوَرَانِ الْفَلَكِ وَ وُقُوعِ النُّطْفَةِ فِي الْأَرْحَامِ لِأَنَّ عِنْدَهُمْ أَنَّ النُّطْفَةَ إِذَا وَقَعَتْ تَلَقَّاهَا الْأَشْكَالُ الَّتِي تُشَاكِلُهَا فَيَتَوَلَّدُ حِينَئِذٍ بِدَوَرَانِ الْقُدْرَةِ وَ الْأَشْكَالِ الَّتِي تَتَلَقَّاهَا مُرُورَ اللَّيْلِ وَ النَّهَارِ وَ الْأَغْذِيَةِ وَ الْأَشْرِبَةِ وَ الطَّبِيعَةِ فَتَتَرَبَّى وَ تَنْتَقِلُ وَ تَكْبُرُ
And as for the Rebuttal against the atheists are Words of the Exalted: And one We Grant long life to, We Reverse him in the creation. So, are they not using their intellects? [36:68]. The Exalted Let us know that which the atheists are going to from their words (beliefs) claimed that the world is generated through the rotation of celestial spheres and the descent of the seed into wombs. According to them, when the seed falls, it encounters shapes that correspond to it, and at that moment, it is generated through the rotation of power. The shapes it encounters are formed through the passage of night and day, as well as through food, drinks, and nature. Thus, it grows, moves, and matures.
فَعَكَسَ تَعَالَى قَوْلَهُمْ بِقَوْلِهِ وَ مَنْ نُعَمِّرْهُ نُنَكِّسْهُ فِي الْخَلْقِ مَعْنَاهُ أَنَّ مَنْ طَالَ عُمُرُهُ وَ كَبِرَ سِنُّهُ رَجَعَ إِلَى مِثْلِ مَا كَانَ عَلَيْهِ فِي حَالِ صِغَرِهِ وَ طُفُولِيَّتِهِ فَيَسْتَوْلِي عَلَيْهِ عِنْدَ ذَلِكَ النُّقْصَانُ فِي جَمِيعِ آلَاتِهِ وَ يَضْعُفُ فِي جَمِيعِ حَالاتِهِ
The Exalted Reversed their words by His-azwj Words: And one We Grant long life to, We Reverse him in the creation [36:68]. It’s meaning is that the one whose lifespan is long and his age is old, returns to similar of what been upon in during the state of his young-ness and his childhood. The declines prevail upon him during that in entirety of his faculties and weakness in entirety of his conditions.
وَ لَوْ كَانَ الْأَمْرُ كَمَا زَعَمُوا مِنْ أَنَّهُ لَيْسَ لِلْعِبَادِ خَالِقٌ مُخْتَارٌ لَوَجَبَ أَنْ يَكُونَ تِلْكَ النَّسَمَةُ أَوْ ذَلِكَ الْإِنْسَانُ زَائِداً أَبَداً مَا دَامَتِ الْأَشْكَالُ الَّتِي ادَّعَوْا أَنَّ بِهَا كَانَ قِوَامُ ابْتِدَائِهَا قَائِمَةً وَ الْفَلَكُ ثَابِتٌ وَ الْغَدَاءُ مُمْكِنٌ وَ مُرُورُ اللَّيْلِ وَ النَّهَارِ مُتَّصِلٌ
And had the matter been just as they are alleging from that there isn’t any Creator of the servants, a Chooser, it would oblige that person, or that human to be in perpetual existence for as long as the forms which they are claiming that their beginning was standing due to these, and (for as long as) the celestial spheres are fixed, and their origination is possible, and the passing of the night and the day were continuously connected.
وَ لَمَا صَحَّ فِي الْعُقُولِ مَعْنَى قَوْلِهِ تَعَالَى- وَ مَنْ نُعَمِّرْهُ نُنَكِّسْهُ فِي الْخَلْقِ وَ قَوْلِهِ سُبْحَانَهُ- وَ مِنْكُمْ مَنْ يُرَدُّ إِلى أَرْذَلِ الْعُمُرِ لِكَيْ لا يَعْلَمَ بَعْدَ عِلْمٍ شَيْئاً عُلِمَ أَنَّ هَذَا مِنْ تَدْبِيرِ الْخَالِقِ الْمُخْتَارِ وَ حِكْمَتِهِ وَ وَحْدَانِيَّتِهِ وَ ابْتِدَاعِهِ لِلْخَلْقِ
And when it is correct in the intellects meaning of Words of the Exalted: And one We Grant long life to, We Reverse him in the creation [36:68], and Words of the Glorious: and from you is one who is Returned to the worst age, so he does not know anything after having known. [22:5], it is known that this is from Management by the Choosing Creator, and His-azwj Wisdom, and His-azwj Oneness, and His-azwj Initiation of the creation.
فَتَثْبُتُ وَحْدَانِيَّتُهُ جَلَّتْ عَظَمَتُهُ وَ هَذَا احْتِجَاجٌ لَا يُمْكِنُ الزَّنَادِقَةَ دَفْعُهُ بِحَالٍ وَ لَا يَجِدُونَ حُجَّةً فِي إِنْكَارِهِ
It proves His-azwj Oneness, Majestic is His-azwj Magnificence, and this is an argument the atheists are not able to refute in any state nor can they find any argument in denying it.
وَ مِثْلُهُ قَوْلُهُ تَعَالَى أَ وَ لَمْ يَرَ الْإِنْسانُ أَنَّا خَلَقْناهُ مِنْ نُطْفَةٍ فَإِذا هُوَ خَصِيمٌ مُبِينٌ- وَ ضَرَبَ لَنا مَثَلًا وَ نَسِيَ خَلْقَهُ قالَ مَنْ يُحْيِ الْعِظامَ وَ هِيَ رَمِيمٌ- قُلْ يُحْيِيهَا الَّذِي أَنْشَأَها أَوَّلَ مَرَّةٍ وَ هُوَ بِكُلِّ خَلْقٍ عَلِيمٌ
And similar to it are Words of the Exalted: Does not the human being see that We Created him from a seed? So (now) he is an open disputant? [36:77] And he strikes out an example for Us and forgets his own creation. He says, ‘Who will revive the bones and these have rotted away?’ [36:78] Say: ‘He Who Revived these the first time, and He is Knowing with all creation [36:79].
فَرَدَّ سُبْحَانَهُ عَلَيْهِمْ احْتِجَاجَهُمْ بِقَوْلِهِ- قُلْ يُحْيِيهَا الَّذِي أَنْشَأَها أَوَّلَ مَرَّةٍ وَ هُوَ بِكُلِّ خَلْقٍ عَلِيمٌ إِلَى آخِرِ السُّورَةِ
The Glorious Rebutted against them their own arguments by His-azwj Words: Say: ‘He Who Revived these the first time, and He is Knowing with all creation [36:79] – up to end of the Chapter.
وَ أَمَّا الرَّدُّ عَلَى الدَّهْرِيَّةِ الَّذِينَ يَزْعُمُونَ أَنَّ الدَّهْرَ لَمْ يَزَلْ أَبَداً عَلَى حَالٍ وَاحِدَةٍ وَ أَنَّهُ مَا مِنْ خَالِقٍ وَ لَا مُدَبِّرٍ وَ لَا صَانِعٍ وَ لَا بَعْثٍ وَ لَا نُشُورٍ
And as for the Rebuttal against the eternalists, those alleging that the time does not cease for ever being upon one state, and that there is neither any Creator, nor Manager, nor Maker, nor Resurrection, nor Publication of the deeds.
قَالَ تَعَالَى حِكَايَةً لِقَوْلِهِمْ وَ قالُوا ما هِيَ إِلَّا حَياتُنَا الدُّنْيا نَمُوتُ وَ نَحْيا وَ ما يُهْلِكُنا إِلَّا الدَّهْرُ وَ ما لَهُمْ بِذلِكَ مِنْ عِلْمٍ-
The Exalted Said in Narrating their words: And they are saying, ‘It is not except our life of the world. We are dying and we live and nothing destroys us except the time’. And there is no knowledge for them with that. [45:24].
وَ قالُوا أَ إِذا كُنَّا عِظاماً وَ رُفاتاً أَ إِنَّا لَمَبْعُوثُونَ خَلْقاً جَدِيداً- قُلْ كُونُوا حِجارَةً أَوْ حَدِيداً أَوْ خَلْقاً مِمَّا يَكْبُرُ فِي صُدُورِكُمْ فَسَيَقُولُونَ مَنْ يُعِيدُنا قُلِ الَّذِي فَطَرَكُمْ أَوَّلَ مَرَّةٍ
And they are saying: ‘What! When we become bones and decayed, would we be Resurrected as a new creation?’ [17:49] Say: ‘(Even if you) become stones or iron [17:50] Or any creature from what you are conceiving of in your chests as being harder. But, they will be saying, ‘Who will Return us?’ Say: ‘The One Who Originated you the first time’ [17:51].
وَ مِثْلُ هَذَا فِي الْقُرْآنِ كَثِيرٌ وَ ذَلِكَ رَدٌّ عَلَى مَنْ كَانَ فِي حَيَاةِ رَسُولِ اللَّهِ ص يَقُولُ هَذِهِ الْمَقَالَةَ مِمَّنْ أَظْهَرَ لَهُ الْإِيمَانَ وَ أَبْطَنَ الْكُفْرَ وَ الشِّرْكَ وَ بَقُوا بَعْدَ رَسُولِ اللَّهِ ص وَ كَانُوا سَبَبَ هَلَاكِ الْأُمَّةِ
And similar to this in the Quran are many, and that is a Rebuttal against the one during the lifetime of Rasool-Allah-saww saying this word, from the ones the Eman was revealed for him and he hid the Kufr and the Shirk, and they remained after Rasool-Allah-saww, and they were the cause of the destruction of the community.
فَرَدَّ اللَّهُ تَعَالَى بِقَوْلِهِ يا أَيُّهَا النَّاسُ إِنْ كُنْتُمْ فِي رَيْبٍ مِنَ الْبَعْثِ فَإِنَّا خَلَقْناكُمْ مِنْ تُرابٍ ثُمَّ مِنْ نُطْفَةٍ إِلَى قَوْلِهِ سُبْحَانَهُ- لِكَيْلا يَعْلَمَ مِنْ بَعْدِ عِلْمٍ شَيْئاً
Allah-azwj the Exalted Rebutted by His-azwj Words: O you people! if you are in doubt about the Resurrection, then surely, We Created you from dust, then from a seed, – up to Words of the Glorious – he does not know anything after having known. [22:5].
ثُمَّ ضَرَبَ لِلْبَعْثِ وَ النُّشُورِ مَثَلًا فَقَالَ تَعَالَى- وَ تَرَى الْأَرْضَ هامِدَةً فَإِذا أَنْزَلْنا عَلَيْهَا الْماءَ اهْتَزَّتْ وَ رَبَتْ- إِنَّ الَّذِي أَحْياها لَمُحْيِ الْمَوْتى وَ مَا جَرَى ذَلِكَ فِي الْقُرْآنِ
Then He-azwj Struck an example for the Resurrection and the publication of the deeds. The Exalted Said: And you see the land as barren, then We Send the water upon it, it stirs and swells [22:5]. the One Who Revives it would Revive the dead. [41:39], and whatever flows that (flow) in the Quran.
وَ قَوْلُهُ سُبْحَانَهُ فِي سُورَةِ ق رَدّاً عَلَى مَنْ قَالَ- أَ إِذا مِتْنا وَ كُنَّا تُراباً ذلِكَ رَجْعٌ بَعِيدٌ- قَدْ عَلِمْنا ما تَنْقُصُ الْأَرْضُ مِنْهُمْ إِلَى قَوْلِهِ سُبْحَانَهُ- وَ أَحْيَيْنا بِهِ بَلْدَةً مَيْتاً كَذلِكَ الْخُرُوجُ
And Words of the Glorious in Surah Qaf is a Rebuttal against the one who says: What! When we are dead and become dust? That is a far (from probable) return’ [50:3] We have Known what the earth diminishes from them, [50:4] – up to Words of the Glorious – And We Revive a dead land by it. Similar to that would be the emergence (Resurrection) [50:11].
وَ هَذَا وَ أَشْبَاهُهُ رَدٌّ عَلَى الدَّهْرِيَّةِ وَ الْمُلْحِدَةِ مِمَّنْ أَنْكَرَ الْبَعْثَ وَ النُّشُورَ
And this as its like are a Rebuttal against the eternalists and the atheists, from the ones who deny the Resurrection and the Publication of the deeds.
وَ أَمَّا مَا جَاءَ فِي الْقُرْآنِ عَلَى لَفْظِ الْخَبَرِ وَ مَعْنَاهُ الْحِكَايَةُ فَمِنْ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ- وَ لَبِثُوا فِي كَهْفِهِمْ ثَلاثَ مِائَةٍ سِنِينَ وَ ازْدَادُوا تِسْعاً وَ قَدْ كَانُوا ظَنُّوا أَنَّهُمْ لَبِثُوا يَوْماً أَوْ بَعْضَ يَوْمٍ
And as for what has come in the Quran upon wording of the news, and its meaning is the narrating, from that are Words of Mighty and Majestic: And they remained in their cave for three hundred years and an increase of nine [18:25], and they had thought they had remained for a day of part of a day.
ثُمَّ قَالَ اللَّهُ تَعَالَى قُلِ اللَّهُ أَعْلَمُ بِما لَبِثُوا لَهُ غَيْبُ السَّماواتِ وَ الْأَرْضِ الْآيَةَ
Then Allah-azwj the Exalted Said: Say: ‘Allah is more Knowing with (the time) they remained. For Him is the unseen of the skies and the earth. [18:26] – the Verse.
فَخَرَجَتْ أَلْفَاظُ هَذِهِ الْحِكَايَةِ عَلَى لَفْظٍ لَيْسَ مَعْنَاهُ مَعْنَى الْخَبَرِ وَ إِنَّمَا هُوَ حِكَايَةٌ لِمَا قَالُوهُ وَ الدَّلِيلُ عَلَى ذَلِكَ أَنَّهُ حِكَايَةُ قَوْلِهِ- سَيَقُولُونَ ثَلاثَةٌ رابِعُهُمْ كَلْبُهُمْ إِلَى آخِرِ الْآيَةِ
So, these wordings emerged upon wordings which, its meaning wasn’t the news, and rather it is a narration of what they had said, and the evidence upon that it is a narration are His-azwj Words: (Some) would be saying, ‘(They were) three, the fourth of them was their dog’; [18:22] – up to end of the Verse.
وَ قَوْلِهِ عَزَّ وَ جَلَّ عِنْدَ ذِكْرِ عِدَّتِهِمْ ما يَعْلَمُهُمْ إِلَّا قَلِيلٌ مِثْلُ حِكَايَتِهِ عَنْهُمْ فِي ذِكْرِ الْمُدَّةِ- وَ لَبِثُوا فِي كَهْفِهِمْ ثَلاثَ مِائَةٍ سِنِينَ وَ ازْدَادُوا تِسْعاً- قُلِ اللَّهُ أَعْلَمُ بِما لَبِثُوا
A Words of Mighty and Majestic at mention of their number, Now know it except a few, [18:22], similar to His-azwj Narration about them in mention of the term: And they remained in their cave for three hundred years and an increase of nine [18:25] Say: ‘Allah is more Knowing with (the time) they remained. [18:26].
فَهَذَا مَعْطُوفٌ عَلَى قَوْلِهِ- سَيَقُولُونَ ثَلاثَةٌ رابِعُهُمْ كَلْبُهُمْ فَهَذِهِ الْآيَةُ مِنَ الْمُنْقَطِعِ الْمَعْطُوفِ وَ هِيَ عَلَى لَفْظِ الْخَبَرِ وَ مَعْنَاهُ حِكَايَةٌ
This is a continuation upon His-azwj Words: (Some) would be saying, ‘(They were) three, the fourth of them was their dog’; [18:22]. This Verse is from the extract of the continuation, and it is upon wording of the news and its meaning is narration.
وَ مِثْلُهُ قَوْلُهُ عَزَّ وَ جَلَ كُلُّ الطَّعامِ كانَ حِلًّا لِبَنِي إِسْرائِيلَ إِلَّا ما حَرَّمَ إِسْرائِيلُ عَلى نَفْسِهِ وَ إِنَّمَا خَرَجَ هَذَا عَلَى لَفْظِ الْخَبَرِ وَ هُوَ حِكَايَةٌ عَنْ قَوْمٍ مِنَ الْيَهُودِ ادَّعَوْا ذَلِكَ
And similar to it are Words of Mighty and Majestic: All food was Permissible for the Children of Israel except that which Israel had forbidden upon itself [3:93], and rather this has emerged upon wording of the news and it is a narration about a group of Jews who had claimed that.
فَرَدَّ اللَّهُ تَعَالَى عَلَيْهِمْ- قُلْ فَأْتُوا بِالتَّوْراةِ فَاتْلُوها إِنْ كُنْتُمْ صادِقِينَ أَيِ انْظُرُوا فِي التَّوْرَاةِ هَلْ تَجِدُونَ فِيهَا تَصْدِيقَ مَا ادَّعَيْتُمُوهُ
Allah-azwj the Exalted Rebutted against them: Say: ‘So come with the Torah and recite it, if you are truthful!’ [3:93], i.e., ‘Look into the Torah! Can you find in it, verification of what you are claiming?’
وَ مِثْلُهُ فِي سُورَةِ الزُّمَرِ قَوْلُهُ تَعَالَى- ما نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونا إِلَى اللَّهِ زُلْفى فَلَفْظُ هَذَا خَبَرٌ وَ مَعْنَاهُ حِكَايَةٌ وَ مِثْلُهُ كَثِيرٌ
And similar to it is in Sumar Al Zumar, Words of the Exalted: ‘We do not worship them except they draw us closer to Allah’. [39:3]. The wording of this is news, and its meaning is narration, and the likes of this are many.
وَ أَمَّا الرَّدُّ عَلَى النَّصَارَى فَإِنَّ رَسُولَ اللَّهِ ص احْتَجَّ عَلَى نَصَارَى نَجْرَانَ لَمَّا قَدِمُوا عَلَيْهِ لِيُنَاظِرُوهُ فَقَالُوا يَا مُحَمَّدُ مَا تَقُولُ فِي الْمَسِيحِ
And as for the Rebuttal against the Christian, Rasool-Allah-saww argued against the Christians of Najran when they came to him-saww to debate him-saww. They said, ‘O Muhammad-saww! What are you-saww saying regarding the Messiah-as?’
قَالَ هُوَ عَبْدُ اللَّهِ يَأْكُلُ وَ يَشْرَبُ
He-saww said: ‘He-as was a servant of Allah-azwj, eating and drinking’.
قَالَ فَمَنْ أَبُوهُ
He said, ‘So who is his-as father?’
فَأَوْحَى اللَّهُ إِلَيْهِ يَا مُحَمَّدُ سَلْهُمْ عَنْ آدَمَ هَلْ هُوَ إِلَّا بَشَرٌ مَخْلُوقٌ يَأْكُلُ وَ يَشْرَبُ وَ أَنْزَلَ اللَّهُ عَلَيْهِ إِنَّ مَثَلَ عِيسى عِنْدَ اللَّهِ كَمَثَلِ آدَمَ خَلَقَهُ مِنْ تُرابٍ ثُمَّ قالَ لَهُ كُنْ فَيَكُونُ
Allah-azwj Revealed to him-as: “O Muhammad-saww! Ask the about Adam-as. Was he-as except a bashar (person), a created being, eating and drinking?” And Allah-azwj Revealed unto him-saww: ‘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].
فَسَأَلَهُمْ عَنْ آدَمَ فَقَالُوا نَعَمْ قَالَ فَأَخْبِرُونِي مَنْ أَبُوهُ فَلَمْ يُجِيبُوهُ بِشَيْءٍ وَ لَزِمَتْهُمُ الْحُجَّةُ فَلَمْ يُقِرُّوا بَلْ لَزِمُوا السُّكُوتَ
He-saww asked them about Adam-as. They said, ‘Yes’. He-saww said: ‘Inform me, who is his-as father?’ They did not answer him-saww with anything and the argument was necessitated on them. They did not accept, but they stuck to the silence.
فَأَنْزَلَ اللَّهُ تَعَالَى عَلَيْهِ فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ ما جاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعالَوْا نَدْعُ أَبْناءَنا وَ أَبْناءَكُمْ وَ نِساءَنا وَ نِساءَكُمْ وَ أَنْفُسَنا وَ أَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكاذِبِينَ
Allah-azwj the Exalted Revealed unto him-saww: So the one who argues with you in this matter after what has come to you from the Knowledge, then say: ‘Come, let us call our sons and your sons, and our women and your women, and ourselves and yourselves, then let us imprecate and make the Curse of Allah to be upon the liars [3:61].
فَلَمَّا دَعَاهُمْ إِلَى الْمُبَاهَلَةِ قَالَ عُلَمَاؤُهُمْ لَوْ بَاهَلَنَا بِأَصْحَابِهِ بَاهَلْنَاهُ وَ لَمْ يَكُنْ عِنْدَنَا صَادِقٌ فِي قَوْلِهِ فَأَمَّا إِنْ يُبَاهِلْنَا بِأَهْلِ بَيْتِهِ خَاصَّةً فَلَا نُبَاهِلْهُ
When he-saww called them to the ‘Mubahila’ (imprecation), their scholars said, ‘If he-saww imprecates us with his-saww companions, we shall imprecate him-saww and he-saww would not be truthful in his-saww words in our view. But, if he were to imprecate us with People-asws of His-azwj Household in particular, we shall not imprecate him-as!’
وَ أَعْطَوْهُ الرِّضَا وَ شَرَطَ عَلَيْهِمُ الْجِزْيَةَ وَ السِّلَاحَ حِقْناً لِدِمَائِهِمْ وَ انْصَرَفُوا
And they gave him-saww the satisfaction, and he-saww stipulated the tax and the weapons upon them as ransom of their blood, and they left.
وَ أَمَّا السَّبَبُ الَّذِي بِهِ بَقَاءُ الْخَلْقِ فَقَدْ بَيَّنَ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ أَنَّ بَقَاءَ الْخَلْقِ مِنْ أَرْبَعِ وُجُوهٍ الطَّعَامِ وَ الشَّرَابِ وَ اللِّبَاسِ وَ الْكِنِّ وَ الْمَنَاكِحِ لِلتَّنَاسُلِ مَعَ الْحَاجَةِ فِي ذَلِكَ كُلِّهِ إِلَى الْأَمْرِ وَ النَّهْيِ
And as for the cause by which is lasting of the creation, Allah-azwj Mighty and Majestic has Stated in His-azwj Book that lasting of the creation is from four aspects – the food and the drink, and the clothing, and the dwelling, and the marital relationship for the procreation, with the need in all of that to the Command and the Prohibition.
فَأَمَّا الْأَغْذِيَةُ فَمِنْ أَصْنَافِ النَّبَاتِ وَ الْأَنْعَامِ الْمُحَلَّلِ أَكْلُهَا قَالَ اللَّهُ تَعَالَى فِي النَّبَاتِ أَنَّا صَبَبْنَا الْماءَ صَبًّا- ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا- فَأَنْبَتْنا فِيها حَبًّا وَ عِنَباً وَ قَضْباً- وَ زَيْتُوناً وَ نَخْلًا- وَ حَدائِقَ غُلْباً- وَ فاكِهَةً وَ أَبًّا- مَتاعاً لَكُمْ وَ لِأَنْعامِكُمْ
As for the feed, it is from a variety of plants and the animals, the ones Permissible to eat. Allah-azwj the Exalted Said regarding the plants: Surely, We Pour the water with (abundant) pouring [80:25] Then We Cleave the earth, with a cleaving [80:26] So We Grow grain therein [80:27] And grapes and green fodder [80:28] And olive and palm [80:29] And thick foliaged gardens [80:30] And fruits and grass [80:31] Being a provision for you and for your cattle [80:32].
وَ قَالَ تَعَالَى أَ فَرَأَيْتُمْ ما تَحْرُثُونَ- أَ أَنْتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ
And the Exalted Said: Have you considered what you cultivate? [56:63] Are you its growers or are We the Growers? [56:64].
وَ قَالَ سُبْحَانَهُ وَ الْأَرْضَ وَضَعَها لِلْأَنامِ- فِيها فاكِهَةٌ وَ النَّخْلُ ذاتُ الْأَكْمامِ- وَ الْحَبُّ ذُو الْعَصْفِ وَ الرَّيْحان وَ هَذَا وَ شِبْهُهُ مِمَّا يُخْرِجُهُ اللَّهُ تَعَالَى مِنَ الْأَرْضِ سَبَباً لِبَقَاءِ الْخَلْقِ:
And the Glorious Said: ‘And the earth, He Placed it for the creatures [55:10] Therein are fruits, and the palm trees with the sheathed clusters [55:11] And the grain with the husk and the fragrance [55:12]. And this and its like are from what Allah-azwj the Exalted Extracts from the ground as a cause for the lasting of the creatures.
وَ أَمَّا الْأَنْعَامُ فَقَوْلُهُ تَعَالَى وَ الْأَنْعامَ خَلَقَها لَكُمْ فِيها دِفْءٌ وَ مَنافِعُ وَ مِنْها تَأْكُلُونَ وَ لَكُمْ فِيها جَمالٌ حِينَ تُرِيحُونَ وَ حِينَ تَسْرَحُونَ الْآيَةَ
And as for the cattle are Words of the Exalted: And the cattle, He Created these for you. In these you have warm clothing and benefits, and from these you are eating [16:5] And for you is beauty in these when you are bringing them in (to rest) and when you are taking them out (to pasture) [16:6] – the Verse.
وَ قَوْلُهُ سُبْحَانَهُ وَ إِنَّ لَكُمْ فِي الْأَنْعامِ لَعِبْرَةً نُسْقِيكُمْ مِمَّا فِي بُطُونِهِ مِنْ بَيْنِ فَرْثٍ وَ دَمٍ لَبَناً خالِصاً سائِغاً لِلشَّارِبِينَ
And Words of the Glorious: And surely there is a lesson for you in the cattle. We Quench you from what is in their bellies – from what is between dung and blood – pure milk, palatable for the drinkers [16:66].
وَ أَمَّا اللِّبَاسُ وَ الْأَكْنَانُ قَوْلُهُ تَعَالَى- وَ اللَّهُ جَعَلَ لَكُمْ مِمَّا خَلَقَ ظِلالًا وَ جَعَلَ لَكُمْ مِنَ الْجِبالِ أَكْناناً وَ جَعَلَ لَكُمْ سَرابِيلَ تَقِيكُمُ الْحَرَّ وَ سَرابِيلَ تَقِيكُمْ بَأْسَكُمْ كَذلِكَ يُتِمُّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تُسْلِمُونَ
And as for the clothing and the dwellings are Words of the Exalted: And Allah Made shades for you from what He Created, and Made shelters for you from the mountains, and Made garments for you to save you from the heat and garments to save you from your fighting. Like that He Completes His Favours upon you, perhaps you would be submitting [16:81].
وَ قَالَ تَعَالَى يا بَنِي آدَمَ قَدْ أَنْزَلْنا عَلَيْكُمْ لِباساً يُوارِي سَوْآتِكُمْ وَ رِيشاً وَ لِباسُ التَّقْوى ذلِكَ خَيْرٌ ذلِكَ مِنْ آياتِ اللَّهِ وَ الْخَيْرُ هُوَ الْبَقَاءُ وَ الْحَيَاةُ
And the Exalted Said: O children of Adam! We have Sent down to you clothing to cover your evil and (for) appearance, and the clothing of piety, that is better. That is from the Signs of Allah, [7:26], and the news is the lasting and the life.
وَ أَمَّا الْمَنَاكِحُ فَقَوْلُهُ تَعَالَى يا أَيُّهَا النَّاسُ إِنَّا خَلَقْناكُمْ مِنْ ذَكَرٍ وَ أُنْثى وَ جَعَلْناكُمْ شُعُوباً وَ قَبائِلَ لِتَعارَفُوا إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقاكُمْ
And as for the marital relationship, are Words of the Exalted: O you people! We Created you from a male and a female and Made you as nations and tribes in order to recognise each other. Surely, the most honourable of you in the Presence of Allah is the most pious of you. [49:13].
وَ قَالَ تَعَالَى يا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَ الَّذِينَ مِنْ قَبْلِكُمْ
And the Exalted Said: O you people! Worship your Lord Who Created you and those from before you [2:21].
وَ قَالَ سُبْحَانَهُ يا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ واحِدَةٍ وَ خَلَقَ مِنْها زَوْجَها وَ بَثَّ مِنْهُما رِجالًا كَثِيراً وَ نِساءً وَ اتَّقُوا اللَّهَ الَّذِي تَسائَلُونَ بِهِ وَ الْأَرْحامَ إِنَّ اللَّهَ كانَ عَلَيْكُمْ رَقِيباً
And the Glorious Said: O you people! Fear your Lord, Who Created you from a single being and Created its spouse from it and spread from these two, many men and women; and fear Allah, Who you are asking for the relationships by; Allah will always be Watchful over you [4:1].
وَ قَالَ عَزَّ وَ جَلَ وَ أَنْكِحُوا الْأَيامى مِنْكُمْ وَ الصَّالِحِينَ مِنْ عِبادِكُمْ وَ إِمائِكُمْ إِنْ يَكُونُوا فُقَراءَ يُغْنِهِمُ اللَّهُ مِنْ فَضْلِهِ الْآيَةَ
And the Mighty and Majestic Said: And marry the single ones from you, and the righteous ones from your slaves and maids. If they happen to be poor, Allah would Enrich them from His Grace, [24:32].
وَ قَالَ تَعَالَى وَ مِنْ آياتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْواجاً لِتَسْكُنُوا إِلَيْها وَ جَعَلَ بَيْنَكُمْ مَوَدَّةً وَ رَحْمَةً إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَتَفَكَّرُونَ
And the Exalted Said: And from His Signs is that He Created for you spouses from yourselves that you may find rest in them, and He Made cordiality and mercy to be between you. Surely, in that there are Signs for a people who ponder [30:21].
وَ مِثْلُ هَذَا كَثِيرٌ فِي كِتَابِ اللَّهِ تَعَالَى فِي مَعْنَى النِّكَاحِ وَ سَبَبُ التَّنَاسُلِ وَ الْأَمْرُ وَ النَّهْيُ وَجْهٌ وَاحِدٌ- لَا يَكُونُ مَعْنًى مِنْ مَعَانِي الْأَمْرِ إِلَّا وَ يَكُونُ بَعْدَ ذَلِكَ نَهْياً وَ لَا يَكُونُ وَجْهٌ مِنْ وُجُوهِ النَّهْيِ إِلَّا وَ مُقِرُّونَ بِهِ الْأَمْرَ
And the likes of this are many in the Book of Allah-azwj the Exalted, in the meaning of the marital relationship, and the cause of the procreation, and the Command and the Prohibition is one perspective. A meaning from meanings of the Command does not happen except and there would be a Prohibition after that, nor does an aspect from aspects of the Prohibition happen except and the Command is paired with it.
قَالَ اللَّهُ تَعَالَى يا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَ لِلرَّسُولِ إِذا دَعاكُمْ لِما يُحْيِيكُمْ إِلَى آخِرِ الْآيَةِ فَأَخْبَرَ سُبْحَانَهُ أَنَّ الْعِبَادَ لَا يَحْيَوْنَ إِلَّا بِالْأَمْرِ وَ النَّهْيِ كَقَوْلِهِ تَعَالَى وَ لَكُمْ فِي الْقِصاصِ حَياةٌ يا أُولِي الْأَلْبابِ
Allah-azwj the Exalted Said: O you who believe! Answer to Allah and the Rasool when he calls you to what would revive you, [8:24] – up to end of the Verse. The Glorious Informed that the servants cannot live except with the Command and the Prohibition, like Words of the Exalted: And for you, in the retaliation, there is life, O ones of understanding, perhaps you would be fearing [2:179].
وَ مِثْلُهُ قَوْلُهُ تَعَالَى ارْكَعُوا وَ اسْجُدُوا وَ اعْبُدُوا رَبَّكُمْ وَ افْعَلُوا الْخَيْرَ فَالْخَيْرُ هُوَ سَبَبُ الْبَقَاءِ وَ الْحَيَاةِ وَ فِي هَذَا أَوْضَحُ دَلِيلٍ عَلَى أَنَّهُ لَا بُدَّ لِلْأُمَّةِ مِنْ إِمَامٍ يَقُولُ بِأَمْرِهِمْ
And from it are Words of the Exalted: O you who believe! Perform Ruku and Sajdah and worship your Lord, and do the good, [22:77]. So (doing) the good, it is a cause of the lasting and the life, and in this is clear evidence upon that there is no escape for the community from having an Imam-asws saying with commanding them.
فَيَأْمُرُهُمْ وَ يَنْهَاهُمْ وَ يُقِيمُ فِيهِمُ الْحُدُودَ وَ يُجَاهِدُ الْعَدُوَّ وَ يَقْسِمُ الْغَنَائِمَ وَ يَفْرِضُ الْفَرَائِضَ وَ يُعَرِّفُهُمْ أَبْوَابَ مَا فِيهِ صَلَاحُهُمْ وَ يُحَذِّرُهُمْ مَا فِيهِ مَضَارُّهُمْ
He-asws would command them and prohibit them, and he-asws would establish the legal penalties among them and fight the enemy, and distribute the war booties, and impose the obligation, and making them know the doors in which is their betterment, and cautioning them in what is harmful for them.
إِذْ كَانَ الْأَمْرُ وَ النَّهْيُ أَحَدَ أَسْبَابِ بَقَاءِ الْخَلْقِ وَ إِلَّا سَقَطَتِ الرَّغْبَةُ وَ الرَّهْبَةُ وَ لَمْ يَرْتَدِعْ وَ لَفَسَدَ التَّدْبِيرُ وَ كَانَ ذَلِكَ سَبَباً لِهَلَاكِ الْعِبَادِ
Either the command or the prohibition was one of the causes of the lasting of the creatures, or else the desire and the fearfulness would fall and there will be no deterrence, and the management will be spoilt, and that would be a cause for the destruction of the servants.
فِي أَمْرِ الْبَقَاءِ وَ الْحَيَاةِ فِي الطَّعَامِ وَ الشَّرَابِ وَ الْمَسَاكِنِ وَ الْمَلَابِسِ وَ الْمَنَاكِحِ مِنَ النِّسَاءِ وَ الْحَلَالِ وَ الْحَرَامِ وَ الْأَمْرِ وَ النَّهْيِ إِذْ كَانَ سُبْحَانَهُ لَمْ يَخْلُقْهُمْ بِحَيْثُ يَسْتَغْنُونَ عَنْ جَمِيعِ ذَلِكَ
Regarding the matter of the lasting and the life in the food, and the drink, and the dwelling, and the clothing, and the marital relationship from the women, and the Permissible and the Prohibited, and the Command and the Prohibition, when the Glorious did not Create them whereby they would be needless from entirety of that.
وَ وَجَدْنَا أَوَّلَ الْمَخْلُوقِينَ وَ هُوَ آدَمُ ع لَمْ يَتِمَّ لَهُ الْبَقَاءُ وَ الْحَيَاةُ إِلَّا بِالْأَمْرِ وَ النَّهْيِ قَالَ اللَّهُ عَزَّ وَ جَلَ يا آدَمُ اسْكُنْ أَنْتَ وَ زَوْجُكَ الْجَنَّةَ وَ كُلا مِنْها رَغَداً حَيْثُ شِئْتُما وَ لا تَقْرَبا هذِهِ الشَّجَرَةَ
And we find that the first of the created beings, and he is Adam-as, the lasting was not complete for him-saww except with the Command the and Prohibition. Allah-azwj Mighty and Majestic Said: And We said: O Adam! You and your wife dwell in the Garden and eat from it a plenteous (food) wherever you two wish to and do not approach this tree [2:35].
فَدَلَّهُمَا عَلَى مَا فِيهِ نَفْعُهُمَا وَ بَقَاؤُهُمَا وَ نَهَاهُمَا عَنْ سَبَبِ مَضَرَّتِهِمَا ثُمَّ جَرَى الْأَمْرُ وَ النَّهْيُ فِي ذُرِّيَّتِهِمَا إِلَى يَوْمِ الْقِيَامَةِ وَ لِهَذَا اضْطُرَّ الْخَلْقُ إِلَى أَنَّهُ لَا بُدَّ لَهُمْ مِنْ إِمَامٍ مَنْصُوصٍ عَلَيْهِ مِنَ اللَّهِ عَزَّ وَ جَلَّ يَأْتِي بِالْمُعْجِزَاتِ ثُمَّ يَأْمُرُ النَّاسَ وَ يَنْهَاهُمْ
He-azwj Pointed them-as upon what would be their-as benefit and their lasting, and Prohibited them-as from causes of their-as harm. Then the Command and the Prohibition flowed in their-as offspring up to the Day of Qiyamah, and for this (reason), the creatures are desperate to that there is no escape for them from having an Imam-asws Texted upon from Allah-azwj Mighty and Majestic, coming with the miracles, then he-asws would command the people and prohibit them.
وَ إِنَّ اللَّهَ سُبْحَانَهُ خَلَقَ الْخَلْقَ عَلَى ضَرْبَيْنِ نَاطِقٍ عَاقِلٍ فَاعِلٍ مُخْتَارٍ وَ ضَرْبٍ مُسْتَبْهَمٍ
And Allah-azwj the Glorious Created the creatures upon two types – a speaking, intellectual, doer, chooser, and a type who is abstruse.
فَكَلَّفَ النَّاطِقَ الْعَاقِلَ الْمُخْتَارَ وَ قَالَ سُبْحَانَهُ- خَلَقَ الْإِنْسانَ عَلَّمَهُ الْبَيانَ وَ قَالَ سُبْحَانَهُ اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ- خَلَقَ الْإِنْسانَ مِنْ عَلَقٍ اقْرَأْ وَ رَبُّكَ الْأَكْرَمُ- الَّذِي عَلَّمَ بِالْقَلَمِ عَلَّمَ الْإِنْسانَ ما لَمْ يَعْلَمْ
He-azwj Encumbered the intellectual with the choice, and the Glorious Said: Created the human being [55:3] Taught him the clarification [55:4]; and the Glorious Said: Read in the Name of your Lord Who Created! [96:1] He Created the human being from a clot [96:2] Read, by your Lord, the most Benevolent [96:3] Who Taught by the Pen [96:4] Taught the human being what he did not know [96:5].
ثُمَّ كَلَّفَ وَ وَضَعَ التَّكْلِيفَ عَنِ الْمُسْتَبْهَمِ لِعَدَمِ الْعَقْلِ وَ التَّمْيِيزِ
Then He-azwj Encumbered and Placed the encumberment away from the abstruse due to the lack of intellect and the distinction.
وَ أَمَّا وَضْعُ الْأَسْمَاءِ فَإِنَّهُ تَبَارَكَ وَ تَعَالَى اخْتَارَ لِنَفْسِهِ الْأَسْمَاءَ الْحُسْنَى فَسَمَّى نَفْسَهُ الْمَلِكَ الْقُدُّوسَ السَّلَامَ الْمُؤْمِنَ الْمُهَيْمِنَ الْعَزِيزَ الْجَبَّارَ الْمُتَكَبِّرَ وَ غَيْرَ ذَلِكَ وَ كُلُّ اسْمٍ يُسَمَّى بِهِ فَلِعِلَّةٍ مَّا
And as for Placing the names, the Blessed and Exalted Chose the most excellent Names for Himself-azwj, Naming Himself-azwj as the King, the Holy, the Giver of peace, the Granter of security, Guardian, the Mighty, the Supreme, the One of every Greatness. [59:23], and other than that, and every Name He-azwj Named with, it is for a specific reason.
وَ لَمَّا تَسَمَّى بِالْمَلِكِ أَرَادَ تَصْحِيحَ مَعْنَى الِاسْمِ لِمُقْتَضَى الْحِكْمَةِ فَخَلَقَ الْخَلْقَ وَ أَمَرَهُمْ وَ نَهَاهُمْ لِيَتَحَقَّقَ حَقِيقَةُ الِاسْمِ وَ مَعْنَى الْمَلِكِ وَ الْمُلْكُ لَهُ وُجُوهٌ أَرْبَعَةٌ الْقُدْرَةُ وَ الْهَيْبَةُ وَ السَّطْوَةُ وَ الْأَمْرُ وَ النَّهْيُ
And when He-azwj Named with as ‘the King’, He-azwj Wanted to Correct meaning of the name for requirement of Wisdom. He-azwj Created the creatures and Commanded them and Prohibited them for the reality of the Name to be realised, and the meaning of ‘the King’ and the kingdom being for Him-azwj has four aspects – the Power, and the Prestige, and the Dominance, and the Command and the Prohibition.
فَأَمَّا الْقُدْرَةُ فَقَوْلُهُ تَعَالَى إِنَّما قَوْلُنا لِشَيْءٍ إِذا أَرَدْناهُ أَنْ نَقُولَ لَهُ كُنْ فَيَكُونُ فَهَذِهِ الْقُدْرَةُ التَّامَّةُ الَّتِي لَا يَحْتَاجُ صَاحِبُهَا إِلَى مُبَاشَرَةِ الْأَشْيَاءِ بَلْ يَخْتَرِعُهَا كَمَا يَشَاءُ سُبْحَانَهُ وَ لَا يَحْتَاجُ إِلَى التَّرَوِّي فِي خَلْقِ الشَّيْءِ بَلْ إِذَا أَرَادَهُ صَارَ عَلَى مَا يُرِيدُهُ مِنْ تَمَامِ الْحِكْمَةِ وَ اسْتَقَامَ التَّدْبِيرُ لَهُ بِكَلِمَةٍ وَاحِدَةٍ وَ قُدْرَةٍ قَاهِرَةٍ بِأَنَّ بِهَا مِنْ خَلْقِهِ
As for the Power, are Words of the Exalted: But rather, Our Word for a thing when We Intend it, is that We say to it: “Be!” and it comes into being [16:40]. This is the complete Power which its possessor is not needy to interact with the things, but the Glorious is not in need to the pre-meditation in creating the thing. But, whenever He-azwj Intends, it becomes upon whatever He-azwj had Intended, from the complete Wisdom and the Management straight for it with one Word, and subduing Power disassociated it from its creation.
ثُمَّ جَعَلَ الْأَمْرَ وَ النَّهْيَ تَمَامَ دَعَائِمِ الْمُلْكِ وَ نِهَايَتَهُ وَ ذَلِكَ أَنَّ الْأَمْرَ وَ النَّهْيَ يَقْتَضِيَانِ الثَّوَابَ وَ الْعِقَابَ وَ الْهَيْبَةَ وَ الرَّجَاءَ وَ الْخَوْفَ وَ بِهِمَا بَقَاءُ الْخَلْقِ وَ بِهِمَا يَصِحُّ لَهُمُ الْمَدْحُ وَ الذَّمُّ وَ يُعْرَفُ الْمُطِيعُ مِنَ الْعَاصِي
Then He-azwj Made the Command and the Prohibition as complete pillars of the kingdom, and its ultimate, and that is because the Command and the Prohibition are contradictory, the Reward and the Prohibition, and the Prestige and the hope and the fear, and by these two is lasting of the creation, and by these two the praise and the condemnation is correct for them, and the obedient is recognised from the disobedient.
وَ لَوْ لَمْ يَكُنِ الْأَمْرُ وَ النَّهْيُ لَمْ يَكُنْ لِلْمُلْكِ بَهَاءٌ وَ لَا نِظَامٌ وَ لَبَطَلَ الثَّوَابُ وَ الْعِقَابُ وَ كَذَلِكَ جَمِيعُ التَّأْوِيلِ فِيمَا اخْتَارَهُ سُبْحَانَهُ لِنَفْسِهِ مِنَ الْأَسْمَاءِ
And if the Command and the Prohibition did not exist, the glory would not exist for the kingdom, nor any system, and the Reward and the Punishment would be invalidated, and like that is entirety of the interpretation regarding whatever of the Names the Glorious Chooses for Himself-azwj.
وَ قَدِ اعْتُرِضَ عَلَى ذَلِكَ بِأَنْ قِيلَ قَدْ رَأَيْنَا أَصْنَافاً مِنَ الْحَيَوَانِ لَا يُحْصَى عَدَدُهَا يَبْقَى وَ يَعِيشُ بِغَيْرِ أَمْرٍ وَ لَا نَهْيٍ وَ لَا ثَوَابٍ لَهَا وَ لَا عِقَابٍ عَلَيْهَا وَ إِذَا جَازَ أَنْ يَسْتَقِيمَ بَقَاءُ الْحَيَوَانِ الْمُسْتَبْهَمِ وَ لَا آمِرَ لَهُ وَ لَا نَاهِيَ بَطَلَ قَوْلُكُمْ إِنَّهُ لَا بُدَّ لِلنَّاطِقِينَ مِنْ آمِرٍ وَ نَاهٍ وَ إِلَّا لَمْ يَبْقَوْا
And there is objection upon that from the direction that we see a variety of animals whose numbers cannot be counted, lasting and living without any Command or Prohibition, nor are there are Rewards for them nor Punishment upon them. And when it is allowed the lasting of the abstruse animal is straight although there is neither any Command for it nor a Prohibition, it invalidates your word ‘there is no escape for the speaking one from having a Command and Prohibition or else they would not last’.
وَ الرَّدُّ عَلَيْهِمْ هُوَ أَنَّ اللَّهَ تَعَالَى لَمَّا خَلَقَ الْحَيَوَانَ عَلَى ضَرْبَيْنِ مُسْتَبْهَمٍ وَ نَاطِقٍ أَطْلَقَ لِلنَّوْعِ الْمُسْتَبْهَمِ أَمْرَيْنِ جَعَلَ قِوَامَهُ وَ بَقَاءَهُ بِهِمَا وَ هُوَ إِدْرَاكُ الْغِذَاءِ وَ نَيْلُهُ وَ عِرْفَانُهُمْ بِالنَّافِعِ وَ الضَّارِّ بِالشَّمِّ وَ التَّنْسِيمِ وَ إِنَّمَا أَنْبَتَ عَلَيْهِمْ مِنَ الْوَبَرِ وَ الصُّوفِ وَ الشَّعْرِ وَ الرِّيشِ لِيُكِنَّهُمْ مِنَ الْبَرْدِ وَ الْحَرِّ
And the Rebuttal against them is that when Allah-azwj the Exalted Created the animal upon two types, the abstruse and the speaking. He-azwj Assigned two matters for the abstruse, Making its standing and its lasting be with these two, and it is realising the feed and attaining it, and their recognition of the beneficial and the harmful through the smell and the perception, and rather what grows upon them from the fur, and the wool, and the hair, and the feather to shelter them from the cold and the heat.
وَ مَنَعَهُمْ أَمْرَيْنِ النُّطْقَ وَ الْفَهْمَ وَ سَخَّرَهُمْ لِلْحَيَوَانِ النَّاطِقِ الْعَاقِلِ وَ غَيْرِ الْعَاقِلِ أَنْ يَتَصَرَّفُوا فِيهِمْ وَ عَلَيْهِمْ كَمَا يَخْتَارُونَ وَ يَأْمُرُونَ فِيهِمْ وَ يَنْهَوْنَ
And He-azwj Prevented them (animals) of two matters, the speaking and the understanding, and Subdued them to the speaking animal, the speaking intellectual and the non intellectual to deal among them and upon them like whatever they choose to, and they would command among them and prohibit.
وَ مَنَعَهُمْ أَمْرَيْنِ النُّطْقَ وَ الْفَهْمَ وَ سَخَّرَهُمْ لِلْحَيَوَانِ النَّاطِقِ الْعَاقِلِ وَ غَيْرِ الْعَاقِلِ أَنْ يَتَصَرَّفُوا فِيهِمْ وَ عَلَيْهِمْ كَمَا يَخْتَارُونَ وَ يَأْمُرُونَ فِيهِمْ وَ يَنْهَوْنَ
He restricted them from two things – speech and understanding. He-azwj Subjected them to the control of the speaking, rational animal, distinguishing between those who are rational and those who are not, preventing them from acting according to their own will and command, and prohibiting them.
وَ لَمْ يَجْعَلْ فِي النَّاطِقِينَ مَعْرِفَةَ الضَّارِّ مِنَ الْغِذَاءِ وَ النَّافِعِ بِالشَّمِّ وَ التَّنْسِيمِ حَتَّى إِنَّ أَفْهَمَ النَّاسِ وَ أَعْقَلَهُمْ لَوْ جَمَعَتِ النَّاسُ لَهُ ضُرُوبَ الْحَشَائِشِ مِنَ النَّافِعِ وَ الضَّارِّ وَ الْغِذَاءِ وَ السَّمِّ لَمْ يُمَيِّزْ ذَلِكَ بِعَقْلِهِ وَ فِكْرِهِ بَلْ مِنْ جِهَةِ مُوقِفٍ
He-azwj did not Endow the speaking beings with the knowledge of the harmful and beneficial aspects of food through smell and perception. Even if the people were the most intelligent and knowledgeable, if all the varieties of plants were gathered, containing both beneficial and harmful elements, they would not be able to distinguish themselves through their intellect and reasoning. Rather, it is a matter of a certain stance.
فَقَدِ احْتَاجَ الْعَاقِلُ الْفَطِنُ الْبَصِيرُ إِلَى مُؤَدِّبٍ مُوقِفٍ يُوقِفُهُ عَلَى مَنَافِعِهِ وَ يُعْلِمُهُ مَا يَضُرُّهُ وَ لَمَّا كَانَتْ بِنِيَّةِ النَّاسِ وَ مَا خَلَقَهُمُ اللَّهُ بِهَذِهِ الصِّفَةِ- لَا بُدَّ أَنْ يَكُونَ عِنْدَهُمْ عِلْمٌ كَثِيرٌ مِنَ الْأَغْذِيَةِ الَّتِي تَقُومُ بِهَا أَبْدَانُهُمْ لِأَنَّهَا سَبَبُ حَيَاتِهِمْ
So, the wise, perceptive, discerning individual requires an instructive stance that directs him towards his benefits and teaches him what harms him. Given the nature and the way Allah-azwj created people with these qualities, it is necessary for them to have extensive knowledge of the foods that sustain their bodies because they are the means of their life.
وَ كَانَ الْبَهَائِمُ فِي ذَلِكَ أَهْدَى مِنْهُمْ ثَبَتَ مَا أَوْرَدْنَاهُ مِنَ الْأَمْرِ وَ النَّهْيِ اللَّذَيْنِ يَتْبَعُهُمَا الثَّوَابُ وَ الْعِقَابُ
And the animals were more guided regarding that than them. It proves what we have referred it from the command and the prohibition for those followed by the Reward and the Punishment.
قَالَ الْمُعْتَرِضُ وَ قَدْ وَجَدْنَا بَعْضَ الْبَهَائِمِ يَأْكُلُ مَا يَكُونُ هَلَاكُهُ فِيهِ مِنَ السِّمَامِ الْقَاتِلَةِ فَلَوْ كَانَ هَذَا كَمَا ذَكَرْتُمْ مِنْ أَنَّهَا تَعْرِفُ الضَّارَّ مِنَ النَّافِعِ بِالشَّمِّ وَ التَّنَسُّمِ لَمَا أَصَابَهُمْ ذَلِكَ
If the objector says, ‘And we find that some of the animals eat fatal toxins they die from. If this was like what you-asws mentioned, that they do recognise the harmful from the beneficial through the smell and the perceptions, that would not hit them’.
قِيلَ هَذَا الَّذِي ذَكَرْتُمْ لَا يَكُونُ عَلَى الْعُمُومِ وَ إِنَّمَا يَكُونُ فِي الْوَاحِدِ بَعْدَ الْوَاحِدِ لِعِلَّةٍ مَا لِأَنَّهُ رُبَّمَا اضْطَرَّهُ الْجُوعُ الشَّدِيدُ إِلَى أَكْلِ مَا يَكُونُ فِيهِ هَلَاكُهُ أَوْ لِاخْتِلَاطِ جَمِيعِ أَنْوَاعِ الْحَشَائِشِ بَعْضِهَا بِبَعْضٍ
It will be said: ‘This which you mention cannot happen upon the generality, and rather it happens in the one after the one, for the reason of what because of it sometimes the hunger makes it desperate to eating what would be destruction in it, or mingling of all the types of grass with each other.
كَمَا أَنَّا قَدْ نَجِدُ الرَّجُلَ الْعَاقِلَ قَدْ يَقِفُ عَلَى مَا يَضُرُّهُ مِنَ الْأَطْعِمَةِ ثُمَّ يَأْكُلُهُ إِمَّا لِجُوعٍ غَالِبٍ أَوْ لِعِلَّةٍ يَحْدُثُ أَوْ سُكْرٍ يُزِيلُ عَقْلَهُ أَوْ آفَةٍ مِنَ الْآفَاتِ فَيَأْكُلُ مَا يَعْلَمُ أَنَّهُ يُسْقِمُهُ وَ يَضُرُّهُ وَ رُبَّمَا كَانَ تَلَفُ نَفْسِهِ فِيهِ وَ إِذَا كَانَ هَذَا مَوْجُوداً فِي الْإِنْسَانِ الْفَطِنِ الْعَاقِلِ فَأَحْرَى أَنْ يَجُوزَ مِثْلُهُ فِي الْبَهَائِمِ
Just like we tend to find the intellectual man pausing upon what would harm him from the goods, then he eats it, either for prevalence of hunger or for an occurrent reason or intoxication declining his intellect, or a disaster from the disasters. So, he eats what he knows would make him sick or harm him and sometimes he himself would be destroyed by it, and when this was existent in the human being of discerning intellect, it would be worthier that similar to it would be allowed regarding the animals.
وَ وَجْهٌ آخَرُ وَ هُوَ أَنَّ اللَّهَ سُبْحَانَهُ إِذَا أَرَادَ قَضَاءَ أَجَلِهِ خَلَّى بَيْنَهُ وَ بَيْنَ الْحَالِ الَّتِي بِمِثْلِهَا يَتِمُّ عَلَيْهِ ذَلِكَ وَ مِثْلُ هَذَا يُعْرَضُ دُونَ الْعَادَةِ الْعَامَّةِ
And another aspect, and it is that when Allah-azwj the Glorious Wants to terminate his term, Vacates between him and the situation for that would be completed upon him, and similar to this are displayed besides the general norm.
وَ لِأَنَّا قَدْ نَرَى الْفِرَاخَ مِنَ الدَّجَاجِ وَ مَا يَجْرِي مَجْرَاهَا مِنْ أَجْنَاسِ الطَّيْرِ يَخْرُجُ مِنَ الْبَيْضَةِ فَتُلْقَى لَهُ السُّمُومُ مِنَ الْحُبُوبِ الْقَاتِلَةِ مِثْلِ حَبِّ الْبَنْجِ وَ السَّنَاءِ فَيَحْتَذِرُ عَنْهُ وَ إِذَا أُلْقِيَ عَلَيْهِ غِذَاؤُهَا بَادَرَتْ إِلَيْهِ فَأَكَلَتْهُ وَ لَمْ يَتَوَقَّفْ عَنْهُ فَبَطَلَ الِاعْتِرَاضُ
And because we have seen that the chick of the chicken, and whatever types of bird flowing this flow, emerges from the egg. The fatally toxic seeds are cast to it, like the seed of the henbane and the senna, so it is cautious from it, and when its feed is cast to it, it rushes towards it and eats it, and does not pause from it. Thus, the objection is nullified.
وَ لَمَّا ثَبَتَ لَنَا أَنَّ قِوَامَ الْأُمَّةِ بِالْأَمْرِ وَ النَّهْيِ الْوَارِدِ عَنِ اللَّهِ عَزَّ وَ جَلَّ صَحَّ لَنَا أَنَّهُ لَا بُدَّ لِلنَّاسِ مِنْ رَسُولٍ مِنْ عِنْدِ اللَّهِ فِيهِ صِفَاتٌ يَتَمَيَّزُ بِهَا مِنْ جَمِيعِ الْخَلْقِ مِنْهَا الْعِصْمَةُ مِنْ سَائِرِ الذُّنُوبِ وَ إِظْهَارُ الْمُعْجِزَاتِ وَ بَيَانُ الدَّلَالاتِ لِنَفْيِ الشُّبُهَاتِ طَاهِرٌ مُطَهِّرٌ مُتَّصِلٌ بِمَلَكُوتِ اللَّهِ سُبْحَانَهُ غَيْرُ مُنْفَصِلٍ لِأَنَّهُ لَا يُؤَدِّي عَنِ اللَّهِ عَزَّ وَ جَلَّ إِلَى خَلْقِهِ إِلَّا مَنْ كَانَتْ هَذِهِ صِفَتَهُ
And when it is proven to us that standing of the community is by the Commands and the Prohibitions referred from Allah-azwj Mighty and Majestic, it holds correct for us that there is no escape for the people from there being Messenger-as from the Presence of Allah-azwj having such attributes in him-saww to be able to distinguish by it from entirety of the creatures from it, the infallibility of the sins, and manifestation of the miracles, and clear evidence(s) to negate the suspicions, being pure, Purified, connected with domains of Allah-azwj the Glorious, not detached because no one can deliver on behalf of Allah-azwj Mighty and Majestic to His-azwj creatures except the one who were to be of this description.
فَصَحَّ مَوْضِعُ الْمَأْمُومِينَ الَّذِينَ لَا عِصْمَةَ لَهُمْ إِلَّا إِمَامٌ عَادِلٌ مَعْصُومٌ يُقِيمُ حُدُودَ اللَّهِ تَعَالَى وَ أَوَامِرَهُ فِيهِمْ وَ يُجَاهِدُ بِهِمْ وَ يَقْسِمُ غَنَائِمَهُمْ وَ لَا يَسْتَقِيمُ أَنْ يُقِيمَ الْحُدُودَ مَنْ فِي جَنْبِهِ حَدُّ اللَّهِ تَعَالَى لِأَنَّ الْخَبِيثَ لَا يُطَهَّرُ بِالْخَبِيثِ وَ إِنَّمَا يُطَهَّرُ الْخَبِيثُ بِالطَّاهِرِ الَّذِي يَدُلُّ عَلَى مَا يُقَرِّبُ مِنَ اللَّهِ تَعَالَى
The correct position for the followers, those having no infallibility for them except having a just Imam-asws, an infallible, to establish the legal penalties of Allah-azwj the Exalted and His-azwj Commands among them, and he-asws would fight with (for) them and distribute their war booties, and it is not straight if the legal penalties are established among them by the one having a legal penalty of Allah-azwj the Exalted due on him, because the wicked cannot purify the wicked, and rather the wicked will be purified by the pure, the ones who can point upon what would draw one closer to Allah-azwj the Exalted.
وَ إِنَّمَا يَحْيَونَ بِهِ الْحَيَاةَ الدُّنْيَا فِي حَالِ مَعَايِشِهِمْ مِمَّا يَكُونُ عَاقِبَتُهُ إِلَى حَيَاةِ الْأَبَدِ فِي الدَّارِ الْآخِرَةِ وَ لَا بُدَّ مِمَّنْ هَذِهِ صِفَتُهُ فِي عَصْرٍ بَعْدَ عَصْرٍ وَ أَوَانٍ بَعْدَ أَوَانٍ وَ أُمَّةٍ بَعْدَ أُمَّةٍ جَارِياً ذَلِكَ فِي الْخَلْقِ مَا دَامُوا وَ دَامَ فَرْضُ التَّكْلِيفِ عَلَيْهِمْ لَا يَسْتَقِيمُ لَهُمُ الْأَمْرُ وَ لَا يَدُومُ لَهُمُ الْحَيَاةُ إِلَّا بِذَلِكَ
And rather they will be living with it in the life of the world in the state of their livelihoods from what its consequence would be to the eternal life in the house of the Hereafter, and there is no escape from the one of these attributes in the time after times, and season after season, and community after community. The flows among the creatures for as long as they exist and the imposition of the encumberment upon them exists. The matter cannot be straight for them nor is the life constant for them except with that.
وَ لَوْ كَانَ الْإِمَامُ بِصِفَةِ الْمَأْمُومِينَ لَاحْتَاجَ إِلَى مَا احْتَاجُوا إِلَيْهِ فَيَكُونُ حِينَئِذٍ إِمَاماً وَ لَيْسَ فِي عَدْلِ اللَّهِ تَعَالَى وَ حُكْمِهِ أَنْ يَحْتَجَّ عَلَى خَلْقِهِ بِمَنْ هَذِهِ صِفَتُهُ
And if the Imam-asws were to be with attributes of the followers, he-asws would be needy to what they are needy to. On that day, he (ordinary person) would be an imam (leader), and it isn’t in the justice of Allah-azwj the Exalted and His-azwj Wisdom to Argue upon His-azwj creatures, with the one of these attributes.
وَ إِنَّمَا إِمَامُ الْإِمَامِ الْوَحْيُ الْآمِرُ لَهُ وَ النَّاهِي فَكُلُّ هَذِهِ الصِّفَاتِ الْمُتَفَرِّقَةِ فِي الْأَنْبِيَاءِ فَإِنَّ اللَّهَ سُبْحَانَهُ جَمَعَهَا فِي نَبِيِّنَا وَ وَجَبَ لِذَلِكَ بَعْدَ مُضِيِّهِ ص أَنْ يَكُونَ فِي وَصِيِّهِ ثُمَّ الْأَوْصِيَاءِ
And rather an Imam-asws is the Imam-asws of the Revelation, the commander for it and the prohibitor. So, all these separate attributes in the Prophets-as. Allah-azwj the Glorious Gathered it in our Prophet-saww, and after his-saww passing away obligated for that to be in his-saww bequeath, then the successors-asws.
اللَّهُمَّ إِلَّا أَنْ يَدَّعِيَ مُدَّعٍ أَنَّ الْإِمَامَةَ مُسْتَغْنِيَةٌ عَمَّنْ هَذِهِ صِفَتُهُ فَيَكُونُونَ بِهَذِهِ الدَّعْوَى مُبْطِلِينَ بِمَا تَقَدَّمَ مِنَ الْأَدِلَّةِ وَ ثَبَتَ أَنَّهُ لَا بُدَّ مِنْ إِمَامٍ عَارِفٍ بِجَمِيعِ مَا جَاءَ مُحَمَّدٌ النَّبِيُّ ص مِنْ كِتَابِ اللَّهِ تَعَالَى بِإِقَامَةِ الْمُقَدَّمِ ذِكْرُهَا يُجِيبُ عَنْهَا وَ عَنْ جَمِيعِ الْمُشْكِلَاتِ وَ يَنْفِي عَنِ الْأُمَّةِ مَوَاقِعَ الشُّبُهَاتِ-
O Allah-azwj, except for the claim of a caller who asserts that leadership is unnecessary, relying on this attribute, so they become invalidated by this claim due to the evidence presented and established that there must be an aware Imam-asws who comprehends all that Prophet Muhammad-saww conveyed from the Book of Allah-azwj the Exalted. With the establishment of the aforementioned, he-asws answers the questions and resolves all ambiguities, thus eliminating the locations of doubts for the Ummah.
لَا يَزِلُّ فِي حُكْمِهِ عَارِفٌ بِدَقِيقِ الْأَشْيَاءِ وَ جَلِيلِهَا يَكُونُ فِيهِ ثَمَانُ خِصَالٍ يَتَمَيَّزُ بِهَا عَنِ الْمَأْمُومِينَ أَرْبَعٌ مِنْهَا فِي نَعْتِ نَفْسِهِ وَ نَسَبِهِ أَرْبَعٌ صِفَاتُ ذَاتِهِ وَ حَالاتِهِ
He-asws continues in his-asws rule, is knowledgeable about the subtle and significant matters. In him-asws, there are eight qualities that distinguish him-asws from the followers, with four of them related to the description of himself-asws and his-asws lineage, and four are attributes of his-asws essence and condition.
فَأَمَّا الَّتِي فِي نَعْتِ نَفْسِهِ فَإِنَّهُ يَنْبَغِي أَنْ يَكُونَ مَعْرُوفَ الْبَيْتِ مَعْرُوفَ النَّسَبِ مَنْصُوصاً عَلَيْهِ مِنَ النَّبِيِّ ص بِأَمْرٍ مِنَ اللَّهِ سُبْحَانَهُ بِمِثْلِهِ يَبْطُلُ دَعْوَى مَنْ يَدَّعِي مَنْزِلَتَهُ بِغَيْرِ نَصٍّ مِنَ اللَّهِ سُبْحَانَهُ وَ رَسُولِهِ حَتَّى إِذَا قَدِمَ الطَّالِبُ مِنَ الْبَلَدِ الْقَرِيبِ وَ الْبَعِيدِ أَشَارَتْ إِلَيْهِ الْأُمَّةُ بِالْكَمَالِ وَ الْبَيَانِ
As for those related to the description of himself-asws, it is appropriate for him-asws to have a well-known lineage and a well-known family, established by a clear directive from Allah-azwj the Glorious and His-azwj Rasool-saww until when the seeker arrives from the nearby city and the remote, the community can indicate to him-asws with the perfection and the clarification.
وَ أَمَّا اللَّوَاتِي فِي صِفَاتِ ذَاتِهِ فَإِنَّهُ يَجِبُ أَنْ يَكُونَ أَزْهَدَ النَّاسِ وَ أَعْلَمَ النَّاسِ وَ أَشْجَعَ النَّاسِ وَ أَكْرَمَ النَّاسِ وَ مَا يَتْبَعُ ذَلِكَ لِعِلَلٍ تَقْتَضِيهِ لِأَنَّهُ إِذَا لَمْ يَكُنْ زَاهِداً فِي الدُّنْيَا وَ زُخْرُفِهَا دَخَلَ فِي الْمَحْظُورَاتِ مِنَ الْمَعَاصِي
As for the qualities of his-asws essence, he-asws must be the most ascetic, the most knowledgeable, the most courageous, and the most generous of the people, and what follows from that, due to qualities that necessitate it. Because if he-asws is not ascetic in this world and its adornments, he-asws may fall into forbidden acts and acts of disobedience.
فَاضْطَرَّهُ ذَلِكَ أَنْ يَكْتُمَ عَلَى نَفْسِهِ فَمُخَوِّنُ اللَّهِ تَعَالَى فِي عِبَادِهِ يَحْتَاجُ إِلَى مَنْ يُطَهِّرُهُ بِإِقَامَةِ الْحَدِّ عَلَيْهِ فَهُوَ حِينَئِذٍ إِمَامٌ مَأْمُومٌ
This would compel him-asws to conceal from himself-asws. Allah the Exalted, in His-azwj servants, Necessitates that he-asws requires One-azwj to Purify him-asws for establishing the prescribed punishment. Therefore, at that moment, he becomes an Imam-asws who is to be followed.
وَ أَمَّا إِذَا لَمْ يَكُنْ عَالِماً بِجَمِيعِ مَا فَرَضَهُ اللَّهُ تَعَالَى فِي كِتَابِهِ وَ غَيْرِهِ قَلْبُ الْفَرَائِضِ فَأَحَلَّ مَا حَرَّمَ اللَّهُ فَضَلَّ وَ أَضَلَّ
And as for when he does not happen to be knowledgeable of what Allah-azwj the Exalted has Imposed in His-azwj Book and other such, he would overturn the Impositions. He would permit what Allah-azwj Prohibited, so he would stray and stray others.
وَ إِذَا لَمْ يَكُنْ أَشْجَعَ النَّاسِ سَقَطَ فَرْضُ إِمَامَتِهِ لِأَنَّهُ فِي الْحَرْبِ فِئَةٌ لِلْمُسْلِمِينَ فَلَوْ فَرَّ لَدَخَلَ فِيمَنْ قَالَ اللَّهُ تَعَالَى- وَ مَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ إِلَّا مُتَحَرِّفاً لِقِتالٍ أَوْ مُتَحَيِّزاً إِلى فِئَةٍ فَقَدْ باءَ بِغَضَبٍ مِنَ اللَّهِ
And when he does not happen to be bravest of the people, the imposition of his imamate would fall, because in the war he would be a representative of the Muslims. If he were to flee, he would enter to be among the ones Allah-azwj the Exalted Said: And the one who turns his back to them on that day – except for a strategy of battle or retreating to a group – so he has incurred Wrath from Allah, [8:16].
وَ إِذَا لَمْ يَكُنْ أَكْرَمَ النَّاسِ نَفْساً دَعَاهُ الْبُخْلُ وَ الشُّحُّ إِلَى أَنْ يَمُدَّ يَدَهُ فَيَأْخُذَ فَيْءَ الْمُسْلِمِينَ لِأَنَّهُ خَازِنُهُمْ وَ أَمِينُهُمْ عَلَى جَمِيعِ أَمْوَالِهِمْ مِنَ الْغَنَائِمِ وَ الْخَرَاجِ وَ الْجِزْيَةِ وَ الْفَيْءِ
And when he does not happen to be most honourable soul of the people, the stinginess and the miserliness would call him to extend his hand and take the ‘Fey’ of the Muslims, because he would be their treasurer and their trustee upon entirety of their wealth, from the war booties, and the taxes, and the tributes, and the ‘Fey’.
فَلِهَذِهِ الْعِلَلِ يَتَمَيَّزُ مِنْ سَائِرِ الْأُمَّةِ وَ لَمْ يَكُنِ اللَّهُ لِيَأْمُرَ بِطَاعَةِ مَنْ لَا يُعْرَفُ أَوَامِرُهُ وَ نَوَاهِيهِ وَ لَا أَنْ يُوَلِّيَ عَلَيْهِمُ الْجَاهِلَ الَّذِي لَا عِلْمَ لَهُ وَ لَا لِيَجْعَلَ النَّاقِصَ حُجَّةً عَلَى الْفَاضِلِ
For this reason, he-asws is distinguished from rest of the community, Allah-azwj was not going to Command the obedience of one who does not recognise His-azwj Commands and His-azwj Prohibitions, nor will He-azwj Make the ignoramus to rule upon them, the one having no knowledge for him, nor will He-azwj Make the one of deficient argument upon the meritorious one.
وَ لَوْ كَانَ ذَلِكَ لَجَازَ لِأَهْلِ الْعِلَلِ وَ الْأَسْقَامِ أَنْ يَأْخُذُوا الْأَدْوِيَةَ مِمَّنْ لَيْسَ بِعَارِفٍ مَنَافِعَ الْأَجْسَادِ وَ مَضَارَّهَا فَتَتْلَفَ أَنْفُسُهُمْ
And had that been so, it would have been allowed for the people of illness and the sicknesses to take the medication from the ones who does not know benefits of the bodies and their harms. It would damage themselves.
وَ لَوْ أَنَّ رَجُلًا أَرَادَ أَنْ يَشْتَرِيَ مَا يَصْلُحُ بِهِ مِنْ مَتَاعٍ وَ غَيْرِهِ لَكَانَ مِنْ حَزْمِ الرَّأْيِ أَنْ يَسْتَعِينَ بِالتَّاجِرِ الْبَصِيرِ بِالتِّجَارَةِ فَيَكُونَ ذَلِكَ أَحْوَطَ عَلَيْهِ وَ إِذَا كَانَ جَمِيعُ ذَلِكَ لَا يَصْلُحُ فِي هَذِهِ الْأَشْيَاءِ الدُّنْيَاوِيَّةِ فَأَحْرَى أَنْ يَقْصِدَ الْإِمَامَ الْعَادِلَ فِي الْأَسْبَابِ كُلِّهَا الَّتِي يُتَوَصَّلُ بِهَا إِلَى أُمُورِ الْآخِرَةِ فَتُمَيِّزُ بَيْنَ الْإِمَامِ الْعَادِلِ وَ الْجَاهِلِ:
If a person intends to purchase goods or other items for beneficial purposes, it is prudent to seek the assistance of an insightful merchant in trade. This would be more cautious for him. If, however, none of these worldly matters seem suitable, it is more appropriate for him to turn to a just Imam-asws for all the means through which he can attain matters related to the Hereafter. In doing so, a clear distinction is made between a just Imam-asws and an ignorant one’.
وَ رَوَى عُمَرُ بْنُ الْخَطَّابِ أَنَّهُ اخْتَصَمَ إِلَيْهِ رَجُلَانِ فَحَكَمَ لِأَحَدِهِمَا عَلَى الْآخَرِ فَقَالَ الْمَحْكُومُ لَهُ بِاللَّهِ لَقَدْ حَكَمْتَ بِالْحَقِّ فَعَلَاهُ عُمَرُ بِدِرَّتِهِ وَ قَالَ لَهُ ثَكِلَتْكَ أُمُّكَ وَ اللَّهِ مَا يَدْرِي عُمَرُ أَصَابَ أَمْ أَخْطَأَ
And it is reported that Umar Bin Al-Khattab, two men had brought their dispute to him. He judged for one of them against the other. The one he had judged for said, ‘By Allah-azwj! You have judged with the truth!’ Umar denounced him and said to him, ‘May your mother be bereft of you! By Allah-azwj, Umar does not know whether he got it right or erred!’
وَ إِنَّمَا رَأْيٌ رَأَيْتُهُ هَذَا مَعَ مَا تَقَدَّمَهُ مِنْ قَوْلِ أَبِي بَكْرٍ وُلِّيتُكُمْ وَ لَسْتُ بِخَيْرِكُمْ وَ إِنَّ لِي شَيْطَاناً يَعْتَرِينِي فَإِذَا مِلْتُ فَقَوِّمُونِي فَإِذَا غَضِبْتُ فَاجْتَنِبُونِي- لَا أَمْثُلْ فِي أَشْعَارِكُمْ وَ أَبْشَارِكُمْ
And rather, he opined this opinion of his with what had preceded from the words of Abu Bakr, ‘I have been made your ruler and I am not the best of you, and there is a Satan-la for me influencing me. If I incline, straighten me, and when I am angered, shun me. I am not your best example in your poetry and your good news!’
فَاحْتَجَّ التَّابِعُونَ لَهُمَا لِأَنْفُسِهِمْ بِأَنْ قَالُوا لَنَا أُسْوَةٌ بِالسَّلَفِ الْمَاضِي لَمَّا عَجَزُوا مِنْ تَأْدِيَةِ حَقَائِقِ الْأَحْكَامِ فَلِهَذِهِ الْعِلَّةِ وَقَعَتِ الِاخْتِلَافُ وَ زَالَ الِائتِلَافُ لِمُخَالَفَتِهِمُ اللَّهَ تَعَالَى
The followers argued for them both, for their own selves with, by saying, ‘There is an exemplar for us with the predecessors’, they were unable to deduce realities of the judgments. For this reason, the differing occurred and the unity declines due to their having opposed Allah-azwj the Exalted.
قَالَ اللَّهُ سُبْحَانَهُ يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَ كُونُوا مَعَ الصَّادِقِينَ ثُمَّ جَعَلَ لِلصَّادِقِينَ عَلَامَاتٍ يُعْرَفُونَ بِهَا فَقَالَ تَعَالَى التَّائِبُونَ الْعابِدُونَ إِلَى آخِرِهِ
Allah-azwj the Glorious Said: O you who believe! Fear Allah and be with the truthful ones [9:119]. Then He-azwj Made signs for the truthful ones they could be recognised by. Allah-azwj the Exalted Said: The penitent, the worshippers, [9:112] – up to its end.
وَ وَصَفَهُمْ أَيْضاً فَقَالَ سُبْحَانَهُ- إِنَّ اللَّهَ اشْتَرى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَ أَمْوالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ يُقاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَ يُقْتَلُونَ إِلَى آخِرِ الْآيَةِ فِي مَوَاضِعَ كَثِيرَةٍ مِنَ الْكِتَابِ الْعَزِيزِ
And He-azwj Described them as well. The Glorious Said: Surely Allah has Bought from the Momineen their own selves and their wealth that for them would be the Paradise, fighting in the Way of Allah, so they are killing and being killed, [9:111] – up to end of the Verse, in many places from the Mighty Book.
وَ لَا يَصِحُّ أَنْ يَأْمُرَ بِالْمَعْرُوفِ وَ يَنْهَى عَنِ الْمُنْكَرِ وَ يُحَافِظَ عَلَى حُدُودِ اللَّهِ سُبْحَانَهُ إِلَّا الْعَارِفُ بِالْأَمْرِ وَ النَّهْيِ دُونَ الْجَاهِلِ بِهِمَا
And it is not correct that he should enjoin with the good and forbid from the evil, and preserves upon limits of Allah-azwj the Glorious except the recognises of the Commands and the Prohibitions, besides the one ignorant of these.
فَأَمَّا مَا جَاءَ فِي الْقُرْآنِ مِنْ ذِكْرِ مَعَايِشِ الْخَلْقِ وَ أَسْبَابِهَا فَقَدْ أَعْلَمَنَا سُبْحَانَهُ ذَلِكَ مِنْ خَمْسَةِ أَوْجُهٍ وَجْهِ الْإِشَارَةِ وَ وَجْهِ الْعِمَارَةِ وَ وَجْهِ الْإِجَارَةِ وَ وَجْهِ التِّجَارَةِ وَ وَجْهِ الصَّدَقَاتِ
As for what has come in the Quran from mention of livelihoods of the creatures and their causes, the Glorious let us know that from five perspectives – the aspect of indication, and the aspect of the governing, and the aspect of employment, and the aspect of trade, and the aspect of charities.
وَ أَمَّا وَجْهُ الْإِشَارَةِ فَقَوْلُهُ تَعَالَى وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى وَ الْيَتامى وَ الْمَساكِينِ الْآيَةَ فَجَعَلَ اللَّهُ لَهُمْ خُمُسَ الْغَنَائِمِ وَ الْخُمُسُ يُخْرَجُ مِنْ أَرْبَعَةِ وُجُوهٍ مِنَ الْغَنَائِمِ الَّتِي يُصِيبُهَا الْمُسْلِمُونَ مِنَ الْمُشْرِكِينَ وَ مِنَ الْمَعَادِنِ وَ مِنَ الْمَكْنُوزِ وَ مِنَ الْغَوْصِ
And as for the aspect of indication, His-azwj Words: And know that whatever booty you gain from anything, so a fifth of it is for Allah, and for the Rasool, and for the near of kin, and the orphans, and the needy [8:41] – the Verse. Allah-azwj Made a fifth of the war booty for them, and the fifth flowed from four aspects of the war booties which the Muslims attain from the Polytheists, and from the mines, and from the treasures, and from the diving.
ثُمَّ جُزْءُ هَذِهِ الْخُمُسِ عَلَى سِتَّةِ أَجْزَاءٍ فَيَأْخُذُ الْإِمَامُ عَنْهَا سَهْمَ اللَّهِ تَعَالَى وَ سَهْمَ الرَّسُولِ وَ سَهْمَ ذِي الْقُرْبَى ع ثُمَّ يَقْسِمُ الثَّلَاثَةَ سِهَامٍ الْبَاقِيَةِ بَيْنَ يَتَامَى آلِ مُحَمَّدٍ وَ مَسَاكِينِهِمْ وَ أَبْنَاءِ سَبِيلِهِمْ
Then He-azwj Segmented the fifth upon six segments. The Imam-asws would take the share of Allah-azwj the Exalted from it, and the share of the Rasool-saww, and share of the ones with kinship (of Rasool-Allah-saww). Then He-azwj Divided the remaining three between orphans of Progeny-asws of Muhammad-saww and their-asws needy ones, and their-asws travellers.
ثُمَّ إِنَّ لِلْقَائِمِ بِأُمُورِ الْمُسْلِمِينَ بَعْدَ ذَلِكَ الْأَنْفَالِ الَّتِي كَانَتْ لِرَسُولِ اللَّهِ ص قَالَ اللَّهُ تَعَالَى يَسْأَلُونَكَ الْأَنْفَالَ قُلِ الْأَنْفَالُ لِلَّهِ وَ لِلرَّسُولِ فَحَرَّفُوهَا وَ قَالُوا- يَسْئَلُونَكَ عَنِ الْأَنْفالِ
Then for the custodian of the affairs of the Muslims after that are the spoils of war which were for Rasool-Allah-saww. Allah-azwj the Exalted Said: ‘They are asking you for the Anfaal. Say: ‘The Anfaal is for Allah and the Rasool, [8:1]. But they altered it and said, They are asking you about the Anfaal. [8:1].
وَ إِنَّمَا سَأَلُوهُ الْأَنْفَالَ كُلَّهَا لِيَأْخُذُوهَا لِأَنْفُسِهِمْ فَأَجَابَهُمُ اللَّهُ تَعَالَى بِمَا تَقَدَّمَ ذِكْرُهُ وَ الدَّلِيلُ عَلَى ذَلِكَ قَوْلُهُ تَعَالَى- فَاتَّقُوا اللَّهَ وَ أَصْلِحُوا ذاتَ بَيْنِكُمْ وَ أَطِيعُوا اللَّهَ وَ رَسُولَهُ إِنْ كُنْتُمْ مُؤْمِنِينَ أَيِ الْزَمُوا طَاعَةَ اللَّهِ أَنْ لَا تَطْلُبُوا مَا لَا تَسْتَحِقُّونَهُ
And rather they had asked him-saww for the ‘Anfaal’ (spoils of war) for themselves, so Allah-azwj the Exalted Answered them with what its mention has preceded, and the evidence upon that are Words of the Exalted: therefore fear Allah and reconcile what is between you, and obey Allah and His Rasool if you were Momineen’ [8:1] – i.e., Necessitated obedience to Allah-azwj that they will not see what they are not deserving.
فَمَا كَانَ لِلَّهِ تَعَالَى وَ لِرَسُولِهِ فَهُوَ لِلْإِمَامِ وَ لَهُ نَصِيبٌ آخَرُ مِنَ الْفَيْءِ وَ الْفَيْءُ يُقْسَمُ قِسْمَيْنِ فَمِنْهُ مَا هُوَ خَاصٌّ لِلْإِمَامِ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي سُورَةِ الْحَشْرِ- ما أَفاءَ اللَّهُ عَلى رَسُولِهِ مِنْ أَهْلِ الْقُرى فَلِلَّهِ وَ لِلرَّسُولِ وَ لِذِي الْقُرْبى وَ الْيَتامى وَ الْمَساكِينِ وَ ابْنِ السَّبِيلِ
Thus, whatever was for Allah-azwj the Exalted and for His-azwj Rasool-saww, it is for the Imam-asws, and for him-asws there is another share from the ‘Fey’, and the ‘Fey’ is divided into two divisions. From it what is specially for the Imam-asws, and it is Word of Allah-azwj Mighty and Majestic in Surah Al Hashr: Whatever Allah Bestows upon His Rasool from the people of the towns, so it is for Allah and His Rasool, and for the near of kin, and the orphans, and the poor, and the travellers, [59:7].
وَ هِيَ الْبِلَادُ الَّتِي لَا يُوجِفُ عَلَيْهِ الْمُسْلِمُونَ بِخَيْلٍ وَ لَا رِكَابٍ وَ الضَّرْبُ الْآخَرُ مَا رَجَعَ إِلَيْهِمْ مِمَّا غَصَبُوا عَلَيْهِ فِي الْأَصْلِ
And it is the land which the Muslims had neither attacked with horses nor (other) mounts, and the other type what returns to them from that they had usurped upon originally.
قَالَ اللَّهُ تَعَالَى إِنِّي جاعِلٌ فِي الْأَرْضِ خَلِيفَةً فَكَانَتِ الدُّنْيَا بِأَسْرِهَا لِآدَمَ ع إِذْ كَانَ خَلِيفَةَ اللَّهِ فِي أَرْضِهِ ثُمَّ هِيَ لِلْمُصْطَفَيْنَ الَّذِينَ اصْطَفَاهُمْ وَ عَصَمَهُمْ فَكَانُوا هُمُ الْخُلَفَاءَ فِي الْأَرْضِ
Allah-azwj the Exalted Said: I am going to Make a Caliph in the earth. [2:30]. So, the world as a whole was for Adam-as when he-as became the caliph in His-azwj earth. Then it is for the Chosen ones, those He-azwj Chose them and Fortified them-as so they-as became the caliphs in the earth.
فَلَمَّا غَصَبَهُمُ الظَّلَمَةُ عَلَى الْحَقِّ الَّذِي جَعَلَهُ اللَّهُ وَ رَسُولُهُ لَهُمْ وَ حَصَلَ ذَلِكَ فِي أَيْدِي الْكُفَّارِ صَارَ فِي أَيْدِيهِمْ عَلَى سَبِيلِ الْغَصْبِ حَتَّى بَعَثَ اللَّهُ تَعَالَى رَسُولَهُ مُحَمَّداً ص
When the oppressors usurped them-as upon the right which Allah-azwj and His-azwj Rasool-saww to be for them-as, and that resulted in ending in the hands of the Kafirs, coming into their hands upon the way of the usurpation, until Allah-azwj the Exalted Sent His-azwj Rasool-saww Muhammad-saww.
فَرَجَعَ لَهُ وَ لِأَوْصِيَائِهِ فَمَا كَانُوا غُصِبُوا عَلَيْهِ أَخَذُوهُ مِنْهُمْ بِالسَّيْفِ فَصَارَ ذَلِكَ مِمَّا أَفَاءَ اللَّهُ بِهِ أَيْ مِمَّا أَرْجَعَهُ اللَّهُ إِلَيْهِمْ وَ الدَّلِيلُ عَلَى أَنَّ الْفَيْءَ هُوَ الرَّاجِعُ قَوْلُهُ تَعَالَى- لِلَّذِينَ يُؤْلُونَ مِنْ نِسائِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ فَإِنْ فاؤُ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ أَيْ رَجَعُوا مِنَ الْإِيلَاءِ إِلَى الْمُنَاكَحَةِ
So, it returned to him-saww and to his-saww successors-asws. Whatever they had usurped upon, they had taken it from them by the sword. That came to be from what Allah-azwj had Bestowed with, i.e.,, from what Allah-azwj Restored it to them, and the evidence upon that the ‘Fey’, it is the restoration, are Words of the Exalted: Those who are solemnly swearing (abstention) from their wives should wait four months; so if they return, then Allah is surely Forgiving, Merciful [2:226], i.e.,, they returned from the oath to the marrying.
وَ قَوْلُهُ عَزَّ وَ جَلَ وَ إِنْ طائِفَتانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُما فَإِنْ بَغَتْ إِحْداهُما عَلَى الْأُخْرى فَقاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلى أَمْرِ اللَّهِ أَيْ تَرْجِعَ
And Words of Mighty and Majestic: And if two parties from the Momineen fight, then reconcile between them. But, if one of them were to oppress the other, then fight the one which oppresses until it returns to the Command of Allah. [49:9] – i.e., restore.
وَ يُقَالُ لِوَقْتِ الصَّلَاةِ فَإِذَا فَاءَ الْفَيْءُ أَيْ رَجَعَ الْفَيْءُ فَصَلُّوا
And it is called for the timing of Salat, ‘When the ‘Fey’ was legalised, i.e., the ‘Fey’ was returned, so they prayed Salat.
وَ أَمَّا وَجْهُ الْعِمَارَةِ فَقَوْلُهُ- هُوَ أَنْشَأَكُمْ مِنَ الْأَرْضِ وَ اسْتَعْمَرَكُمْ فِيها فَأَعْلَمَنَا سُبْحَانَهُ أَنَّهُ قَدْ أَمَرَهُمْ بِالْعِمَارَةِ لِيَكُونَ ذَلِكَ سَبَباً لِمَعَايِشِهِمْ بِمَا يَخْرُجُ مِنَ الْأَرْضِ مِنَ الْحَبِّ وَ الثَّمَرَاتِ وَ مَا شَاكَلَ ذَلِكَ مِمَّا جَعَلَهُ اللَّهُ تَعَالَى مَعَايِشَ لِلْخَلْقِ
And as for the aspect of governing, are His-azwj Words: He Produced you from the earth and Made you governors therein, [11:61]. We know that the Glorious had Commanded them with the governance for that to be a cause for their livelihoods with whatever comes out from the ground, from the seeds and the fruits, and whatever resembles that from what Allah-azwj the Exalted has Made a livelihood for the creatures.
وَ أَمَّا وَجْهُ التِّجَارَةِ فَقَوْلُهُ تَعَالَى يا أَيُّهَا الَّذِينَ آمَنُوا إِذا تَدايَنْتُمْ بِدَيْنٍ إِلى أَجَلٍ مُسَمًّى فَاكْتُبُوهُ وَ لْيَكْتُبْ بَيْنَكُمْ كاتِبٌ بِالْعَدْلِ إِلَى آخِرِ الْآيَةِ فَعَرَّفَهُمْ سُبْحَانَهُ كَيْفَ يَشْتَرُونَ الْمَتَاعَ فِي السَّفَرِ وَ الْحَضَرِ وَ كَيْفَ يَتَّجِرُونَ إِذْ كَانَ ذَلِكَ مِنْ أَسْبَابِ الْمَعَايِشِ
And as for the aspect of trading, are Words of the Exalted: O you those who are believing! Whenever you are contracting for a debt to a specified term, so write it down; and let a scribe write it down between you with the fairness [2:282] – up to end of the Verse. The Glorious Introduced them to how they should be buying the merchandise during the journey and the residence, and how they should be trading, when that happened to be from causes of the livelihood.
وَ أَمَّا وَجْهُ الْإِجَارَةِ فَقَوْلُهُ عَزَّ وَ جَلَّ- نَحْنُ قَسَمْنا بَيْنَهُمْ مَعِيشَتَهُمْ فِي الْحَياةِ الدُّنْيا وَ رَفَعْنا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجاتٍ لِيَتَّخِذَ بَعْضُهُمْ بَعْضاً سُخْرِيًّا وَ رَحْمَتُ رَبِّكَ خَيْرٌ مِمَّا يَجْمَعُونَ
And as for the aspect of employment, are Words of the Mighty and Majestic: We Distribute their livelihoods between them in the life of the world, and We Raised some of them above the others in rank in order for some of them to take others in subjection, and the mercy of your Lord is better than what they are amassing [43:32].
فَأَخْبَرَنَا سُبْحَانَهُ أَنَّ الْإِجَارَةَ أَحَدُ مَعَايِشِ الْخَلْقِ إِذْ خَالَفَ بِحِكْمَتِهِ بَيْنَ هِمَمِهِمْ وَ إِرَادَتِهِمْ وَ سَائِرِ حَالاتِهِمْ وَ جَعَلَ ذَلِكَ قِوَاماً لِمَعَايِشِ الْخَلْقِ وَ هُوَ الرَّجُلُ يَسْتَأْجِرُ الرَّجُلَ فِي صَنْعَتِهِ وَ أَعْمَالِهِ وَ أَحْكَامِهِ وَ تَصَرُّفَاتِهِ وَ أَمْلَاكِهِ
The Glorious has Informed us that the employing anyone is livelihood of the people when, by His-azwj Wisdom, He differentiated among their aspirations, desires, and various situations. He-azwj Established this as a basis for the livelihood of His creation. It is a situation where a person hires another in his profession, and his works, and his judgments, and his transactions, and his possessions.
وَ لَوْ كَانَ الرَّجُلُ مِنَّا مُضْطَرّاً إِلَى أَنْ يَكُونَ بَنَّاءً لِنَفْسِهِ أَوْ نَجَّاراً أَوْ صَانِعاً فِي شَيْءٍ مِنْ جَمِيعِ أَنْوَاعِ الصَّنَائِعِ لِنَفْسِهِ وَ يَتَوَلَّى جَمِيعَ مَا يَحْتَاجُ إِلَيْهِ مِنْ إِصْلَاحِ الثِّيَابِ مِمَّا يَحْتَاجُ إِلَيْهِ الْمَلِكُ فَمَنْ دُونَهُ مَا اسْتَقَامَتْ أَحْوَالُ الْعَالَمِ بِذَلِكَ وَ لَا اتَّسَعُوا لَهُ وَ لَعَجَزُوا عَنْهُ
And if the man from us is compelled to be a builder, a carpenter, or a craftsman in any of the various trades for himself, taking charge of all that he needs for repairing clothes or anything required by the king, then without him, the conditions of the world would not be in order, and they would not be able to manage or accomplish it.
وَ لَكِنَّهُ تَبَارَكَ وَ تَعَالَى أَتْقَنَ تَدْبِيرَهُ وَ أَبَانَ آثَارَ حِكْمَتِهِ لِمُخَالَفَتِهِ بَيْنَ هِمَمِهِمْ وَ كُلٌّ يَطْلُبُ مَا يَنْصَرِفُ إِلَيْهِ هِمَّتُهُ مِمَّا يَقُومُ بِهِ بَعْضُهُمْ لِبَعْضٍ وَ لِيَسْتَعِينَ بَعْضُهُمْ بِبَعْضٍ فِي أَبْوَابِ الْمَعَايِشِ الَّتِي بِهَا صَلَاحُ أَحْوَالِهِمْ
But the Blessed and Exalted Perfected His-azwj Planning and Manifested the traces of His-azwj Wisdom in their differences, each seeking what his aspirations turn towards, as some of them engage in pursuits for others. They rely on each other, seeking assistance in various aspects of life that contribute to their (mutual) situations.
وَ أَمَّا وَجْهُ الصَّدَقَاتِ فَإِنَّمَا هِيَ لِأَقْوَامٍ لَيْسَ لَهُمْ فِي الْإِمَارَةِ نَصِيبٌ وَ لَا فِي الْعِمَارَةِ حَظٌّ وَ لَا فِي التِّجَارَةِ مَالٌ وَ لَا فِي الْإِجَارَةِ مَعْرِفَةٌ وَ قُدْرَةٌ فَفَرَضَ اللَّهُ تَعَالَى فِي أَمْوَالِ الْأَغْنِيَاءِ مَا تَقُوتُهُمْ وَ يَقُومُ بِأَوَدِهِمْ وَ بَيَّنَ سُبْحَانَهُ ذَلِكَ فِي كِتَابِهِ
And as for the aspect of charities, it is for people who haven’t got any share for them in the governance nor any portion in the governance, nor any wealth for the trading, nor are understanding in the employment and ability. So, Allah-azwj the Exalted Imposed in the wealth of the rich what would strengthen them and standing with their needs, and the Glorious Stated that in His-azwj Book.
وَ كَانَ سَبَبُ ذَلِكَ أَنَّ رَسُولَ اللَّهِ ص لَمَّا فُتِحَ عَلَيْهِ مِنْ بِلَادِ الْعَرَبِ مَا فُتِحَ وَافَتْ إِلَيْهِ الصَّدَقَاتُ مِنْهُمْ فَقَسَمَهَا فِي أَصْحَابِهِ مِمَّنْ فَرَضَ اللَّهُ لَهُمْ فَسَخِطَ أَهْلُ الْجِدَةِ مِنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ وَ أَحَبُّوا أَنْ يَقْسِمَهَا فِيهِمْ فَلَمَزُوهُ فِيمَا بَيْنَهُمْ وَ عَابُوهُ بِذَلِكَ
And the cause of that is that when Rasool-Allah-saww conquered lands of the Arabs what he-saww conquered, the charities from them arrived to him-saww. He-saww distributed it among his-saww companions, from the ones whom Allah-azwj has Obligated for them. The people of Jeddah, from the Emigrants and the Helpers were annoyed and they loved that it be distributed among them. They criticised him-saww between them and faulted him-saww for that.
فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَ وَ مِنْهُمْ مَنْ يَلْمِزُكَ فِي الصَّدَقاتِ فَإِنْ أُعْطُوا مِنْها رَضُوا وَ إِنْ لَمْ يُعْطَوْا مِنْها إِذا هُمْ يَسْخَطُونَ-
Allah-azwj Mighty and Majestic Revealed: And among them are ones who criticise you regarding the charities; so if they are given from it they are pleased, and if they are not given from it, then they are angered [9:58]
وَ لَوْ أَنَّهُمْ رَضُوا ما آتاهُمُ اللَّهُ وَ رَسُولُهُ وَ قالُوا حَسْبُنَا اللَّهُ سَيُؤْتِينَا اللَّهُ مِنْ فَضْلِهِ وَ رَسُولُهُ إِنَّا إِلَى اللَّهِ راغِبُونَ
And if only they had been satisfied with what Allah and His Rasool gave them, and they should be saying: ‘Allah is Sufficient for us; Allah will soon Give us from His Grace and (so would) His Rasool; surely to Allah do we are hoping’ [9:59].
ثُمَّ بَيَّنَ سُبْحَانَهُ لِمَنْ هَذِهِ الصَّدَقَاتُ فَقَالَ- إِنَّمَا الصَّدَقاتُ لِلْفُقَراءِ وَ الْمَساكِينِ وَ الْعامِلِينَ عَلَيْها وَ الْمُؤَلَّفَةِ قُلُوبُهُمْ وَ فِي الرِّقابِ وَ الْغارِمِينَ وَ فِي سَبِيلِ اللَّهِ وَ ابْنِ السَّبِيلِ إِلَى آخِرِ الْآيَةِ
Then the Glorious Explained who these charities were for. He-azwj Said: But rather, the charities are for the poor and the needy, and the office bearers upon it, and the ones (recently) inclined of their hearts (to Al-Islam), and ones in bondage, and the ones in debt, and in the Way of Allah, and the wayfarer, [9:60] – up to end of the Verse.
فَأَعْلَمَنَا سُبْحَانَهُ أَنَّ رَسُولَ اللَّهِ ص لَمْ يَضَعْ شَيْئاً مِنَ الْفَرَائِضِ إِلَّا فِي مَوَاضِعِهَا بِأَمْرِ اللَّهِ تَعَالَى عَزَّ وَ جَلَّ وَ مُقْتَضَى الصَّلَاحِ فِي الْكَثْرَةِ وَ الْقِلَّةِ
The Glorious let us know that Rasool-Allah-saww did not place anything from the obligations except in their (appropriate) places by the Command of Allah-azwj the Exalted, the Mighty and Majestic, and the requirements of the correctness in the more and the less.
وَ أَمَّا الْإِيمَانُ وَ الْكُفْرُ وَ الشِّرْكُ وَ زِيَادَتُهُ وَ نُقْصَانُهُ فَالْإِيمَانُ بِاللَّهِ تَعَالَى هُوَ أَعْلَى الْأَعْمَالِ دَرَجَةً وَ أَشْرَفُهَا مَنْزِلَةً وَ أَسْمَاهَا حَظّاً
And as for the Eman and the Kufr and the Shirk, and its increase and its decrease, the Eman with Allah-azwj the Exalted, it is the topmost of the deeds in rank and its nobles of status, and its most Blessed of shares’.
فَقِيلَ لَهُ ع الْإِيمَانُ قَوْلٌ وَ عَمَلٌ أَمْ قَوْلٌ بِلَا عَمَلٍ
It was said to him-asws, ‘The Eman, is it word and action, or word without action?’
فَقَالَ الْإِيمَانُ تَصْدِيقٌ بِالْجَنَانِ وَ إِقْرَارٌ بِاللِّسَانِ وَ عَمَلٌ بِالْأَرْكَانِ وَ هُوَ عَمَلٌ كُلُّهُ وَ مِنْهُ التَّامُّ وَ مِنْهُ الْكَامِلُ تَمَامُهُ وَ مِنْهُ النَّاقِصُ الْبَيِّنُ نُقْصَانُهُ وَ مِنْهُ الزَّائِدُ الْبَيِّنُ زِيَادَتُهُ
He-asws said: ‘The Eman is ratification with the heart, and acceptance with the tongue, and action with the limbs, and all of it is action, and from it is the complete, and from it’s completeness is perfect, and from it is the deficient, it’s deficiency is clear, and from it is the excess, it’s excess is clear.
إِنَّ اللَّهَ تَعَالَى مَا فَرَضَ الْإِيمَانَ عَلَى جَارِحَةٍ مِنْ جَوَارِحِ الْإِنْسَانِ إِلَّا وَ قَدْ وُكِلَتْ بِغَيْرِ مَا وُكِلَتْ بِهِ الْأُخْرَى
Allah-azwj Exalted did not Impose the Eman upon a limb from the limbs of the human being except and He-azwj has Allocated with other than what He-azwj has Allocated the other (limb) with.
فَمِنْهُ قَلْبُهُ الَّذِي يَعْقِلُ بِهِ وَ يَفْقَهُ وَ يَفْهَمُ وَ يَحِلُّ وَ يَعْقِدُ وَ يُرِيدُ وَ هُوَ أَمِيرُ الْبَدَنِ وَ إِمَامُ الْجَسَدِ الَّذِي لَا تُورَدُ لَا تَرِدُ الْجَوَارِحُ وَ لَا تَصْدُرُ إِلَّا عَنْ رَأْيِهِ وَ أَمْرِهِ وَ نَهْيِهِ
From it is his heart which he reasons, and comprehends, and understands, and releases and ties (beliefs), and intends, and it is a governor of the body and a leader of the body which the limbs can neither restrain nor refuse, nor implement except from its opinion, and its orders and its prohibitions.
وَ مِنْهَا لِسَانُهُ الَّذِي يَنْطِقُ بِهِ وَ مِنْهَا أُذُنَاهُ اللَّتَانِ يَسْمَعُ بِهِمَا وَ مِنْهَا عَيْنَاهُ اللَّتَانِ يُبْصِرُ بِهِمَا وَ مِنْهَا يَدَاهُ اللَّتَانِ يَبْطُشُ بِهِمَا وَ مِنْهَا رِجْلَاهُ اللَّتَانِ يَسْعَى بِهِمَا وَ مِنْهَا فَرْجُهُ الَّذِي الْبَاهُ مِنْ قِبَلِهِ وَ مِنْهَا رَأْسُهُ الَّذِي فِيهِ وَجْهُهُ وَ لَيْسَ جَارِحَةٌ مِنْ جَوَارِحِهِ إِلَّا وَ هُوَ مَخْصُوصَةٌ بِفَرِيضَةٍ
And from it is his tongue which he speaks with, and from it are his ears which he hears with, and from it are his eyes which he sees with, and from it are his hands which he grasps with, and from it are his legs which he walks with, and from it are private parts which he has (intimate) relationship with, and from it is his head in which is his face, and there isn’t any limb from the limbs except and it is specified with an obligation.
فَرَضَ عَلَى الْقَلْبِ غَيْرَ مَا فَرَضَ عَلَى السَّمْعِ وَ فَرَضَ عَلَى السَّمْعِ غَيْرَ مَا فَرَضَ عَلَى الْبَصَرِ وَ فَرَضَ عَلَى الْبَصَرِ غَيْرَ مَا فَرَضَ عَلَى الْيَدَيْنِ وَ فَرَضَ عَلَى الْيَدَيْنِ غَيْرَ مَا فَرَضَ عَلَى الرِّجْلَيْنِ وَ فَرَضَ عَلَى الرِّجْلَيْنِ غَيْرَ مَا فَرَضَ عَلَى الْفَرْجِ وَ فَرَضَ عَلَى الْفَرْجِ غَيْرَ مَا فَرَضَ عَلَى الْوَجْهِ وَ فَرَضَ عَلَى الْوَجْهِ غَيْرَ مَا فَرَضَ عَلَى اللِّسَانِ
He-azwj Obligated upon the heart other than what He-azwj Obligated upon the hearing, and Obligated upon the hearing other than what He-azwj Obligated upon the sight, and Obligated upon the sight other than what He-azwj Obligated upon the hands, and Obligated upon the hands other than what He-azwj Obligated upon the legs, and Obligated upon the legs other than what He-azwj Obligated upon the private parts, and Obligated upon the private parts what He-azwj Obligated upon the face, and Obligated upon the face other than what He-azwj Obligated upon the tongue.
فَأَمَّا مَا فَرَضَ عَلَى الْقَلْبِ مِنَ الْإِيمَانِ فَالْإِقْرَارُ وَ الْمَعْرِفَةُ وَ الْعَقْدُ عَلَيْهِ وَ الرِّضَا بِمَا فَرَضَهُ عَلَيْهِ وَ التَّسْلِيمُ لِأَمْرِهِ وَ الذِّكْرُ وَ التَّفَكُّرُ وَ الِانْقِيَادُ إِلَى كُلِّ مَا جَاءَ عَنِ اللَّهِ عَزَّ وَ جَلَّ فِي كِتَابِهِ مَعَ حُصُولِ الْمُعْجِزِ
As for what He-azwj Obligated upon the heart, from the Eman, is the acceptance and the recognition, and the believing upon it, and the satisfaction with what He-azwj has Obligated upon it, and the submission to His-azwj Command, and the Zikr, and the contemplation, and the compliance to all what has come from Allah-azwj Mighty and Majestic in His-azwj Book along with occurrences of the miracles.
فَيَجِبُ عَلَيْهِ اعْتِقَادُهُ وَ أَنْ يُظْهِرَ مِثْلَ مَا أَبْطَنَ إِلَّا لِلضَّرُورَةِ كَقَوْلِهِ سُبْحَانَهُ إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ وَ قَوْلِهِ تَعَالَى لا يُؤاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمانِكُمْ وَ لكِنْ يُؤاخِذُكُمْ بِما كَسَبَتْ قُلُوبُكُمْ وَ قَالَ سُبْحَانَهُ الَّذِينَ قالُوا آمَنَّا بِأَفْواهِهِمْ وَ لَمْ تُؤْمِنْ قُلُوبُهُمْ
So it is obligatory upon it to believe in it and to manifest like what he hides, except for the necessity (Taqiyyah), like the Words of the Glorious: except for the one coerced, and his heart is content with the Eman, [16:106]; And Words of the Exalted: Allah will not Seize you with the vanity in your oaths, but He will Seize you with what your hearts have earned, [2:225]; And the Glorious Said: those who are saying, ‘We believe’, with their mouths while their hearts are not believing [5:41].
وَ قَوْلِهِ تَعَالَى أَلا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ وَ قَوْلِهِ سُبْحَانَهُ وَ يَتَفَكَّرُونَ فِي خَلْقِ السَّماواتِ وَ الْأَرْضِ رَبَّنا ما خَلَقْتَ هذا باطِلًا وَ قَوْلِهِ تَعَالَى أَ فَلا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلى قُلُوبٍ أَقْفالُها
And Words of the Exalted: Indeed! By the Zikr of Allah, the hearts get contented [13:28]; and Words of the Glorious: and are thinking regarding the Creation of the skies and the earth: ‘Our Lord! You have not Created this in vain! [3:191]; and Words of the Exalted: So, do they not ponder on the Quran, or are there locks upon (their) hearts [47:24].
وَ قَالَ عَزَّ وَ جَلَ فَإِنَّها لا تَعْمَى الْأَبْصارُ وَ لكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ وَ مِثْلُ هَذَا كَثِيرٌ فِي كِتَابِ اللَّهِ تَعَالَى وَ هُوَ رَأْسُ الْإِيمَانِ
And the Mighty and Majestic Said: Thus, it is not the sights which are blinded, but are the heart which are in the chests [22:46]; and the likes of this are many in the Book of Allah-azwj the Exalted, and it (heart) is head (chief) of the Eman.
وَ أَمَّا مَا فَرَضَهُ اللَّهُ عَلَى اللِّسَانِ فَقَوْلُهُ عَزَّ وَ جَلَّ فِي مَعْنَى التَّفْسِيرِ لِمَا عُقِدَ بِهِ الْقَلْبُ وَ أَقَرَّ بِهِ أَوْ جَحَدَهُ فَقَوْلُهُ تَعَالَى- قُولُوا آمَنَّا بِاللَّهِ وَ ما أُنْزِلَ إِلَيْنا وَ ما أُنْزِلَ إِلى إِبْراهِيمَ وَ إِسْماعِيلَ وَ إِسْحاقَ وَ يَعْقُوبَ الْآيَةَ
And as for what Allah-azwj has Imposed upon the tongue are Words of the Mighty and Majestic in the meaning of the interpretation of what the heart has tied (believed) in, and accepts with it or rejects it. The Words of the Exalted are: Say: We believe in Allah and (in) what is Revealed unto us, and what was revealed to Ibrahim and Ismail and Is’haq and Yaqoub [2:136] – the Verse.
وَ قَوْلُهُ سُبْحَانَهُ قُولُوا لِلنَّاسِ حُسْناً وَ أَقِيمُوا الصَّلاةَ وَ آتُوا الزَّكاةَ وَ قَوْلُهُ سُبْحَانَهُ وَ لا تَقُولُوا ثَلاثَةٌ انْتَهُوا خَيْراً لَكُمْ إِنَّمَا اللَّهُ إِلهٌ واحِدٌ فَأَمَرَ سُبْحَانَهُ بِقَوْلِ الْحَقِّ وَ نَهَى عَنْ قَوْلِ الْبَاطِلِ
And Words of the Glorious: and you would be saying to the people good words, and will be establishing the Salat, and be giving the Zakat [2:83]; and Words of the Glorious: and do not be saying, ‘Three (gods)’. Desist, it would be better for you. But rather, Allah is one God. [4:171]. The Glorious Commanded with the word of truth and Prohibited from the word of falsehood.
وَ أَمَّا مَا فَرَضَهُ عَلَى الْأُذُنَيْنِ فَالاسْتِمَاعُ لِذِكْرِ اللَّهِ وَ الْإِنْصَاتُ إِلَى مَا يُتْلَى مِنْ كِتَابِهِ وَ تَرْكُ الْإِصْغَاءِ إِلَى مَا يُسْخِطُهُ فَقَالَ سُبْحَانَهُ وَ إِذا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَ أَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ
And as for what Allah-azwj has Imposed upon the ears is listening intently to the Zikr of Allah-azwj and the silence to what is being recited from His-azwj Book, and neglect listening to what Annoys Him-azwj. The Glorious Said: And when the Quran is recited, then listen intently to it and be silent, perhaps you will be Shown Mercy [7:204].
وَ قَالَ تَعَالَى وَ قَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتابِ أَنْ إِذا سَمِعْتُمْ آياتِ اللَّهِ يُكْفَرُ بِها وَ يُسْتَهْزَأُ بِها فَلا تَقْعُدُوا مَعَهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ الْآيَةَ ثُمَّ اسْتَثْنَى بِرَحْمَتِهِ لِمَوْضِعِ النِّسْيَانِ فَقَالَ- وَ إِمَّا يُنْسِيَنَّكَ الشَّيْطانُ فَلا تَقْعُدْ بَعْدَ الذِّكْرى مَعَ الْقَوْمِ الظَّالِمِينَ
And the Exalted Said: And He has Revealed unto you in the Book that whenever you hear Signs of Allah being disbelieved in and mocked with, so do not be sitting with them until they engage in a discussion other than it; [4:140] – the Verse. Then He-azwj Made and exclusion by His-azwj Mercy for the place of forgetfulness. He-azwj Said: and if the Satan causes you to forget, then do not sit after recollection with the unjust people [6:68].
وَ قَالَ عَزَّ وَ جَلَ فَبَشِّرْ عِبادِ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ أُولئِكَ الَّذِينَ هَداهُمُ اللَّهُ وَ أُولئِكَ هُمْ أُولُوا الْأَلْبابِ وَ قَالَ تَعَالَى وَ إِذا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ وَ قالُوا لَنا أَعْمالُنا وَ لَكُمْ أَعْمالُكُمْ سَلامٌ عَلَيْكُمْ لا نَبْتَغِي الْجاهِلِينَ
And the Mighty and Majestic Said: Those who are listening intently to the Word and they are following the best of it, those are they whom Allah Guided, and those, they are the ones of understanding [39:18]; and the Exalted Said: And when they hear the vanities they turn away from it and they are saying, ‘For us are our deeds and for you are your deeds. Peace be unto you, we do not seek the ignorant ones’ [28:55].
وَ فِي كِتَابِ اللَّهِ تَعَالَى مَا مَعْنَاهُ مَعْنَى مَا فَرَضَ اللَّهُ سُبْحَانَهُ عَلَى السَّمْعِ وَ هُوَ الْإِيمَانُ
And in the Book of Allah-azwj the Exalted, what it means is whatever Allah-azwj the Glorious has Imposed upon the hearing, and it is the Eman.
وَ أَمَّا مَا فَرَضَهُ عَلَى الْعَيْنَيْنِ فَمِنْهُ النَّظَرُ إِلَى آيَاتِ اللَّهِ تَعَالَى وَ غَضُّ الْبَصَرِ عَنْ مَحَارِمِ اللَّهِ قَالَ اللَّهُ تَعَالَى أَ فَلا يَنْظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ- وَ إِلَى السَّماءِ كَيْفَ رُفِعَتْ- وَ إِلَى الْجِبالِ كَيْفَ نُصِبَتْ- وَ إِلَى الْأَرْضِ كَيْفَ سُطِحَتْ
And as for what Allah-azwj has Imposed upon the eyes, from it is the looking at the Signs of Allah-azwj the Exalted, and closing the eyes from Prohibitions of Allah-azwj. Allah-azwj the Exalted Said: So why are they not looking at the camel, how it is Created, [88:17] And at the sky, how it is raised, [88:18] And at the mountains, how they are established, [88:19] And at the earth, how it is spread out? [88:20].
وَ قَالَ تَعَالَى أَ وَ لَمْ يَنْظُرُوا فِي مَلَكُوتِ السَّماواتِ وَ الْأَرْضِ وَ ما خَلَقَ اللَّهُ مِنْ شَيْءٍوَ قَالَ سُبْحَانَهُ انْظُرُوا إِلى ثَمَرِهِ إِذا أَثْمَرَ وَ يَنْعِهِ وَ قَالَ فَمَنْ أَبْصَرَ فَلِنَفْسِهِ وَ مَنْ عَمِيَ فَعَلَيْها
And the Exalted Said: Are they not looking into the kingdoms of the skies and the earth and whatever Allah has Created of anything, [7:185]; and the Glorious Said: Look at its fruits when it yields. [6:99]; and Said: So, the one who visualises, then it is for his soul, and the one who is blind, then it is against it, [6:104].
وَ هَذِهِ الْآيَةُ جَامِعَةٌ لِإِبْصَارِ الْعُيُونِ وَ إِبْصَارِ الْقُلُوبِ مَعْنَاهُ لَا يَنْظُرْ أَحَدُكُمْ إِلَى فَرْجِ أَخِيهِ الْمُؤْمِنِ أَوْ يُمَكِّنْهُ مِنَ النَّظَرِ إِلَى فَرْجِهِ
And this Verse is comprehensively for visualisation by the eyes and visualisation by the hearts. Its meaning is, ‘Not one of you should be looking at the private parts of the Momin or enable him to be looking at his private parts’.
ثُمَ قَالَ سُبْحَانَهُ- وَ قُلْ لِلْمُؤْمِناتِ يَغْضُضْنَ مِنْ أَبْصارِهِنَّ وَ يَحْفَظْنَ فُرُوجَهُنَ أَيْ مِمَّنْ يَلْحَقُهُنَّ النَّظَرُ كَمَا جَاءَ فِي حِفْظِ الْفَرْجِ وَ النَّظَرُ سَبَبُ إِيقَاعِ الْفِعْلِ مِنَ الزِّنَا وَ غَيْرِهِ
Then the Glorious Said: And say to the believing women to cast down their eyes and preserve their private parts [24:31] – i.e., from the ones who glance the look, just as has come in preservation of the private parts, and the looking is a cause of occurrence of the adulterous deeds and others.
ثُمَّ نَظَمَ تَعَالَى مَا فَرَضَ عَلَى السَّمْعِ وَ الْبَصَرِ وَ الْفَرْجِ فِي آيَةٍ وَاحِدَةٍ فَقَالَ وَ ما كُنْتُمْ تَسْتَتِرُونَ أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَ لا أَبْصارُكُمْ وَ لا جُلُودُكُمْ وَ لكِنْ ظَنَنْتُمْ أَنَّ اللَّهَ لا يَعْلَمُ كَثِيراً مِمَّا تَعْمَلُونَ يَعْنِي بِالْجُلُودِ هَاهُنَا الْفُرُوجَ
Then the Exalted Systemised what He-azwj had Imposed upon the hearing and the sight and the private parts, in one Verse. He-azwj Said: And you were not veiling yourselves that (one day) your ears, and your eyes, and your skins would be testifying against you. But, you thought that Allah does not know most of what you are doing [41:22], meaning by the ‘skins’ over here are the private parts.
وَ قَالَ تَعَالَى وَ لا تَقْفُ ما لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا
And the Exalted Said: And do not stand on what there isn’t any knowledge for you of it. Surely the ears, and the eyes, and the heart, each of these would be Questioned about it [17:36].
فَهَذَا مَا فَرَضَ اللَّهُ تَعَالَى عَلَى الْعَيْنَيْنِ مِنْ تَأَمُّلِ الْآيَاتِ وَ الْغَضِّ عَنْ تَأَمُّلِ الْمُنْكَرَاتِ وَ هُوَ مِنَ الْإِيمَانِ
So, this is what Allah-azwj the Exalted has Imposed upon the eyes, contemplating on the signs, and closing from contemplating on the evil, and it is from the Eman.
وَ أَمَّا مَا فَرَضَ سُبْحَانَهُ عَلَى الْيَدَيْنِ فَالطَّهُورُ وَ هُوَ قَوْلُهُ يا أَيُّهَا الَّذِينَ آمَنُوا إِذا قُمْتُمْ إِلَى الصَّلاةِ فَاغْسِلُوا وُجُوهَكُمْ وَ أَيْدِيَكُمْ إِلَى الْمَرافِقِ وَ امْسَحُوا بِرُؤُسِكُمْ وَ أَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ
And as for what the Glorious has Imposed upon the hands, it is the cleansing, and it is His-azwj Word: O you who believe! When you stand to the Salat, so wash your faces and your hands to the elbows, and wipe your heads and your leg to the ankles; [5:6].
وَ فَرَضَ عَلَى الْيَدَيْنِ الْإِنْفَاقَ فِي سَبِيلِ اللَّهِ تَعَالَى فَقَالَ- أَنْفِقُوا مِنْ طَيِّباتِ ما كَسَبْتُمْ وَ مِمَّا أَخْرَجْنا لَكُمْ مِنَ الْأَرْضِ
And He-azwj Imposed upon the hands to spend in the way of Allah-azwj the Exalted: O you those who are believing! Spend from the good of what you earn, and from what We Extracted for you from the ground, [2:267].
وَ فَرَضَ تَعَالَى عَلَى الْيَدَيْنِ الْجِهَادَ لِأَنَّهُ مِنْ عَمَلِهَا وَ عِلَاجِهَا فَقَالَ فَإِذا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقابِ حَتَّى إِذا أَثْخَنْتُمُوهُمْ فَشُدُّوا الْوَثاقَ وَ ذَلِكَ كُلُّهُ مِنَ الْإِيمَانِ
And the Exalted Imposed the Jihad upon the hand, because it is from their work and their treatment. He-azwj Said: So, when you meet (in battle) those who are committing Kufr, then strike the necks until when you have captured them, so tighten the bond. [47:4], and all of that is from the Eman.
وَ أَمَّا مَا فَرَضَهُ اللَّهُ عَلَى الرِّجْلَيْنِ فَالسَّعْيُ بِهِمَا فِيمَا يُرْضِيهِ وَ اجْتِنَابُ السَّعْيِ فِيمَا يُسْخِطُهُ وَ ذَلِكَ قَوْلُهُ سُبْحَانَهُ- فَاسْعَوْا إِلى ذِكْرِ اللَّهِ وَ ذَرُوا الْبَيْعَ وَ قَوْلُهُ سُبْحَانَهُ وَ لا تَمْشِ فِي الْأَرْضِ مَرَحاً وَ قَوْلُهُ وَ اقْصِدْ فِي مَشْيِكَ وَ اغْضُضْ مِنْ صَوْتِكَ-
And as for what Allah-azwj has Imposed upon the legs, it is the walking with these in what Satisfied Him-azwj and shunning the walking in what Annoys Him-azwj, and that is Words of the Glorious: then hasten to the Zikr of Allah and leave the selling. That would be better for you, if you only knew [62:9]; and Words of the Glorious: nor walk in the land proudly, [31:18]; And be moderate in your walking and lower your voice; [31:19].
وَ فَرَضَ اللَّهُ عَلَيْهِمَا الْقِيَامَ فِي الصَّلَاةِ فَقَالَ وَ قُومُوا لِلَّهِ قانِتِينَ-
And Allah-azwj Imposed upon them the standing in the Salat. He-azwj Said: Maintain your Salat(s) and (in particular) the middle Salat, and be standing obedient to Allah [2:238].
ثُمَّ أَخْبَرَ أَنَّ الرِّجْلَيْنِ مِنَ الْجَوَارِحِ الَّتِي تَشْهَدُ يَوْمَ الْقِيَامِ حَتَّى يُسْتَنْطَقَ بِقَوْلِهِ- الْيَوْمَ نَخْتِمُ عَلى أَفْواهِهِمْ وَ تُكَلِّمُنا أَيْدِيهِمْ وَ تَشْهَدُ أَرْجُلُهُمْ بِما كانُوا يَكْسِبُونَ
Then He-azwj Informed that the legs are from the limbs which will testify on the Day of Qiyamah, to the extent they will speak, by His-azwj Words: On the Day We shall Seal upon their mouths and Cause their hands to speak to us, and their legs would testify with what they had been earning [36:65].
وَ هَذَا مِمَّا فَرَضَهُ اللَّهُ تَعَالَى عَلَى الرِّجْلَيْنِ فِي كِتَابِهِ وَ هُوَ مِنَ الْإِيمَانِ:
And this is from what Allah-azwj the Exalted Imposed upon the legs, in His-azwj Book, and it is from the Eman.
وَ أَمَّا مَا افْتَرَضَهُ عَلَى الرَّأْسِ فَهُوَ أَنْ يُمْسَحَ مِنْ مُقَدَّمِهِ بِالْمَاءِ فِي وَقْتِ الطَّهُورِ لِلصَّلَاةِ بِقَوْلِهِ وَ امْسَحُوا بِرُؤُسِكُمْ وَ هُوَ مِنَ الْإِيمَانِ
And as for what He-azwj has Imposed upon the head, it is that he should wipe its front with the water during the time of cleansing for the Salat, by His-azwj Words: and wipe your heads [5:6], and it is from the Eman.
وَ فَرَضَ عَلَى الْوَجْهِ الْغَسْلَ بِالْمَاءِ عِنْدَ الطَّهُورِ وَ قَالَ- يا أَيُّهَا الَّذِينَ آمَنُوا إِذا قُمْتُمْ إِلَى الصَّلاةِ فَاغْسِلُوا وُجُوهَكُمْ وَ فَرَضَ عَلَيْهِ السُّجُودَ وَ عَلَى الْيَدَيْنِ وَ الرُّكْبَتَيْنِ وَ الرِّجْلَيْنِ الرُّكُوعَ وَ هُوَ مِنَ الْإِيمَانِ
And He-azwj Imposed what washing with the water upon the face during the cleansing, and Said: O you who believe! When you stand to the Salat, so wash your faces [5:6], and He-azwj Imposed the Sajdah upon it, and upon the hands, and the knees, and the Ruk’u upon the legs, and it is from the Eman.
وَ قَالَ فِيمَا فَرَضَ عَلَى هَذِهِ الْجَوَارِحِ مِنَ الطَّهُورِ وَ الصَّلَاةِ وَ سَمَّاهُ فِي كِتَابِهِ إِيمَاناً حِينَ تَحْوِيلِ الْقِبْلَةِ مِنْ بَيْتِ الْمَقْدِسِ إِلَى الْكَعْبَةِ فَقَالَ الْمُسْلِمُونَ يَا رَسُولَ اللَّهِ ذَهَبَتْ صَلَاتُنَا إِلَى بَيْتِ الْمَقْدِسِ وَ طَهُورُنَا ضَيَاعاً
And He-azwj Said regarding the obligatory purification of these limbs:, from the cleansing and the Salat, and Named it in His-azwj Book as ‘Eman’, whereby He-azwj Transferred the Qiblah from Bayt Al-Maqdis to the Kabah. The Muslims said, ‘O Rasool-Allah-saww! Our Salat(s) towards Bayt Al-Maqdis are gone, and our cleansing has been wasted!’
فَأَنْزَلَ اللَّهُ تَعَالَى وَ ما جَعَلْنَا الْقِبْلَةَ الَّتِي كُنْتَ عَلَيْها إِلَّا لِنَعْلَمَ مَنْ يَتَّبِعُ الرَّسُولَ مِمَّنْ يَنْقَلِبُ عَلى عَقِبَيْهِ وَ إِنْ كانَتْ لَكَبِيرَةً إِلَّا عَلَى الَّذِينَ هَدَى اللَّهُ وَ ما كانَ اللَّهُ لِيُضِيعَ إِيمانَكُمْ إِنَّ اللَّهَ بِالنَّاسِ لَرَؤُفٌ رَحِيمٌ فَسُمِّيَ الصَّلَاةُ وَ الطَّهُورُ إِيمَاناً
Allah-azwj the Exalted Said: And We did not Make the Qiblah which you were upon except for Us to Know who follows the Rasool from the one turns upon his heels; and even though it may be grievous, except upon those Guided by Allah. And Allah will not Waste your Eman, as Allah is Affectionate, Merciful with the people [2:143]. So, He-azwj Named the Salat and the cleansing as ‘Eman’.
وَ قَالَ رَسُولُ اللَّهِ ص مَنْ لَقِيَ اللَّهَ كَامِلَ الْإِيمَانِ كَانَ مِنْ أَهْلِ الْجَنَّةِ وَ مَنْ كَانَ مُضَيِّعاً لِشَيْءٍ مِمَّا فَرَضَهُ اللَّهُ تَعَالَى فِي هَذِهِ الْجَوَارِحِ وَ تَعَدَّى مَا أَمَرَهُ اللَّهُ وَ ارْتَكَبَ مَا نَهَاهُ عَنْهُ لَقِيَ اللَّهَ تَعَالَى نَاقِصَ الْإِيمَانِ
And Rasool-Allah-saww said: ‘One who meets Allah-azwj with the perfect Eman would be from the people of Paradise, and one who was a waster of something from what Allah-azwj the Exalted has Imposed in these limbs and exceeds what Allah-azwj has Commanded him, and indulges in what He-azwj has Prohibited him from, would meet Allah-azwj the Exalted being of deficient Eman’.
قَالَ اللَّهُ عَزَّ وَ جَلَ وَ إِذا ما أُنْزِلَتْ سُورَةٌ فَمِنْهُمْ مَنْ يَقُولُ أَيُّكُمْ زادَتْهُ هذِهِ إِيماناً فَأَمَّا الَّذِينَ آمَنُوا فَزادَتْهُمْ إِيماناً وَ هُمْ يَسْتَبْشِرُونَ
Allah-azwj Mighty and Majestic: And whenever a Chapter is Revealed, there is one of them who is saying, ‘Which of you has this increased in Eman?’ But, as for those who believe, it does increase them in Eman, and they rejoice [9:124].
وَ قَالَ إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَ إِذا تُلِيَتْ عَلَيْهِمْ آياتُهُ زادَتْهُمْ إِيماناً وَ عَلى رَبِّهِمْ يَتَوَكَّلُونَ
And Said: But rather, the Momineen are those, when Allah is mentioned, their hearts fear, and when His Verses are recited to them, it increases them in Eman, and upon their Lord they are relying [8:2].
وَ قَالَ سُبْحَانَهُ إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَ زِدْناهُمْ هُدىً وَ قَالَ وَ الَّذِينَ اهْتَدَوْا زادَهُمْ هُدىً وَ آتاهُمْ تَقْواهُمْ وَ قَالَ هُوَ الَّذِي أَنْزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ لِيَزْدادُوا إِيماناً مَعَ إِيمانِهِمْ الْآيَةَ
And the Glorious Said: they were youths who believed in their Lord and We Increased them in Guidance [18:13]; and Said: And those who follow the rightful Guidance, He Increases them in Guidance and Gives them their piety [47:17]; He is the One Who Sent down the tranquillity into the hearts of the Momineen in order to increase Eman along with their Eman, [48:4] – the Verse.
فَلَوْ كَانَ الْإِيمَانُ كُلُّهُ وَاحِداً لَا زِيَادَةَ فِيهِ وَ لَا نُقْصَانَ لَمْ يَكُنْ لِأَحَدٍ فَضْلٌ عَلَى أَحَدٍ وَ لَتَسَاوَى النَّاسُ فَبِتَمَامِ الْإِيمَانِ وَ كَمَالِهِ دَخَلَ الْمُؤْمِنُونَ الْجَنَّةَ وَ نَالُوا الدَّرَجَاتِ فِيهَا وَ بِذَهَابِهِ وَ نُقْصَانِهِ دَخَلَ الْآخَرُونَ النَّارَ
Had the Eman, all of it been one (and the same), neither there being any increase in it nor reduction, there would not have been any merit for anyone over anyone, and the people would have been equal. It is by the completion of the Eman and its perfection, the Momineen will be entering the Paradise and achieve the ranks therein, and due to its going away and its reduction the others will be entering the Hellfire.
وَ كَذَلِكَ السَّبْقُ إِلَى الْإِيمَانِ قَالَ اللَّهُ تَعَالَى- وَ السَّابِقُونَ السَّابِقُونَ أُولئِكَ الْمُقَرَّبُونَ وَ قَالَ سُبْحَانَهُ وَ السَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهاجِرِينَ وَ الْأَنْصارِ وَ ثَلَّثَ بِالتَّابِعِينَ
And like that is the precedence to the Eman. Allah-azwj the Exalted Said: And the foremost are the foremost [56:10] They are the ones of proximity [56:11]; and the Glorious Said: And the foremost, the first ones from the Emigrants and the Helpers, [9:100], and the third were the followers.
وَ قَالَ عَزَّ وَ جَلَّ- تِلْكَ الرُّسُلُ فَضَّلْنا بَعْضَهُمْ عَلى بَعْضٍ مِنْهُمْ مَنْ كَلَّمَ اللَّهُ وَ رَفَعَ بَعْضَهُمْ دَرَجاتٍ وَ آتَيْنا عِيسَى ابْنَ مَرْيَمَ الْبَيِّناتِ وَ أَيَّدْناهُ بِرُوحِ الْقُدُسِ
And the Mighty and Majestic Said: Those Rasools, We Merited some of them over the others – from them was one to whom Allah Spoke (with), and some of them He Raised their ranks. And We Gave Isa Ibn Maryam the Clear Proofs and Assisted him with the Holy Spirit; [2:253].
وَ قَالَ وَ لَقَدْ فَضَّلْنا بَعْضَ النَّبِيِّينَ عَلى بَعْضٍ وَ آتَيْنا داوُدَ زَبُوراً وَ قَالَ انْظُرْ كَيْفَ فَضَّلْنا بَعْضَهُمْ عَلى بَعْضٍ وَ لَلْآخِرَةُ أَكْبَرُ دَرَجاتٍ وَ أَكْبَرُ تَفْضِيلًا وَ قَالَ هُمْ دَرَجاتٌ عِنْدَ اللَّهِ وَ اللَّهُ بَصِيرٌ بِما يَعْمَلُونَ
And Said: and We have Preferred some of the Prophets above the others, and to Dawood We Gave the Psalms [17:55]; and said: Look, how We Prefer some of them above others, and for the Hereafter there are greater Ranks and greater Preferments [17:21]; and Said: There are (varying) Levels in the Presence of Allah, and Allah Sees what they are doing [3:163].
وَ قَالَ سُبْحَانَهُ وَ يُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ وَ قَالَ الَّذِينَ آمَنُوا وَ هاجَرُوا وَ جاهَدُوا فِي سَبِيلِ اللَّهِ بِأَمْوالِهِمْ وَ أَنْفُسِهِمْ أَعْظَمُ دَرَجَةً عِنْدَ اللَّهِ وَ قَالَ تَعَالَى لا يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَ قاتَلَ أُولئِكَ أَعْظَمُ دَرَجَةً مِنَ الَّذِينَ أَنْفَقُوا مِنْ بَعْدُ وَ قاتَلُوا وَ كُلًّا وَعَدَ اللَّهُ الْحُسْنى
And the Glorious Said: and Give every one with merit, his merit, [11:3]; and Said: Those who believed and emigrated in the Way of Allah with their wealth and their selves are of a greater rank in the Presence of Allah. [9:20]; and the Exalted Said: They are not the same – the ones from you who spent from before the conquest (of Makkah) and fought, are of a greater level than those who are spending from after (the conquest) and fighting. And to each (of them) Allah has Promised the good, [57:10].
وَ قَالَ فَضَّلَ اللَّهُ الْمُجاهِدِينَ عَلَى الْقاعِدِينَ أَجْراً عَظِيماً- دَرَجاتٍ مِنْهُ وَ مَغْفِرَةً وَ رَحْمَةً
And Said:; and Allah Merited the fighters over the ones sitting back by a mighty Recompense [4:95] (High) Levels from Him and Forgiveness and Mercy, and Allah was always Forgiving, Merciful [4:96].
وَ قَالَ ذلِكَ بِأَنَّهُمْ لا يُصِيبُهُمْ ظَمَأٌ وَ لا نَصَبٌ وَ لا مَخْمَصَةٌ فِي سَبِيلِ اللَّهِ وَ لا يَطَؤُنَ مَوْطِئاً يَغِيظُ الْكُفَّارَ وَ لا يَنالُونَ مِنْ عَدُوٍّ نَيْلًا إِلَّا كُتِبَ لَهُمْ بِهِ عَمَلٌ صالِحٌ
And Said: That is because they would neither be hit by thirst, nor fatigue, nor hunger in the Way of Allah, nor be treading a path enraging the Kafirs, nor attaining an injury from an enemy, except it would be Written for them as a righteous deed; [9:120].
فَهَذِهِ دَرَجَاتُ الْإِيمَانِ وَ مَنَازِلُهَا عِنْدَ اللَّهِ سُبْحَانَهُ وَ لَنْ يُؤْمِنَ بِاللَّهِ إِلَّا مَنْ آمَنَ بِرَسُولِهِ وَ حُجَجِهِ فِي أَرْضِهِ قَالَ اللَّهُ تَعَالَى مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ اللَّهَ
So, these are the ranks of Eman and their levels in the Presence of Allah-azwj the Glorious, and he will never believe in Allah-azwj except the one who believes in His-azwj Rasool-saww and His-azwj Divine Authorities in His-azwj earth. Allah-azwj the Exalted Said: one who obeys the Rasool, so he has obeyed Allah, [4:80].
وَ مَا كَانَ اللَّهُ عَزَّ وَ جَلَّ لِيَجْعَلَ لِجَوَارِحِ الْإِنْسَانِ إِمَاماً فِي جَسَدِهِ يَنْفِي عَنْهَا الشُّكُوكَ وَ يُثْبِتُ لَهَا الْيَقِينَ وَ هُوَ الْقَلْبُ وَ يُهْمِلُ ذَلِكَ فِي الْحُجَجِ وَ هُوَ قَوْلُهُ تَعَالَى- فَلِلَّهِ الْحُجَّةُ الْبالِغَةُ فَلَوْ شاءَ لَهَداكُمْ أَجْمَعِينَ
And Allah-azwj Mighty and Majestic has not Made an imam in the limbs of the human in his body, negating the doubts from these and affirming the certainty for these, and it is (the role of the) heart, and that is carried in the arguments, and it is Word of the Exalted: Say: ‘For Allah is the conclusive Proof. Then if He so Desires to, He would Guide you altogether’ [6:149].
وَ قَالَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ وَ قَالَ تَعَالَى أَنْ تَقُولُوا ما جاءَنا مِنْ بَشِيرٍ وَ لا نَذِيرٍ وَ قَالَ سُبْحَانَهُ وَ جَعَلْنا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا لَمَّا صَبَرُوا الْآيَةَ
And Said: lest there would happen to be an argument for the people against Allah after the (coming of) Rasools; [4:165]; and the Exalted Said: ‘There has neither come to us from a giver of glad tidings nor a warner’ [5:19]; and the Glorious Said: And We Made Imams from them, guiding by Our Command, due to their being patient, [32:24] – the Verse.
ثُمَّ فَرَضَ عَلَى الْأُمَّةِ طَاعَةَ وُلَاةِ أَمْرِهِ الْقُوَّامِ لِدِينِهِ كَمَا فَرَضَ عَلَيْهِمْ طَاعَةَ رَسُولِ اللَّهِ ص فَقَالَ- أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ
Then He-azwj Imposed upon the community to obey Masters of His-azwj Command, the custodians of His-azwj religion, and Imposed upon them-asws to obey Rasool-Allah-saww. He-azwj Said: O you who believe! Obey Allah and obey the Rasool and those with (Divine) Authority from you [4:59].
ثُمَّ بَيَّنَ مَحَلَّ وُلَاةِ أَمْرِهِ مِنْ أَهْلِ الْعِلْمِ بِتَأْوِيلِ كِتَابِهِ فَقَالَ عَزَّ وَ جَلَ وَ لَوْ رَدُّوهُ إِلَى الرَّسُولِ وَ إِلى أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ وَ عَجْزَ كُلِّ أَحَدٍ مِنَ النَّاسِ عَنْ مَعْرِفَةِ تَأْوِيلِ كِتَابِهِ غَيْرِهِمْ لِأَنَّهُمْ هُمُ الرَّاسِخُونَ فِي الْعِلْمِ الْمَأْمُونُونَ عَلَى تَأْوِيلِ التَّنْزِيلِ
Then He-azwj Explained the position of Masters of the Command as being from the people of knowledge of interpreting His-azwj Book. The Mighty and Majestic: and if they had referred it to the Rasool and to the (Divine) Authority from them they would have known it, those who can extract it; [4:83], and every one from the people is unable from understanding the interpretation of His-azwj Book, other than them-asws, because they-asws are the ones firmly rooted in the knowledge, the ones trusted upon interpreting the Revelation.
قَالَ اللَّهُ تَعَالَى وَ ما يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَ الرَّاسِخُونَ فِي الْعِلْمِ إِلَى آخِرِ الْآيَةِ وَ قَالَ سُبْحَانَهُ- بَلْ هُوَ آياتٌ بَيِّناتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ
Allah-azwj the Exalted: And none knows its interpretation except Allah, and those who are firmly rooted in the Knowledge [3:7] – up to end of the Verse; and the Glorious Said: But these are clear Verses in the chests of those Granted the Knowledge, [29:49].
وَ طَلَبُ الْعِلْمِ أَفْضَلُ مِنَ الْعِبَادَةِ قَالَ اللَّهُ عَزَّ وَ جَلَّ- إِنَّما يَخْشَى اللَّهَ مِنْ عِبادِهِ الْعُلَماءُ الَّذِينَ لا يَعْصُونَ اللَّهَ ما أَمَرَهُمْ وَ يَفْعَلُونَ ما يُؤْمَرُونَ
And seeking the knowledge is most superior of the acts of worship. Allah-azwj Mighty and Majestic Said: But rather, Allah is feared by those from His knowledgeable servants. [35:28], the ones not disobeying Allah in whatever He Commands them for, and they are doing whatever they are being Commanded to do [66:6].
وَ بِالْعِلْمِ اسْتَحَقُّوا عِنْدَ اللَّهِ اسْمَ الصِّدْقِ وَ سَمَّاهُمْ بِهِ صَادِقِينَ وَ فَرَضَ طَاعَتَهُمْ عَلَى جَمِيعِ الْعِبَادِ بِقَوْلِهِ- يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَ كُونُوا مَعَ الصَّادِقِينَ
And due to the knowledge, they-asws are deserving the Name of ‘the truthful’ in the Presence of Allah-azwj, and He-azwj Named them as ‘truthful’ due to it, and Imposed obedience to them upon entirety of the servants with His-azwj Words: O you who believe! Fear Allah and be with the truthful ones [9:119].
فَجَعَلَهُمْ أَوْلِيَاءَهُ وَ جَعَلَ وَلَايَتَهُمْ وَلَايَتَهُ وَ حِزْبَهُمْ حِزْبَهُ فَقَالَ وَ مَنْ يَتَوَلَّ اللَّهَ وَ رَسُولَهُ وَ الَّذِينَ آمَنُوا فَإِنَّ حِزْبَ اللَّهِ هُمُ الْغالِبُونَ وَ قَالَ إِنَّما وَلِيُّكُمُ اللَّهُ وَ رَسُولُهُ وَ الَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلاةَ وَ يُؤْتُونَ الزَّكاةَ وَ هُمْ راكِعُونَ
He-azwj Made them-asws His-azwj Guardians-asws and Made their-asws Wilayah (governance) and His-azwj Own governance, and their-asws party and His-azwj party. He-azwj Said: And whoever takes Allah and His Rasool and those who believe for a Guardian, then they are the party of Allah, they would be triumphant [5:56]; and Said: But rather, your Guardian is Allah, and His Rasool, and those who are believing, those who are establishing the Salat and are giving the Zakat while they are performing Ruku [5:55].
وَ اعْلَمُوا رَحِمَكُمُ اللَّهُ أَنَّمَا هَلَكَتْ هَذِهِ الْأُمَّةُ وَ ارْتَدَّتْ عَلَى أَعْقَابِهَا بَعْدَ نَبِيِّهَا ص بِرُكُوبِهَا طَرِيقَ مَنْ خَلَا مِنَ الْأُمَمِ الْمَاضِيَةِ وَ الْقُرُونِ السَّالِفَةِ الَّذِينَ آثَرُوا عِبَادَةَ الْأَوْثَانِ عَلَى طَاعَةِ أَوْلِيَاءِ اللَّهِ عَزَّ وَ جَلَّ وَ تَقْدِيمِهِمْ مَنْ يَجْهَلُ عَلَى مَنْ يَعْلَمُ
May Allah-azwj Mercy you! And know that rather, this community was destroyed and reneged upon its heels after its Prophet-saww due to their travelling the path of the ones from the past communities and the previous generations, those who had preferred worshipping the idols over obeying Guardians of (from) Allah-azwj Mighty and Majestic, and their advancing the one who was ignorant over the one-asws who was knowledgeable.
فَعَنَّفَهَا اللَّهُ تَعَالَى بِقَوْلِهِ- هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَ الَّذِينَ لا يَعْلَمُونَ إِنَّما يَتَذَكَّرُ أُولُوا الْأَلْبابِ
Allah-azwj the Exalted Dealt with it harshly by His-azwj Words: ‘Are they equal, those who do not know and those do know?’ But rather, the ones of the understanding will heed [39:9].
وَ قَالَ فِي الَّذِينَ اسْتَوْلَوْا عَلَى تُرَاثِ رَسُولِ اللَّهِ ص بِغَيْرِ حَقٍّ مِنْ بَعْدِ وَفَاتِهِ- أَ فَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لا يَهِدِّي إِلَّا أَنْ يُهْدى فَما لَكُمْ كَيْفَ تَحْكُمُونَ
And He-azwj Said regarding those who governed upon the legacy of Rasool-Allah-saww without right, from after his-saww expiry: Is the one who guides to the Truth more rightful to be followed or the one who does not guide unless if he is Guided? So what is the matter with you all? How are you judging?’ [10:35].
فَلَوْ جَازَ لِلْأُمَّةِ الِايتِمَامُ بِمَنْ لَا يَعْلَمُ أَوْ بِمَنْ يَجْهَلُ لَمْ يَقُلْ إِبْرَاهِيمُ ع لِأَبِيهِ لِمَ تَعْبُدُ ما لا يَسْمَعُ وَ لا يُبْصِرُ وَ لا يُغْنِي عَنْكَ شَيْئاً
Had it been allowed for the community to be led by the one who does not know, or by the one who is ignorant, Ibrahim-as would not have said to his-as son: ‘O father! Why do you worship what neither hears nor sees, nor does it avail you of anything?’ [19:42].
فَالنَّاسُ أَتْبَاعُ مَنِ اتَّبَعُوهُ مِنْ أَئِمَّةِ الْحَقِّ وَ أَئِمَّةِ الْبَاطِلِ قَالَ اللَّهُ عَزَّ وَ جَلَ يَوْمَ نَدْعُوا كُلَّ أُناسٍ بِإِمامِهِمْ فَمَنْ أُوتِيَ كِتابَهُ بِيَمِينِهِ فَأُولئِكَ يَقْرَؤُنَ كِتابَهُمْ وَ لا يُظْلَمُونَ فَتِيلًا
The people follow the ones they follow, from the Imams-asws of the truth, and imams of the falsehood. Allah-azwj Mighty and Majestic Said: On the Day (of Judgment), We will be Calling every human being with their Imam. So one who is Given the Book in his right hand, so they would be reading their books and they would not be wronged (even) the husk of a date stone [17:71].
فَمَنِ ائْتَمَ بِالصَّادِقِينَ حُشِرَ مَعَهُمْ قَالَ رَسُولُ اللَّهِ ص الْمَرْءُ مَعَ مَنْ أَحَبَّ قَالَ إِبْرَاهِيمُ ع فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي
So, the one who is led by the truthful ones will be Resurrected with them-asws. Rasool-Allah-saww said: ‘The person will be with the one he loves’. Ibrahim-as said: ‘So the one who follows me, then he is from me, [14:36].
وَ أَصْلُ الْإِيمَانِ الْعِلْمُ وَ قَدْ جَعَلَ اللَّهُ تَعَالَى لَهُ أَهْلًا نَدَبَ إِلَى طَاعَتِهِمْ وَ مَسْأَلَتِهِمْ فَقَالَ- فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ
And the origin of the Eman is the knowledge, and Allah-azwj the Exalted has Made people for it. He-azwj Called to obey them-asws and ask them-asws. He-azwj Said: therefore ask the people of Al-Zikr if you don’t know [16:43].
وَ قَالَ جَلَّتْ عَظَمَتُهُ وَ أْتُوا الْبُيُوتَ مِنْ أَبْوابِها وَ الْبُيُوتُ فِي هَذَا الْمَوْضِعِ اللَّاتِي عَظَّمَ اللَّهُ بِنَاءَهَا بِقَوْلِهِ- فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَ يُذْكَرَ فِيهَا اسْمُهُ
And He-azwj, Majestic is His-azwj Magnificence, Said: and come to the houses from its doors; [2:189]; and the ‘houses’ in this places are those Allah-azwj which Allah-azwj has Magnified its building by His-azwj Words: (The Light is) in houses which Allah has Allowed to be Exalted and His Name is being Mentioned in these; [24:36].
ثُمَّ بَيَّنَ مَعْنَاهَا لِكَيْلَا يَظُنَّ أَهْلُ الْجَاهِلِيَّةِ أَنَّهَا بُيُوتٌ مَبْنِيَّةٌ فَقَالَ تَعَالَى رِجالٌ لا تُلْهِيهِمْ تِجارَةٌ وَ لا بَيْعٌ عَنْ ذِكْرِ اللَّهِ
Then He-azwj Explained its meaning lest the ignorant people think that these are constructed houses. The Exalted Said: Men whom neither trading nor selling diverts them from the Zikr of Allah [24:37].
فَمَنْ طَلَبَ الْعِلْمَ فِي هَذِهِ الْجِهَةِ أَدْرَكَهُ قَالَ رَسُولُ اللَّهِ ص أَنَا مَدِينَةُ الْعِلْمِ وَ فِي مَوْضِعٍ أَنَا مَدِينَةُ الْحِكْمَةِ وَ عَلِيٌّ بَابُهَا فَمَنْ أَرَادَ الْحِكْمَةَ فَلْيَأْتِهَا مِنْ بَابِهَا
So, the one who seeks the knowledge in this aspect will come across it. Rasool-Allah-saww said: ‘I-saww am the city of knowledge’, and in another place: ‘I-saww am the city of wisdom and Ali-asws is its door, so the one who wants the wisdom, let him come to it from its door!’
وَ كُلُّ هَذَا مَنْصُوصٌ فِي كِتَابِهِ تَعَالَى إِلَّا أَنَّ لَهُ أَهْلًا يَعْلَمُونَ تَأْوِيلَهُ فَمَنْ عَدَلَ عَنْهُمْ إِلَى الَّذِينَ يَنْتَحِلُونَ مَا لَيْسَ لَهُمْ وَ يَتَّبِعُونَ ما تَشابَهَ مِنْهُ ابْتِغاءَ الْفِتْنَةِ وَ ابْتِغاءَ تَأْوِيلِهِ وَ هُوَ تَأْوِيلُهُ بِلَا بُرْهَانٍ وَ لَا دَلِيلٍ وَ لَا هُدًى هَلَكَ وَ أَهْلَكَ وَ خَسِرَتْ صَفْقَتُهُ وَ ضَلَّ سَعْيُهُ- إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا وَ رَأَوُا الْعَذابَ وَ تَقَطَّعَتْ بِهِمُ الْأَسْبابُ
And all this is texted (stated) in the Book of the Exalted, except that there are people for it who are knowing its interpretation. The one who turns away from them-asws to those who are arrogating what isn’t for them, and they are following what is allegorical from it, seeking the Fitna and seeking its (personal) interpretation [3:7], and it is its interpreting without proof, nor evidence, nor guidance. He is destroyed, and he destroys others, and his bargain incurs loss and his striving is lost. When those who were followed shall disavow from those who followed (them), and they see the Punishment, and the reasons are cut off with them [2:166].
وَ إِنَّمَا هُوَ حَقٌّ وَ بَاطِلٌ وَ إِيمَانٌ وَ كَفْرٌ وَ عِلْمٌ وَ جَهْلٌ وَ سَعَادَةٌ وَ شِقْوَةٌ وَ جَنَّةٌ وَ نَارٌ لَنْ يَجْتَمِعَ الْحَقُّ وَ الْبَاطِلُ فِي قَلْبِ امْرِئٍ قَالَ اللَّهُ تَعَالَى ما جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ
And rather, it is truth and falsehood, and Eman and Kufr, and knowledge and ignorance, and happiness and misery, and Paradise and Hellfire. The truth and the falsehood will never gather in the heart of a person. Allah-azwj the Exalted Said: Allah did not Make two hearts for a man to be inside him, [33:4].
وَ إِنَّمَا هَلَكَ النَّاسُ حِينَ سَاوَوْا بَيْنَ أَئِمَّةِ الْهُدَى وَ بَيْنَ أَئِمَّةِ الْكُفْرِ وَ قَالُوا إِنَّ الطَّاعَةَ مَفْرُوضَةٌ لِكُلِّ مَنْ قَامَ مَقَامَ النَّبِيِّ بَرّاً كَانَ أَوْ فَاجِراً فَأْتُوا مِنْ قِبَلِ ذَلِكَ
And rather, the people were destroyed when they equated between the Imams-asws of guidance and imams of Kufr, and they said, ‘The obedience is Imposed for every one who stands in the place of the Prophet-saww, whether he was righteous or immoral’. So, their destruction came from that direction.
قَالَ اللَّهُ سُبْحَانَهُ أَ فَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِمِينَ- ما لَكُمْ كَيْفَ تَحْكُمُونَ وَ قَالَ اللَّهُ تَعَالَى هَلْ يَسْتَوِي الْأَعْمى وَ الْبَصِيرُ أَمْ هَلْ تَسْتَوِي الظُّلُماتُ وَ النُّورُ
The Glorious Said: Should We Treat the submitters like the criminals? [68:35] What is the matter with you? How are you judging? [68:36]. And the Exalted Said: ‘Are they equal, the blind and the seeing one? Or is it equal, the darkness and the light? [13:16].
وَ قَالَ فِيمَنْ سَمَّوْهُمْ مِنْ أَئِمَّةِ الْكُفْرِ بِأَسْمَاءِ أَئِمَّةِ الْهُدَى مِمَّنْ غَصَبَ أَهْلَ الْحَقِّ مَا جَعَلَهُ اللَّهُ لَهُمْ وَ فِيمَنْ أَعَانَ أَئِمَّةَ الضَّلَالِ عَلَى ظُلْمِهِمْ- إِنْ هِيَ إِلَّا أَسْماءٌ سَمَّيْتُمُوها أَنْتُمْ وَ آباؤُكُمْ ما أَنْزَلَ اللَّهُ بِها مِنْ سُلْطانٍ
And He-azwj Said regarding the ones who named the imams of Kufr with names of the Imams-asws of guidance, from the ones who had usurped the people of truth of what Allah-azwj had Made it to be for them-asws, and regarding the ones who assisted the imams of straying upon their injustices: Surely, these are only names (which) you and your fathers have named. Allah did not Send any Authorisation of it. [53:23].
فَأَخْبَرَهُمُ اللَّهُ سُبْحَانَهُ بِعَظِيمِ افْتِرَائِهِمْ عَلَى جُمْلَةِ أَهْلِ الْإِيمَانِ بِقَوْلِهِ تَعَالَى إِنَّما يَفْتَرِي الْكَذِبَ الَّذِينَ لا يُؤْمِنُونَ بِآياتِ اللَّهِ وَ قَوْلِهِ تَعَالَى وَ مَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَواهُ بِغَيْرِ هُدىً مِنَ اللَّهِ
Allah-azwj the Glorious Informed them of their mighty fabrications upon the whole of the people of Eman, by Words of the Exalted: But rather, the lie is fabricated by those who do not believe in the Signs of Allah, [16:105]; and Words of the Exalted: And who is more straying than the one who follows his own whims without a Guidance from Allah? [28:50].
وَ بِقَوْلِهِ سُبْحَانَهُ أَ فَمَنْ كانَ مُؤْمِناً كَمَنْ كانَ فاسِقاً لا يَسْتَوُونَ وَ قَوْلِهِ تَعَالَى أَ فَمَنْ كانَ عَلى بَيِّنَةٍ مِنْ رَبِّهِ كَمَنْ هُوَ أَعْمى
And by Words of the Glorious: Is the one who was a Momin like the one who was a transgressor? They are not equal! [32:18]; and Words of the Exalted: So, is one who was upon a clear proof from his Lord [47:14] like the one who is blind? [13:19].
فَبَيَّنَ اللَّهُ عَزَّ وَ جَلَّ بَيْنَ الْحَقِّ وَ الْبَاطِلِ فِي كَثِيرٍ مِنْ آيَاتِ الْقُرْآنِ وَ لَمْ يَجْعَلْ لِلْعِبَادِ عُذْراً فِي مُخَالَفَةِ أَمْرِهِ بَعْدَ الْبَيِّنَاتِ وَ الْبُرْهَانِ وَ لَمْ يَتْرُكْهُمْ فِي لَبْسٍ مِنْ أَمْرِهِمْ
Allah-azwj Mighty and Majestic Explained the truth and the falsehood in many Verses of the Quran, and He-azwj has not Made (left) any excuse for the servants in opposing His-azwj Command after the explanations and the proofs, and He-azwj has not Left them in confusion of their matters.
وَ لَقَدْ رَكِبَ الْقَوْمُ مِنَ الظُّلْمِ وَ الْكُفْرِ فِي اخْتِلَافِهِمْ بَعْدَ نَبِيِّهِمْ وَ تَفْرِيقِهِمُ الْأُمَّةَ وَ تَشْتِيتِ أَمْرِ الْمُسْلِمِينَ وَ اعْتِدَائِهِمْ عَلَى أَوْصِيَاءِ رَسُولِ اللَّهِ ص بَعْدَ أَنْ تَبَيَّنَ لَهُمْ مِنَ الثَّوَابِ عَلَى الطَّاعَةِ وَ الْعِقَابِ عَلَى الْمَعْصِيَةِ بِالْمُخَالَفَةِ
And the people have indulged in the injustice and the Kufr during their differing after their Prophet-saww, and their having divided the community and scattering the affairs of the Muslims, and their transgressing upon successors-asws of Rasool-Allah-saww after it had been clarified to them, the Rewards upon the obedience and the Punishment upon the disobedience with the opposition.
فَاتَّبَعُوا أَهْوَاءَهُمْ وَ تَرَكُوا مَا أَمَرَهُمُ اللَّهُ بِهِ وَ رَسُولُهُ قَالَ تَعَالَى وَ ما تَفَرَّقَ الَّذِينَ أُوتُوا الْكِتابَ إِلَّا مِنْ بَعْدِ ما جاءَتْهُمُ الْبَيِّنَةُ
But they followed their whims and neglected what Allah-azwj and His-azwj Rasool-saww had ordered them with. The Exalted Said: And those Given the Book did not separate except from after the clear evidence had come to them [98:4].
ثُمَّ أَبَانَ فَضْلَ الْمُؤْمِنِينَ فَقَالَ سُبْحَانَهُ- إِنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ أُولئِكَ هُمْ خَيْرُ الْبَرِيَّةِ
Then He-azwj Explained the merit of the Momineen. The Glorious Said: Surely those who believe and are doing righteous deeds, those, they are the best of the Created beings [98:7].
ثُمَّ وَصَفَ مَا أَعَدَّهُ مِنْ كَرَامَتِهِ تَعَالَى لَهُمْ وَ مَا أَعَدَّهُ لِمَنْ أَشْرَكَ بِهِ وَ خَالَفَ أَمْرَهُ وَ عَصَى وَلِيَّهُ مِنَ النَّقِمَةِ وَ الْعَذَابِ فَفَرَّقَ بَيْنَ صِفَاتِ الْمُهْتَدِينَ وَ صِفَاتِ الْمُعْتَدِينَ فَجَعَلَ ذَلِكَ مَسْطُوراً فِي كَثِيرٍ مِنْ آيَاتِ كِتَابِهِ وَ لِهَذِهِ الْعِلَّةِ قَالَ اللَّهُ تَعَالَى- أَ فَلا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلى قُلُوبٍ أَقْفالُها
Then there is description of what the Exalted has Prepared for them of His-azwj Honours, and what scourge and Punishment He-azwj has Prepared for the one associating with Him-azwj and opposes His-azwj Commands, and disobeys His-azwj Guardian-asws. He-azwj Differentiated between description of the guided ones and description of the transgressors. He-azwj Outlined that in many Verses of His-azwj Book, and for this reason Allah-azwj the Exalted Said: So, do they not ponder on the Quran, or are there locks upon (their) hearts [47:24].
فَتَرَى مَنْ هُوَ الْإِمَامُ الَّذِي يَسْتَحِقُّ هَذِهِ الصِّفَةَ مِنَ اللَّهِ عَزَّ وَ جَلَّ الْمَفْرُوضُ عَلَى الْأُمَّةِ طَاعَتُهُ مَنْ لَمْ يُشْرِكْ بِاللَّهِ تَعَالَى طَرْفَةَ عَيْنٍ وَ لَمْ يَعْصِهِ فِي دَقِيقَةٍ وَ لَا جَلِيلَةٍ قَطُّ أَمْ مَنْ أَنْفَدَ عُمُرَهُ وَ أَكْثَرَ أَيَّامَهُ فِي عِبَادَةِ الْأَوْثَانِ ثُمَّ أَظْهَرَ الْإِيمَانَ وَ أَبْطَنَ النِّفَاقَ
So, you can see who is the Imam-asws who is deserving of this description from Allah-azwj Mighty and Majestic, the obedience to him-asws has been Imposed upon the community, one who does not associate with Allah-azwj for the blink of an eye and does not disobey Him-azwj, neither in anything small nor large at all, or (is it) the one who spends his age and most of his days in worshipping the idols, then he manifests the Eman and hides the hypocrisy?
وَ هَلْ مِنْ صِفَةِ الْحَكِيمِ أَنْ يُطَهِّرَ الْخَبِيثَ بِالْخَبِيثِ وَ يُقِيمَ الْحُدُودَ عَلَى الْأُمَّةِ مَنْ فِي جَنْبِهِ الْحُدُودُ الْكَثِيرَةُ وَ هُوَ سُبْحَانَهُ يَقُولُ أَ تَأْمُرُونَ النَّاسَ بِالْبِرِّ وَ تَنْسَوْنَ أَنْفُسَكُمْ وَ أَنْتُمْ تَتْلُونَ الْكِتابَ أَ فَلا تَعْقِلُونَ:
And it is from the characteristic of the wise that the wicked should be purified by the wicked, and he should establish the legal penalty upon the community, one in who side are many legal penalties due? And it is Word of the Glorious: You are instructing the people with the righteousness and are forgetting yourselves and you are reciting the Book. Are you not using your intellects? [2:44].
أَ وَ لَمْ يَأْمُرِ اللَّهُ عَزَّ وَ جَلَّ نَبِيَّهُ ص بِتَبْلِيغِ مَا عَهِدَهُ إِلَيْهِ فِي وَصِيِّهِ وَ إِظْهَارِ إِمَامَتِهِ وَ وَلَايَتِهِ- يا أَيُّهَا الرَّسُولُ بَلِّغْ ما أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَ إِنْ لَمْ تَفْعَلْ فَما بَلَّغْتَ رِسالَتَهُ وَ اللَّهُ يَعْصِمُكَ مِنَ النَّاسِ فَبَلَّغَ رَسُولُ اللَّهِ ص مَا قَدْ سَمِعَ
Or didn’t Allah-azwj Mighty and Majestic Command His-azwj Prophet-saww with delivering what He-azwj had Covenanted to him-saww regarding his-saww successor-asws and revealing his-asws Imamate and his-asws Wilayah? O you Rasool! Deliver what has been Revealed unto you from your Lord; and if you don’t do so, then you have not delivered His Message, and Allah will Protect you from the people. [5:67]. So Rasool-Allah-saww delivered whatever he-saww heard.
وَ اعْلَمْ أَنَّ الشَّيَاطِينَ اجْتَمَعُوا إِلَى إِبْلِيسَ فَقَالُوا لَهُ أَ لَمْ تَكُنْ أَخْبَرْتَنَا أَنَّ مُحَمَّداً إِذَا مَضَى نَكَثَتْ أُمَّتُهُ عَهْدَهُ وَ نَقَضَتْ سُنَّتَهُ وَ أَنَّ الْكِتَابَ الَّذِي جَاءَ بِهِ يَشْهَدُ بِذَلِكَ وَ هُوَ قَوْلُهُ- وَ ما مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَ فَإِنْ ماتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلى أَعْقابِكُمْ فَكَيْفَ يُتِمُّ هَذَا وَ قَدْ نَصَبَ لِأُمَّتِهِ عَلَماً وَ أَقَامَ لَهُمْ إِمَاماً
And know that the Satan(s) gathered to Iblees-la. They-la said to him-la, ‘Didn’t you-la inform us-la that when Muhammad-saww passes away, his-saww community will break his-saww covenant, and violate his-saww Sunnah, and the Book which he-saww has come with testifies with that, and it is His-azwj Word: And Muhammad is not except for a Rasool; the Rasools have already passed away before him; so if he dies or is killed will you turn back upon your heels? [3:144]. How can this be completed and he-saww has already installed and flag and nominated an Imam-asws for them?’
فَقَالَ لَهُمْ إِبْلِيسُ لَا تَجْزَعُوا مِنْ هَذَا فَإِنَّ أُمَّتَهُ يَنْقُضُونَ عَهْدَهُ وَ يَغْدِرُونَ بِوَصِيِّهِ مِنْ بَعْدِهِ وَ يَظْلِمُونَ أَهْلَ بَيْتِهِ وَ يُهْمِلُونَ ذَلِكَ لِغَلَبَةِ حُبِّ الدُّنْيَا عَلَى قُلُوبِهِمْ وَ تَمَكُّنِ الْحَمِيَّةِ وَ الضَّغَائِنِ فِي نُفُوسِهِمْ وَ اسْتِكْبَارِهِمْ وَ عِزِّهِمْ
Iblees-la said to them-la, ‘Do not panic from this, for his-saww community will be breaking his-saww covenant and will be betraying his-saww successor-asws from after him-saww, and they will be oppressing People-asws of his-saww Household, and they will be carried upon that by prevalence of love of the world upon their hearts, and enablement of the prejudices and the grudges in their souls, and their arrogance and their pride!’
فَأَنْزَلَ اللَّهُ تَعَالَى وَ لَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ فَاتَّبَعُوهُ إِلَّا فَرِيقاً مِنَ الْمُؤْمِنِينَ
Allah-azwj the Exalted Revealed: And Iblees did ratify his conjecture upon them, so they (all) followed him except a group from the Momineen [34:20].
وَ أَمَّا الْكُفْرُ الْمَذْكُورُ فِي كِتَابِ اللَّهِ تَعَالَى فَخَمْسَةُ وُجُوهٍ مِنْهَا كُفْرُ الْجُحُودِ وَ مِنْهَا كُفْرٌ فَقَطْ وَ الْجُحُودُ يَنْقَسِمُ عَلَى وَجْهَيْنِ وَ مِنْهَا كُفْرُ التَّرْكِ لِمَا أَمَرَ اللَّهُ تَعَالَى بِهِ وَ مِنْهُ كُفْرُ الْبَرَاءَةِ وَ مِنْهَا كُفْرُ النَّعِيمِ
And as for the Kufr mentioned in the Book of Allah-azwj the Exalted, it is of five aspects. From it is Kufr of the rejection, and from it is Kufr only, and the rejection is based upon two aspects, and from it is Kufr of neglect of what Allah-azwj the Exalted has Commanded with, and from it is Kufr of the disavowing, and from it is Kufr of the bounties.
فَأَمَّا كُفْرُ الْجُحُودِ فَأَحَدُ الْوَجْهَيْنِ مِنْهُ جُحُودُ الْوَحْدَانِيَّةِ وَ هُوَ قَوْلُ مَنْ يَقُولُ لَا رَبَّ وَ لَا جَنَّةَ وَ لَا نَارَ وَ لَا بَعْثَ وَ لَا نُشُورَ وَ هَؤُلَاءِ صِنْفٌ مِنَ الزَّنَادِقَةِ وَ صِنْفٌ مِنَ الدَّهْرِيَّةِ الَّذِينَ يَقُولُونَ- وَ ما يُهْلِكُنا إِلَّا الدَّهْرُ وَ ذَلِكَ رَأْيٌ وَضَعُوهُ لِأَنْفُسِهِمُ اسْتَحْسَنُوهُ بِغَيْرِ حُجَّةٍ
As for Kufr of the rejection, one of the two aspects of it is rejection of the Oneness (of Allah-azwj), and it is word of the one who says, ‘There is neither any Lord-azwj, nor Paradise, nor Hellfire, nor Resurrection, nor Publication of deeds’, and these (people) are a type of atheists and a type of the eternalists, those who says, ‘nothing destroys us except the time’. [45:24], and that is an opinion which they had placed it for themselves. They considered it as good without any argument (or proof).
فَقَالَ اللَّهُ تَعَالَى إِنْ هُمْ إِلَّا يَظُنُّونَ وَ قَالَ إِنَّ الَّذِينَ كَفَرُوا سَواءٌ عَلَيْهِمْ أَ أَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لا يُؤْمِنُونَ أَيْ لَا يُؤْمِنُونَ بِتَوْحِيدِ اللَّهِ
Allah-azwj the Exalted Said: and they are only guessing [2:78]; and Said: Surely those who are disbelieving, it is the same to them, whether you warn them or you do not warn them, they will not be believing [2:6], i.e., they will not be believing in the Tawheed of Allah-azwj.
وَ الْوَجْهُ الْآخَرُ مِنَ الْجُحُودِ هُوَ الْجُحُودُ مَعَ الْمَعْرِفَةِ بِحَقِيقَتِهِ قَالَ تَعَالَى وَ جَحَدُوا بِها وَ اسْتَيْقَنَتْها أَنْفُسُهُمْ ظُلْماً وَ عُلُوًّا وَ قَالَ سُبْحَانَهُ وَ كانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمَّا جاءَهُمْ ما عَرَفُوا كَفَرُوا بِهِ فَلَعْنَةُ اللَّهِ عَلَى الْكافِرِينَ أَيْ جَحَدُوهُ بَعْدَ أَنْ عَرَفُوهُ
And another aspect of the rejection, it is the rejection with having the recognition of its reality. The Exalted Said: And they rejected these and convinced themselves out of injustice and pride, [27:14]; and the Glorious Said: and they had been from before praying for victory over those who disbelieved – so when there came to them what they recognised, they disbelieved in it. Therefore, the Curse of Allah is upon the unbelievers [2:89] – i.e., they rejected him-asws after having recognised him-asws.
وَ أَمَّا الْوَجْهُ الثَّالِثُ مِنَ الْكُفْرِ فَهُوَ كُفْرُ التَّرْكِ لِمَا أَمَرَهُمُ اللَّهُ بِهِ وَ هُوَ مِنَ الْمَعَاصِي قَالَ اللَّهُ سُبْحَانَهُ وَ إِذْ أَخَذْنا مِيثاقَكُمْ- لا تَسْفِكُونَ دِماءَكُمْ وَ لا تُخْرِجُونَ أَنْفُسَكُمْ مِنْ دِيارِكُمْ ثُمَّ أَقْرَرْتُمْ وَ أَنْتُمْ تَشْهَدُونَ إِلَى قَوْلِهِ- أَ فَتُؤْمِنُونَ بِبَعْضِ الْكِتابِ وَ تَكْفُرُونَ بِبَعْضٍ
And as for the third aspect of Kufr, it is Kufr of neglect of what Allah-azwj had Commanded them with, and it is from the acts of disobedience. Allah-azwj the Glorious Said: And when We Took your Covenant: You will not be shedding your blood nor will you be expelling your people out from their houses. Then you accepted and you were testifying. [2:84] – up to His-azwj Words: Are you believing in part of the Book and disbelieving in a part (of it)? [2:85].
فَكَانُوا كُفَّاراً لِتَرْكِهِمْ مَا أَمَرَ اللَّهُ تَعَالَى بِهِ فَنَسَبَهُمْ إِلَى الْإِيمَانِ بِإِقْرَارِهِمْ بِأَلْسِنَتِهِمْ عَلَى الظَّاهِرِ دُونَ الْبَاطِنِ فَلَمْ يَنْفَعْهُمْ ذَلِكَ لِقَوْلِهِ تَعَالَى فَما جَزاءُ مَنْ يَفْعَلُ ذلِكَ مِنْكُمْ إِلَّا خِزْيٌ فِي الْحَياةِ الدُّنْيا إِلَى آخِرِ الْآيَةِ
They were Kafirs due to their having neglected what Allah-azwj the Exalted had Commanded them with, so He-azwj Attributed them to the Eman due to their acceptance with their tongues upon the apparent, besides the hidden. But that does not benefit them due to Words of the Exalted: So, what is a Recompense of the one from you who does that except disgrace in the life of the world? [2:85] – up to end of the Verse.
وَ أَمَّا الْوَجْهُ الرَّابِعُ مِنَ الْكُفْرِ فَهُوَ مَا حَكَاهُ تَعَالَى مِنْ قَوْلِ إِبْرَاهِيمَ ع- كَفَرْنا بِكُمْ وَ بَدا بَيْنَنا وَ بَيْنَكُمُ الْعَداوَةُ وَ الْبَغْضاءُ أَبَداً حَتَّى تُؤْمِنُوا بِاللَّهِ وَحْدَهُ فَقَوْلُهُ كَفَرْنا بِكُمْ أَيْ تَبَرَّأْنَا مِنْكُمْ
And as for the fourth aspect of Kufr, it is what Allah-azwj has Narrated from the words of Ibrahim-as: We deny you all, and the enmity and the hatred has appeared between us and you (to remain) forever until you believe in Allah Alone [60:4]. His-as words, ‘We deny you all’, i.e., we disavow from you.
وَ قَالَ سُبْحَانَهُ فِي قِصَّةِ إِبْلِيسَ وَ تَبَرِّيهِ مِنْ أَوْلِيَائِهِ مِنَ الْإِنْسِ يَوْمَ الْقِيَامَةِ إِنِّي كَفَرْتُ بِما أَشْرَكْتُمُونِ مِنْ قَبْلُ أَيْ تَبَرَّأْتُ مِنْكُمْ
And the Glorious Said in the story of Iblees-la and his-la disavowing from his-la friends from the humans, on the Day of Qiyamah, I denied what you were associating from before. [14:22], i.e., I-la disavow from you all.
وَ قَوْلُهُ تَعَالَى- إِنَّمَا اتَّخَذْتُمْ مِنْ دُونِ اللَّهِ أَوْثاناً مَوَدَّةَ بَيْنِكُمْ فِي الْحَياةِ الدُّنْيا إِلَى قَوْلِهِ ثُمَّ يَوْمَ الْقِيامَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَ يَلْعَنُ بَعْضُكُمْ بَعْضاً الْآيَةَ
And Words of the Exalted: ‘But rather, you took to idols from besides Allah as a cordiality amongst you in the life of the world. Then, on the Day of Judgment, some of you would be denying others and would be cursing each other, [29:25] – the Verse.
وَ أَمَّا الْوَجْهُ الْخَامِسُ مِنَ الْكُفْرِ وَ هُوَ كُفْرُ النِّعَمِ قَالَ اللَّهُ تَعَالَى عَنْ قَوْلِ سُلَيْمَانَ ع- هذا مِنْ فَضْلِ رَبِّي لِيَبْلُوَنِي أَ أَشْكُرُ أَمْ أَكْفُرُ الْآيَةَ
And as for the fifth aspect of Kufr, and it is Kufr of the bounties. Allah-azwj the Exalted Said from the words of Suleyman-as: ‘This is from the Grace of my Lord to Try me whether I am grateful or ungrateful. [27:40] – the Verse.
وَ قَوْلُهُ عَزَّ وَ جَلَ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ وَ لَئِنْ كَفَرْتُمْ إِنَّ عَذابِي لَشَدِيدٌ وَ قَالَ تَعَالَى فَاذْكُرُونِي أَذْكُرْكُمْ وَ اشْكُرُوا لِي وَ لا تَكْفُرُونِ
And Words of the Mighty and Majestic: “If you are grateful, I would Increase it for you, and if you are ungrateful, then My Punishment is Severe” [14:7]; and the Exalted Said: Therefore, remember Me, I will remember you, and be thankful to Me, and do not be disbelieving [2:152].
فَأَمَّا مَا جَاءَ مِنْ ذِكْرِ الشِّرْكِ فِي كِتَابِ اللَّهِ تَعَالَى فَمِنْ أَرْبَعَةِ أَوْجُهٍ
As for what has come from mention of the Shirk (Polytheism/association with Allah-azwj) in the Book of Allah-azwj the Exalted, it is from four aspects: –
قَوْلُهُ تَعَالَى لَقَدْ كَفَرَ الَّذِينَ قالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ وَ قالَ الْمَسِيحُ يا بَنِي إِسْرائِيلَ اعْبُدُوا اللَّهَ رَبِّي وَ رَبَّكُمْ إِنَّهُ مَنْ يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَ مَأْواهُ النَّارُ وَ ما لِلظَّالِمِينَ مِنْ أَنْصارٍ فَهَذَا شِرْكُ الْقَوْلِ وَ الْوَصْفِ
Words of the Exalted: They have committed Kufr, those who are saying, ‘Allah, He is the Messiah son of Maryam’; and the Messiah said, ‘O Children of Israel! Worship Allah (Who is) my Lord and your Lord’. It is such that the one who associates with Allah, so Allah would Prohibited the Paradise unto him and his abode would be the Fire, and there would not be (any) helpers for the unjust ones [5:72]. This is the Shirk of the word and the description.
وَ أَمَّا الْوَجْهُ الثَّانِي مِنَ الشِّرْكِ فَهُوَ شِرْكُ الْأَعْمَالِ قَالَ اللَّهُ تَعَالَى وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ
And as for the second aspect of the Shirk, it is Shirk of the deeds. Allah-azwj the Exalted Said: And most of them do not believe in Allah except and they are associating [12:106].
وَ قَوْلُهُ سُبْحَانَهُ اتَّخَذُوا أَحْبارَهُمْ وَ رُهْبانَهُمْ أَرْباباً مِنْ دُونِ اللَّهِ عَلَى أَنَّهُمْ لَمْ يَصُومُوا لَهُمْ وَ لَمْ يُصَلُّوا وَ لَكِنَّهُمْ أَمَرُوهُمْ وَ نَهَوْهُمْ فَأَطَاعُوهُمْ وَ قَدْ حَرَّمُوا عَلَيْهِمْ حَلَالًا وَ أَحَلُّوا لَهُمْ حَرَاماً فَعَبَدُوهُمْ مِنْ حَيْثُ لَا يَعْلَمُونَ فَهَذَا شِرْكُ الْأَعْمَالِ وَ الطَّاعَاتِ
And Words of the Glorious: They are taking their Rabbis and their Monks as lords besides Allah, [9:31], based upon that they did not fast for them and did not pray (for them), but they (priests) commanded them and prohibited them, so they (people) obeyed them, and they prohibited the Permissible upon them, and they permitted for them Prohibitions. Thus, they worshipped them from whereby they did not know. So, this is Shirk of the actions and the obedience.
وَ أَمَّا الْوَجْهُ الثَّالِثُ مِنَ الشِّرْكِ شِرْكُ الزِّنَا قَالَ اللَّهُ تَعَالَى وَ شارِكْهُمْ فِي الْأَمْوالِ وَ الْأَوْلادِ فَمَنْ أَطَاعَ نَاطِقاً فَقَدْ عَبَدَهُ فَإِنْ كَانَ النَّاطِقُ يَنْطِقُ عَنِ اللَّهِ تَعَالَى فَقَدْ عَبَدَ اللَّهَ وَ إِنْ كَانَ يَنْطِقُ عَنْ غَيْرِ اللَّهِ تَعَالَى فَقَدْ عَبَدَ غَيْرَ اللَّهِ
And as for the third aspect of the Shirk, is Shirk of the adultery. Allah-azwj the Exalted Said: and participate in their wealth and their children [17:64]. One who obeys a speaker, has worshipped him. If the speaker was speaking on behalf of Allah-azwj the Exalted, he has worshipped Allah-azwj, and if he was speaking on behalf of other than Allah-azwj the Exalted, has worshipped other than Allah-azwj.
وَ أَمَّا الْوَجْهُ الرَّابِعُ مِنَ الشِّرْكِ فَهُوَ شِرْكُ الرِّيَاءِ قَالَ اللَّهُ تَعَالَى فَمَنْ كانَ يَرْجُوا لِقاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صالِحاً وَ لا يُشْرِكْ بِعِبادَةِ رَبِّهِ أَحَداً
And as for the fourth aspect of the Shirk, it is Shirk of the showing off. Allah-azwj the Exalted Said: So, the one who wishes to meet his Lord, so let him do (the) righteous deed and he should not associate anyone with the worship of his Lord’ [18:110].
فَهَؤُلَاءِ صَامُوا وَ صَلَّوْا وَ اسْتَعْمَلُوا أَنْفُسَهُمْ بِأَعْمَالِ أَهْلِ الْخَيْرِ إِلَّا أَنَّهُمْ يُرِيدُونَ بِهِ رِئَاءَ النَّاسِ فَأَشْرَكُوا لِمَا أَتَوْهُ مِنَ الرِّيَاءِ
They fasted and prayed, and utilised themselves with the actions of the good people, except that they were intending to show-off by it. So they associated due to what they committed from the showing off.
فَهَذِهِ جُمْلَةُ وُجُوهِ الشِّرْكِ فِي كِتَابِ اللَّهِ تَعَالَى
These are the total aspects of Shirk in the Book of Allah-azwj the Exalted.
وَ أَمَّا مَا ذُكِرَ مِنَ الظُّلْمِ فِي كِتَابِهِ فَوُجُوهٌ شَتَّى فَمِنْهَا مَا حَكَاهُ اللَّهُ تَعَالَى عَنْ قَوْلِ لُقْمَانَ لِابْنِهِ- يا بُنَيَّ لا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ
And as for what He-azwj Mentioned of the injustice in His-azwj, it is of various aspects. From these is what is what Allah-azwj the Exalted has Narrated about the words of Luqman-as to his-as son: ‘O my son! Do not associate with Allah, surely, the association is a gross injustice [31:13].
وَ مِنَ الظُّلْمِ مَظَالِمُ النَّاسِ فِيمَا بَيْنَهُمْ مِنْ مُعَامَلَاتِ الدُّنْيَا وَ هِيَ شَتَّى قَالَ اللَّهُ تَعَالَى- وَ لَوْ تَرى إِذِ الظَّالِمُونَ فِي غَمَراتِ الْمَوْتِ وَ الْمَلائِكَةُ باسِطُوا أَيْدِيهِمْ أَخْرِجُوا أَنْفُسَكُمُ- الْيَوْمَ تُجْزَوْنَ عَذابَ الْهُونِ بِما كُنْتُمْ تَقُولُونَ الْآيَةَ
And from injustice of being unjust to the people in what is between them of dealings of the world, and these are various. Allah-azwj the Exalted Said: and if you could see the unjust one during the agonies of the death, and the Angels extending their hands: ‘Bring out your souls! Today you will be Recompensed with the humiliating Punishment due to what you were saying [6:93] – the Verse.
فَأَمَّا الرَّدُّ عَلَى مَنْ أَنْكَرَ زِيَادَةَ الْكُفْرِ فَمِنْ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي كِتَابِهِ إِنَّمَا النَّسِيءُ زِيادَةٌ فِي الْكُفْرِ وَ قَوْلُهُ تَعَالَى وَ أَمَّا الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ فَزادَتْهُمْ رِجْساً إِلَى رِجْسِهِمْ وَ ماتُوا وَ هُمْ كافِرُونَ وَ قَوْلُهُ إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ ازْدادُوا كُفْراً الْآيَةَ وَ غَيْرُ ذَلِكَ فِي كِتَابِ اللَّهِ
As for the rebuttal against the one who denies increase of the Kufr, from that are Words of Allah-azwj Mighty and Majestic in His-azwj Book: But rather, the postponement (of the Sacred months) increases in the Kufr, [9:37]; and Words of the Exalted: And as for those in whose hearts is a disease, it increases uncleanness to their uncleanness, and they die while being Kafirs [9:125]; and His-azwj Words: Those who believe then commit Kufr, then believe, then commit Kufr, then increase in Kufr, [4:137] – the Verse, and other than that in the Book of Allah-azwj.
وَ أَمَّا مَا فَرَضَهُ سُبْحَانَهُ مِنَ الْفَرَائِضِ فِي كِتَابِهِ فَدَعَائِمُ الْإِسْلَامِ وَ هِيَ خَمْسُ دَعَائِمَ وَ عَلَى هَذِهِ الْفَرَائِضِ الْخَمْسَةِ بُنِيَ الْإِسْلَامُ فَجَعَلَ سُبْحَانَهُ لِكُلِّ فَرِيضَةٍ مِنْ هَذِهِ الْفَرَائِضِ أَرْبَعَةَ حُدُودٍ- لَا يَسَعُ أَحَداً جَهْلُهَا
And as for what the Glorious has Imposed from the obligations, in His-azwj Book are the pillars of Islam, and these are five pillars, and Al-Islam is built upon these five obligations. The Glorious Made four limits for every obligation from these obligations. There is no leeway for anyone to ignore these.
أَوَّلُهَا الصَّلَاةُ ثُمَّ الزَّكَاةُ ثُمَّ الصِّيَامُ ثُمَّ الْحَجُّ ثُمَّ الْوَلَايَةُ وَ هِيَ خَاتِمَتُهَا وَ الْحَافِظَةُ لِجَمِيعِ الْفَرَائِضِ وَ السُّنَنِ فَحُدُودُ الصَّلَاةِ أَرْبَعَةٌ مَعْرِفَةُ الْوَقْتِ وَ التَّوَجُّهُ إِلَى الْقِبْلَةِ وَ الرُّكُوعُ وَ السُّجُودُ وَ هَذِهِ عَوَامُّ فِي جَمِيعِ النَّاسِ الْعَالِمِ وَ الْجَاهِلِ وَ مَا يَتَّصِلُ بِهَا مِنْ جَمِيعِ أَفْعَالِ الصَّلَاةِ وَ الْأَذَانِ وَ الْإِقَامَةِ وَ غَيْرِ ذَلِكَ
Their first is the Salat, then the Zakat, then the fasting, then the Hajj, then the Wilayah, and it is their seal and the protector of entirety of the obligations and the Sunnah(s). The limits of the Salat are four – recognising the timing, and the facing towards the Qiblah, and the Ruk’u (bowing) and the Sajdah (prostrating), and these are common among entirety of the people, the knowledgeable and the ignorant one, and whatever is connected with these from entire actions of the Salat, and the Azaan, and the Iqaama, and other than that.
وَ لَمَّا عَلِمَ اللَّهُ سُبْحَانَهُ أَنَّ الْعِبَادَ لَا يَسْتَطِيعُونَ أَنْ يُؤَدُّوا هَذِهِ الْحُدُودَ كُلَّهَا عَلَى حَقَائِقِهَا جَعَلَ فِيهَا فَرَائِضَ وَ هِيَ الْأَرْبَعَةُ الْمَذْكُورَةُ وَ جَعَلَ مَا فِيهَا مِنْ هَذِهِ الْأَرْبَعَةِ مِنَ الْقِرَاءَةِ وَ الدُّعَاءِ وَ التَّسْبِيحِ وَ التَّكْبِيرِ وَ الْأَذَانِ وَ الْإِقَامَةِ وَ مَا شَاكَلَ ذَلِكَ سُنَّةً وَاجِبَةً مَنْ أَحَبَّهَا يَعْمَلُ بِهَا أَعْمَالًا فَهَذَا ذِكْرُ حُدُودِ الصَّلَاةِ
And when Allah-azwj the Glorious Knew that the servants will not be able to fulfil these limitations, all of them upon their realities, He-azwj Made Impositions, and these are the mentioned four, and Made what is in it from these four, from the recitation, and the supplication, and the glorification, and the Takbeer, and the Azaan and the Iqaama, and what resembles that is an obligatory Sunnah. One who likes it can work with it. So, these are limits of the Salat.
وَ أَمَّا حُدُودُ الزَّكَاةِ فَأَرْبَعَةٌ أَوَّلُهَا مَعْرِفَةُ الْوَقْتِ الَّذِي يَجِبُ فِيهِ الزَّكَاةُ وَ الثَّانِي الْقِسْمَةُ وَ الثَّالِثُ الْمَوْضِعُ الَّذِي تُوضَعُ فِيهِ الزَّكَاةُ وَ الرَّابِعُ الْقَدْرُ
And as for the limits of Zakat, these are four. Their first is recognition of the time in which the Zakat is obligated; and the second is the division; and the third is the place which the Zakat is to be placed in; and the fourth is the ability.
فَأَمَّا مَعْرِفَةُ الْعَدَدِ وَ الْقِسْمَةِ فَإِنَّهُ يَجِبُ عَلَى الْإِنْسَانِ أَنْ يَعْلَمَ كَمْ يَجِبُ مِنَ الزَّكَاةِ فِي الْأَمْوَالِ الَّتِي فَرَضَهَا اللَّهُ تَعَالَى مِنَ الْإِبِلِ وَ الْبَقَرِ وَ الْغَنَمِ وَ الذَّهَبِ وَ الْفِضَّةِ وَ الْحِنْطَةِ وَ الشَّعِيرِ وَ التَّمْرِ وَ الزَّبِيبِ
As for recognition of the number and the division, it is obligated upon the person that he knows how much Zakat is obligated in his wealth which Allah-azwj the Exalted has Obligated, from the camels, and the cows, and the sheep, and the gold, and the silver, and the wheat, and the barley, and the dates, and the raisins.
فَيَجِبُ أَنْ يَعْرِفَ كَمْ يُخْرَجُ مِنَ الْعَدَدِ وَ الْقِسْمَةِ وَ يَتْبَعُهُمَا الْكَيْلُ وَ الْوَزْنُ وَ الْمِسَاحَةُ فَمَا كَانَ مِنَ الْعَدَدِ فَهُوَ مِنْ بَابِ الْإِبِلِ وَ الْبَقَرِ وَ الْغَنَمِ وَ أَمَّا الْمِسَاحَةُ فَمِنْ بَابِ الْأَرَضِينَ وَ الْمِيَاهِ وَ مَا كَانَ مِنَ الْمَكِيلِ فَمِنْ بَابِ الْحُبُوبِ الَّتِي هِيَ أَقْوَاتُ النَّاسِ فِي كُلِّ بَلَدٍ وَ أَمَّا الْوَزْنُ فَمِنَ الذَّهَبِ وَ الْفِضَّةِ وَ سَائِرِ مَا يُوزَنُ مِنْ أَبْوَابِ مَبْلَغِ التِّجَارَاتِ مِمَّا لَا يَدْخُلُ فِي الْعَدَدِ وَ لَا الْكَيْلِ
It is obligatory that he knows how much to extract, from the number and the division, and these are followed by the measurement and the weight and the space (area). Whatever was from the number, it is from the category of the camels and the cows and the sheep; and as for the area, it is from the category of the lands and the waters (lakes, rivers etc.); and whatever was from the measurement, it is from the category of the seeds which are subsistence of the people in every city; and as for the weight, it is from the gold and the silver and rest of what is weighed from the categories reaching the trading, from what is neither included in the number nor the measurement.
فَإِذَا عَرَفَ الْإِنْسَانُ مَا يَجِبُ عَلَيْهِ فِي هَذِهِ الْأَشْيَاءِ وَ عَرَفَ الْوَضْعَ وَ تَوَضَّعَ فِيهِ كَانَ مُؤَدِّياً لِلزَّكَاةِ عَلَى مَا فَرَضَ اللَّهُ تَعَالَى
When the person knows what is obligated upon him regarding these things, and knows the placement and places in it, he would be a fulfiller of the Zakat based upon what Allah-azwj the Exalted has Imposed upon him.
وَ أَمَّا حُدُودُ الصِّيَامِ فَأَرْبَعَةُ حُدُودٍ أَوَّلُهَا اجْتِنَابُ الْأَكْلِ وَ الشُّرْبِ وَ الثَّانِي اجْتِنَابُ النِّكَاحِ وَ الثَّالِثُ اجْتِنَابُ الْقَيْءِ مُتَعَمِّداً وَ الرَّابِعُ اجْتِنَابُ الِاغْتِمَاسِ فِي الْمَاءِ وَ مَا يَتَّصِلُ بِهَا وَ مَا يَجْرِي مَجْرَاهَا مِنَ السُّنَنِ كُلِّهَا
And as for limits of the fasting, there are four limits. Their first is shunning the eating and the drinking, and the second is shunning the marital relationship, and the third is shunning the vomiting deliberately, and the fourth is shunning the immersion in the water and whatever is connected with it, and whatever flows its flow from the Sunnah(s), all of it.
وَ أَمَّا حُدُودُ الْحَجِّ فَأَرْبَعَةٌ وَ هِيَ الْإِحْرَامُ وَ الطَّوَافُ بِالْبَيْتِ وَ السَّعْيُ بَيْنَ الصَّفَا وَ الْمَرْوَةِ وَ الْوُقُوفُ فِي الْمَوْقِفَيْنِ وَ مَا يَتْبَعُهُمَا وَ يَتَّصِلُ بِهَا فَمَنْ تَرَكَ هَذِهِ الْحُدُودَ وَجَبَ عَلَيْهِ الْكَفَّارَةُ وَ الْإِعَادَةُ
And as for limits of the Hajj, these are four and it is the consecration (Ihraam), and the Tawaaf (circumambulation) of the House, and the Sa’ee (walking briskly) between Al-Safa and Al-Marwa, and the pausing in the two pausing stations, and whatever follows these two and it connected with these. The one who neglects these limits, the atonement and the repeating is obligated upon him.
وَ أَمَّا حُدُودُ الْوُضُوءِ لِلصَّلَاةِ فَغَسْلُ الْيَدَيْنِ وَ الْوَجْهِ وَ الْمَسْحُ عَلَى الرَّأْسِ وَ عَلَى الرِّجْلَيْنِ وَ مَا يَتَعَلَّقُ وَ يَتَّصِلُ بِهَا سُنَّةً وَاجِبَةً عَلَى مَنْ عَرَفَهَا وَ قَدَرَ عَلَى فِعْلِهَا
And as for the limits of Wud’u for the Salat, it is washing the hands and the face and the wiping upon the head and upon the legs, and whatever is related and connected with it is a Sunnah obligated upon the one who knows it and is able upon doing it.
وَ أَمَّا حُدُودُ الْإِمَامِ الْمُسْتَحِقِّ لِلْإِمَامَةِ فَمِنْهَا أَنْ يُعْلَمَ الْإِمَامُ الْمُتَوَلِّيَ عَلَيْهِ أَنَّهُ مَعْصُومٌ مِنَ الذُّنُوبِ كُلِّهَا صَغِيرِهَا وَ كَبِيرِهَا لَا يَزِلُّ فِي الْفُتْيَا وَ لَا يُخْطِئُ فِي الْجَوَابِ وَ لَا يَسْهُو وَ لَا يَنْسَى وَ لَا يَلْهُو بِشَيْءٍ مِنْ أَمْرِ الدُّنْيَا
And as for limits of the Imam-asws, the one deserving of the Imamate, from these is that the Imam-asws should be known by the ones he-asws is governing upon that he-asws is infallible from the sins, all of them, their minor and their major. He-asws neither slips into the Fitna (temptation), nor errs in the answer, nor omits, nor forgets, nor engages in fund from matters of the world.
وَ الثَّانِي أَنْ يَكُونَ أَعْلَمَ النَّاسِ بِحَلَالِ اللَّهِ وَ حَرَامِهِ وَ ضُرُوبِ أَحْكَامِهِ وَ أَمْرِهِ وَ نَهْيِهِ وَ جَمِيعِ مَا يَحْتَاجُ إِلَيْهِ النَّاسُ فَيَحْتَاجُ النَّاسُ إِلَيْهِ وَ يَسْتَغْنِي عَنْهُمْ
And the second is that he-asws should be most knowledgeable of the people with the Permissibles of Allah-azwj and His-azwj Prohibitions, and the types of His-azwj Rulings, and His-azwj Commands and His-azwj Prohibitions, and entirety of what the people would be needy to. So, the people would be needy to him-asws and he-asws would be needless of them.
وَ الثَّالِثُ يَجِبُ أَنْ يَكُونَ أَشْجَعَ النَّاسِ لِأَنَّهُ فِئَةُ الْمُؤْمِنِينَ الَّتِي يَرْجِعُونَ إِلَيْهَا إِنِ انْهَزَمَ مِنَ الزَّحْفِ انْهَزَمَ النَّاسُ بِانْهِزَامِهِ
And the third, it is obligatory that he-asws should be bravest of the people, because he-asws represents the group of Momineen which they should be returning to. If he-asws is defeated from the (military) march, the people would be defeated due to his-asws defeat.
وَ الرَّابِعُ يَجِبُ أَنْ يَكُونَ أَسْخَى النَّاسِ وَ إِنْ بَخِلَ أَهْلُ الْأَرْضِ كُلُّهُمْ لِأَنَّهُ إِنِ اسْتَوْلَى الشُّحُّ عَلَيْهِ شَحَّ عَلَى مَا فِي يَدَيْهِ مِنْ أَمْوَالِ الْمُسْلِمِينَ
And the fourth, it is obligatory that he-asws should be most generous of the people, and even if people of the earth, all of them were to be stingy, because if the miserly were to in charge of it, he-asws would be miserly upon what is in his-asws hands (control) from wealth of the Muslims.
وَ الْخَامِسُ الْعِصْمَةُ مِنْ جَمِيعِ الذُّنُوبِ وَ بِذَلِكَ يَتَمَيَّزُ مِنَ الْمَأْمُومِينَ الَّذِينَ هُمْ غَيْرُ مَعْصُومِينَ لِأَنَّهُ لَوْ لَمْ يَكُنْ مَعْصُوماً لَمْ يُؤْمَنْ عَلَيْهِ أَنْ يَدْخُلَ فِيمَا يَدْخُلُ فِيهِ النَّاسُ مِنْ مُوبِقَاتِ الذُّنُوبِ الْمُهْلِكَاتِ وَ الشَّهَوَاتِ وَ اللَّذَّاتِ وَ لَوْ دَخَلَ فِي هَذِهِ الْأَشْيَاءِ لَاحْتَاجَ إِلَى مَنْ يُقِيمُ عَلَيْهِ الْحُدُودَ فَيَكُونُ حِينَئِذٍ إِمَاماً مَأْمُوماً وَ لَا يَجُوزُ أَنْ يَكُونَ الْإِمَامُ بِهَذِهِ الصِّفَةِ
And the fifth is the fortification from entirety of the sins, and with that he-asws would be distinguished from the followers, those who are not infallible, because if he-asws does not happen to be infallible, there would be no safety upon him-asws of entering into what the people are entering into, from the grievous and destructive sins, and the lustful desires and the pleasures; and if he-asws were to enter into these things, he-asws would be needy to someone who can apply the legal punishment upon him-asws. On that day, an Imam would be a follower, and it is not allowed that the Imam-asws should be with these characteristics.
وَ أَمَّا وُجُوبُ كَوْنِهِ أَعْلَمَ النَّاسِ فَإِنَّهُ لَوْ لَمْ يَكُنْ عَالِماً لَمْ يُؤْمَنْ أَنْ يَقْلِبَ الْأَحْكَامَ وَ الْحُدُودَ وَ يَخْتَلِفُ عَلَيْهِ الْقَضَايَا الْمُشْكِلَةُ فَلَا يُجِيبُ عَنْهَا بِخِلَافِهَا
And as for obligation of him-asws being most knowledgeable of the people, surely, if he-asws does not happen to be knowledgeable there would be no safety upon him-asws overturning the rulings and the legal punishments, and the judgments would differ upon him-asws, problematic, so he-asws will not be answering about these with its differences.
أَمَّا وُجُوبُ كَوْنِهِ أَشْجَعَ النَّاسِ فِيمَا قَدَّمْنَاهُ لِأَنَّهُ لَا يَصِحُّ أَنْ يَنْهَزِمَ فَيَبُوءَ بِغَضَبٍ مِنَ اللَّهِ تَعَالَى وَ هَذِهِ لَا يَصِحُّ أَنْ يَكُونَ صِفَةُ الْإِمَامِ
As for obligation of him-asws being bravest of the people among what we-asws have presented, it is because it is not correct for him-asws to be defeated so he-asws would incur the Wrath of Allah-azwj the Exalted; and this is not correct for it to be a characteristic of the Imam-asws.
وَ أَمَّا وُجُوبُ كَوْنِهِ أَسْخَى النَّاسِ فِيمَا قَدَّمْنَاهُ وَ ذَلِكَ لَا يَلِيقُ بِالْإِمَامِ وَ قَدْ جَعَلَ اللَّهُ تَعَالَى لِهَذِهِ الْأَرْبَعَةِ فَرَائِضَ دَلِيلَيْنِ أَبَانَ لَنَا بِهِمَا الْمُشْكِلَاتِ وَ هُمَا الشَّمْسُ وَ الْقَمَرُ أَيِ النَّبِيُّ وَ وَصِيُّهُ بِلَا فَصْلٍ
And as for obligation of him-asws being the most generous of the people, among what we-asws have presented, and that is because (being miserly) is not befitting with the Imam-asws; and Allah-azwj the Exalted has Made two evidence’s for these four Impositions. He-azwj Explained to us with these two resemblances, and these are the sun and the moon, i.e., the Prophet-saww and the successor-asws without a gap.
وَ أَمَّا الزَّجْرُ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ فَهُوَ مَا نَهَى اللَّهُ سُبْحَانَهُ وَ وَعَدَ الْعِقَابَ لِمَنْ خَالَفَهُ مِثْلُ قَوْلِهِ تَعَالَى وَ لا تَقْرَبُوا الزِّنى- إِنَّهُ كانَ فاحِشَةً وَ مَقْتاً وَ ساءَ سَبِيلًا
And as for the Rebuke in the Book of Allah-azwj Mighty and Majestic, it is what Allah-azwj the Glorious has Prohibited and Threatened the Punishment to the one who opposes it, for example His-azwj Words: And do not go near the adultery; it was always an immorality and an evil way [17:32].
وَ قَوْلِهِ تَعَالَى وَ لا تَقْرَبُوا مالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ وَ قَوْلِهِ سُبْحَانَهُ لا تَأْكُلُوا الرِّبَوا أَضْعافاً مُضاعَفَةً وَ قَوْلِهِ وَ لا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِ وَ مِثْلُ هَذَا كَثِيرٌ فِي كِتَابِ اللَّهِ تَعَالَى
And Words of the Exalted: And do not approach the wealth of the orphan except by which is best [17:34]; and Words of the Glorious: O you who believe! Do not consume the usury, doubled and multiplied [3:131]; and His-azwj Words: And do not kill the soul which Allah has Forbidden, except with the right; [17:33] – and similar to this are many in the Book of Allah-azwj the Exalted.
وَ أَمَّا تَرْغِيبُ الْعِبَادِ فِي كِتَابِ اللَّهِ تَعَالَى- وَ مِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نافِلَةً لَكَ عَسى أَنْ يَبْعَثَكَ رَبُّكَ مَقاماً مَحْمُوداً وَ قَوْلِهِ مَنْ عَمِلَ صالِحاً مِنْ ذَكَرٍ أَوْ أُنْثى وَ هُوَ مُؤْمِنٌ فَأُولئِكَ يَدْخُلُونَ الْجَنَّةَ يُرْزَقُونَ فِيها بِغَيْرِ حِسابٍ
And as for incitement of the servants in the Book of Allah-azwj the Exalted: And from the night, so keep vigil by it, an optional (Salat) of yours, perhaps your Lord will Raise you to a Praiseworthy position [17:79]; and His-azwj Words: One who does evil deeds, so he would not be Recompensed except for its like, and one who does righteous deeds, from male or female, and he is a Momin, they would be entering the Paradise, being Sustained therein without measure [40:40].
وَ قَوْلِهِ فَمَنْ يَعْمَلْ مِثْقالَ ذَرَّةٍ خَيْراً يَرَهُ- وَ مَنْ يَعْمَلْ مِثْقالَ ذَرَّةٍ شَرًّا يَرَهُ وَ قَوْلِهِ يا أَيُّهَا الَّذِينَ. آمَنُوا هَلْ أَدُلُّكُمْ عَلى تِجارَةٍ تُنْجِيكُمْ مِنْ عَذابٍ أَلِيمٍ تُؤْمِنُونَ بِاللَّهِ وَ رَسُولِهِ الْآيَةَ
And His-azwj Words: So, one who does good of the weight of a particle would see it [99:7] And one who does evil of the weight of a particle would see it [9:8]; and His-azwj Words: O you those who believe! Shall I point you upon a trade rescuing you from a painful Punishment? [61:10] You should believe in Allah and His Rasool, [61:11] – the Verse.
وَ قَوْلِهِ إِنْ تَجْتَنِبُوا كَبائِرَ ما تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئاتِكُمْ وَ نُدْخِلْكُمْ مُدْخَلًا كَرِيماً وَ أَمْثَالُ ذَلِكَ كَثِيرٌ فِي كِتَابِ اللَّهِ تَعَالَى
And His-azwj Words: If you shun the major sins which you are Forbidden from, We will Remove your (small) sins and Cause you to enter an honourable place of entering [4:31]; and examples of that are many in the Book of Allah-azwj the Exalted.
أَمَّا التَّرْهِيبُ فِي كِتَابِ اللَّهِ فَقَوْلُهُ سُبْحَانَهُ- يا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ إِلَى قَوْلِهِ وَ لكِنَّ عَذابَ اللَّهِ شَدِيدٌ وَ قَوْلِهِ عَزَّ وَ جَلَ وَ اتَّقُوا يَوْماً تُرْجَعُونَ فِيهِ إِلَى اللَّهِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ ما كَسَبَتْ وَ هُمْ لا يُظْلَمُونَ
And for the scare in the Book of Allah-azwj, are Words of the Glorious: O you people! Fear your Lord. Surely the earthquake of the Hour is a mighty thing [22:1] – up to His-azwj Words: the Punishment of Allah would be severe [22:2]; and Words of Mighty and Majestic: And fear a Day in which you shall be returning to Allah; then every soul shall be Fulfilled what it had earned, and they would not be wronged [2:281].
وَ قَوْلِهِ تَعَالَى يا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ وَ اخْشَوْا يَوْماً لا يَجْزِي والِدٌ عَنْ وَلَدِهِ وَ لا مَوْلُودٌ هُوَ جازٍ عَنْ والِدِهِ شَيْئاً إِلَى آخِرِ الْآيَةِ وَ قَوْلِهِ تَعَالَى إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبادَتِي سَيَدْخُلُونَ جَهَنَّمَ داخِرِينَ الْآيَةَ:
And Words of the Exalted: O you people! Fear your Lord and dread the Day when neither will a father avail his son, nor a son avail his father of anything [31:33] – up to end of the Verse; and Words of the Exalted: And your Lord says: “Supplicate to Me, I will Answer you. Surely those who are too arrogant from worshipping Me would be entering Hell disgraced [40:60] – the Verse.
أَمَّا الْجِدَالُ وَ مَعَانِيهِ فِي كِتَابِ اللَّهِ تَعَالَى- وَ إِنَّ فَرِيقاً مِنَ الْمُؤْمِنِينَ لَكارِهُونَ- يُجادِلُونَكَ فِي الْحَقِّ بَعْدَ ما تَبَيَّنَ كَأَنَّما يُساقُونَ إِلَى الْمَوْتِ وَ هُمْ يَنْظُرُونَ
As for the disputing and its meanings in the Book of Allah-azwj the Exalted: Just as your Lord Caused you to go forth from your house with the Truth, and although a group of the Momineen were unwilling [8:5] They are disputing with you regarding the Truth after its clarification. It is as if they are being driven to the death and they are looking on [8:6].
وَ لَمَّا خَرَجَ رَسُولُ اللَّهِ ص إِلَى بَدْرٍ كَانَ خُرُوجُهُ فِي طَلَبِ الْعَدُوِّ وَ قَالَ لِأَصْحَابِهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ وَعَدَنِي أَنْ أَظْفَرَ بِالْعِيرِ أَوْ بِقُرَيْشٍ فَخَرَجُوا مَعَهُ عَلَى هَذَا
And when Rasool-Allah-saww went out to (battle of) Badr, his-saww going out was in pursuit of the enemy, and he-saww said to his-saww companions: ‘Allah-azwj Mighty and Majestic has Promised me-saww that I-saww shall be victorious over the enemy or Quraysh’. So they went out based upon this.
فَلَمَّا أَقْبَلَتِ الْعِيرُ وَ أَمَرَهُ اللَّهُ بِقِتَالِ قُرَيْشٍ أَخْبَرَ أَصْحَابَهُ فَقَالَ إِنَّ قُرَيْشاً قَدْ أَقْبَلَتْ وَ قَدْ وَعَدَنِي اللَّهُ سُبْحَانَهُ إِحْدَى الطَّائِفَتَيْنِ أَنَّهَا لَكُمْ وَ أَمَرَنِي بِقِتَالِ قُرَيْشٍ
When the caravan arrived and Allah-azwj Commanded him-saww with battling Quraysh, he-saww informed his-saww companions. He-saww said: ‘Quraysh have arrived, and Allah-azwj the Glorious has Promised me-saww of one of the two parties that it shall be for you, and has Commanded me-saww with battling Quraysh’.
قَالَ فَجَزِعُوا مِنْ ذَلِكَ وَ قَالُوا يَا رَسُولَ اللَّهِ فَإِنَّا لَمْ نَخْرُجْ عَلَى أُهْبَةِ الْحَرْبِ
He-asws said: ‘They were alarmed from that and said, ‘O Rasool-Allah-saww! We will not go out to provoke the war!’
قَالَ وَ أَكْثَرَ قَوْمٌ مِنْهُمُ الْكَلَامَ وَ الْجِدَالَ فَأَنْزَلَ اللَّهُ تَعَالَى وَ إِذْ يَعِدُكُمُ اللَّهُ إِحْدَى الطَّائِفَتَيْنِ أَنَّها لَكُمْ وَ تَوَدُّونَ أَنَّ غَيْرَ ذاتِ الشَّوْكَةِ تَكُونُ لَكُمْ إِلَى قَوْلِهِ وَ يَقْطَعَ دابِرَ الْكافِرِينَ
He-asws said: ‘And a group of them frequented the speech and the arguments, so Allah-azwj the Exalted Revealed: And when Allah Promised you one of the two parties that it shall be yours, and you loved that the one without the arms should be yours, – up to His-azwj Words: and to cut off the roots of the Kafirs [8:7].
وَ كَقَوْلِهِ سُبْحَانَهُ قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجادِلُكَ فِي زَوْجِها وَ تَشْتَكِي إِلَى اللَّهِ وَ قَوْلِهِ سُبْحَانَهُ وَ جادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ وَ مِثْلُ هَذَا كَثِيرٌ فِي كِتَابِ اللَّهِ تَعَالَى
And Like Words of the Glorious: Allah has Heard the words of she who pleaded you regarding her husband and complained to Allah, [58:1]; and Words of the Glorious: and have disputations with them by that which is best; [16:125]; and the likes of this are many in the Book of Allah-azwj the Exalted.
وَ أَمَّا الِاحْتِجَاجُ عَلَى الْمُلْحِدِينَ وَ أَصْنَافِ الْمُشْرِكِينَ مِثْلُ قَوْلِهِ حِكَايَةً عَنْ قَوْلِ إِبْرَاهِيمَ ع- أَ لَمْ تَرَ إِلَى الَّذِي حَاجَّ إِبْراهِيمَ فِي رَبِّهِ أَنْ آتاهُ اللَّهُ الْمُلْكَ إِلَى آخِرِ الْآيَةِ
And as for the argumentation against the atheists and the types of Polytheists are like His-azwj Words Narrating the words of Ibrahim-as: Have you not considered him (Nimrod) who disputed with Ibrahim regarding his Lord, because Allah had Given him the kingdom? [2:258] – up to end of the Verse.
وَ قَوْلِهِ سُبْحَانَهُ عَنِ الْأَنْبِيَاءِ فِي مُجَادَلَتِهِمْ لِقَوْمِهِمْ فِي سُورَةِ الْأَعْرَافِ وَ غَيْرِهَا وَ قَوْلِهِ تَعَالَى حِكَايَةً عَنْ قَوْمِ نُوحٍ ع يا نُوحُ قَدْ جادَلْتَنا فَأَكْثَرْتَ جِدالَنا فَأْتِنا بِما تَعِدُنا إِنْ كُنْتَ مِنَ الصَّادِقِينَ وَ مِثْلُ هَذَا كَثِيرٌ مَوْجُودٌ فِي مُجَادَلَةِ الْأُمَمِ لِلْأَنْبِيَاءِ
And Words of the Glorious about the Prophets-as in their-as disputing to their-as people in Surah Al A’raaf and others, and Words of the Exalted Narrating about the people of Noah-as: ‘O Noah! You have disputed us and our dispute is frequent, so come to us with what you threatened us if you were from the truthful ones [11:32]; and similar to this are many, found to be in disputing the communities by the Prophets-as.
وَ أَمَّا مَا فِي كِتَابِ اللَّهِ تَعَالَى مِنَ الْقَصَصِ عَنِ الْأُمَمِ فَإِنَّهُ يَنْقَسِمُ عَلَى ثَلَاثَةِ أَقْسَامٍ فَمِنْهُ مَا مَضَى وَ مِنْهُ مَا كَانَ فِي عَصْرِهِ وَ مِنْهُ مَا أَخْبَرَ اللَّهُ تَعَالَى بِهِ أَنَّهُ يَكُونُ بَعْدَهُ
And as for what is in the Book of Allah-azwj the Exalted from the stories of the communities, it is divided upon three divisions. From it is what is part, and from it is what has happened in his-saww era, and from it is what Allah-azwj the Exalted has Informed with that it would be happening after him-saww.
فَأَمَّا مَا مَضَى فَمَا حَكَاهُ اللَّهُ تَعَالَى فَقَالَ- نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِما أَوْحَيْنا إِلَيْكَ هذَا الْقُرْآنَ وَ مِنْهُ قَوْلُ مُوسَى لِشُعَيْبٍ فَلَمَّا جاءَهُ وَ قَصَّ عَلَيْهِ الْقَصَصَ قالَ لا تَخَفْ نَجَوْتَ مِنَ الْقَوْمِ الظَّالِمِينَ
As for what is past, is what Allah-azwj the Exalted has Narrated. He-azwj Said: We Relate to you the best of stories, by What We Reveal unto you this Quran, [12:3]; and from it are words of Musa-as to Shueyb-as: So when he went to him and related the story to him, he said, ‘Do not fear! You have escaped from the unjust people’ [28:25].
وَ مِنْهُ مَا أَنْزَلَ اللَّهُ مِنْ ذِكْرِ شَرَائِعِ الْأَنْبِيَاءِ وَ قَصَصِهِمْ وَ قَصَصِ أُمَمِهِمْ حِكَايَةً عَنْ آدَمَ إِلَى نَبِيِّنَا صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ عَلَيْهِمْ أَجْمَعِينَ
And from it is what Allah-azwj has Revealed from mention of the Laws of the Prophets-as and their-as stories and stories of their-as communities, a narration about Adam-as up to our Prophet-saww, may the Salawaat of Allah-azwj be upon him-asws and his-saww Progeny-asws, and upon them-as all!
وَ أَمَّا الَّذِي كَانَ فِي عَصْرِ النَّبِيِّ ص فَمِنْهُ مَا أَنْزَلَ اللَّهُ تَعَالَى فِي مَغَازِيهِ وَ أَصْحَابِهِ وَ تَوْبِيخِهِمْ وَ مَدْحِ مَنْ مَدَحَ مِنْهُمْ وَ ذَمِّ مَنْ ذَمَّ مِنْهُمْ وَ مَا كَانَ مِنْ خَيْرٍ وَ شَرٍّ وَ قِصَّةِ كُلِّ فَرِيقٍ مِنْهُمْ مِثْلِ مَا قَصَّ مِنْ قِصَّةِ غَزَاةِ بَدْرٍ وَ أُحُدٍ وَ خَيْبَرَ وَ حُنَيْنٍ وَ غَيْرِهَا مِنَ الْمَوَاطِنِ وَ الْحُرُوبِ وَ مُبَاهَلَةِ النَّصَارَى وَ مُحَارَبَةِ الْيَهُودِ وَ غَيْرِهِ مِمَّا لَوْ شُرِحَ لَطَالَ بِهِ الْكِتَابُ
And as for which happened in the era of the Prophet-saww, from it is what Allah-azwj the Exalted regarding his-saww military expeditions, and his-saww companions, and praise of the ones from them He-azwj Praised, and Condemned from them the ones He-azwj Condemned, and what happened from the good and evil, and story of every sect from them, like what He-azwj Narrated of the story of the battles of Badr, and Ohad, and Khyber, and Hunayn and others from the places and wars, and imprecation of the Christians, and battling the Jews and others from what, if commented upon, the Book would have been lengthy with it.
وَ أَمَّا قَصَصُ مَا يَكُونُ بَعْدَهُ فَهُوَ كُلُّ مَا حَدَثَ بَعْدَهُ مِمَّا أَخْبَرَ النَّبِيُّ ص بِهِ وَ مَا لَمْ يُخْبِرْ وَ الْقِيَامَةُ وَ أَشْرَاطُهَا وَ مَا يَكُونُ مِنَ الثَّوَابِ وَ الْعِقَابِ وَ أَشْبَاهِ ذَلِكَ
And as for stories of what would be happening after him-saww, it is all what would be occurring after him-saww from what the Prophet-saww informed with, and what he-saww did not inform, and the Qiyamah and its conditions, and what would be from the Rewards and the Punishments and the likes of that.
وَ أَمَّا مَا فِي كِتَابِ اللَّهِ تَعَالَى مِنْ ضَرْبِ الْأَمْثَالِ فَمِثْلُ قَوْلِهِ تَعَالَى ضَرَبَ اللَّهُ مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ إِلَى آخِرِ الْآيَةِ وَ قَوْلِهِ تَعَالَى مَثَلُ ما يُنْفِقُونَ فِي هذِهِ الْحَياةِ الدُّنْيا كَمَثَلِ رِيحٍ فِيها صِرٌّ أَصابَتْ حَرْثَ قَوْمٍ ظَلَمُوا أَنْفُسَهُمْ الْآيَةَ
And as for what is in the Book of Allah-azwj the Exalted, from the types of examples, it is like Words of the Exalted: Allah Strikes an example of a good word as being like a good tree, [14:24] – up to end of the Verse; and Words of the Exalted: The example of what they are spending during this life of the world is like an example of a wind wherein is frost, smiting a farm of a people who have been unjust to themselves, [3:117] – the Verse.
وَ كَقَوْلِهِ اللَّهُ نُورُ السَّماواتِ وَ الْأَرْضِ مَثَلُ نُورِهِ كَمِشْكاةٍ فِيها مِصْباحٌ إِلَى آخِرِ الْآيَةِ وَ إِنَّمَا ضَرَبَ اللَّهُ سُبْحَانَهُ هَذِهِ الْأَمْثَالَ لِلنَّاسِ فِي كِتَابِهِ لِيَعْتَبِرُوا بِهَا وَ يَسْتَبْدِلُوا بِهَا مَا أَرَادَهُ مِنْهُمْ مِنَ الطَّاعَةِ وَ هُوَ كَثِيرٌ فِي كِتَابِهِ تَعَالَى
And like His-azwj Words: Allah is Light of the skies and the earth. An example of His Light is like a niche wherein is a lamp, [24:35] – up to end of the Verse; and rather, Allah-azwj the Glorious Struck these examples in His-azwj Book for the people, for them to be taking a lesson by it, and replace by it what He-azwj Wants from them, from the acts of obedience, and (like it) are many in the Book of the Exalted.
وَ أَمَّا مَا فِي كِتَابِهِ تَعَالَى فِي مَعْنَى التَّنْزِيلِ وَ التَّأْوِيلِ فَمِنْهُ مَا تَأْوِيلُهُ فِي تَنْزِيلِهِ وَ مِنْهُ مَا تَأْوِيلُهُ قَبْلَ تَنْزِيلِهِ وَ مِنْهُ مَا تَأْوِيلُهُ مَعَ تَنْزِيلِهِ وَ مِنْهُ مَا تَأْوِيلُهُ بَعْدَ تَنْزِيلِهِ
And as for what is in the Book of the Exalted in meaning of the Revelation and the interpretation, from it is what its interpretation is in its Revelation, and from it is what its interpretation is before its Revelation, and from it is what its interpretation is with its Revelation, and from it is what its interpretation is after its Revelation.
فَأَمَّا الَّذِي تَأْوِيلُهُ فِي تَنْزِيلِهِ فَهُوَ كُلُّ آيَةٍ مُحْكَمَةٍ نَزَلَتْ فِي تَحْرِيمِ شَيْءٍ مِنَ الْأُمُورِ الْمُتَعَارَفَةِ الَّتِي كَانَتْ فِي أَيَّامِ الْعَرَبِ تَأْوِيلُهَا فِي تَنْزِيلِهَا فَلَيْسَ يُحْتَاجُ فِيهَا إِلَى تَفْسِيرٍ أَكْثَرَ مِنْ تَأْوِيلِهَا
As for which its interpretation is in its Revelation, it is every Decisive Verse Revealed in prohibition of a thing from the customary matters that were prevalent among the Arabs in the pre-Islamic era. Its interpretation is in its Revelation. There isn’t any need in it to interpretation any more than its explanation.
وَ ذَلِكَ قَوْلُهُ تَعَالَى فِي التَّحْرِيمِ حُرِّمَتْ عَلَيْكُمْ أُمَّهاتُكُمْ وَ بَناتُكُمْ وَ أَخَواتُكُمْ الْآيَةَ وَ قَوْلُهُ إِنَّما حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَ الدَّمَ وَ لَحْمَ الْخِنْزِيرِ الْآيَةَ
And that is the Words of the Exalted regarding the Prohibitions: Prohibited unto you are your mothers, and your daughters, and your sisters, [4:23] – the Verse; and His-azwj Words: But rather, He has Prohibited upon you the dead, and the blood, and the flesh of the swine, [16:115] – the Verse.
وَ قَوْلُهُ تَعَالَى يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَ ذَرُوا ما بَقِيَ مِنَ الرِّبا إِلَى قَوْلِهِ وَ أَحَلَّ اللَّهُ الْبَيْعَ وَ حَرَّمَ الرِّبا
And Words of the Exalted: O you those who are believing! Fear Allah and relinquish whatever remains (due) from the interest [2:278] – up to His-azwj Words: and Allah has Permitted the trading and Prohibited the interest. [2:275]. (P.s., This is a recording error)
وَ قَوْلِهِ تَعَالَى قُلْ تَعالَوْا أَتْلُ ما حَرَّمَ رَبُّكُمْ عَلَيْكُمْ أَلَّا تُشْرِكُوا بِهِ شَيْئاً إِلَى قَوْلِهِ لَعَلَّكُمْ تَذَكَّرُونَ وَ مِثْلُ ذَلِكَ فِي الْقُرْآنِ كَثِيرٌ مِمَّا حَرَّمَ اللَّهُ سُبْحَانَهُ- لَا يَحْتَاجُ الْمُسْتَمِعُ إِلَى مَسْأَلَةٍ عَنْهُ
And Words of the Exalted: Say: ‘Come, I shall recite (regarding that) which your Lord has Prohibited upon you all – that you will not be associating anything with Him [6:151] – up to His-azwj Words: perhaps you will be mindful [6:152]; and the likes of that are many in the Quran, from what Allah-azwj the Glorious has Prohibited. There is no need for the listener to ask about it.
وَ قَوْلِهِ عَزَّ وَ جَلَّ فِي مَعْنَى التَّحْلِيلِ أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَ طَعامُهُ مَتاعاً لَكُمْ وَ لِلسَّيَّارَةِ وَ قَوْلِهِ سُبْحَانَهُ وَ إِذا حَلَلْتُمْ فَاصْطادُوا وَ قَوْلِهِ تَعَالَى يَسْئَلُونَكَ ما ذا أُحِلَّ لَهُمْ قُلْ أُحِلَّ لَكُمُ الطَّيِّباتُ وَ ما عَلَّمْتُمْ مِنَ الْجَوارِحِ مُكَلِّبِينَ تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ اللَّهُ الْآيَةَ
And Words of the Mighty and Majestic in the meaning of the Permissibility: Permissible for you is the prey of the sea and its food, being a provision for you and for the sea-farers; [5:96]; and Words of the Glorious: and when you are free (from the Ihram), [5:2]; And Words of the Exalted: They are asking you as to what is that (which is) Permissible for them. Say: ‘Permissible for you are the good things, and what you have trained the preying ones to hunt, teaching them from what Allah Taught you; [5:4] – the Verse.
وَ قَوْلِهِ تَعَالَى وَ طَعامُكُمْ حِلٌّ لَهُمْ وَ قَوْلِهِ تَعَالَى يا أَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا بِالْعُقُودِ أُحِلَّتْ لَكُمْ بَهِيمَةُ الْأَنْعامِ إِلَّا ما يُتْلى عَلَيْكُمْ غَيْرَ مُحِلِّي الصَّيْدِ وَ أَنْتُمْ حُرُمٌ
And Words of the Exalted: and your food is Permissible for them; [5:5]; and Words of the Exalted: O you who believe! Fulfil the agreements. Permissible for you are beasts of the livestock except what has been recited upon you, other than the hunting of domesticated (animals) while you are in Ihram; [5:1].
وَ قَوْلِهِ تَعَالَى أُحِلَّ لَكُمْ لَيْلَةَ الصِّيامِ الرَّفَثُ إِلى نِسائِكُمْ وَ قَوْلِهِ تَبَارَكَ وَ تَعَالَى يا أَيُّهَا الَّذِينَ آمَنُوا- لا تُحَرِّمُوا طَيِّباتِ ما أَحَلَّ اللَّهُ لَكُمْ وَ مِثْلُ هَذَا كَثِيرٌ فِي كِتَابِ اللَّهِ تَعَالَى
And Words of the Exalted: Permissible for you during the night of the Fast, is the going to your wives; [2:187]; and Words of the Blessed and Exalted: O you who believe! Do not be prohibiting yourselves the good things what Allah has Permitted for you [5:87]; and similar to this are many in the Book of Allah-azwj the Exalted.
وَ أَمَّا الَّذِي تَأْوِيلُهُ قَبْلَ تَنْزِيلِهِ فَمِثْلُ قَوْلِهِ تَعَالَى فِي الْأُمُورِ الَّتِي حَدَثَتْ فِي عَصْرِ رَسُولِ اللَّهِ ص مِمَّا لَمْ يَكُنِ اللَّهُ أَنْزَلَ فِيهَا حُكْماً مَشْرُوحاً وَ لَمْ يَكُنْ عِنْدَ النَّبِيِّ ص فِيهَا شَيْءٌ وَ لَا عُرِفَ مَا وَجَبَ فِيهَا مِثْلُ ذَلِكَ مِنَ الْيَهُودِ مِنْ بَنِي قُرَيْظَةَ وَ النَّضِيرِ
And as for which its interpretation is before its Revelation, are Words of the Exalted regarding the matters which occurred during the era of Rasool-Allah-saww, from what had not Revealed a legislative Judgment regarding it, and there did not happen to be anything with the Prophet-saww regarding it and he-saww did not know what had been obligated regarding it, like that from the Jews from the clan of Qureyza and the Christians.
وَ ذَلِكَ أَنَّ رَسُولَ اللَّهِ ص لَمَّا هَاجَرَ إِلَى الْمَدِينَةِ كَانَ بِهَا ثَلَاثُ بُطُونٍ مِنَ الْيَهُودِ مِنْ بَنِي هَارُونَ مِنْهُمْ بَنُو قُرَيْظَةَ وَ بَنُو النَّضِيرِ وَ بَنُو الْقَيْنُقَاعِ
And that was when Rasool-Allah-azwj emigrated to Al-Medina, there were three clans of Jews at it, from the children of Haroun-as. From these was the clan of Qureyza, and the clan of Al-Nazeer, and the clan of Al-Qaynuqa.
فَلَمَّا دَخَلَتِ الْأَوْسُ وَ الْخَزْرَجُ فِي الْإِسْلَامِ جَاءَتِ الْيَهُودُ إِلَى رَسُولِ اللَّهِ ص فَقَالُوا يَا مُحَمَّدُ قَدْ أَحْبَبْنَا أَنْ نُهَادِنَكَ إِلَى أَنْ نَرَى مَا يَصِيرُ إِلَيْهِ أَمْرُكَ
When (the tribes of) Al-Aws and Al-Khazraj entered into Al-Islam, the Jews came to Rasool-Allah-saww. They said, ‘O Muhammad-saww! We would like to have a truce with you-saww until we see what your-saww affair comes to be!’
فَأَجَابَهُمْ رَسُولُ اللَّهِ ص تَكَرُّماً وَ كَتَبَ لَهُمْ كِتَاباً أَنَّهُ قَدْ هَادَنَهُمْ وَ أَقَرَّهُمْ عَلَى دِينِهِمْ لَا يُتَعَرَّضُ لَهُمْ وَ أَصْحَابِهِمْ بِأَذِيَّةٍ وَ ضَمِنُوهُمْ عَنْ نُفُوسِهِمْ أَنَّهُمْ لَا يَكِيدُونَهُ بِوَجْهٍ مِنَ الْوُجُوهِ وَ لَا لِأَحَدٍ مِنْ أَصْحَابِهِ
Rasool-Allah-saww responded to them honourably and wrote an agreement for them that he-saww has effected a truce with them and accepted them being upon their religion. He-saww and his-saww companions will not hurt them with any harm, and took their guarantee upon themselves that they will not plot against him-saww nor to anyone of his-saww companions with any aspect of its aspects.
وَ كَانَتِ الْأَوْسُ حُلَفَاءَ بَنِي قُرَيْظَةَ وَ الْخَزْرَجُ حُلَفَاءَ بَنِي النَّضِيرِ وَ بَنُو النَّضِيرِ أَكْثَرُ عَدَداً مِنْ بَنِي الْقُرَيْظَةِ وَ أَكْثَرُ أَمْوَالًا وَ كَانَتْ عِدَّتُهُمْ أَلْفَ مُقَاتِلٍ وَ كَانَتْ عَدَدُ بَنِي قُرَيْظَةَ مِائَةَ مُقَاتِلٍ
And Al-Aws were allies of the clan of Qureyza, and Al-Khazraj were allies of the clan of Al-Nazeer, and the clan of Al-Nazeer were more in number than the clan of Al-Qureyza, and more of wealth, and their numbers were a thousand fighters, and the number of the clan of Qureyza was one hundred fighters.
وَ كَانَ إِذَا وَقَعَ بَيْنَهُمْ قَتْلٌ لَمْ يَرْضَ بَنُو النَّضِيرِ أَنْ يَكُونَ قَتْلٌ بِقَتِيلٍ بَلْ يَقُولُونَ نَحْنُ أَشْرَفُ وَ أَكْثَرُ وَ أَقْوَى وَ أَعَزُّ
It was so that whenever a killing occurred between them, the clan of Al-Nazeer did not agree to consider it legitimate unless it was done by one of their own, claiming, ‘We are nobler, more numerous, stronger, and more esteemed’.
ثُمَّ اتَّفَقُوا بَعْدَ ذَلِكَ أَنْ يَكْتُبُوا بَيْنَهُمْ كِتَاباً شَرَطُوا فِيهِ أَيُّمَا رَجُلٍ مِنْ بَنِي النَّضِيرِ قَتَلَ رَجُلًا مِنْ بَنِي قُرَيْظَةَ دَفَعَ نِصْفَ الدِّيَةِ وَ حُمِّمَ وَجْهُهُ وَ مَعْنَى حُمِّمَ وَجْهُهُ سُخِمَ وَجْهُهُ بِالسَّوَادِ وَ مَعْنَاهُ حُمِّمَ بِالْفَحْمِ وَ يُقْعَدُ عَلَى حِمَارٍ وَ يُحَوَّلُ وَجْهُهُ إِلَى ذَنَبِ الْحِمَارِ وَ نُودِيَ عَلَيْهِ فِي الْحَيِّ
Then they agreed among themselves to write a document, stipulating that if a man from the clan of Al-Nazeer killed a man from the clan of Qureyza, he would pay half the wergild, and he would be humiliated by having his face blackened, meaning that his face would be blackened with charcoal. He would be seated on a donkey with his face turned toward its tail, and the call of disgrace would be made against him among the tribe.
وَ أَيُّمَا رَجُلٍ مِنْ بَنِي قُرَيْظَةَ قَتَلَ رَجُلًا مِنْ بَنِي النَّضِيرِ كَانَ عَلَيْهِ الدِّيَةُ الْكَامِلَةُ وَ قُتِلَ الْقَاتِلُ مَعَ رَفْعِ الدِّيَةِ
If a man from the clan of Qureyza killed a man from the clan of Al-Nazeer, he would pay the full wergild, and the killer would be killed along with raising (payment of) the wergild.
فَلَمَّا هَاجَرَ رَسُولُ اللَّهِ ص إِلَى الْمَدِينَةِ وَ دَخَلَ الْأَوْسُ وَ الْخَزْرَجُ فِي دِينِ الْإِسْلَامِ وَثَبَ رَجُلٌ مِنْ بَنِي قُرَيْظَةَ عَلَى رَجُلٍ مِنْ بَنِي النَّضِيرِ فَبَعَثَ بَنُو النَّضِيرِ إِلَى بَنِي قُرَيْظَةَ ابْعَثُوا لَنَا بِقَاتِلِ صَاحِبِنَا لِنَقْتُلَهُ وَ ابْعَثُوا إِلَيْنَا بِالدِّيَةِ
When Rasool-Allah-saww emigrated to Al-Medina and Al-Aws and Al-Khazraj entered into the religion of Al-Islam, a man from the clan of Qureyza leapt upon a man from the clan of Al-Nazeer (killing him). The clan of Al-Nazeer sent a message to the clan of Qureyza, ‘Send to us the killer of our companion so we can kill him, and send to us the wergild’.
فَامْتَنَعُوا مِنْ ذَلِكَ وَ قَالُوا لَيْسَ هَذَا حُكْمَ اللَّهِ فِي التَّوْرَاةِ وَ إِنَّمَا هَذَا حُكْمٌ ابْتَدَعْتُمُوهُ وَ لَيْسَ لَكُمْ عَلَيْنَا إِلَّا الدِّيَةُ أَوْ الْقَتْلُ فَإِنْ رَضِيتُمْ بِذَلِكَ وَ إِلَّا بَيْنَنَا وَ بَيْنَكُمْ مُحَمَّدٌ نَتَحَاكَمُ إِلَيْهِ جَمِيعاً
They refused from that and say, ‘This isn’t the Judgment of Allah-azwj in the Torah, and rather it is a judgment you have innovated, and there isn’t for you upon us except the wergild or the killing. Either you are satisfied with that or else Muhammad-saww is between us and you, we shall all go to judgment to him-saww’.
قَالَ فَبَعَثَ بَنُو النَّضِيرِ إِلَى عَبْدِ اللَّهِ بْنِ أُبَيِّ بْنِ سَلُولٍ وَ كَانَ رَأْسَ الْمُنَافِقِينَ فَقَالُوا قَدْ عَلِمْتَ مَا بَيْنَنَا مِنَ الْحَلْفِ وَ الْمُوَادَعَةِ وَ قَدْ كُنَّا لَكُمْ يَا مَعَاشِرَ الْأَنْصَارِ مِنَ الْخَزْرَجِ أَنْصَاراً عَلَى مَنْ آذَاكُمْ وَ قَدِ امْتَنَعَتْ عَلَيْنَا بَنُو قُرَيْظَةَ بِمَا شَرَطْنَاهُ عَلَيْهِمْ وَ دعوناه دَعَوْنَا إِلَى حُكْمِ مُحَمَّدٍ وَ قَدْ رَضِينَا بِهِ فَاسْأَلْهُ أَنْ لَا يَنْقُضَ شَرْطَنَا
He-asws said: ‘The clan of Al-Nazeer sent for Abdullah Bin Ubay Bin Saloul, and he was chief of the hypocrites. They said, ‘You do know what is between us from the oath and the truce, and O community of the Helpers from Al-Khazraj! We have been helpers to you against the ones harming you, and you are preventing upon us the clan of Qureyza with what we had stipulated upon them, and we are calling them to the judgment of Muhammad-saww, and we are satisfied with him-saww (as a judge)! So, ask him-saww not to break out stipulations!’
فَقَالَ لَهُمْ عَبْدُ اللَّهِ بْنُ أُبَيِّ بْنِ سَلُولٍ ابْعَثُوا إِلَيَّ رَجُلًا مِنْكُمْ لِيَحْضُرَ كَلَامِي وَ كَلَامَ مُحَمَّدٍ فَإِنْ عَلِمْتُمْ أَنَّهُ يَحْكُمُ لَكُمْ وَ يُقِرُّكُمْ عَلَى مَا كُنْتُمْ عَلَيْهِ فَارْضُوا بِهِ وَ إِنْ لَمْ يَفْعَلْ فَلَا تَرْضَوْهُ لِحُكْمِهِ
Abdullah Bin Ubay Bin Saloul said to them, ‘Send to me a man from you to be present at my speech and the speech of Muhammad-saww. If you come to know that he-saww has judged for you and accept you as being upon what you have been upon, then be satisfied with it, and if he-saww does not do so, do not agree with his-saww judgment!’
وَ جَاءَ عَبْدُ اللَّهِ بْنُ أُبَيِّ بْنِ سَلُولٍ إِلَى رَسُولِ اللَّهِ ص وَ مَعَهُ رَجُلٌ مِنَ الْيَهُودِ فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ هَؤُلَاءِ الْيَهُودَ لَهُمُ الْعَدَدُ وَ الْعِدَّةُ وَ الْمَنَعَةُ وَ قَدْ كَانُوا كُتِبَ بَيْنَهُمْ كِتَابُ شَرْطٍ اتَّفَقُوا عَلَيْهِ فِيمَا بَيْنَهُمْ وَ رَضُوا جَمِيعاً بِهِ وَ هُمْ صَائِرُونَ إِلَيْكَ فَلَا تَنْقُضْ عَلَيْهِمْ شَرْطَهُمْ
And Abdullah Bin Ubay Bin Saloul came to Rasool-Allah-saww, and with him was a man from the Jews. He said, ‘O Rasool-Allah-saww! These Jews, there is the (large) number for them, and the weapons, and the defence, and they had written an agreement between them with conditions they had concurred upon regarding what is between them, and they are all satisfied with it, and they are coming to you, so do not break their stipulations upon them!’
فَاغْتَمَّ مِنْ كَلَامِهِ وَ لَمْ يُجِبْهُ وَ دَخَلَ ص مَنْزِلَهُ فَأَنْزَلَ اللَّهُ عَلَيْهِ يا أَيُّهَا الرَّسُولُ- لا يَحْزُنْكَ الَّذِينَ يُسارِعُونَ فِي الْكُفْرِ مِنَ الَّذِينَ قالُوا آمَنَّا بِأَفْواهِهِمْ وَ لَمْ تُؤْمِنْ قُلُوبُهُمْ يَعْنِي تَعَالَى- عَبْدَ اللَّهِ بْنَ أُبَيِّ بْنِ سَلُولٍ
He-saww was saddened from his speech and did not answer him, and he-saww entered his-saww house. Allah-azwj Revealed unto him-saww: O you Rasool! Do not let them grieve you, those who are hastening into Kufr, from those who are saying, ‘We believe’, with their mouths while their hearts are not believing [5:41] – the Exalted Meant Abdullah Bin Ubay Bin Saloul.
ثُمَّ قَالَ سُبْحَانَهُ وَ مِنَ الَّذِينَ هادُوا سَمَّاعُونَ لِلْكَذِبِ سَمَّاعُونَ لِقَوْمٍ آخَرِينَ يَعْنِي بِهِ الرَّجُلَ الْيَهُودِيَّ الَّذِي وَافَى مَعَ عَبْدِ اللَّهِ بْنِ أُبَيِّ بْنِ سَلُولٍ لِيَسْمَعَ مَا يَقُولُ رَسُولُ اللَّهِ ص مِنَ الْجَوَابِ لِعَبْدِ اللَّهِ
Then the Glorious Said: and from those who are Jews who are listening to the lies. They are listening for another people [5:41] – meaning by it the Jewish man who had arrived with Abdullah Bin Ubay Bin Saloul to hear what Rasool-Allah-saww would be saying from the answer to Abdullah.
وَ قَالَ لَمْ يَأْتُوكَ يُحَرِّفُونَ الْكَلِمَ مِنْ بَعْدِ مَواضِعِهِ يَقُولُونَ إِنْ أُوتِيتُمْ هذا فَخُذُوهُ وَ إِنْ لَمْ تُؤْتَوْهُ فَاحْذَرُوا وَ مَنْ يُرِدِ اللَّهُ فِتْنَتَهُ فَلَنْ تَمْلِكَ لَهُ مِنَ اللَّهِ شَيْئاً أُولئِكَ الَّذِينَ لَمْ يُرِدِ اللَّهُ أَنْ يُطَهِّرَ قُلُوبَهُمْ لَهُمْ فِي الدُّنْيا خِزْيٌ وَ لَهُمْ فِي الْآخِرَةِ عَذابٌ عَظِيمٌ إِلَى قَوْلِهِ تَعَالَى فَلَنْ يَضُرُّوكَ شَيْئاً
And He-azwj Said: another people who have yet to come to you. They are altering the words from their places afterwards. They are saying, ‘If you are given this, then take it, and if you are not given it, then be cautious. And the one whom Allah Intends to Try, so you will never control for him anything from Allah. They are those whom Allah does not Intend to purify their hearts. For them in the world is disgrace, and for them in the Hereafter is a grievous Punishment [5:41] – up to Words of the Exalted: they will never (be able to) harm you anything, [5:42].
وَ جَعَلَ سُبْحَانَهُ الْأَمْرَ إِلَى رَسُولِهِ إِنْ شَاءَ أَنْ يَحْكُمَ حَكَمَ بَيْنَهُمْ وَ إِنْ شَاءَ أَعْرَضَ عَنْهُمْ
And the Glorious Made the matter to be up to His-azwj Rasool-saww. If he-saww desires to judge, he-saww can judge between them, and if he-saww so desires, he-saww can turn away from them.
ثُمَّ قَالَ تَعَالَى- وَ إِنْ حَكَمْتَ فَاحْكُمْ بَيْنَهُمْ بِالْقِسْطِ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ- وَ كَيْفَ يُحَكِّمُونَكَ وَ عِنْدَهُمُ التَّوْراةُ فِيها حُكْمُ اللَّهِ ثُمَّ يَتَوَلَّوْنَ مِنْ بَعْدِ ذلِكَ وَ ما أُولئِكَ بِالْمُؤْمِنِينَ-
Then the Exalted Said: and if you judge, then judge between them with the justice; surely Allah Loves the just ones [5:42] And how come they are making you a judge and with them is the Torah wherein is a Judgment of Allah, then they are turning back from after that? And they are not the Momineen [5:43].
إِنَّا أَنْزَلْنَا التَّوْراةَ فِيها هُدىً وَ نُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هادُوا وَ الرَّبَّانِيُّونَ وَ الْأَحْبارُ بِمَا اسْتُحْفِظُوا مِنْ كِتابِ اللَّهِ وَ كانُوا عَلَيْهِ شُهَداءَ فَلا تَخْشَوُا النَّاسَ وَ اخْشَوْنِ وَ لا تَشْتَرُوا بِآياتِي ثَمَناً قَلِيلًا وَ مَنْ لَمْ يَحْكُمْ بِما أَنْزَلَ اللَّهُ فَأُولئِكَ هُمُ الْكافِرُونَ-
Surely, We Revealed the Torah wherein is Guidance and Light. The Prophets judged with it for those who were Jews, and (so did) the Rabbis and the Monks with what they had preserved from the Book of Allah, and they were witnesses over it. Therefore do not be fearing the people and fear Me, and do not be taking a small price for My Verses. And the ones who do not judge with what Allah Revealed, so them, they are the Kafirs [5:44].
وَ كَتَبْنا عَلَيْهِمْ فِيها أَنَّ النَّفْسَ بِالنَّفْسِ وَ الْعَيْنَ بِالْعَيْنِ وَ الْأَنْفَ بِالْأَنْفِ وَ الْأُذُنَ بِالْأُذُنِ وَ السِّنَّ بِالسِّنِّ وَ الْجُرُوحَ قِصاصٌ فَمَنْ تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَهُ وَ مَنْ لَمْ يَحْكُمْ بِما أَنْزَلَ اللَّهُ فَأُولئِكَ هُمُ الظَّالِمُونَ-
And We Prescribed upon them therein that the soul is for the soul, and the eye for the eye, and the nose for the nose, and the ear for the ear, and the tooth for the tooth, and the injuries are subject to retaliation. So the one who forgoes with it, then it would be an expiation for him. And the one who does not judge with what Allah Revealed, so them, they are the unjust [5:45].
وَ قَفَّيْنا عَلى آثارِهِمْ بِعِيسَى ابْنِ مَرْيَمَ مُصَدِّقاً لِما بَيْنَ يَدَيْهِ مِنَ التَّوْراةِ وَ آتَيْناهُ الْإِنْجِيلَ
And We Followed up on their traces with Isa son of Maryam, in verification to what was in front of him from the Torah; and We Gave him the Evangel [5:46].
وَ مِثْلُ ذَلِكَ الظِّهَارُ فِي كِتَابِ اللَّهِ تَعَالَى فَإِنَّ الْعَرَبَ كَانَتْ إِذَا ظَاهَرَ رَجُلٌ مِنْهُمُ امْرَأَتَهُ حَرُمَتْ عَلَيْهِ إِلَى آخِرِ الْأَبَدِ فَلَمَّا هَاجَرَ رَسُولُ اللَّهِ ص كَانَ بِالْمَدِينَةِ رَجُلٌ مِنَ الْأَنْصَارِ يُقَالُ لَهُ أَوْسُ بْنُ الصَّامِتِ وَ كَانَ أَوَّلَ رَجُلٍ ظَاهَرَ فِي الْإِسْلَامِ وَ كَانَ كَبِيرَ السِّنِّ بِهِ ضَعْفٌ
And similar to that is the ‘Zihaar’ in the Book of Allah-azwj the Exalted, for the Arabs were such, whenever a man from them did ‘Zihaar’ to his wife, she would be prohibited unto him to the end of times. When Rasool-Allah-saww emigrated, to Al-Medina there was a man from the Helpers call Aws Bin Al-Saamit, and he was the first man to do ‘Zihaar’ in Al-Islam, and he was of old age, weak.
فَجَرَى بَيْنَهُ وَ بَيْنَ أَهْلِهِ كَلَامٌ وَ كَانَتِ امْرَأَتُهُ يُسَمَّى خَوْلَةَ بِنْتَ ثَعْلَبَةَ الْأَنْصَارِيِّ فَقَالَ لَهَا أَوْسٌ أَنْتِ عَلَيَّ كَظَهْرِ أُمِّي ثُمَّ إِنَّهُ نَدِمَ عَلَى مَا كَانَ مِنْهُ وَ قَالَ وَيْحَكِ إِنَّا كُنَّا فِي الْجَاهِلِيَّةِ نُحَرِّمُ عَلَيْنَا الْأَزْوَاجَ فِي مِثْلِ هَذَا مِنْ قَبْلِ الْإِسْلَامِ فَلَوْ أَتَيْتِ رَسُولَ اللَّهِ ص تَسْأَلُهُ عَنْ ذَلِكِ
There flowed (heated) talk between him and his wife, and his wife was called Howlah Bint Sa’alba Al-Ansari. Aws said to her, ‘You are unto me like the back of my mother!’ Then he regretted upon what had happened from him, and he said, ‘Woe be to you! During the pre-Islamic period we used to prohibit the wives upon us similar to this, from before Al-Islam. If you could go to Rasool-Allah-saww to ask him-saww about that!’
فَجَاءَتْ خَوْلَةُ بِنْتُ ثَعْلَبَةَ إِلَى رَسُولِ اللَّهِ فَقَالَتْ يَا رَسُولَ اللَّهِ زَوْجِي ظَاهَرَ مِنِّي وَ هُوَ أَبُو أَوْلَادِي وَ ابْنُ عَمِّي قَدْ كَانَ هَذَا الظِّهَارُ فِي الْجَاهِلِيَّةِ يُحَرِّمُ الزَّوْجَاتِ عَلَى الْأَزْوَاجِ أَبَداً
Howlah Bint Sa’alba came to Rasool-Allah-saww. She said, ‘O Rasool-Allah-saww! My husband has done ‘Zihaar’ from me and he is father of my children and son of my uncle. This has been happening during the pre-Islamic period. The wives were prohibited unto the husbands for ever!’
فَقَالَ لَهَا مَا أَظُنُّكِ إِلَّا أَنْ حَرُمْتِ عَلَيْهِ إِلَى آخِرِ الْأَبَدِ
He-saww said to her: ‘I-saww don’t think except that you are prohibited unto him to the end of times’.
فَجَزِعَتْ جَزَعاً شَدِيداً وَ بَكَتْ ثُمَّ قَامَتْ فَرَفَعَتْ يَدَيْهَا إِلَى السَّمَاءِ وَ قَالَتْ إِلَى اللَّهِ أَشْكُو فِرَاقَ زَوْجِي فَرَحِمَهَا أَهْلُ الْبَيْتِ وَ بَكَوْا لِبُكَائِهَا
She was alarmed with severe panic, and she cried. Then she stood up and raised her hands towards the sky and said to Allah-azwj, ‘I complain to You-azwj of the separation of my husband!’ The People-asws of the Household pitied her and they-asws wept and her crying.
فَأَنْزَلَ اللَّهُ عَلَى نَبِيِّهِ قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجادِلُكَ فِي زَوْجِها وَ تَشْتَكِي إِلَى اللَّهِ وَ اللَّهُ يَسْمَعُ تَحاوُرَكُما إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ إِلَى قَوْلِهِ وَ الَّذِينَ يُظاهِرُونَ مِنْ نِسائِهِمْ ثُمَّ يَعُودُونَ لِما قالُوا فَتَحْرِيرُ رَقَبَةٍ مِنْ قَبْلِ أَنْ يَتَمَاسَّا ذلِكُمْ تُوعَظُونَ بِهِ وَ اللَّهُ بِما تَعْمَلُونَ خَبِيرٌ- فَمَنْ لَمْ يَجِدْ فَصِيامُ شَهْرَيْنِ مُتَتابِعَيْنِ- … فَمَنْ لَمْ يَسْتَطِعْ فَإِطْعامُ سِتِّينَ مِسْكِيناً
Allah-azwj Revealed unto His-azwj Prophet-saww: Allah has Heard the words of she who pleaded you regarding her husband and complained to Allah, and Allah Heard both your dialogues; surely Allah is Hearing, Seeing [58:1] – up to His-azwj Words: And those who did pronounce Zihaar from their wives, then retracted what they had said, so you should free a neck before you touch each other, that is what you are Advised with, and Allah is Aware of what you are doing [58:3] So one who cannot find (the means), then Fast two months consecutively before you touch each other. And one who is not capable, so he should feed sixty needy ones. [58:4].
Rasool-Allah-saww said to her: ‘Tell your husband Al-Aws Bin Al Saamit to liberate a person (slave)’.
فَقَالَ لَهَا رَسُولُ اللَّهِ ص قُولِي لِأَوْسِ بْنِ الصَّامِتِ زَوْجِكِ يُعْتِقْ نَسَمَةً فَقَالَتْ يَا رَسُولَ اللَّهِ وَ أَنَّى لَهُ نَسَمَةٌ لَا وَ اللَّهِ مَا لَهُ خَادِمٌ غَيْرِي
She said, ‘O Rasool-Allah-saww, and where can a person (slave) be for him? No, by Allah-azwj, there is no servant for him apart from me!’
قَالَ فَيَصُومُ شَهْرَيْنِ مُتَتَابِعَيْنِ
He-saww said: ‘Fast two months consecutively’.
قَالَتْ إِنَّهُ شَيْخٌ كَبِيرٌ لَا يَقْدِرُ عَلَى الصِّيَامِ
She said, ‘He is an old man, he is not able upon the fasting’.
قَالَ فَمُرِيهِ أَنْ يَتَصَدَّقَ عَلَى سِتِّينَ مِسْكِيناً
He-saww said: ‘Instruct him to donate upon sixty poor ones’.
قَالَتْ وَ أَنَّى لَهُ الصَّدَقَةُ فَوَ اللَّهِ مَا بَيْنَ لَابَتَيْهَا أَحْوَجَ مِنَّا
She said, ‘And where can there be the charity for him? By Allah-azwj, there is no one needier than us!’
قَالَ فَقُولِي فَلْيَمْضِ إِلَى أُمِّ الْمُنْذِرِ فَلْيَأْخُذْ مِنْهَا شَطْرَ وَسْقِ تَمْرٍ فَلْيَتَصَدَّقْ عَلَى سِتِّينَ مِسْكِيناً
He-saww said: ‘Tell him to go to Umm Al-Munzir, and let him take from her half a handful of dates, and let him donate upon sixty poor ones’.
قَالَ فَعَادَتْ إِلَى أَوْسٍ فَقَالَ لَهَا مَا وَرَاكِ قَالَ خَيْرٌ وَ أَنْتَ ذَمِيمٌ إِنَّ رَسُولَ اللَّهِ ص يَأْمُرُكَ أَنْ تَمْضِيَ إِلَى أُمِّ الْمُنْذِرِ فَتَأْخُذَ مِنْهَا وَسْقَ تَمْرٍ فَلْتَصَدَّقْ بِهِ عَلَى سِتِّينَ مِسْكِيناً
He-asws said: ‘She returned to Aws. He said to her, ‘What (news) is there behind you?’ She said, ‘Good. Rasool-Allah-saww instructs you to go to Umm Al-Munzir, take half a handful of dates from her and donate it to sixty poor ones’.
وَ مِثْلُ ذَلِكَ فِي اللِّعَانِ أَنَّ رَسُولَ اللَّهِ ص لَمَّا رَجَعَ مِنْ غَزَاةِ تَبُوكَ قَامَ إِلَيْهِ عُوَيْمِرُ بْنُ الْحَارِثِ الْعَجْلَانِيُّ فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ امْرَأَتِي زَنَتْ بِشَرِيكِ بْنِ السَّمْخَاطِ
And similar to that is regarding the cursing. When Rasool-Allah-saww returned from the military expedition of Tabuk, Uweymir Bin Al-Haris Al-Ajlany stood to him. He said, ‘O Rasool-Allah-saww! My wife has committed adultery with Shareek Bin Al-Samkhat!’
فَأَعْرَضَ عَنْهُ فَأَعَادَ عَلَيْهِ الْقَوْلَ فَأَعْرَضَ عَنْهُ فَأَعَادَ ثَالِثَةً فَقَامَ ص وَ دَخَلَ فَنَزَلَ اللِّعَانُ فَخَرَجَ إِلَيْهِ فَقَالَ ائْتِنِي بِأَهْلِكَ فَقَدْ أَنْزَلَ اللَّهُ فِيكُمَا قُرْآناً
He-saww turned away from him. He repeated the words to him-saww. He-saww turned away from him. He repeated for a third time. He-saww stood up and entered (his-saww house). The (Verse of the) Curse was Revealed. He-saww came out to him. He-saww said: ‘Come to me-saww with your wife, for Allah-azwj has Revealed Quran (Verse) regarding you two!’
فَمَضَى وَ أَتَى بِأَهْلِهِ وَ أَتَى مَعَهَا قَوْمُهَا وَ كَانَتْ فِي شَرَفٍ مِنَ الْأَنْصَارِ فَوَافَوْا رَسُولَ اللَّهِ ص وَ هُوَ يُصَلِّي الْعَصْرَ فَلَمَّا فَرَغَ أَقْبَلَ عَلَيْهِمَا وَ قَالَ لَهُمَا تَقَدَّمَا إِلَى الْمِنْبَرِ فَلَاعِنَا
He went and came with his wife, and her people came with her, and she was among the nobles of the Helpers. They arrived to Rasool-Allah-azwj while he-saww was praying Al-Asr Salat. When he-saww was free, he-saww faced towards them and said to them: ‘Both of you go to the pulpit and curse each other!’
فَتَقَدَّمَ عُوَيْمِرٌ إِلَى الْمِنْبَرِ فَتَلَا عَلَيْهِمَا رَسُولُ اللَّهِ ص آيَةَ اللِّعَانِ- وَ الَّذِينَ يَرْمُونَ أَزْواجَهُمْ وَ لَمْ يَكُنْ لَهُمْ شُهَداءُ إِلَّا أَنْفُسُهُمْ فَشَهادَةُ أَحَدِهِمْ أَرْبَعُ شَهاداتٍ بِاللَّهِ إِنَّهُ لَمِنَ الصَّادِقِينَ فِيمَا رَمَاهَا بِهِ
Uweymir proceeded to the pulpit. Rasool-Allah-saww recited to them the Verse of the Curse: And those who accuse their wives and there do not happen to be any witnesses for them except for their own selves, so the testimony of one of them is four testimonies with Allah that he is from the truthful ones [24:6], regarding what he had accused her with.
فَقَالَ لَهَا رَسُولُ اللَّهِ ص وَ الْعَنِي نَفْسَكِ بِالْخَامِسَةِ
Rasool-Allah-saww said to her: ‘And curse yourself with the fifth’.
فَشَهِدَتْ وَ قَالَتْ فِي الْخَامِسَةِ إِنَّ غَضَبَ اللَّهِ عَلَيْهَا إِنْ كَانَ مِنَ الصَّادِقِينَ فِيمَا رَمَانِي بِهِ
She testified and said in the fifth, may the Wrath of Allah-azwj be upon her, ‘If he was from the truthful ones, regarding what he has accused me with’.
فَقَالَ لَهُمَا رَسُولُ اللَّهِ ص اذْهَبَا وَ لَنْ يَحِلَّ لَكِ وَ لَنْ تَحِلِّي لَهُ أَبَداً
Rasool-Allah-saww said to them both: ‘Go, and he will never be Permissible for you and you will never be Permissible for him, ever!’
فَقَالَ عُوَيْمِرٌ يَا رَسُولَ اللَّهِ فَالَّذِي أَعْطَيْتُهَا
Uweymir said, ‘O Rasool-Allah-saww! So (what about dowry) which I had given her?’
فَقَالَ لَهُ إِنْ كُنْتَ صَادِقاً فَهُوَ لَهَا بِمَا اسْتَحْلَلْتَهُ مِنْ فَرْجِهَا وَ إِنْ كُنْتَ كَاذِباً فَهُوَ أَبْعَدُ لَكَ مِنْهُ وَ فَرَّقَ بَيْنَهُمَا-.
He-saww if you were truthful, it is for her due to what you had been permitted from her private parts, and if you were a liar, it is further for you (to get it) than it’. And he-saww effected separation between the two.
وَ مِثْلُهُ أَنَّ قَوْماً مِنْ أَصْحَابِ رَسُولِ اللَّهِ ص تَرَهَّبُوا وَ حَرَمُوا أَنْفُسَهُمْ مِنْ طَيِّبَاتِ الدُّنْيَا وَ حَلَفُوا عَلَى ذَلِكَ أَنَّهُمْ لَا يَرْجِعُونَ إِلَى مَا كَانُوا عَلَيْهِ أَبَداً وَ لَا يَدْخُلُونَ فِيهِ بَعْدَ وَقْتِهِمْ ذَلِكَ مِنْهُمْ عُثْمَانُ بْنُ مَظْعُونٍ وَ سَلْمَانُ وَ تَمَامُ عَشَرَةٍ مِنَ الْمُهَاجِرِينَ وَ الْأَنْصَارِ
And similar to it, a group from companions of Rasool-Allah-saww became monastic and they prohibited themselves from the good things of the world, and they took an oath upon that they will not be returning to what they had been upon, ever, nor enter into it after that time of theirs. From them were Usman Bin Mazoun, and Salman-ra, and complete ten of the Emigrants and the Helpers.
فَأَمَّا عُثْمَانُ بْنُ مَظْعُونٍ فَحَرَّمَ عَلَى نَفْسِهِ النِّسَاءَ وَ الْآخَرُ حَرَّمَ الْإِفْطَارَ بِالنَّهَارِ إِلَى غَيْرِ ذَلِكَ مِنْ مَشَاقِّ التَّكْلِيفِ: فَجَاءَتِ امْرَأَةُ عُثْمَانَ بْنِ مَظْعُونٍ إِلَى بَيْتِ أُمِّ سَلَمَةَ فَقَالَتْ لَهَا لِمَ عَطَّلْتِ نَفْسَكِ مِنَ الطِّيبِ وَ الصَّبْغِ وَ الْخِضَابِ وَ غَيْرِهِ
As for Usman Bin Mazoun, he prohibited upon himself the women, and another prohibited the eating at daytime, to other than that from hardships of the encumberment. A woman came to Usman Bin Mazoun to the house of Umm Salama-ra. She-ra said to her, ‘Why have you neglected yourself from the perfume, and the colours (clothes) and the dyeing, and other such?’
فَقَالَتْ لِأَنَّ عُثْمَانَ بْنَ مَظْعُونٍ زَوْجِي مَا قَرَبَنِي مُذْ كَذَا وَ كَذَا
She said, ‘Because my husband Usman Bin Mazoun has not come near me since such and such (time)’.
قَالَتْ أُمُّ سَلَمَةَ وَ لِمَ ذَا
Umm Salama-ra said, ‘And why is that so?’
قَالَتْ لِأَنَّهُ قَدْ حَرَّمَ عَلَى نَفْسِهِ النِّسَاءَ وَ تَرَهَّبَ
She said, ‘Because he has prohibited the women unto himself and is being monastic’.
فَأَخْبَرَتْ أُمُّ سَلَمَةَ رَسُولَ اللَّهِ ص بِذَلِكَ وَ خَرَجَ إِلَى أَصْحَابِهِ وَ قَالَ أَ تَرْغَبُونَ عَنِ النِّسَاءِ إِنِّي آتِي النِّسَاءَ وَ أُفْطِرُ بِالنَّهَارِ وَ أَنَامُ اللَّيْلَ فَمَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي
Umm Salama-ra informed Rasool-Allah-saww of that, and he-saww came out to his-saww companions and said: ‘Are you turning away from the women? I-saww go to the women, and eat at daytime, and sleep and night! The one who turns away from my-saww Sunnah, he isn’t from me-saww!’
وَ أَنْزَلَ اللَّهُ تَعَالَى يا أَيُّهَا الَّذِينَ آمَنُوا- لا تُحَرِّمُوا طَيِّباتِ ما أَحَلَّ اللَّهُ لَكُمْ وَ لا تَعْتَدُوا إِنَّ اللَّهَ لا يُحِبُّ الْمُعْتَدِينَ وَ كُلُوا مِمَّا رَزَقَكُمُ اللَّهُ حَلالًا طَيِّباً وَ اتَّقُوا اللَّهَ الَّذِي أَنْتُمْ بِهِ مُؤْمِنُونَ
And Allah-azwj the Exalted Said: O you who believe! Do not be prohibiting yourselves the good things what Allah has Permitted for you nor be excessive; surely Allah does not Love the exceeders [5:87] And eat from what Allah has Graced you of the Permissible, good; and fear Allah Whom you are believing in [5:88].
فَقَالُوا يَا رَسُولَ اللَّهِ إِنَّا قَدْ حَلَفْنَا عَلَى ذَلِكَ
They said, ‘O Rasool-Allah-saww! We have taken an oath upon that!’
فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَ لا يُؤاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمانِكُمْ إِلَى قَوْلِهِ ذلِكَ كَفَّارَةُ أَيْمانِكُمْ إِذا حَلَفْتُمْ وَ احْفَظُوا أَيْمانَكُمْ-.
Allah-azwj Mighty and Majestic Revealed: Allah will not Seize you for the vanities in your oaths, – up to His-azwj Words – That is an expiation of your oaths when you swear, and guard your oaths. [5:89].
وَ مِثْلُهُ أَنَّ قَوْماً مِنَ الْأَنْصَارِ كَانُوا يُعْرَفُونَ بِبَنِي أُبَيْرِقٍ وَ كَانُوا مُنَافِقِينَ قَدْ أَظْهَرُوا الْإِسْلَامَ وَ أَسَرُّوا النِّفَاقَ وَ هُمْ ثَلَاثَةُ إِخْوَةٍ يُقَالُ لَهُمْ بِشْرٌ وَ مُبَشِّرٌ وَ بَشِيرٌ وَ كَانَ بِشْرٌ يُكَنَّى أَبَا طُعْمَةَ وَ كَانَ رَجُلًا حَثِيثاً شَاعِراً
And similar to it, a group of the Helpers were known as the clan of Ubeyriq, and they were hypocrites. They were manifesting Al-Islam and were keeping the hypocrisy a secret, and there were three brothers called Bishr, and Mubasshir, and Bashir, and Bishr was titled as Abu Tu’mah, and he was a rapid poet.
قَالَ فَنَقَبُوا عَلَى رَجُلٍ مِنَ الْأَنْصَارِ يُقَالُ لَهُ رِفَاعَةُ بْنُ زَيْدِ بْنِ عَامِرٍ وَ كَانَ عَمَّ قَتَادَةَ بْنِ النُّعْمَانِ الْأَنْصَارِيِّ وَ كَانَ قَتَادَةُ مِمَّنْ شَهِدَ بَدْراً فَأَخَذُوا طَعَاماً كَانَ قَدْ أَعَدَّهُ لِعِيَالِهِ وَ سَيْفاً وَ دِرْعاً فَقَالَ رِفَاعَةُ لِابْنِ أَخِيهِ قَتَادَةَ إِنَّ بَنِي أُبَيْرِقٍ قَدْ فَعَلُوا بِي كَذَا
He-asws said: ‘They ransacked a man from the Helpers called Rifa’at Bin Zayd Bin Aamir, and he was an uncle of Qatada Bin Al-Numan Al-Ansari, and Qatada was from the ones who had attended Badr. They seized food which had been prepared for his dependants, and a sword, and a shield. Rifa’at said to a son of the brother of Qatada, ‘The clan of Ubeyriq have done such and such with me!’
فَلَمَّا بَلَغَ بَنِي أُبَيْرِقٍ ذَلِكَ جَاءُوا إِلَيْهِمَا وَ قَالُوا لَهُمَا إِنَّ هَذَا مِنْ عَمَلِ لَبِيدِ بْنِ سَهْلٍ وَ كَانَ لَبِيدُ بْنُ سَهْلٍ رَجُلًا صَالِحاً شُجَاعاً بَطَلًا إِلَّا أَنَّهُ فَقِيرٌ لَا مَالَ لَهُ فَبَلَغَ لَبِيداً قَوْلُهُمْ فَأَخَذَ سَيْفَهُ وَ خَرَجَ إِلَيْهِمْ فَقَالَ لَهُمْ يَا بَنِي أُبَيْرِقٍ أَ تَرْمُونِّي بِالسَّرِقَةِ وَ أَنْتُمْ أَوْلَى بِهِ مِنِّي وَ اللَّهُ لَتُبَيِّنُنَّ ذَلِكَ أَوْ لَأُمَكِّنَنَّ سَيْفِي مِنْكُمْ
When (news of) that reached the clan of Ubeyriq, then came to them both and said to them, ‘This is from the deed of Labeed Bin Sahl’, and Labeed Bin Sahl was a righteous, brace, heroic man, except that he was poor, there being no wealth for him. Their words reached Labeed. He grabbed his sword and came out to them. He said to them, ‘O clan of Ubeyriq! Are you accusing me with the theft while you are foremost with it than me? Either Allah-azwj will Clarify that or else I will use my sword on you!’
فَلَا يَزَالُوا يُلَاطِفُونَهُ حَتَّى رَجَعَ عَنْهُمْ وَ قَالُوا لَهُ أَنْتَ بَرِيءٌ مِنْ هَذَا
They did not cease appeasing him until he returned from them, and they said to him, ‘You are innocent from this!’
فَجَاءَ قَتَادَةُ بْنُ النُّعْمَانِ إِلَى رَسُولِ اللَّهِ ص فَقَالَ لَهُ بِأَبِي أَنْتَ وَ أُمِّي إِنَّ أَهْلَ بَيْتٍ مِنَّا نَقَبُوا عَلَى عَمِّي وَ أَخَذُوا لَهُ كَذَا وَ كَذَا وَ هُمْ أَهْلُ بَيْتِ سَوْءٍ وَ ذَكَرَهُمْ بِقَبِيحٍ
Qatada Bin Al-Numan came to Rasool-Allah-saww. He said to him-saww, ‘May my father and my mother be (sacrificed for) you-saww! Family members of ours have ransacked upon my uncle and they seized such and such of his (possessions), and they are an evil family!’, and he mentioned them with ugliness.
فَبَلَغَ ذَلِكَ بَنِي أُبَيْرِقٍ فَمَشَوْا إِلَى رَسُولِ اللَّهِ ص وَ مَعَهُمْ رَجُلٌ مِنْ بَنِي عَمِّهِمْ يُقَالُ لَهُ أَشْتَرُ بْنُ عُرْوَةَ وَ كَانَ رَجُلًا فَصِيحاً خَطِيباً فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ قَتَادَةَ بْنَ النُّعْمَانِ عَمَدَ إِلَى أَهْلِ بَيْتٍ مِنَّا لَهُمْ حَسَبٌ وَ نَسَبٌ وَ صَلَاحٌ فَرَمَاهُمْ بِالسَّرَقِ وَ ذَكَرَهُمْ بِالْقَبِيحِ وَ قَالَ فِيهِمْ غَيْرَ الْوَاجِبِ
That reached the clan of Ubeyriq. They walked to Rasool-Allah-saww, and with them was a man from the clan of their uncle called Ashtar Bin Urwah, and he was an eloquent man, a speaker. He said, ‘O Rasool-Allah-saww! Qatada Bin Al-Numan has deliberated to a family of ours. There is tribal affiliation, and lineage, and righteousness for them. He has accused them of theft and mentioned them with the ugliness and said regarding them what was not obliged’.
قَالَ رَسُولُ اللَّهِ ص إِنْ كَانَ مَا قُلْتَهُ حَقّاً فَبِئْسَ مَا صَنَعَ
Rasool-Allah-saww said: ‘If what you are saying was true, evil is what he has done!’
فَاغْتَمَّ قَتَادَةُ مِنْ ذَلِكَ وَ رَجَعَ إِلَى عَمِّهِ فَقَالَ يَا لَيْتَنِي مِتُّ وَ لَمْ أَكُنْ كَلَّمْتُ رَسُولَ اللَّهِ ص فِي هَذَا
Qatada was saddened from that and returned to his uncle. He said, ‘Oh if only I had died and had not existed, and had not spoken to Rasool-Allah-saww regarding this!’
فَأَنْزَلَ اللَّهُ تَعَالَى إِنَّا أَنْزَلْنا إِلَيْكَ الْكِتابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِما أَراكَ اللَّهُ وَ لا تَكُنْ لِلْخائِنِينَ خَصِيماً- وَ اسْتَغْفِرِ اللَّهَ إِنَّ اللَّهَ كانَ غَفُوراً رَحِيماً- وَ لا تُجادِلْ عَنِ الَّذِينَ يَخْتانُونَ أَنْفُسَهُمْ إِنَّ اللَّهَ لا يُحِبُّ مَنْ كانَ خَوَّاناً أَثِيماً إِلَى قَوْلِهِ وَ كانَ فَضْلُ اللَّهِ عَلَيْكَ عَظِيماً.
Allah-azwj the Exalted Revealed: We Revealed the Book to you with the Truth for you to judge between the people with what Allah Showed you; and do not become an advocate for the treacherous [4:105] And seek Forgiveness of Allah; surely Allah would always be Forgiving, Merciful [4:106] And do not plead on behalf of those who are deceiving themselves; surely Allah does not Love the one who was treacherous, sinful [4:107] – up to His-azwj Words – and the Grace of Allah was great upon you [4:113].
وَ مِثْلُهُ أَنَّ قُرَيْشاً كَانُوا إِذَا حَجُّوا وَقَفُوا بِالْمُزْدَلِفَةِ وَ لَمْ يَقِفُوا بِعَرَفَاتٍ وَ كَانَ تَلْبِيَتُهُمْ إِذَا أَحْرَمُوا فِي الْجَاهِلِيَّةِ لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ إِنَّ الْحَمْدَ وَ النِّعْمَةَ لَكَ
And similar to it, whenever Quraysh performed Hajj, they would stop at Muzdalifa and did not stop at Arafaat, and their ‘Talbiyyah’, when they work Ihraam during the Pre-Islamic period was, ‘Here I am, O Allah-azwj here I am! Here I am! There is no associate for You-azwj! Here I am! The Praise and the bounties are for You-azwj!’
فَجَاءَهُمْ إِبْلِيسُ فِي صُورَةِ شَيْخٍ وَ قَالَ لَهُمْ لَيْسَ هَذَا تَلْبِيَةَ أَسْلَافِكُمْ قَالُوا كَيْفَ كَانَتْ تَلْبِيَةُ أَسْلَافِنَا
Iblees-la came to them in the image of an old man, and said to them, ‘This isn’t ‘Talbiyyah’ of your ancestors!’ They said, ‘How was ‘Talbiyyah’ of our ancestor?’
فَقَالَ كَانَتِ اللَّهُمَّ لَبَّيْكَ لَبَّيْكَ إِنَّ الْحَمْدَ وَ النِّعْمَةَ لَكَ وَ الْمُلْكَ لَكَ لَا شَرِيكَ لَكَ إِلَّا شَرِيكاً هُوَ لَكَ
He-la said, ‘It was, ‘O Allah-azwj, here I am, here I am! The Praise and the bounties are for You-azwj, and the Kingdom is for You-azwj! There is no associate for You-azwj an associate who is for You-azwj!’
فَنَفَرَتْ قُرَيْشٌ مِنْ قَوْلِهِ فَقَالَ لَا تَنْفِرُوا مِنْ قَوْلِي وَ عَلَى رِسْلِكُمْ حَتَّى آتِيَ آخِرَ كَلَامِي فَقَالُوا لَهُ قُلْ
Quraysh dispersed from him-la. He-la said, ‘Do not disperse from my-la words, and stay upon your mounts until I-la come to end of my-la speech!’ They said to him-la, ‘Say it!’
فَقَالَ إِلَّا شَرِيكٌ لَكَ هُوَ لَكَ تَمْلِكُهُ وَ مَا مَلَكَ أَ لَا تَرَوْنَ أَنَّهُ تَمْلِكُ الشَّرِيكَ وَ الشَّرِيكُ لَا يَمْلِكُهُ
He-la said: ‘Except an associate for You-azwj, he is for You-azwj. You-azwj Own him, and he does not own!’ Are you not seeing that He-azwj Owns the associate and the associate does not own Him-azwj?’
فَرَضِيَتْ قُرَيْشٌ بِذَلِكَ فَلَمَّا بَعَثَ اللَّهُ سُبْحَانَهُ رَسُولَهُ ص نَهَاهُمْ عَنْ ذَلِكَ وَ قَالَ إِنَّ هَذَا شَرِيكٌ
Quraysh were satisfied with that. When Allah-azwj the Glorious Sent His-azwj Rasool-saww, he-saww forbade them from that and said: ‘This is association!’
فَقَالُوا لَيْسَ بِشَرِيكٍ لِأَنَّهُ لَا يَمْلِكُهُ وَ مَا مَلَكَ
They said, ‘This isn’t association, because he does not own Him-azwj and does not own (anything)’.
فَأَنْزَلَ اللَّهُ سُبْحَانَهُ ضَرَبَ لَكُمْ مَثَلًا مِنْ أَنْفُسِكُمْ هَلْ لَكُمْ مِنْ ما مَلَكَتْ أَيْمانُكُمْ مِنْ شُرَكاءَ فِي ما رَزَقْناكُمْ فَأَنْتُمْ فِيهِ سَواءٌ إِلَى آخِرِ الْآيَةِ فَأَعْلَمَهُمْ أَنَّهُمْ لَا يَرْضَوْنَ بِهَذَا فَكَيْفَ يَنْسُبُونَ إِلَى اللَّهِ.
Allah-azwj the Glorious Revealed: He Strikes for you an example from yourselves. Is there for you, from what your right hands possess, any associates in what We Grace you, so you would be equal with regards to it, [30:28] – up to end of the Verse. He-azwj let them know that they (themselves) are not satisfied with this, so how can they be attributing it to Allah-azwj?
وَ مِثْلُهُ حَدِيثُ تَمِيمٍ الدَّارِيِّ مَعَ ابْنِ مَنْدِيٍّ وَ ابْنِ أَبِي مَارِيَةَ وَ مَا كَانَ مِنْ خَبَرِهِمْ فِي السَّفَرِ وَ كَانَا رَجُلَيْنِ نَصْرَانِيَّيْنِ وَ تَمِيمٌ الدَّارِيُّ رَجُلٌ مِنْ رُءُوسِ الْمُسْلِمِينَ خَرَجُوا فِي سَفَرٍ لَهُمْ وَ كَانَ مَعَ تَمِيمٍ الدَّارِيِّ خُرْجٌ لَهُ فِيهِ مَتَاعٌ وَ آنِيَةٌ مَنْقُوشَةٌ بِالذَّهَبِ وَ قِلَادَةٌ مِنْ ذَهَبٍ أَخْرَجَ مَعَهُ لِيَبِيعَهُ فِي بَعْضِ أَسْوَاقِ الْعَرَبِ
And similar to it is Hadeeth of Tameem Al-Daary with Ibn Mandy and Ibn Abu Mariya, and what was from their news during the journey, and both men were Christians, and Tameem Al-Daary was from the chiefs of Muslims. They went out in a journey of theirs, and with Tameem Al-Daary was a bag wherein were chattels, and a vessel engraved with gold, and a necklace of gold, he had brought out with him in order to sell it in one of the markets of the Arabs.
فَلَمَّا فَصَلُوا عَنِ الْمَدِينَةِ اعْتَلَّ تَمِيمٌ عِلَّةً شَدِيدَةً فَلَمَّا حَضَرَتْهُ الْوَفَاةُ دَفَعَ جَمِيعَ مَا كَانَ مَعَهُ إِلَى ابْنِ مَنْدِيٍّ وَ ابْنِ أَبِي مَارِيَةَ وَ أَمَرَهُمَا أَنْ يُوصِلَاهُ إِلَى أَهْلِهِ وَ ذُرِّيَّتِهِ فَلَمَّا قَدِمَا إِلَى الْمَدِينَةِ أَخَذَا الْمَتَاعَ وَ الْآنِيَةَ وَ الْقِلَادَةَ
When they were at a distance from Al-Medina, Tameem became sick with severe illness. When the expiry presented to him, he handed entirety of what was with him to Ibn Mandy and Ibn Abu Mariya and instructed them to deliver it to his family and his offspring. When they arrived to Al-Medina, they seized the chattels, and the vessel, and the necklace.
فَسَأَلُوهُمَا هَلْ مَرِضَ صَاحِبُنَا مَرَضاً طَوِيلًا أَنْفَقَ نَفَقَةً وَاسِعَةً قَالا مَا مَرِضَ إِلَّا أَيَّاماً قَلَائِلَ
They (family) asked them both, ‘Did our companion fall sick with a lengthy sickness, spending vast amounts of money?’ They said, ‘He was not sick except a few days’.
قَالُوا فَهَلْ سُرِقَتْ مِنْهُ شَيْءٌ مِنْ مَتَاعِهِ فِي سَفَرِهِ هَذَا قَالا لَا لَمْ يُسْرَقْ مِنْهُ شَيْءٌ
They said, ‘Was anything from his chattels stolen from him during this journey of his?’ They said, ‘No, nothing was stolen from him’.
قَالُوا فَهَلِ اتَّجَرَ مَعَكُمَا فِي سَفَرِهِ تِجَارَةً خَسِرَ فِيهَا قَالا لَمْ يَتَّجِرْ فِي شَيْءٍ
They said, ‘Did he trade with you two during his journey with a trade incurring a loss?’ They said, ‘He did not trade with anything’.
قَالُوا فَإِنَّا افْتَقَدْنَا أَفْضَلَ شَيْءٍ كَانَ مَعَهُ آنِيَةً مَنْقُوشَةً بِالذَّهَبِ وَ قِلَادَةً مِنْ ذَهَبٍ فَقَالا أَمَّا الَّذِي دَفَعَهُ إِلَيْنَا فَقَدْ أَدَّيْنَاهُ إِلَيْكُمْ
They said, ‘We are missing the best thing which was with him, a vessel engraved with the gold and a necklace of gold!’ They said, ‘As for which he handed to us, we have delivered it to you all!’
فَقَدَّمُوهُمَا إِلَى رَسُولِ اللَّهِ ص فَأَوْجَبَ عَلَيْهِمَا الْيَمِينَ فَحَلَفَا وَ خَلَّى سَبِيلَهُمَا ثُمَّ إِنَّ تِلْكَ الْآنِيَةَ وَ الْقِلَادَةَ ظَهَرَتْ عَلَيْهِمَا فَجَاءَ أَوْلِيَاءُ تَمِيمٍ إِلَى رَسُولِ اللَّهِ فَأَخْبَرُوهُ
They brought them both to Rasool-Allah-saww, so the oath was obligated upon them. They swore and he-saww freed their way. Then that vessel and the necklace appeared with them, so the guardians of Tameem came to Rasool-Allah-azwj and informed him-saww.
فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَ يا أَيُّهَا الَّذِينَ آمَنُوا شَهادَةُ بَيْنِكُمْ إِذا حَضَرَ أَحَدَكُمُ الْمَوْتُ حِينَ الْوَصِيَّةِ اثْنانِ ذَوا عَدْلٍ مِنْكُمْ أَوْ آخَرانِ مِنْ غَيْرِكُمْ إِنْ أَنْتُمْ ضَرَبْتُمْ فِي الْأَرْضِ فَأَصابَتْكُمْ مُصِيبَةُ الْمَوْتِ
Allah-azwj Mighty and Majestic Said: O you who believe! Keep witness between you when death approaches one of you, during bequeathing, two (men) from you possessing justice, or two other from others (non-Muslims). If you go about in the land and the calamity of death befalls you [5:106].
فَأَطْلَقَ سُبْحَانَهُ شَهَادَةَ أَهْلِ الْكِتَابِ عَلَى الْوَصِيَّةِ فَقَطْ إِذَا كَانَ ذَلِكَ فِي السَّفَرِ وَ لَمْ يَجِدُوا أَحَداً مِنَ الْمُسْلِمِينَ عِنْدَ حُضُورِ الْمَوْتِ ثُمَّ قَالَ تَعَالَى تَحْبِسُونَهُما مِنْ بَعْدِ الصَّلاةِ يَعْنِي صَلَاةَ الْعَصْرِ- فَيُقْسِمانِ بِاللَّهِ أَنَّهُمَا أَحَقُّ بِذَلِكَ يَعْنِي تَعَالَى يَحْلِفَانِ بِاللَّهِ أَنَّهُمَا أَحَقُّ بِهَذِهِ الدَّعْوَى مِنْهُمَا
The Glorious Freed (Allowed) testimony of people of the Book upon the bequests only, when that happens during the journey, and they cannot find anyone from the Muslims at the presence of death. Then the Exalted Said: detain both of them after the Salat – after the Salat – then they should both swear by Allah, [5:106], that they are both more rightful with that. The Exalted Meant, they should both swear by Allah-azwj that they are more rightful with these claims from them.
فَإِنَّهُمَا كَذَبَا فِيمَا حَلَفَا وَ لَشَهادَتُنا أَحَقُّ مِنْ شَهادَتِهِما وَ مَا اعْتَدَيْنا إِنَّا إِذاً لَمِنَ الظَّالِمِينَ فَأَمَرَ رَسُولُ اللَّهِ ص أَوْلِيَاءَهُمْ أَنْ يَحْلِفُوا بِاللَّهِ عَلَى مَا ادَّعَوْهُ فَحَلَفُوا فَلَمَّا حَلَفُوا أَخَذَ رَسُولُ اللَّهِ ص الْآنِيَةَ وَ الْقِلَادَةَ مِنِ ابْنِ مندي وَ ابْنِ أَبِي مَارِيَةَ وَ رَدَّهُمَا إِلَى أَوْلِيَاءِ تَمِيمٍ
If they are lying in what they are swearing, ‘Our testimony is more rightful than their testimonies and we did not exceed, for them we would be from the unjust ones’ [5:107]. Rasool-Allah-saww ordered their guardians that they should swear by Allah-saww based upon what they claimed, so they swore. When they had sworn, Rasool-Allah-saww took the vessel, and the necklace from Ibn Mandy and Ibn Abu Mariya and returned these to the guardians of Tameem.
ثُمَّ قَالَ اللَّهُ عَزَّ وَ جَلَ ذلِكَ أَدْنى أَنْ يَأْتُوا بِالشَّهادَةِ عَلى وَجْهِها أَوْ يَخافُوا أَنْ تُرَدَّ أَيْمانٌ بَعْدَ أَيْمانِهِمْ وَ اتَّقُوا اللَّهَ وَ اسْمَعُوا
Then Allah-azwj Mighty and Majestic Said: That is closer that then coming with the testimony upon its aspect, or fearing that you would want an oath after their oaths; and fear Allah and listen; [5:108].
وَ مِنْهُ الْحَدِيثُ فِي أَمْرِ عَائِشَةَ وَ مَا رَمَاهَا بِهِ عَبْدُ اللَّهِ بْنُ أُبَيِّ بْنِ سَلُولٍ وَ حَسَّانُ بْنُ ثَابِتٍ وَ مِسْطَحُ بْنُ أُثَاثَةَ فَأَنْزَلَ اللَّهُ تَعَالَى إِنَّ الَّذِينَ جاؤُ بِالْإِفْكِ عُصْبَةٌ مِنْكُمْ- لا تَحْسَبُوهُ شَرًّا لَكُمْ بَلْ هُوَ خَيْرٌ لَكُمْ الْآيَةَ
And from it is the Hadeeth regarding the matter of Ayesha and what she had been accused with by Abdullah Bin Ubay Bin Saloul, and Hassan Bin Sabit, and Mistah Bin Usasa. Allah-azwj the Exalted Revealed: Surely those who are coming with the falsehood are a group from you. Do not reckon it as being an evil for you, but it is better for you. [24:11] – the Verse.
فَكُلُّ مَا كَانَ مِنْ هَذَا وَ شِبْهِهِ فِي كِتَابِ اللَّهِ تَعَالَى فَهُوَ تَأْوِيلُهُ قَبْلَ تَنْزِيلِهِ وَ مِثْلُهُ فِي الْقُرْآنِ كَثِيرٌ فِي مَوَاضِعَ شَتَّى.
All what happened from this and resembling it in the Book of Allah-azwj the Exalted, its interpretation is before its Revelation, and there are many such in the Quran in various places’.[6]
وَ أَمَّا مَا تَأْوِيلُهُ بَعْدَ تَنْزِيلِهِ فَهِيَ الْأُمُورُ الَّتِي أَخْبَرَ اللَّهُ عَزَّ وَ جَلَّ رَسُولَهُ ص أَنَّهَا سَتَكُونُ بَعْدَهُ مِثْلُ مَا أَخْبَرَ بِهِ مِنْ أُمُورِ الْقَاسِطِينَ وَ الْمَارِقِينَ وَ الْخَوَارِجِ وَ قَتْلُ عَمَّارٍ جَرَى ذَلِكَ الْمَجْرَى وَ أَخْبَارُ السَّاعَةِ وَ الرَّجْعَةِ وَ صِفَاتُ الْقِيَامَةِ
And as for what its interpretation is after its Revelation, these are matters which Allah-azwj Mighty and Majestic Informed His-azwj Rasool-saww that these would be taking place after him-saww, like what He-azwj Informed him-saww with matters of the allegiance breakers, and the heretics and the Kharijites, and killing of Ammar-ra flows that flow, and news of the Hour, and the Return (Raj’at), and description of the Qiyamah.
مِثْلُ قَوْلِهِ تَعَالَى هَلْ يَنْظُرُونَ إِلَّا تَأْوِيلَهُ يَوْمَ يَأْتِي تَأْوِيلُهُ- لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمانِها خَيْراً وَ قَوْلِهِ تَعَالَى يَوْمَ يَأْتِي تَأْوِيلُهُ يَقُولُ الَّذِينَ نَسُوهُ مِنْ قَبْلُ قَدْ جاءَتْ رُسُلُ رَبِّنا بِالْحَقِّ فَهَلْ لَنا مِنْ شُفَعاءَ فَيَشْفَعُوا لَنا أَوْ نُرَدُّ فَنَعْمَلَ غَيْرَ الَّذِي كُنَّا نَعْمَلُ الْآيَةَ
Like Words of the Exalted: Are they waiting but for its explanation? [7:53]; a soul will not benefit from its Eman which had not believed from before, or earned goodness during its Eman. [6:158]; and Words of the Exalted: On the Day its explanation comes, those who forgot it from before would be saying, ‘The Rasools of our Lord did come with the Truth, so is there anyone from the intercessors for us, so they could intercede for us? Or can we return, so we can do other than that which we did?’ [7:53].
وَ قَوْلِهِ سُبْحَانَهُ وَ لَقَدْ كَتَبْنا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُها عِبادِيَ الصَّالِحُونَ وَ قَوْلِهِ تَعَالَى وَ نُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَ نَجْعَلَهُمْ أَئِمَّةً وَ نَجْعَلَهُمُ الْوارِثِينَ- وَ نُمَكِّنَ لَهُمْ فِي الْأَرْضِ وَ نُرِيَ فِرْعَوْنَ وَ هامانَ وَ جُنُودَهُما مِنْهُمْ ما كانُوا يَحْذَرُونَ
And Words of the Glorious: And We had Written in the Psalms from after the Zikr, that the earth, My righteous servants shall inherit it [21:105]; and Words of the Exalted: And We Intend to Confer upon those who were weakened in the land, and to Make them Imams, and Make them the inheritors [28:5] And to Enable for them in the land, and to Show Pharaoh and Haman and their armies what they used to beware from them [28:6].
وَ قَوْلِهِ عَزَّ وَ جَلَ وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَ عَمِلُوا الصَّالِحاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَ لَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضى لَهُمْ إِلَى آخِرِ الْآيَةِ
And Words of Mighty and Majestic: Allah Promises those of you who believe and do righteous deeds that He will Make them Caliphs in the earth just as He Made Caliphs, those from before them, and He will Establish their Religion for them which He Approves for them, [24:55] – up to end of the Verse.
وَ قَوْلِهِ الم غُلِبَتِ الرُّومُ فِي أَدْنَى الْأَرْضِ وَ هُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ فِي بِضْعِ سِنِينَ فَنَزَلَتْ هَذِهِ وَ لَمْ يَكُنْ غَلَبَتْ وَ غَلَبَتْ بَعْدَ ذَلِكَ
And His-azwj Words: Alif Lam Meem [30:1] The Romans are overcome [30:2] In a nearby land, and they (Persians), after their victory, would be overcome [30:3] Within a few years. [30:4]. This was Revealed, and they (Romans) had not been overcome, and they were overcome after that.
وَ مِثْلُهُ وَ قَضَيْنا إِلى بَنِي إِسْرائِيلَ فِي الْكِتابِ لَتُفْسِدُنَّ فِي الْأَرْضِ مَرَّتَيْنِ فَهَذِهِ الْآيَاتُ وَ أَشْبَاهُهُمَا نَزَلَتْ قَبْلَ تَأْوِيلِهَا وَ كُلُّ ذَلِكَ تَأْوِيلُهُ بَعْدَ تَنْزِيلِهِ
And similar to it: And We Decreed to the Children of Israel in the Book: “You will make mischief in the land twice, [17:4].So, these Verses and its like were Revealed before its interpretation, and all that, its interpretation is after its Revelation.
وَ أَمَّا مَا تَأْوِيلُهُ مَعَ تَنْزِيلِهِ فَمِثْلُ قَوْلِهِ تَعَالَى- يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَ كُونُوا مَعَ الصَّادِقِينَ فَيَحْتَاجُ مَنْ سَمِعَ هَذَا التَّنْزِيلَ عَنْ رَسُولِ اللَّهِ ص أَنْ يَعْرِفَ هَؤُلَاءِ الصَّادِقِينَ الَّذِينَ أَمَرُوا بِالْكَيْنُونِيَّةِ مَعَهُمْ وَ يَجِبُ عَلَى الرَّسُولِ أَنْ يَدُلَّ عَلَيْهِمْ وَ يَجِبُ عَلَى الْأُمَّةِ حِينَئِذٍ امْتِثَالُ الْأَمْرِ
And as for what its interpretation is with its Revelation, its example is Words of the Exalted: O you who believe! Fear Allah and be with the truthful ones [9:119]. The one who heard this revelation from Rasool-Allah-saww was needy to know these truthful ones, those they had been Commanded to be with, and its obligatory upon the Rasool-saww that he-saww points to them-asws, and it obligated upon the community on that day to implement the Command.
وَ مِثْلُهُ قَوْلُهُ تَعَالَى أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ
And similar to it are Words of the Exalted: O you who believe! Obey Allah and obey the Rasool and those with (Divine) Authority from you. [4:59].
فَلَمْ يَسْتَغْنِ النَّاسُ فِي هَذَا الْمَعْنَى بِالتَّنْزِيلِ دُونَ التَّفْسِيرِ كَمَا اسْتَغْنَوْا بِالْآيَاتِ الْمُتَقَدِّمَةِ الَّتِي ذُكِرَتْ فِي آيَاتِ مَا تَأْوِيلُهُ فِي تَنْزِيلِهِ اللَّاتِي ذَكَرْنَاهَا فِي الْآيَاتِ الْمُتَقَدِّمَةِ إِلَّا حِينَ بَيَّنَ لَهُمْ رَسُولُ اللَّهِ ص أَنَّ الْوُلَاةَ لِلْأَمْرِ الَّذِي فَرَضَ اللَّهُ طَاعَتَهُمْ مِنْ عِتْرَتِهِ الْمَنْصُوصِ عَلَيْهِمْ
In this meaning, the people are not needless of the interpretation with the Revelation, just as they are needless with the previous Verses which I have mentioned regarding the Verses what its interpretation is in its Revelation, those we have mentioned in the previous Verses, except when Rasool-Allah-azwj explains to them that the ones with the (Divine) Authority are the ones from his-saww offspring that Allah-azwj has Imposed obedience to them-asws, the ones texted upon.
وَ مِثْلُهُ قَوْلُهُ تَعَالَى وَ أَقِيمُوا الصَّلاةَ وَ آتُوا الزَّكاةَ فَلَمْ يَسْتَغْنِ النَّاسُ عَنْ بَيَانِ ذَلِكَ مِنْ رَسُولِ اللَّهِ ص وَ حُدُودِ الصَّلَاةِ كَيْفَ يُصَلُّونَهَا وَ عَدَدِهَا وَ رُكُوعِهَا وَ سُجُودِهَا وَ مَوَاقِيتِهَا وَ مَا يَتَّصِلُ بِهَا وَ كَذَلِكَ الزَّكَاةُ وَ الصَّوْمُ وَ فَرَائِضُ الْحَجِّ وَ سَائِرُ الْفَرَائِضِ
And similar to it are Words of the Exalted: And establish the Salat and give the Zakat [2:43]. The people are not needless from explanation of that from Rasool-Allah-saww, and the limits of Salat how it should be prayed, and its number, and its Ruk’u, and its Sajdah, and its timings, and whatever is connected with that; and like that is the Zakat, and the fasts, and obligation of the Hajj and rest of the obligations.
إِنَّمَا أَنْزَلَهَا اللَّهُ وَ أَمَرَ بِهَا فِي كِتَابِهِ مُجْمَلَةً غَيْرَ مَشْرُوحَةٍ لِلنَّاسِ فِي مَعْنَى التَّنْزِيلِ وَ كَانَ رَسُولُ اللَّهِ ص هُوَ الْمُفَسِّرَ لَهَا وَ الْمُعَلِّمَ لِلْأُمَّةِ كَيْفَ يُؤَدُّونَهَا وَ بِهَذِهِ الطَّرِيقَةِ وَجَبَ عَلَيْهِ ص تَعْرِيفُ الْأُمَّةِ الصَّادِقِينَ عَنِ اللَّهِ عَزَّ وَ جَلَّ-
But Allah-azwj Revealed it and Commanded with it in His-azwj Book as a summary, without Detailing is for the people regarding meaning of the Revelation, and Rasool-Allah-saww, he-saww was the interpreter of it, and the teacher to the community how we should be fulfilling these, and in this way it obligated upon him-saww that he-saww introduces the truthful ones to the community on behalf of Allah-azwj Mighty and Majestic.
وَ الشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ وَ نُخَوِّفُهُمْ فَما يَزِيدُهُمْ إِلَّا طُغْياناً كَبِيراً وَ مِثْلُهُ قَوْلُهُ سُبْحَانَهُ فِي سُورَةِ التَّوْبَةِ- وَ مِنْهُمُ الَّذِينَ يُؤْذُونَ النَّبِيَّ وَ يَقُولُونَ هُوَ أُذُنٌ قُلْ أُذُنُ خَيْرٍ لَكُمْ
and the Accursed tree in the Quran; and We Scared them, but it did not increase them except in great transgression [17:60]; and similar to it are Words of the Glorious in Surah Al Tawbah: And from them are those who are hurting the Prophet and they are saying, ‘He is (only) a hearer’. Say: ‘A hearer of good for you all. [9:61].
وَ مِثْلُهُ قَوْلُهُ تَعَالَى وَ مِنْهُمْ مَنْ يَقُولُ ائْذَنْ لِي وَ لا تَفْتِنِّي أَلا فِي الْفِتْنَةِ سَقَطُوا وَ إِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكافِرِينَ
And similar to it are Words of the Exalted: And from them is one who is saying, ‘Permit me and do not try me’. Indeed! Into the Fitna they have fallen, and surely Hell would be encompassing with the Kafirs [9:49].
وَ مِثْلُهُ قَوْلُهُ عَزَّ وَ جَلَ وَ مِنْ أَهْلِ الْمَدِينَةِ مَرَدُوا عَلَى النِّفاقِ- لا تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ
And similar to it are Words of Mighty and Majestic: And from the ones around you from the Bedouins are hypocrites, and from the people of Al-Medina are stubborn upon the hypocrisy. You do not know them, We Know them [9:101].
وَ مِثْلُ قَوْلِهِ عَزَّ وَ جَلَ لا تَتَوَلَّوْا قَوْماً غَضِبَ اللَّهُ عَلَيْهِمْ قَدْ يَئِسُوا مِنَ الْآخِرَةِ كَما يَئِسَ الْكُفَّارُ مِنْ أَصْحابِ الْقُبُورِ
And, similarly Words of Mighty and Majestic: Do not befriend a people Allah is Wrathful upon. They have despaired from the Hereafter just as the Kafirs despair from the occupants of the graves [60:13].
فَوَجَبَ عَلَى الْأُمَّةِ أَنْ يَعْرِفُوا هَؤُلَاءِ الْمُنَزَّلَ فِيهِمْ هَذِهِ الْآيَاتُ مَنْ هُمْ وَ مَنْ غَضِبَ اللَّهِ عَلَيْهِمْ لِيُعْرَفُوا بِأَسْمَائِهِمْ حَتَّى يَتَبَرَّءُوا مِنْهُمْ وَ لَا يَتَوَلَّوْهُمْ
It is obligatory upon the community that they recognise them, the ones regarding whom these Verses have been Revealed, who they are, and the ones Allah-azwj is Wrathful upon, for them to be known with their names until they can disavow from them and not befriend them.
قَالَ اللَّهُ تَعَالَى- وَ جَعَلْناهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ وَ يَوْمَ الْقِيامَةِ لا يُنْصَرُونَ وَ مِثْلُ ذَلِكَ كَثِيرٌ فِي كِتَابِ اللَّهِ تَعَالَى مِنَ الْأَمْرِ بِطَاعَةِ الْأَصْفِيَاءِ وَ نَعْتِهِمْ وَ التَّبَرِّي مِمَّنْ خَالَفَهُمْ
Allah-azwj the Exalted Said: And We Made them Imams calling to the Fire, and on the Day of Judgment, they will not be helped [28:41], and similar to that are many in the Book of Allah-azwj the Exalted, of the Commands of obeying the elites, and their-asws attributes, and the disavowing from the ones who oppose them-asws.
وَ قَدْ خَرَجَ رَسُولُ اللَّهِ ص مِمَّا وَجَبَ عَلَيْهِ وَ لَمْ يَمْضِ مِنَ الدُّنْيَا حَتَّى بَيَّنَ لِلْأُمَّةِ حَالَ الْأَوْلِيَاءِ مِنْ أُولِي الْأَمْرِ وَ نَصَّ عَلَيْهِمْ وَ أَخَذَ الْبَيْعَةَ عَلَى الْأُمَّةِ بِالسَّمْعِ لَهُمْ وَ الطَّاعَةِ
And Rasool-Allah-saww came out from what had been obligated upon him-saww, and did not pass away from the world until he-saww had explained to the community the state of the guardians-asws from Masters-asws of the Command, and texted upon them-asws, and took the allegiance upon the community with the listening to them and the obedience.
وَ أَبَانَ لَهُمْ أَيْضاً أَسْمَاءَ مَنْ نَهَاهُمْ عَنْ وَلَايَتِهِمْ فَمَا أَقَلَّ مَنْ أَطَاعَ فِي ذَلِكَ وَ مَا أَكْثَرَ مَنْ عَصَى فِيهِ وَ مَالَ إِلَى الدُّنْيَا وَ زُخْرُفِهَا فَالْوَيْلُ لَهُمْ:
And he-saww also stated to them names of the one He-azwj had Prohibited them to befriend. How few were the ones who obeyed regarding that, and how many were the ones who disobeyed regarding it and inclined towards the world and its décor. So, the woe be for them!
وَ أَمَّا مَا أَنْزَلَ اللَّهُ تَعَالَى فِي كِتَابِهِ مِمَّا تَأْوِيلُهُ حِكَايَةٌ فِي نَفْسِ تَنْزِيلِهِ وَ شَرْحُ مَعْنَاهُ-
And as for what Allah-azwj the Exalted Revealed in His-azwj Book, from what its interpretation is a narration in the same way as its revelation, and explanation of its meaning.
فَمِنْ ذَلِكَ قِصَّةُ أَهْلِ الْكَهْفِ وَ ذَلِكَ أَنَّ قُرَيْشاً بَعَثُوا ثَلَاثَةَ نَفَرٍ نَضْرَ بْنَ حَارِثِ بْنِ كَلَدَةَ وَ عُقْبَةَ بْنَ أَبِي مُعَيْطٍ وَ عَاصَ بْنَ وَائِلٍ إِلَى رَثٍ وَ إِلَى نَجْرَانَ لِيَتَعَلَّمُوا مِنَ الْيَهُودِ وَ النَّصَارَى مَسَائِلَ يُلْقُونَهَا عَلَى رَسُولِ اللَّهِ ص
From that is story of people of the cave, and that, Quraysh had send three persons, Nazr Bin Haris Bin Kaladah, and Uqba Bin Abu Mueet, and Aas Bin Waail to Rass and to Najran in order to learn from the Jews and the Christians questions they could throw at Rasool-Allah-saww.
فَقَالَ لَهُمْ عُلَمَاءُ الْيَهُودِ وَ النَّصَارَى سَلُوهُ عَنْ مَسَائِلَ فَإِنْ أَجَابَكُمْ عَنْهَا فَهُوَ النَّبِيُّ الْمُنْتَظَرُ الَّذِي أَخْبَرَتْ بِهِ التَّوْرَاةُ ثُمَّ تَسْأَلُوهُ عَنْ مَسْأَلَةٍ أُخْرَى فَإِنِ ادَّعَى عِلْمَهَا فَهُوَ كَاذِبٌ لِأَنَّهُ لَا يَعْلَمُ عِلْمَهَا غَيْرُ اللَّهِ
The scholars of the Jews and the Christians said to them, ‘Ask him-saww about issues. If he-saww answers you about these, he-saww is the awaited Prophet-saww who the Torah has informed with. Then ask him-asws about another issue. If he-saww claims to have its knowledge, he-saww is a liar, because no one knows its knowledge apart from Allah-azwj’.
فَقَالُوا وَ مَا هَذِهِ الثَّلَاثُ مَسَائِلَ
They said, ‘And what are these three issues?’
قَالُوا سَلُوهُ عَنْ فِتْيَةٍ كَانُوا فِي الزَّمَنِ الْأَوَّلِ غَابُوا ثُمَّ نَامُوا كَمْ مِقْدَارُ مَا نَامُوا إِلَى أَنِ انْتَبَهُوا وَ كَمْ كَانَ عَدَدُهُمْ وَ لَمَّا انْتَبَهُوا مَا الَّذِي صَنَعُوا وَ صَنَعَهُ قَوْمُهُمْ وَ كَمْ لَهُمْ مِنْ حَيْثُ انْتَبَهُوا إِلَى يَوْمِنَا هَذَا وَ مَا كَانَتْ قِصَّتُهُمْ
They said, ‘Ask him-saww about youths who had existed in the former times. They disappeared, then they slept. How much was the measurement of their sleep until it ended, and how much was their number, and for what did they wake up? What is that which they did and their people did? And how much is for them whereby they woke up to this day of ours? And what was their story?
وَ سَلُوهُ عَنْ مُوسَى بْنِ عِمْرَانَ كَيْفَ كَانَ حَالُهُ مَعَ الْعَالِمِ حِينَ اتَّبَعَهُ وَ فَارَقَهُ
And ask him-saww about Musa-as Bin Imran-as. How was his-as state with the scholar when he-as followed him, and separated from him?
وَ سَلُوهُ عَنْ طَائِفٍ طَافَ الشَّرْقَ وَ الْغَرْبَ مِنْ مَطْلِعِ الشَّمْسِ إِلَى مَغْرِبِهَا مَنْ كَانَ وَ كَيْفَ كَانَ حَالُهُ
And ask him-saww about a roamer who circled the east and the west, from emergence of the sun to its west. Who was it, and how was his state?’
ثُمَّ كَتَبُوا لَهُمْ شَرْحَ حَالِ الثَّلَاثِ مَسَائِلَ عَلَى مَا عِنْدَهُمْ فِي التَّوْرَاةِ قَالُوا لَهُمْ فَمَا الْمَسْأَلَةُ الْأُخْرَى
Then they wrote for them the commentary of the state of the three questions based upon what (information) was with them in the Torah. They said to them, ‘So what is the other question?’
قَالَ سَلُوهُ عَنْ قِيَامِ السَّاعَةِ
He said, ‘Ask him-asws about establishment of the Hour!’
فَقَدِمَ الثَّلَاثَةُ نَفَرٍ بِالْمَسَائِلِ إِلَى قُرَيْشٍ وَ هُمْ قَاطِعُونَ أَنْ لَا عِلْمَ لَدَيْهِ مِنْهَا فَمَشَتْ قُرَيْشٌ إِلَى رَسُولِ اللَّهِ ص وَ هُوَ فِي الْحِجْرِ وَ عِنْدَهُ عَمُّهُ أَبُو طَالِبٍ
The three persons proceeded to Quraysh with the question and they asserted that there is no knowledge with him-saww of these. Quraysh walked to Rasool-Allah-saww, and he-saww was by the (Black) Stone, and with him-saww was his-saww uncle-as Abu Talib-as.
فَقَالُوا يَا أَبَا طَالِبٍ إِنَّ ابْنَ أَخِيكَ مُحَمَّداً خَالَفَ قَوْمَهُ وَ سَفَّهَ أَحْلَامَهُمْ وَ عَابَ آلِهَتَهُمْ وَ سَبَّهَا وَ أَفْسَدَ الشَّبَابَ مِنْ رِجَالِهِمْ وَ فَرَّقَ جَمَاعَتَهُمْ وَ زَعَمَ أَنَّ أَخْبَارَ السَّمَاءِ تَأْتِيهِ وَ قَدْ جِئْنَا بِمَسَائِلَ فَإِنْ أَخْبَرَنَا بِهَا عَلِمْنَا أَنَّهُ صَادِقٌ وَ إِنْ لَمْ يُخْبِرْنَا بِهَا عَلِمْنَا أَنَّهُ كَاذِبٌ
They said, ‘O Abu Talib-as! Muhammad-saww, son-saww of your-as brother-as, opposes his-as own people, and stultifies their dreams, and faults their gods, and reviles these, and corrupts the youths from their men, and separates their communities, and claims that news of the sky comes to him-as, and we have come with questions. If he-saww informs us about these, we will know that he-saww is truthful, and if he-saww does not inform us of these, he-saww is a liar!’
فَقَالَ لَهُمْ أَبُو طَالِبٍ دُونَكُمْ فَسَلُوهُ عَمَّا بَدَا لَكُمْ تَجِدُوهُ مَلِيّاً
Abu Talib-as said to them: ‘Up to you. Ask him-saww about whatever comes to you. You will find him-saww full (of knowledge)’.
فَقَالُوا يَا مُحَمَّدُ أَخْبِرْنَا عَنْ فِئَةٍ كَانُوا فِي الزَّمَانِ الْأَوَّلِ ثُمَّ غَابُوا ثُمَّ نَامُوا وَ انْتَبَهُوا كَمْ عَدَدُهُمْ وَ كَمْ نَامُوا وَ مَا كَانَ خَبَرُهُمْ مَعَ قَوْمِهِمْ وَ أَخْبِرْنَا عَنْ مُوسَى بْنِ عِمْرَانَ وَ الْعَالِمِ الَّذِي اتَّبَعَهُ كَيْفَ كَانَتْ قِصَّتُهُ مَعَهُ وَ أَخْبِرْنَا عَنْ طَائِفٍ طَافَ الشَّرْقَ وَ الْغَرْبَ مِنْ مَطْلِعِ الشَّمْسِ إِلَى مَغْرِبِهَا وَ كَيْفَ كَانَ خَبَرُهُ
They said, ‘O Muhammad-saww! Inform us about youths who existed in the former times, then they disappeared, then they slept and woke up. How much was their number, and how much did they sleep, and what was their news with their people? And inform us about Musa-as Bin Imran-as and the scholar whom he-as followed. How was his-as story with him? And inform us about a roaming one who circled the east and the west, from emergence of the sun to its west, and how was his news?’
فَقَالَ لَهُمْ رَسُولُ اللَّهِ ص إِنِّي لَا أُخْبِرُكُمْ بِشَيْءٍ إِلَّا مِنْ عِنْدِ رَبِّي وَ إِنَّمَا أَنْتَظِرُ الْوَحْيَ يَجِيءُ ثُمَّ أُخْبِرُكُمْ بِهَذَا غَداً وَ لَمْ يَسْتَثْنِ إِنْ شَاءَ اللَّهُ
Rasool-Allah-saww said to them: ‘I-saww will not inform you with anything except from the Presence of my-saww Lord-azwj, and rather I-saww shall await the revelation to come, then I-saww will inform you with this tomorrow, and nothing will be excluded, if Allah-azwj so Desires’.
فَاحْتُبِسَ الْوَحْيُ عَنْهُ أَرْبَعِينَ يَوْماً حَتَّى شَكَّ جَمَاعَةٌ مِنْ أَصْحَابِهِ وَ اغْتَمَّ رَسُولُ اللَّهِ ص وَ فَرِحَتْ قُرَيْشٌ بِذَلِكَ وَ أَكْثَرَ الْمُشْرِكُونَ الْقَوْلَ فَلَمَّا كَانَ بَعْدَ أَرْبَعِينَ صَبَاحاً نَزَلَ عَلَيْهِ بِسُورَةِ الْكَهْفِ وَ فِيهَا قِصَصُ ثَلَاثِ مَسَائِلَ وَ الْمَسْأَلَةُ الْأُخْرَى فَتَلَاهَا عَلَيْهِمْ-
The revelation was withheld from him-saww for forty days until a group of his-saww companions doubted, and Rasool-Allah-saww was saddened, and Quraysh rejoiced with that, and the Polytheists frequented the word (talking about it). When it was after forty morning, Surah Al Kahf was Revealed unto him and in it are stories of the three questions, and the other question. He-saww recited it to them.
فَلَمَّا سَمِعُوا بَهَرَهُمْ مَا سَمِعُوهُ وَ قَالُوا قَدْ بَيَّنْتَ فَأَحْسَنْتَ إِلَّا أَنَّ الْمَسْأَلَةَ الْمُفْرَدَةَ مَا فَهِمْنَا الْجَوَابَ عَنْهَا
When they heard, it dazzled them what they heard, and they said, ‘He-saww has explained and has been excellent except that the individual question. He-saww has not made us understand the answer about it’.
فَأَنْزَلَ اللَّهُ تَعَالَى يَسْئَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْساها قُلْ إِنَّما عِلْمُها عِنْدَ رَبِّي لا يُجَلِّيها لِوَقْتِها إِلَّا هُوَ ثَقُلَتْ فِي السَّماواتِ وَ الْأَرْضِ لا تَأْتِيكُمْ إِلَّا بَغْتَةً يَسْئَلُونَكَ كَأَنَّكَ حَفِيٌّ عَنْها إِلَى قَوْلِهِ سُبْحَانَهُ- وَ لكِنَّ أَكْثَرَ النَّاسِ لا يَعْلَمُونَ.
Allah-azwj the Exalted Revealed: They are asking you about the Hour, ‘When would it transpire?’ Say: ‘But rather, its knowledge is with my Lord. None can manifest its timing except Him. It would be heavy in the skies and the earth. It will not come to you except suddenly’. They are asking you as if you are eager about it. Say: ‘But rather, its knowledge is with Allah, but most of the people, they are not knowing [7:187].
وَ مِثْلُ قِصَّةِ عَبْدِ اللَّهِ بْنِ أُبَيِّ بْنِ سَلُولٍ وَ ذَلِكَ أَنَّ رَسُولَ اللَّهِ ص لَمَّا خَرَجَ فِي غَزَاةِ تَبُوكَ نَزَلَ فِي مُنْصَرَفِهِ مَنْزِلًا قَلِيلَ الْمَاءِ وَ كَانَ عَبْدُ اللَّهِ بْنُ أُبَيِّ بْنِ سَلُولٍ رَجُلًا شَرِيفاً مُطَاعاً فِي قَوْمِهِ وَ كَانَ يَضْرِبُ قُبَّتَهُ وَسَطَ الْعَسْكَرِ
And like the story of Abdullah Bin Ubay Bin Saloul, and that is, when Rasool-Allah-saww went out in the military expedition of Tabuk, during his-saww leaving he-saww descended at a descent of little water, and Abdullah Bin Ubay Bin Saloul was a noble man, obeyed among his people, and he had struck his tent in the midst of the army.
فَيَجْتَمِعُ إِلَيْهِ قَوْمُهُ مِنَ الْخَزْرَجِ وَ مَنْ كَانَ عَلَى مِثْلِ رَأْيِهِ مِنَ الْمُنَافِقِينَ فَاجْتَمَعَ النَّاسُ عَلَى بِئْرٍ كَانَتْ فِي ذَلِكَ الْمَنْزِلِ قَلِيلَةَ الْمَاءِ وَ كَانَ فِي الْعَسْكَرِ رَجُلٌ مِنَ الْمُهَاجِرِينَ يُقَالُ لَهَا جهجهان بْنُ وبر
His people from (the tribe of) Al-Khazraj gathered to him, and the ones from the hypocrites who were upon similar to his view. The people gathered at a well which was in that descent, being of little water, and among the soldiers there was a man from the Emigrants called Jahjahan Bin Wabr.
فَأَدْلَى دَلْوَهُ وَ أَدْلَى مَعَهُ رَجُلٌ يُقَالُ لَهُ سِنَانُ بْنُ عَبْدِ اللَّهِ مِنَ الْأَنْصَارِ فَتَعَلَّقَ دَلْوُهُ بِدَلْوِ جهجهان فَتَوَاثَبَا وَ أَخَذَ جهجهان شَيْئاً فَضَرَبَ بِهِ رَأْسَ ابْنِ سِنَانٍ فَشَجَّهُ شَجَّةً مُوضِحَةً وَ صَاحَ جهجهان إِلَى قُرَيْشٍ وَ الْمُهَاجِرِينَ
He lowered his bucket, and a man from the Helpers called Sinan Bin Abdullah lowered with him. His bucket got entangled with the bucket of Jahjahan. They attacked each other, and Jahjahan took something and struck the head of Ibn Sinan with it. He injured him with a visible injury, and Jahjahan shouted to Quraysh and the Emigrants.
فَسَمِعَ عَبْدُ اللَّهِ بْنُ أُبَيِّ بْنِ سَلُولٍ نِدَاءَ الْمُهَاجِرِينَ فَقَالَ مَا هَذَا قَالُوا جهجهان يَنْتَدِبُ الْمُهَاجِرِينَ وَ قُرَيْشاً عَلَى الْخَزْرَجِ وَ الْأَوْسِ فَقَالَ أَ وَ قَدْ فَعَلُوهَا قَالُوا نَعَمْ قَالَ أَمَا وَ اللَّهِ لَقَدْ كُنْتُ كَارِهاً لِهَذَا الْمَسِيرِ
Abdullah Bin Ubay Bin Saloul heard the call of the Emigrants. He said, ‘What is this’ They said, ‘Jahjahan is calling the Emigrants and Quraysh against (the tribes of) Al-Khazraj and Al-Aws’. He said, ‘And they had done it?’ They said, ‘Yes’. He said, ‘But, by Allah-azwj! I was unwilling for this journey!’
ثُمَّ أَقْبَلَ عَلَى قَوْمِهِ فَقَالَ لَهُمْ قَدْ قُلْتُ لَا تُنْفِقُوا عَلَيْهِمْ حَتَّى يَنْفَضُّوا وَ يَخْرُجُوا عَنْكُمْ أَمَّا وَ اللَّهِ لَئِنْ رَجَعْنَا إِلَى الْمَدِينَةِ لَيُخْرِجَنَّ الْأَعَزُّ مِنْهَا الْأَذَلَّ
Then he faced towards his people. He said to them, ‘I had told you not to spend upon them until they leave and go out from you! But, by Allah-azwj! If we return to Al-Medina, the strong ones from them will expel the weak!’
وَ لَمَّا سَمِعَ زَيْدُ بْنُ أَرْقَمَ ذَلِكَ جَاءَ إِلَى رَسُولِ اللَّهِ ص وَ كَانَ ابْنُ أَرْقَمَ أَصْغَرَهُمْ سِنّاً فِيمَنْ كَانَ فِي مَجْلِسِ عَبْدِ اللَّهِ بْنِ أُبَيِّ بْنِ سَلُولٍ فَقَالَ زَيْدٌ يَا رَسُولَ اللَّهِ قَدْ عَلِمْتُ حَالَ عَبْدِ اللَّهِ بْنِ أُبَيِّ بْنِ سَلُولٍ فِينَا وَ شَرَفَهُ وَ لَا يَمْنَعُنِي ذَلِكَ أَنْ أُخْبِرَكَ بِمَا سَمِعْتُ
And when Zayd Bin Arqam heard that, he came to Rasool-Allah-saww, and Ibn Arqam was their youngest in age among the ones who were in the gathering of Abdullah Bin Ubay Bin Saloul. Zayd said, ‘O Rasool-Allah-saww! You-saww do know the state of Abdullah Bin Ubay Bin Saloul among us, and his nobility, and that does not prevent me from informing you with what I have heard!’
ثُمَّ أَخْبَرَهُ بِالْخَبَرِ فَأَمَرَ رَسُولُ اللَّهِ ص بِالْمَسِيرِ فَقَالَ أَصْحَابُهُ وَ اللَّهِ مَا هَذَا وَقْتَ مَسِيرٍ وَ إِنَّ ذَلِكَ لَأَمْرٌ حَدَثَ
Then he informed him-saww the news. Rasool-Allah-saww ordered with the journey (departure). His-saww companions said, ‘By Allah-azwj! This is not the time of travelling, and even if the (new) matter has occurred!’
وَ لَمَّا بَلَغَ الْأَنْصَارَ مَا قَالَهُ زَيْدُ بْنُ أَرْقَمَ لِرَسُولِ اللَّهِ ص لَحِقَ بِهِ سَعْدُ بْنُ عُبَادَةَ وَ قَالَ يَا رَسُولَ اللَّهِ إِنَّ زَيْدَ بْنَ أَرْقَمَ كَذَبَ عَلَى عَبْدِ اللَّهِ بْنِ أُبَيِّ بْنِ سَلُولٍ وَ إِنْ كَانَ عَبْدُ اللَّهِ قَالَ شَيْئاً مِنْ هَذَا فَلَا تَلُمْهُ فَإِنَّا كُنَّا نَظَمْنَا لَهُ الْجَزْعَ الْيَمَانِيَّ تَاجاً لَهُ لِنُتَوِّجَهُ فَيَكُونَ مَلِكاً عَلَيْنَا فَلَمَّا وَافَيْتَ يَا رَسُولَ اللَّهِ رَأَى أَنَّكَ غَلَبْتَهُ عَلَى أَمْرٍ قَدْ كَانَ اسْتَتَبَّ لَهُ
And when it reached the Helpers what Zayd Bin Arqam had said to Rasool-Allah-azwj, Sa’ad Bin Ubada caught up with him and said, ‘O Rasool-Allah-saww! Zayd Bin Arqam is lying upon Abdullah Bin Ubay Bin Saloul, and even if Abdullah had said something from this, do not blame him, for we have been arranging for him to wear the crown of Yemen, so he would be a king upon us! When you-saww expire, O Rasool-Allah-saww, he views that you-saww would overcome him upon a matter which had been paved for him’.
ثُمَّ أَقْبَلَ سَعْدٌ عَلَى زَيْدٍ فَقَالَ يَا زَيْدُ عَمَدْتَ إِلَى شَرِيفِنَا فَكَذَبْتَ عَلَيْهِ
Then Sa’ad faced towards Zayd. He said, ‘O Zayd! You have deliberated to our nobleman and lied upon him!’
فَلَمَّا نَزَلَ رَسُولُ اللَّهِ ص الْمَنْزِلَ الثَّانِيَ مَشَى قَوْمُ عَبْدِ اللَّهِ بْنِ أُبَيِّ بْنِ سَلُولٍ إِلَيْهِ فَقَالُوا لَهُ امْضِ إِلَى رَسُولِ اللَّهِ ص حَتَّى يَسْتَغْفِرَ لَكَ
When Rasool-Allah-saww descended at the second descent, some people of Abdullah Bin Ubay Bin Saloul walked to him. They said to him, ‘Go to Rasool-Allah-saww until he-saww seeks Forgiveness for you!’
فَلَوَى عَبْدُ اللَّهِ بْنُ أُبَيِّ بْنِ سَلُولٍ عُنُقَهُ وَ اسْتَهَزَأَ فَلَمْ يَزَالُوا بِهِ حَتَّى صَارَ مَعَهُمْ إِلَى رَسُولِ اللَّهِ ص فَحَلَفَ لِرَسُولِ اللَّهِ ص أَنَّهُ لَمْ يَقُلْ مِنْ ذَلِكَ شَيْئاً وَ أَنَّ زَيْدَ بْنَ أَرْقَمَ كَذَبَ عَلَيْهِ
Abdullah Bin Ubay Bin Saloul bent his neck and mocked him. They did not cease with him until he came with them to Rasool-Allah-saww. He swore an oath to Rasool-Allah-saww that he had not said anything from that and that Zayd Bin Arqam had lied upon him.
فَأَنْزَلَ اللَّهُ تَعَالَى- إِذا جاءَكَ الْمُنافِقُونَ قالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ وَ اللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَ اللَّهُ يَشْهَدُ إِنَّ الْمُنافِقِينَ لَكاذِبُونَ- اتَّخَذُوا أَيْمانَهُمْ جُنَّةً فَصَدُّوا عَنْ سَبِيلِ اللَّهِ إِنَّهُمْ ساءَ ما كانُوا يَعْمَلُونَ إِلَى قَوْلِهِ- سَواءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ لَنْ يَغْفِرَ اللَّهُ لَهُمْ إِلَى آخِرِ السُّورَةِ.
Allah-azwj the Exalted Revealed: When the hypocrites come to you, they say, ‘We testify that you are a Rasool of Allah’. And Allah Knows that you are indeed His Rasool, and Allah Testifies that the hypocrites are lying [63:1] They are taking their oaths as a shield, so they are blocking from the Way of Allah. It is evil what they have been doing [63:2] – up to His-azwj Words: It is same upon them, whether you seek Forgiveness for them or do not seek Forgiveness for them, Allah will never Forgive them; [63:6] – up to end of the Chapter.
وَ هَذَا أَبْوَابُ التَّنْزِيلِ وَ التَّأْوِيلِ
And these are chapters on the Revelation and the interpretation.[7]
وَ أَمَّا الرَّدُّ عَلَى مَنْ أَنْكَرَ خَلْقَ الْجَنَّةِ وَ النَّارِ فَقَالَ اللَّهُ تَعَالَى عِنْدَ سِدْرَةِ الْمُنْتَهى عِنْدَها جَنَّةُ الْمَأْوى –
And as for the rebuttal against the one who denies the Paradise and the Fire, Allah-azwj the Exalted Said: At the Lote Tree [53:14] By the Garden of abode [53:15].
وَ قَالَ رَسُولُ اللَّهِ ص دَخَلْتُ الْجَنَّةَ فَرَأَيْتُ فِيهَا قَصْراً مِنْ يَاقُوتٍ أَحْمَرَ يُرَى دَاخِلُهُ مِنْ خَارِجِهِ وَ خَارِجُهُ مِنْ دَاخِلِهِ مِنْ نُورِهِ فَقُلْتُ يَا جَبْرَئِيلُ لِمَنْ هَذَا الْقَصْرُ
And Rasool-Allah-saww said: ‘I-saww entered the Paradise. I saw therein a castle of red ruby. Its interior could be seen from its exterior, and its exterior from its interior, from its radiance. I-saww said: ‘O Jibraeel-as! For who is this castle?’
فَقَالَ لِمَنْ أَطَابَ الْكَلَامَ وَ أَدَامَ الصِّيَامَ وَ أَطْعَمَ الطَّعَامَ وَ تَهَجَّدَ بِاللَّيْلِ وَ النَّاسُ نِيَامٌ
He-as said: ‘For the one who is of good speech, and constant fasting, and feeds the food at night, and holds vigil while the people are sleeping’.
فَقُلْتُ يَا رَسُولَ اللَّهِ وَ فِي أُمَّتِكَ مَنْ يُطِيقُ هَذَا
I said, ‘O Rasool-Allah-saww, and in your-saww community there is one who can endure this?’
فَقَالَ لِيَ ادْنُ مِنِّي
He-saww said to me: ‘Come closer to me-saww!’
فَدَنَوْتُ فَقَالَ مَا تَدْرِي مَا إِطَابَةُ الْكَلَامِ
I went nearer. He-saww said: ‘Do you know what is the good speech?’
فَقُلْتُ اللَّهُ وَ رَسُولُهُ أَعْلَمُ
I said, ‘Allah-azwj and His-azwj Rasool-saww are more knowing’.
فَقَالَ هُوَ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ أَ تَدْرِي مَا إِدَامَةُ الصِّيَامِ
He-saww said: ‘It is (saying), ‘Glory be to Allah-azwj, and the Praise is for Allah-azwj, and there is no god except Allah-azwj, and Allah-azwj is Greatest!’ Do you know what is constant fasting?’
فَقَالَ اللَّهُ أَعْلَمُ وَ رَسُولُهُ
He (I) said, ‘Allah-azwj and His-azwj Rasool-saww are more knowing’.
فَقَالَ مَنْ صَامَ شَهْرَ رَمَضَانَ وَ لَمْ يُفْطِرْ مِنْهُ يَوْماً أَ تَدْرِي مَا إِطْعَامُ الطَّعَامِ
He-saww said: ‘One who fasts a month of Ramazan and does not break a day from it. Do you know what is feeding the food?’
فَقُلْتُ اللَّهُ وَ رَسُولُهُ أَعْلَمُ
I said, ‘Allah-azwj and His-azwj Rasool-saww are more knowing’.
فَقَالَ مَنْ طَلَبَ لِعِيَالِهِ مَا يَكُفُّ بِهِ وُجُوهَهُمْ أَ تَدْرِي مَا التَّهَجُّدُ بِاللَّيْلِ وَ النَّاسُ نِيَامٌ
He-saww said: ‘One who seeks for his dependants what he can suffice their faces with. Do you know what is the vigil at night and the day while the people sleep?’
فَقُلْتُ اللَّهُ وَ رَسُولُهُ أَعْلَمُ
I said, ‘Allah-azwj and His-azwj Rasool-saww are more knowing’.
فَقَالَ مَنْ لَا يَنَامُ حَتَّى يُصَلِّيَ الْعِشَاءَ الْآخِرَةَ.
He-saww said: ‘One who does not sleep until he has prayed Al-Isha the last Salat’’.[8]
وَ يُرِيدُ بِالنَّاسِ هَاهُنَا الْيَهُودَ وَ النَّصَارَى لِأَنَّهُمْ يَنَامُونَ بَيْنَ الصَّلَاتَيْنِ-
And intended by ‘the people’ over here are the Jews and the Christians, because they sleep between the two Salat(s).
وَ قَالَ ص لَمَّا أُسْرِيَ بِي إِلَى السَّمَاءِ دَخَلْتُ الْجَنَّةَ فَرَأَيْتُ فِيهَا قيعان قِيعَاناً وَ رَأَيْتُ فِيهَا مَلَائِكَةً يَبْنُونَ لَبِنَةً مِنْ ذَهَبٍ وَ لَبِنَةً مِنْ فِضَّةٍ وَ رُبَّمَا أَمْسَكُوا فَقُلْتُ لَهُمْ مَا بَالُكُمْ قَدْ أَمْسَكْتُمْ
And he-saww said: ‘When there was an ascension with me-saww to the sky, I-saww entered the Paradise. I-saww saw therein clusters (of fruits), and I-saww saw in it an Angel building with bricks of gold and bricks of silver, and sometimes they would withhold. I-saww said to them: ‘What is the matter with you all withholding?’
فَقَالُوا حَتَّى تَجِيئَنَا النَّفَقَةُ
They said, ‘Until the expense money comes to us’.
فَقُلْتُ وَ مَا نَفَقَتُكُمْ
I-saww said: ‘And what are your expense monies?’
قَالُوا قَوْلُ الْمُؤْمِنِ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ فَإِذَا قَالَ بَنَيْنَا وَ إِذَا سَكَتَ أَمْسَكْنَا.
They said, ‘Words of the Momin, ‘Glory be to Allah-azwj, and the Praise is for Allah-azwj, and there is no god except Allah-azwj, and Allah-azwj is Greatest’. When he says (that), we build, and when he is silent, we withhold’’.[9]
وَ قَالَ ص لَمَّا أُسْرِيَ بِي إِلَى سَبْعِ سَمَاوَاتِهِ وَ أَخَذَ جَبْرَئِيلُ بِيَدِي وَ أَدْخَلَنِي الْجَنَّةَ وَ أَجْلَسَنِي عَلَى دُرْنُوكٍ مِنْ دَرَانِيكِ الْجَنَّةِ وَ نَاوَلَنِي سَفَرْجَلَةً فَانْفَلَقَتْ نِصْفَيْنِ وَ خَرَجَ حَوْرَاءُ مِنْهَا
And he-saww said: ‘When there was an ascension with me-saww to the seven skies and Jibraeel-as held my-saww hand and entered me-saww into the Paradise and seated me-saww upon a ride from the rides of Paradise, and gave me-saww a quince, I-saww split it into two halves, and a Hourie emerged from it.
فَقَامَتْ بَيْنَ يَدَيَّ وَ قَالَتِ السَّلَامُ عَلَيْكَ يَا مُحَمَّدُ السَّلَامُ عَلَيْكَ يَا أَحْمَدُ السَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ
She stood in front of me-saww and said, ‘The greeting be unto you-saww, O Muhammad-saww! The greeting be unto you-saww, O Ahmad-saww! The greeting be unto you-saww, O Rasool-Allah-saww!’
فَقُلْتُ وَ عَلَيْكَ السَّلَامُ مَنْ أَنْتَ
I-saww said: ‘And upon you be the greeting! Who are you?’
فَقَالَ أَنَا الرَّاضِيَةُ الْمَرْضِيَّةُ خَلَقَنِي الْجَبَّارُ مِنْ ثَلَاثَةِ أَنْوَاعٍ أَعْلَائِي مِنَ الْكَافُورِ وَ وَسَطِي مِنَ الْعَنْبَرِ وَ أَسْفَلِي مِنَ الْمِسْكِ عُجِنْتُ بِمَاءِ الْحَيَوَانِ قَالَ لِي رَبِّي كُونِي فَكُنْتُ
He (she) said, ‘I am the satisfied, the satisfying! The Subduer Created me from three types. My top is of camphor, and my middle is from ambergris, and my lower part is from musk. I have been kneaded with the water of (river) Al Hayqaan. My Lord-azwj Said to me: “Be!” So, I came into being’.
وَ هَذَا وَ مِثْلُهُ دَلِيلٌ عَلَى خَلْقِ الْجَنَّةِ وَ بِالْعَكْسِ مِنْ ذَلِكَ الْكَلَامِ فِي النَّارِ
And this, and the likes of this evidence’s upon the creation of Paradise, and conversely of that is the speech regarding the Hellfire’’.[10]
وَ أَمَّا مَنْ أَنْكَرَ الْبَدَاءَ فَقَدْ قَالَ اللَّهُ فِي كِتَابِهِ- فَتَوَلَّ عَنْهُمْ فَما أَنْتَ بِمَلُومٍ وَ ذَلِكَ أَنَّ اللَّهَ سُبْحَانَهُ أَرَادَ أَنْ يَهْلِكَ الْأَرْضَ فِي ذَلِكَ الْوَقْتِ ثُمَّ تَدَارَكَهُمْ بِرَحْمَتِهِ فَبَدَا لَهُ فِي هَلَاكِهِمْ وَ أَنْزَلَ عَلَى رَسُولِهِ- وَ ذَكِّرْ فَإِنَّ الذِّكْرى تَنْفَعُ الْمُؤْمِنِينَ
And as for the one who denies the change of Decision (Bad’a), Allah-azwj has Said in His-azwj Book: So turn away from them, for you are not with a blame [51:54]; and that is because Allah-azwj the Glorious Wanted to destroyed the earth during that time, then He-azwj Made His-azwj Mercy come across them. So, there was a change of Decision for Him-azwj in destroying them; and He-azwj Revealed unto His-azwj Rasool-saww, And continue to remind, for surely the Zikr benefits the Momineen [51:55].
وَ مِثْلُهُ قَوْلُهُ تَعَالَى وَ ما كانَ اللَّهُ لِيُعَذِّبَهُمْ وَ أَنْتَ فِيهِمْ وَ ما كانَ اللَّهُ مُعَذِّبَهُمْ وَ هُمْ يَسْتَغْفِرُونَ ثُمَّ بَدَا لَهُ وَ ما لَهُمْ أَلَّا يُعَذِّبَهُمُ اللَّهُ وَ هُمْ يَصُدُّونَ عَنِ الْمَسْجِدِ الْحَرامِ
And similar to it are Words of the Exalted: And Allah was not going to Punish them while you were among them, nor would Allah Punish them while they are seeking Forgiveness [8:33]. Then there was change of Decision for Him-azwj: And (what reason) is for them that Allah should not Punish them and they are hindering from the Sacred Masjid [8:34].
وَ كَقَوْلِهِ إِنْ يَكُنْ مِنْكُمْ عِشْرُونَ صابِرُونَ يَغْلِبُوا مِائَتَيْنِ وَ إِنْ يَكُنْ مِنْكُمْ مِائَةٌ يَغْلِبُوا أَلْفاً مِنَ الَّذِينَ كَفَرُوا
And like His-azwj Words: O you Prophet! Urge the Momineen upon the fighting. If there happen to be twenty patient ones from you, they would overcome two hundred, and if there happen to be two hundred of you, they would overcome a thousand from those who commit Kufr [8:65].
ثُمَّ بَدَا لَهُ تَعَالَى فَقَالَ الْآنَ خَفَّفَ اللَّهُ عَنْكُمْ وَ عَلِمَ أَنَّ فِيكُمْ ضَعْفاً فَإِنْ يَكُنْ مِنْكُمْ مِائَةٌ صابِرَةٌ يَغْلِبُوا مِائَتَيْنِ وَ إِنْ يَكُنْ مِنْكُمْ أَلْفٌ يَغْلِبُوا أَلْفَيْنِ بِإِذْنِ اللَّهِ وَ اللَّهُ مَعَ الصَّابِرِينَ
Then there was change of Decision for Him-azwj the Exalted. He-azwj Said: For now, Allah has Lightened from you and Knows that among you there are weak ones. So if there happen to be one hundred patient ones form you, they would overcome two hundred, and if there happen to be a thousand from you, they would overcome two thousand by the Permission of Allah, and Allah is with the patient ones [8:66].
وَ هَكَذَا يَجْرِي الْأَمْرُ فِي النَّاسِخِ وَ الْمَنْسُوخِ وَ هُوَ يَدُلُّ عَلَى تَصْحِيحِ الْبَدَاءِ وَ قَوْلِهِ- يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ فَهَلْ يَمْحُو إِلَّا مَا كَانَ وَ هَلْ يُثْبِتُ إِلَّا مَا لَمْ يَكُنْ وَ مِثْلُ هَذَا كَثِيرٌ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ
And that is how the matter flows regarding the Abrogating and the Abrogated, and it evidence’s upon the correctness of the ‘Bada’ (change of Decision). And His-azwj Words: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]. Does He-azwj Delete except what has already happened, and does He-azwj Affirm except what has not happened? And similar to this are many in the Book of Allah-azwj Mighty and Majestic.
وَ أَمَّا الرَّدُّ عَلَى مَنْ أَنْكَرَ الثَّوَابَ وَ الْعِقَابَ فِي الدُّنْيَا وَ بَعْدَ الْمَوْتِ قَبْلَ الْقِيَامَةِ فَيَقُولُ اللَّهُ تَعَالَى- يَوْمَ يَأْتِ لا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ فَمِنْهُمْ شَقِيٌّ وَ سَعِيدٌ-
And as for the rebuttal upon the one who denies in the Reward and the Punishment in the world, and after the death before the Qiyamah, Allah-azwj the Exalted Says: On the Day when it comes, no soul shall (be able to) speak except by His Permission, then from them (some) would be unfortunate and (some) fortunate [11:105].
فَأَمَّا الَّذِينَ شَقُوا فَفِي النَّارِ لَهُمْ فِيها زَفِيرٌ وَ شَهِيقٌ- خالِدِينَ فِيها ما دامَتِ السَّماواتُ وَ الْأَرْضُ الْآيَةَ-
So as for those who are unfortunate, they would be in the Fire wherein sighing and groaning for them [11:106] Abiding therein so long as the skies and the earth endure, [11:107] – the Verse.
وَ أَمَّا الَّذِينَ سُعِدُوا فَفِي الْجَنَّةِ خالِدِينَ فِيها ما دامَتِ السَّماواتُ وَ الْأَرْضُ إِلَّا ما شاءَ رَبُّكَ يَعْنِي السَّمَاوَاتِ وَ الْأَرْضَ قَبْلَ الْقِيَامَةِ فَإِذَا كَانَتِ الْقِيَامَةُ بُدِّلَتِ السَّمَاوَاتُ وَ الْأَرْضُ
And as for those who are fortunate, they would be in the Paradise, abiding therein for as long as the skies and the earth endure, except what Allah so Desires, [11:108] – meaning the skies and the earth before the Qiyamah. When the Qiyamah takes place, the skies and the earth will be replaced.
وَ مِثْلُ قَوْلِهِ تَعَالَى وَ مِنْ وَرائِهِمْ بَرْزَخٌ إِلى يَوْمِ يُبْعَثُونَ وَ هُوَ أَمْرٌ بَيْنَ أَمْرَيْنِ وَ هُوَ الثَّوَابُ وَ الْعِقَابُ بَيْنَ الدُّنْيَا وَ الْآخِرَةِ
And similar to Words of the Exalted: And behind them is purgatory up to the Day they would be Resurrected [23:100], and it is a matter between the two matters, and it is the Reward and the Punishment between the world and the Hereafter.
وَ مِثْلُ قَوْلِهِ تَعَالَى النَّارُ يُعْرَضُونَ عَلَيْها غُدُوًّا وَ عَشِيًّا وَ يَوْمَ تَقُومُ السَّاعَةُ وَ الْغُدُوُّ وَ الْعَشِيُّ لَا يَكُونَانِ فِي الْقِيَامَةِ الَّتِي هِيَ دَارُ الْخُلُودِ وَ إِنَّمَا يَكُونَانِ فِي الدُّنْيَا
And like Words of the Exalted: The Fire – they would be presented to it morning and evening; and on the Day the Hour would be Established, [40:46], and the ‘morning and evening’ cannot take place during the Qiyamah which is the eternal house, and rather they happen in the world.
وَ قَالَ اللَّهُ تَعَالَى فِي أَهْلِ الْجَنَّةِ وَ لَهُمْ رِزْقُهُمْ فِيها بُكْرَةً وَ عَشِيًّا وَ الْبُكْرَةُ وَ الْعَشِيُّ إِنَّمَا يَكُونَانِ مِنَ اللَّيْلِ وَ النَّهَارِ فِي جَنَّةِ الْحَيَاةِ قَبْلَ يَوْمِ الْقِيَامَةِ قَالَ اللَّهُ تَعَالَى لا يَرَوْنَ فِيها شَمْساً وَ لا زَمْهَرِيراً
And Allah-azwj the Exalted Said regarding the people of Paradise: and for them would be their sustenance therein morning and evening [19:62], and the morning and the evening rather take place from the night and the day is a garden of the life before the Day of Qiyamah. Allah-azwj Exalted Said: Reclining therein upon the couches, neither seeing (heat of a) sun therein nor intense cold [76:13].
وَ مِثْلُهُ قَوْلُهُ سُبْحَانَهُ وَ لا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْواتاً بَلْ أَحْياءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ- فَرِحِينَ بِما آتاهُمُ اللَّهُ مِنْ فَضْلِهِ وَ يَسْتَبْشِرُونَ بِالَّذِينَ لَمْ يَلْحَقُوا بِهِمْ مِنْ خَلْفِهِمْ أَلَّا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ
And similar to it are Words of the Glorious: And do not reckon those who are killed in Allah’s Way as dead; but, they are alive being sustained in the Presence of their Lord [3:169] Rejoicing in what Allah has Given them from His Grace and they are receiving glad tidings of those whom have yet to join them from the ones they left behind. There would neither be fear upon them nor would they be grieving [3:170].
وَ أَمَّا الرَّدُّ عَلَى مَنْ أَنْكَرَ الْمِعْرَاجَ فَقَوْلُهُ تَعَالَى- وَ هُوَ بِالْأُفُقِ الْأَعْلى ثُمَّ دَنا فَتَدَلَّى فَكانَ قابَ قَوْسَيْنِ أَوْ أَدْنى- فَأَوْحى إِلى عَبْدِهِ ما أَوْحى إِلَى قَوْلِهِ عِنْدَها جَنَّةُ الْمَأْوى- فَسِدْرَةُ الْمُنْتَهَى فِي السَّمَاءِ السَّابِعَةِ
And as for the rebuttal upon the one who denies the Ascension (Mi’raaj), are Words of the Exalted: And he was in the highest horizon [53:7] Then he approached, so he bowed [53:8] So he was (at a distance of) two bows or nearer [53:9] And He Revealed unto His servant what He Revealed [53:10] – up to His-azwj Words: By the Garden of abode [53:15]. The lote tree (Sidrat Al Muntaha) is in the seventh sky.
ثُمَّ قَالَ سُبْحَانَهُ- وَ سْئَلْ مَنْ أَرْسَلْنا مِنْ قَبْلِكَ مِنْ رُسُلِنا أَ جَعَلْنا مِنْ دُونِ الرَّحْمنِ آلِهَةً يُعْبَدُونَ وَ إِنَّمَا أَمَرَ رَسُولَهُ أَنْ يَسْأَلَ الرُّسُلَ فِي السَّمَاءِ
Then the Exalted Said: And ask ones We Sent from before you from Our Messengers, did We Make from besides the Beneficent, a God they should be worshipping? [43:45], and rather He-azwj had Asked His-azwj Rasool-saww to ask the Messengers-as in the sky.
وَ مِثْلُهُ قَوْلُهُ تَعَالَى فَإِنْ كُنْتَ فِي شَكٍّ مِمَّا أَنْزَلْنا إِلَيْكَ فَسْئَلِ الَّذِينَ يَقْرَؤُنَ الْكِتابَ مِنْ قَبْلِكَ يَعْنِي الْأَنْبِيَاءَ ع هَذَا كُلُّهُ لَيْلَةُ الْمِعْرَاجِ
And similar to is are His-azwj Words: But if you are in doubt of what We Revealed to you, then ask those who have read the Book from before you. [10:94], meaning the Prophets-as. All this was on the night of the Ascension (Mi’raaj).
وَ أَمَّا الرَّدُّ عَلَى الْمُجَبِّرَةِ وَ هُمُ الَّذِينَ زَعَمُوا أَنَّ الْأَفْعَالَ إِنَّمَا هِيَ مَنْسُوبَةٌ إِلَى الْعِبَادِ مَجَازاً لَا حَقِيقَةً وَ إِنَّمَا حَقِيقَتُهَا لِلَّهِ لَا لِلْعِبَادِ وَ تَأَوَّلُوا فِي ذَلِكَ آيَاتٍ مِنْ كِتَابِ اللَّهِ تَعَالَى لَمْ يَعْرِفُوا مَعْنَاهَا كَمَا فِي قَوْلِهِ تَعَالَى وَ لَوْ شاءَ اللَّهُ ما أَشْرَكُوا
And as for the rebuttal upon the ‘Mujabbira’ (Qadiriyya), and they are those who claim that the actions, rather these are attributed to the servants metaphorically, not in reality, and rather its reality is for Allah-azwj, not for the servants, and regarding that they interpret Verses from the Book of Allah-azwj the Exalted whose meanings they do not understand, like what is in Words of the Exalted: And if Allah had so Desired, they would not have associated, [6:107].
فَرَدَّ عَلَيْهِمْ أَهْلُ الْحَقِّ فَقَالُوا لَهُمْ إِنَّ فِي قَوْلِكُمْ ذَلِكَ بُطْلَانَ الثَّوَابِ وَ الْعِقَابِ إِذَا نَسَبْتُمْ أَفْعَالَكُمْ إِلَى اللَّهِ تَعَالَى عَمَّا يَصِفُونَ وَ كَيْفَ يُعَاقِبُ مَخْلُوقاً عَلَى غَيْرِ فِعْلٍ مِنْهُ
The people of truth rebutted against them. They said to them, ‘In that word of yours there is invalidation of the Reward and the Punishment when you attribute your actions to Allah-azwj. Exalted is He-azwj from what they as ascribing, and how can He-azwj Punish a created being upon an action which is not from him?
قَالَ اللَّهُ تَعَالَى لا يُكَلِّفُ اللَّهُ نَفْساً إِلَّا وُسْعَها لَها ما كَسَبَتْ وَ عَلَيْها مَا اكْتَسَبَتْ- لَا يَجُوزُ أَنْ يَكُونَ إِلَّا عَلَى الْحَقِيقَةِ لِفِعْلِهَا
Allah-azwj the Exalted Said: “Allah does not Encumber a soul except to its capacity. For it would be what it earned and against it would be what it earned” [2:286]. It is not allowed to happen except upon the reality of its actions.
وَ قَوْلِهِ تَعَالَى فَمَنْ يَعْمَلْ مِثْقالَ ذَرَّةٍ خَيْراً يَرَهُ- وَ مَنْ يَعْمَلْ مِثْقالَ ذَرَّةٍ شَرًّا يَرَهُ وَ قَوْلِهِ سُبْحَانَهُ كُلُّ نَفْسٍ بِما كَسَبَتْ رَهِينَةٌ وَ قَوْلِهِ لَتُسْئَلُنَّ عَمَّا كُنْتُمْ تَعْمَلُونَ وَ قَوْلِهِ تَعَالَى فَكُلًّا أَخَذْنا بِذَنْبِهِ إِلَى قَوْلِهِ وَ ما كانَ اللَّهُ لِيَظْلِمَهُمْ وَ لكِنْ كانُوا أَنْفُسَهُمْ يَظْلِمُونَ:
And Words of the Exalted: So, one who does good of the weight of a particle would see it [99:7] And one who does evil of the weight of a particle would see it [9:8]; and Words of the Glorious: Every soul would be held for what it earns [74:38]; and you will be Questioned about what you had been doing [16:93]; and Words of the Exalted: So We Seized each due to his sin. – up to His-azwj Words: And Allah was not unjust to them, but they were unjust to themselves [29:40].
وَ مِثْلُ هَذَا كَثِيرٌ فِي كِتَابِ اللَّهِ تَعَالَى وَ فِيهِ بُطْلَانُ مَا ادَّعَوْهُ وَ نَسَبُوهُ إِلَى اللَّهِ تَعَالَى أَنْ يَأْمُرَ خَلْقَهُ بِمَا لَا يَقْدِرُونَ أَوْ يَنْهَاهُمْ عَمَّا لَيْسَ فِيهِمْ صُنْعٌ وَ لَا اكْتِسَابٌ
And like this are many in the Book of Allah-azwj the Exalted, and in it is invalidation of what they are claiming and attributing to Allah-azwj the Exalted that He-azwj Commands His-azwj creatures with what they are not able or Prohibits them from what there is neither any making in them nor earning.
وَ خَالَفَهُمْ فِرْقَةٌ أُخْرَى فِي قَوْلِهِمْ فَقَالُوا إِنَّ الْأَفْعَالَ نَحْنُ نَخْلُقُهَا عِنْدَ فِعْلِنَا لَهَا وَ لَيْسَ فِيهَا صُنْعٌ وَ لَا اكْتِسَابٌ وَ لَا مَشِيَّةٌ وَ لَا إِرَادَةٌ وَ يَكُونُ مَا يَشَاءُ إِبْلِيسُ وَ لَا يَكُونُ مَا لَا يَشَاءُ
And another sect opposed them regarding their words (beliefs). They said, ‘The actions, we are creating these during our deeds, and there is neither any making nor earning nor Desire nor Will, and whatever Iblees-la desires, happens, and what he-la does not desire, does not happen.
فَضَادُّوا الْمُجَبِّرَةَ فِي قَوْلِهِمْ وَ ادَّعَوْا أَنَّهُمْ خَلَّاقُونَ مَعَ اللَّهِ وَ احْتَجُّوا بِقَوْلِهِ فَتَبارَكَ اللَّهُ أَحْسَنُ الْخالِقِينَ فَقَالُوا قَوْلُهُ فَتَبارَكَ اللَّهُ أَحْسَنُ الْخالِقِينَ يُثْبِتُ خَلَّاقِينَ غَيْرَهُ فَجَهِلُوا هَذِهِ اللَّفْظَةَ وَ لَمْ يَعْرِفُوا مَعْنَى الْخَلْقِ وَ عَلَى كَمْ وَجْهٍ هُوَ
They contradicted the ‘Mujabbira’ (Qadiriyya) in their words, and they claim they are creators along with Allah-azwj, and they argued with His-azwj Words: Blessed is Allah, the best of the Creators [23:14]. They said, ‘His-azwj Words: Blessed is Allah, the best of the Creators [23:14] proves the creators other than Him-azwj. They were ignorant of this wording and did not understand meaning of the ‘creation’, and upon how many aspects it is.
فَسُئِلَ ع عَنْ ذَلِكَ وَ قِيلَ لَهُ هَلْ فَوَّضَ اللَّهُ تَعَالَى إِلَى الْعِبَادِ مَا يَفْعَلُونَ فَقَالَ اللَّهُ أَعَزُّ وَ أَجَلُّ مِنْ ذَلِكَ
He-asws was asked about that, and it was said to him-asws, ‘Has Allah-azwj the Exalted Delegated to the servants what they are doing?’ He-asws said: ‘Allah-azwj is Mightier and more Majestic than that!’
قِيلَ فَهَلْ يُجْبِرُهُمْ عَلَى مَا يَفْعَلُونَ قَالَ اللَّهُ سُبْحَانَهُ أَعْدَلُ مِنْ أَنْ يُجْبِرَهُمْ عَلَى فِعْلٍ ثُمَّ يُعَذِّبَهُمْ عَلَيْهِ
It was said, ‘Does He-azwj Inform them upon what they should be doing?’ He-asws said: ‘Allah-azwj the Glorious more Just than to Inform them upon an action, then He-azwj Punishes them upon it’.
قِيلَ أَ بَيْنَ الْهَاتَيْنِ الْمَنْزِلَتَيْنِ مَنْزِلَةٌ ثَالِثَةٌ فَقَالَ نَعَمْ كَمَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ
It was said, ‘Is there any third status between these two statuses?’ He-asws said: ‘Yes, like what is between the sky and the earth’.
فَقِيلَ مَا هِيَ قَالَ سِرٌّ مِنْ أَسْرَارِ اللَّهِ
It was said, ‘What is it?’ He-asws said: ‘A secret from the secrets of Allah-azwj’.
وَ أَمَّا الرَّدُّ عَلَى مَنْ أَنْكَرَ الرَّجْعَةَ فَقَوْلُ اللَّهِ عَزَّ وَ جَلَّ- وَ يَوْمَ نَحْشُرُ مِنْ كُلِّ أُمَّةٍ فَوْجاً مِمَّنْ يُكَذِّبُ بِآياتِنا فَهُمْ يُوزَعُونَ أَيْ إِلَى الدُّنْيَا
And as for the rebuttal upon the one who denies the Return (Raj’at), are Words of Allah-azwj Mighty and Majestic: And on the Day We will Gather batches from every community, from the ones who belied Our Signs, so they would be assembled in rows [27:83] – i.e. to the world.
وَ أَمَّا مَعْنَى حَشْرِ الْآخِرَةِ فَقَوْلُهُ عَزَّ وَ جَلَّ- وَ حَشَرْناهُمْ فَلَمْ نُغادِرْ مِنْهُمْ أَحَداً وَ قَوْلُهُ سُبْحَانَهُ- وَ حَرامٌ عَلى قَرْيَةٍ أَهْلَكْناها أَنَّهُمْ لا يَرْجِعُونَ فِي الرَّجْعَةِ فَأَمَّا فِي الْقِيَامَةِ فَإِنَّهُمْ يَرْجِعُونَ
And as for meaning of gathering of the Hereafter, are Words of Mighty and Majestic: and We will Gather them, so We will not Leave anyone of them [18:47]; and Words of the Glorious: And it is Prohibited upon a town which We Destroyed, that they will not be returning [21:95], during the Return (Raj’at). As for during the Qiyamah, they will be returning.
وَ مِثْلُ قَوْلِهِ تَعَالَى وَ إِذْ أَخَذَ اللَّهُ مِيثاقَ النَّبِيِّينَ لَما آتَيْتُكُمْ مِنْ كِتابٍ وَ حِكْمَةٍ ثُمَّ جاءَكُمْ رَسُولٌ مُصَدِّقٌ لِما مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَ لَتَنْصُرُنَّهُ وَ هَذَا لَا يَكُونُ إِلَّا فِي الرَّجْعَةِ
And similar to His-azwj Words: And when Allah Took a Covenant of the Prophets: “When I have Given you from a Book and Wisdom – then a Rasool comes to you verifying to what is with you, you must believe in him, and you must help him”. [3:81]; and this cannot happen except during the Return (Raj’at).
وَ مِثْلُهُ مَا خَاطَبَ اللَّهُ تَعَالَى بِهِ الْأَئِمَّةِ وَ وَعَدَهُمْ مِنَ النَّصْرِ وَ الِانْتِقَامِ مِنْ أَعْدَائِهِمْ فَقَالَ سُبْحَانَهُ- وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَ عَمِلُوا الصَّالِحاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَ لَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضى لَهُمْ وَ لَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْناً يَعْبُدُونَنِي لا يُشْرِكُونَ بِي شَيْئاً وَ هَذَا إِنَّمَا يَكُونُ إِذَا رَجَعُوا إِلَى الدُّنْيَا
And similar to it is what Allah-azwj has Addressed the Imams-asws with, and Promised them-asws of the help and the revenge from their-asws enemies. The Glorious Said: Allah Promises those of you who believe and do righteous deeds that He will Make them Caliphs in the earth just as He Made Caliphs, those from before them, and He will Establish their Religion for them which He Approves for them, and He will Exchange for them from afterwards, their fear into security. Worship Me and do not associate anything with Me! [24:55], and this rather can (only) happened when they return to the world.
وَ مِثْلُهُ قَوْلُهُ تَعَالَى وَ نُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَ نَجْعَلَهُمْ أَئِمَّةً وَ نَجْعَلَهُمُ الْوارِثِينَ وَ قَوْلُهُ سُبْحَانَهُ إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرادُّكَ إِلى مَعادٍ أَيْ رَجْعَةِ الدُّنْيَا
And similar to Words of the Exalted: And We Intend to Confer upon those who were weakened in the land, and to Make them Imams, and Make them the inheritors [28:5]; and Words of the Glorious: Surely the One Who Imposed the Quran upon you would Take you back to the Return. [28:85], i.e., return to the world.
وَ مِثْلُهُ قَوْلُهُ- أَ لَمْ تَرَ إِلَى الَّذِينَ خَرَجُوا مِنْ دِيارِهِمْ وَ هُمْ أُلُوفٌ حَذَرَ الْمَوْتِ فَقالَ لَهُمُ اللَّهُ مُوتُوا ثُمَّ أَحْياهُمْ ثُمَّ مَاتُوا وَ قَوْلُهُ عَزَّ وَ جَلَ وَ اخْتارَ مُوسى قَوْمَهُ سَبْعِينَ رَجُلًا لِمِيقاتِنا فَرَدَّهُمُ اللَّهُ تَعَالَى بَعْدَ الْمَوْتِ إِلَى الدُّنْيَا وَ شَرِبُوا وَ نَكَحُوا وَ مِثْلُهُ خَبَرُ الْعُزَيْرِ
And similar to it are His-azwj Words: Have you not seen those who exited from their homes fearing death, and they were thousands, so Allah Said to them: “Die!” Then He Revived them; [2:243], then they died; and Words of Mighty and Majestic: And Musa chose seventy men of his community for Our Appointment. [7:155]. After the death, Allah-azwj the Exalted Returned them to the world, and they drank, and got married. And similar to it is news of Al-Uzeyr-as.
وَ أَمَّا مَنْ أَنْكَرَ فَضْلَ رَسُولِ اللَّهِ ص فَالدَّلِيلُ عَلَى بُطْلَانِ قَوْلِهِ قَوْلُ اللَّهِ عَزَّ وَ جَلَ وَ إِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَ أَشْهَدَهُمْ عَلى أَنْفُسِهِمْ أَ لَسْتُ بِرَبِّكُمْ قالُوا بَلى فَأَوَّلُ مَنْ سَبَقَ مِنَ الرُّسُلِ إِلَى بَلَى مُحَمَّدٌ رَسُولُ اللَّهِ ص لِأَنَّ رُوحَهُ أَقْرَبُ الْأَرْوَاحِ إِلَى مَلَكُوتِ اللَّهِ تَعَالَى
And as for the one who denies merit of Rasool-Allah-saww, the evidence upon invalidation is Words of the Exalted Mighty and Majestic: And when your Lord Seized from the Children of Adam, their offspring from their foreheads and Made them testify against their own selves: “Am I not your Lord?” They said, ‘Yes’. [7:172]. The first one to proceed from the Messengers-as to say: ‘Yes’, was Muhammad-saww, Rasool-saww of Allah-saww, because his-saww soul was closest of the souls to the Domains of Allah-azwj the Exalted.
وَ الدَّلِيلُ عَلَى ذَلِكَ قَوْلُ جَبْرَئِيلَ ع لَمَّا أُسْرِيَ بِرَسُولِ اللَّهِ ص إِلَى السَّمَاءِ السَّابِعَةِ قَالَ يَا مُحَمَّدُ تَقَدَّمْ فَإِنَّكَ قَدْ وَطِئْتَ مَوْطِئاً لَمْ يَطَأْ قَبْلَكَ مَلَكٌ مُقَرَّبٌ وَ لَا نَبِيٌّ مُرْسَلٌ
And the evidence upon that are words of Jibraeel-as when there was Ascension with Rasool-Allah-saww to the seventh sky. He-as said: ‘O Muhammad-saww! Proceed, for you-saww are treading a place no Angel of Proximity has trodden nor any Messenger Prophet-as!’
فَلَوْ لَا أَنَّ رُوحَهُ كَانَتْ مِنْ ذَلِكَ الْمَكَانِ لَمْ يَقْدِرْ أَنْ يَتَجَاوَزَهُ وَ ذَلِكَ أَنَّهُ إِذَا أَمَرَ اللَّهُ تَعَالَى فَأَوَّلُ مَا يَصِلُ أَمْرُهُ إِلَى رَسُولِ اللَّهِ ص لِقُرْبِهِ إِلَى مَلَكُوتِهِ ثُمَّ سَائِرُ الْأَنْبِيَاءِ عَلَى طَبَقَاتِهِمْ
Had his-saww soul not been from that position, he-saww would not have been able upon going beyond, and that is because when Allah-azwj the Exalted Commanded, the first of what His-azwj Command arrived to was Rasool-Allah-saww due to his-saww closeness to His-azwj Domains, then rest of the Prophets-as based upon their-as levels.
وَ يَزِيدُ ذَلِكَ بَيَاناً قَوْلُهُ تَعَالَى وَ إِذْ أَخَذْنا مِنَ النَّبِيِّينَ مِيثاقَهُمْ وَ مِنْكَ وَ مِنْ نُوحٍ وَ إِبْراهِيمَ وَ مُوسى وَ عِيسَى ابْنِ مَرْيَمَ فَأَفْضَلُ الْأَنْبِيَاءِ الْخَمْسَةُ وَ أَفْضَلُ الْخَمْسَةِ مُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ عَلَيْهِمْ أَجْمَعِينَ
And that explanation is increased by Words of the Exalted: And when We Took from the Prophets, their Covenants, and from you, and from Noah and Ibrahim and Musa and Isa son of Maryam, [33:7]. The most superior of the Prophets-as are five, and the most superior of the five is Muhammad-saww, may the Salawaat of Allah-azwj be upon him-saww and his-saww Progeny-asws, and upon them-as all.
قَالَ اللَّهُ تَعَالَى إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ- ذِي قُوَّةٍ عِنْدَ ذِي الْعَرْشِ مَكِينٍ- مُطاعٍ ثَمَّ أَمِينٍ
Allah-azwj the Exalted Said: It is certainly the world of an honourable Messenger [81:19] The processor of strength, distinguished, in the Presence of the Possessor of the Throne [81:20] Obedient, then trustworthy [81:21].
وَ الدَّلِيلُ عَلَى أَنَّهُ أَفْضَلُ الْأَنْبِيَاءِ أَنَّ اللَّهَ سُبْحَانَهُ أَخَذَ مِيثَاقَهُ عَلَى سَائِرِ الْأَنْبِيَاءِ فَقَالَ سُبْحَانَهُ- وَ إِذْ أَخَذَ اللَّهُ مِيثاقَ النَّبِيِّينَ لَما آتَيْتُكُمْ مِنْ كِتابٍ وَ حِكْمَةٍ ثُمَّ جاءَكُمْ رَسُولٌ مُصَدِّقٌ لِما مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَ لَتَنْصُرُنَّهُ قالَ أَ أَقْرَرْتُمْ وَ أَخَذْتُمْ عَلى ذلِكُمْ إِصْرِي قالُوا أَقْرَرْنا قالَ فَاشْهَدُوا وَ أَنَا مَعَكُمْ مِنَ الشَّاهِدِينَ
And the evidence upon that he-saww is most superior of the Prophets-as is that Allah-azwj the Glorious Took His-azwj Covenant upon rest of the Prophets-as. The Glorious Said: And when Allah Took a Covenant of the Prophets: “When I have Given you from a Book and Wisdom – then a Rasool comes to you verifying to what is with you, you must believe in him, and you must help him”. He said: “Do you affirm and accept My Pact upon that?” They said: ‘We do accept’. He said: “Then bear witness, and I (too) am of the Bearers of Witness with you [3:81].
فَهَذَا بَيَانُ فَضْلِ رَسُولِ اللَّهِ ص عَلَى سَائِرِ الْمُرْسَلِينَ وَ النَّبِيِّينَ وَ نَطَقَ بِهِ الْكِتَابُ وَ لَمَّا أُسْرِيَ بِرَسُولِ اللَّهِ ص إِلَى السَّمَاءِ الرَّابِعَةِ وَ دَخَلَ إِلَى الْبَيْتِ الْمَعْمُورِ جَمَعَ اللَّهُ عَزَّ وَ جَلَّ لَهُ مِنَ النَّبِيِّينَ مِنْ آدَمَ فَهَلُمَّ حَتَّى صَلَّى بِهِمْ
So this explains the merit of Rasool-Allah-saww over rest of the Messengers-as and the Prophets-as, and the Book has Spoken with it; and when there was an Ascension with Rasool-Allah-saww to the fourth sky and he-saww entered Bayt Al Mamour, Allah-azwj Mighty and Majestic Gathered for him-saww the Prophets-saww from Adam-as onwards until he-saww prayed Salat leading them.
قَالَ اللَّهُ تَعَالَى وَ سْئَلْ مَنْ أَرْسَلْنا مِنْ قَبْلِكَ مِنْ رُسُلِنا أَ جَعَلْنا مِنْ دُونِ الرَّحْمنِ آلِهَةً يُعْبَدُونَ وَ فِي هَذَا مَقْنَعٌ لِمَنْ تَأَمَّلَهُ
Allah-azwj the Exalted Said: And ask ones We Sent from before you from Our Rasools, did We Make from besides the Beneficent, a God they should be worshipping? [43:45], and in this is a convincing argument for the one who ponders it.
وَ أَمَّا عِصْمَةُ الْأَنْبِيَاءِ وَ الْمُرْسَلِينَ وَ الْأَوْصِيَاءِ ع فَقَدْ قِيلَ فِي ذَلِكَ أَقَاوِيلُ تَخْتَلِفُ قَالَ بَعْضُ النَّاسِ هُوَ مَانِعٌ مِنَ اللَّهِ تَعَالَى يَمْنَعُهُمْ عَنِ الْمَعَاصِي فِيمَا فَرَضَ اللَّهُ عَلَيْهِمْ مِنَ التَّبْلِيغِ عَنْهُ إِلَى خَلْقِهِ وَ هُوَ فِعْلُ اللَّهِ دُونَهُمْ
And as for infallibility of the Prophets-as and the Messengers-as and the successors-asws, different words have been said regarding that. Some of the people said, ‘It (infallibility) is a Prevention from Allah-azwj the Exalted. He-azwj Prevents them-as from the acts of disobedience in whatever Allah-azwj has Imposed upon them-as, from the delivering on His-azwj behalf to His-azwj creatures, and it is an Action of Allah-azwj, rather than theirs’.
وَ قَالَ آخَرُونَ الْعِصْمَةُ مِنْ فِعْلِهِمْ لِأَنَّهُمْ يُحْمَدُونَ عَلَيْهَا
And others said, ‘The infallibility) is from their-as actions because they-asws are being praised upon it’.
وَ قَالَ آخَرُونَ يَجُوزُ عَلَى الْأَنْبِيَاءِ وَ الْمُرْسَلِينَ وَ الْأَوْصِيَاءِ مَا يَجُوزُ عَلَى غَيْرِهِمْ مِنَ الذُّنُوبِ كُلِّهَا
And others said, ‘All the sins are allowed upon the Prophets-as and the Messengers-as and the successors-asws what is allowed upon others’.
وَ الْأَوَّلُ بَاطِلٌ لِقَوْلِهِ وَ اعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعاً وَ لا تَفَرَّقُوا وَ قَوْلِهِ تَعَالَى وَ لَقَدْ راوَدْتُهُ عَنْ نَفْسِهِ فَاسْتَعْصَمَ أَيِ امْتَنَعَ لِأَنَّ الْعَصْمَ هُوَ الْمَنْعُ وَ قَدْ غَلَطَ مَنْ أَجْرَى الرُّسُلَ وَ الْأَنْبِيَاءَ مَجْرَى الْعِبَادِ
And the first is invalidation of His-azwj Words: And hold firmly with the Rope of Allah altogether and do not be disunited, [3:103]; and Words of the Exalted: and I had seduced him about himself, but he preserved [12:32], i.e., he (Yusuf-as) prevented because the infallibility, it is the prevention, and he is mistaken, the one who flows the Messengers-as and the Prophets-as flowing of the (ordinary) servants.
يَقَعُ مِنْهُمُ الْأَفْعَالُ الذَّمِيمَةُ مِنْ أَرْبَعَةِ وُجُوهٍ مِنَ الْحَسَدِ وَ الْحِرْصِ وَ الشَّهْوَةِ وَ الْغَضَبِ فَجَمِيعُ تَصَرُّفَاتِ النَّاسِ الَّتِي هِيَ مِنْ قِبَلِ الْأَجْسَادِ- لَا يَحْدُثُ إِلَّا مِنْ أَحَدِ هَذِهِ الْوُجُوهِ الْأَرْبَعَةِ
The condemnable actions occur from them from four aspects – from the envy, and the greed, and the desires, and the anger. The entirety of dealings of the people which are from the direction of the bodies cannot occur except from one of these four aspects.
وَ الْأَنْبِيَاءُ وَ الرُّسُلُ وَ الْأَوْصِيَاءُ ع- لَا يَقَعُ مِنْهُمْ فِعْلٌ مِنْ جِهَةِ الْحَسَدِ لِأَنَّ الْحَاسِدَ إِنَّمَا يَحْسُدُ مَنْ هُوَ فَوْقَهُ وَ لَيْسَ فَوْقَ الْأَنْبِيَاءِ وَ الرُّسُلِ وَ الْأَوْصِيَاءِ أَحَدٌ مَنْزِلَةً أَعْلَى مِنْ مَنَازِلِهِمْ فَيَحْسُدُوهُ عَلَيْهَا
And the Prophets-as and the Messengers-as and the successors-as an action cannot occur from them-as from an aspect of the envy because the envier rather envies the one who is above him, and there isn’t anyone who is above the Prophets-as, and the Messengers-as, and the successors-asws in a status higher than their-as status so they-as can be envying him upon it.
وَ لَا يَجُوزُ أَنْ يَقَعَ مِنْهُمْ فِعْلٌ مِنْ جِهَةِ الْحِرْصِ فِي الدُّنْيَا عَلَى شَيْءٍ مِنْ أَحْوَالِهَا لِأَنَّ الْحِرْصَ مَقْرُونٌ بِهِ الْأَمَلُ وَ حَالُ الْأَمَلِ مُنْقَطِعَةٌ عَنْهُمْ لِأَنَّهُمْ يَعْرِفُونَ مَوَاضِعَهُمْ مِنْ كَرَامَةِ اللَّهِ عَزَّ وَ جَلَّ
And it is not allowed that an action would occur from them-as from an aspect of greed regarding the world (worldly matters) upon anything from their-as situations because the greed is paired with the wishes, and the state of the wishes is cut off from them-as because they-as know their-as positions from the Honours of Allah-azwj Mighty and Majestic.
وَ أَمَّا الشَّهْوَةُ فَجَعَلَهَا اللَّهُ تَعَالَى فِيهِمْ لِمَا أَرَادَهُ مِنْ بَقَائِهِمْ فِي الدُّنْيَا وَ انْقِطَاعِ الْخَلَائِقِ لَهُمْ وَ فَاقَتِهِمْ إِلَيْهِمْ فَلَوْ لَا مَوْضِعُ الشَّهْوَةِ لَمَا أَكَلُوا فَبَطَلَ قُوَّةُ أَجْسَامِهِمْ عَنْ تَكْلِيفَاتِهِمْ وَ يَبْطُلُ حَالُ النِّكَاحِ فَلَا يَكُونُ لَهُمْ نَسْلٌ وَ لَا وَلَدٌ وَ مَا جَرَى مَجْرَى ذَلِكَ
And as for the desires, Allah-azwj the Exalted has Made these to be within them-as due to what He-azwj Wanted of their-as remaining in the world and the cutting off by the people to them-as and their neediness to them-as. Had there been no place of the desires they-as would not have eaten. The strength of their-as bodies would have been nullified from their encumberments, and the state of marital relationship would have been nullified, so there would be no lineage for them-as nor any children, and whatever flows that flow.
فَالشَّهْوَةُ مُرَكَّبَةٌ فِيهِمْ لِذَلِكَ وَ هُمْ مَعْصُومُونَ مِمَّا يُعْرَضُ لِغَيْرِهِمْ مِنْ قَبِيحِ الشَّهَوَاتِ
The desires have been installed in them-as for that reason, and they-as are infallible from what the others are exposed from the ugly desires.
وَ يَكُونُ الِاصْطِبَارُ وَ تُرْكُ الْغَضَبِ فِيهِمْ فَهُمْ لَا يَغْضَبُونَ إِلَّا فِي طَاعَةِ اللَّهِ تَعَالَى قَالَ اللَّهُ سُبْحَانَهُ قاتِلُوا الَّذِينَ يَلُونَكُمْ مِنَ الْكُفَّارِ وَ لْيَجِدُوا فِيكُمْ غِلْظَةً
And the patience and neglect of the anger is within them-saww so they-as are not getting angry except in obedience of Allah-azwj the Exalted. Allah-azwj the Glorious Said: O you who believe! Fight those of the Kafirs who are near to you and let them find harshness in you all, [9:123].
فَالْفَصْلُ يَقَعُ بَيْنَ الْأَنْبِيَاءِ وَ الرُّسُلِ وَ الْأَوْصِيَاءِ مِنْ جِهَةِ الْغَضَبِ وَ لَا يَكُونُ غَضَبُهُمْ إِلَّا لِلَّهِ تَعَالَى وَ فِي اللَّهِ سُبْحَانَهُ
Thus, the merit occurs between the Prophets-as and the Messengers-as and the successors-asws from the direction of anger and their-as anger cannot happen except for Allah-azwj the Exalted, and regarding Allah-azwj the Glorious.
فَهَذَا مَعْنَى عِصْمَةِ اللَّهِ تَعَالَى الْأَنْبِيَاءَ وَ الرُّسُلَ وَ الْأَوْصِيَاءَ فَهُمْ صَلَوَاتُ اللَّهِ عَلَيْهِمْ يَجْتَمِعُونَ مَعَ الْعِبَادِ فِي الشَّهْوَةِ وَ الْغَضَبِ عَلَى الْأَسْمَاءِ وَ يُبَايِنُونَهُمْ فِي الْمَعْنَى
This is the meaning of Protection of Allah-azwj the Exalted for the Prophets-as and the Messengers-as and the successors-asws. They-as, may the Salawaat of Allah-azwj be upon them-as, are together with the (ordinary) servants regarding the desires and the angers upon the names, and they are detached regarding the meaning.
وَ أَمَّا الرَّدُّ عَلَى الْمُشَبِّهَةِ فَقَوْلُ اللَّهِ عَزَّ وَ جَلَّ- وَ أَنَّ إِلى رَبِّكَ الْمُنْتَهى فَإِذَا انْتَهَى إِلَى اللَّهِ فَأَمْسِكُوا وَ تَكَلَّمُوا فِيمَا دُونَ ذَلِكَ مِنَ الْعَرْشِ فَمَا دُونَهُ وَ ارْجِعُوا إِلَى الْكَلَامِ فِي مُخَاطَبَةِ النَّبِيِّ ص وَ الْمُرَادُ غَيْرُهُ
And as for the rebuttal against the doubtful ones are Words of Allah-azwj Mighty and Majestic: And surely to your Lord is the ending [53:42]. So, when the ending is to Allah-azwj, then withhold and (only) speak regarding what is besides that, from the Throne and whatever is below it, and return to the speech, it is in addressing the Prophet-as, and the intended are others.
فَمِنْ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ- وَ لا تَجْعَلْ مَعَ اللَّهِ إِلهاً آخَرَ فَتُلْقى فِي جَهَنَّمَ مَلُوماً مَدْحُوراً وَ الْمُخَاطَبَةُ لِرَسُولِ اللَّهِ ص وَ الْمُرَادُ بِالْخِطَابِ الْأُمَّةُ
From that are Words of Allah-azwj Mighty and Majestic: and do not Make another god to be with Allah so you will be Thrown into Hell, Blamed, Forsaken [17:39], and the Address is to Rasool-Allah-saww and the intended with the Address is the community.
وَ مِنْهُ قَوْلُهُ تَعَالَى يا أَيُّهَا النَّبِيُّ إِذا طَلَّقْتُمُ النِّساءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَ- يا أَيُّهَا النَّبِيُّ اتَّقِ اللَّهَ وَ لا تُطِعِ الْكافِرِينَ وَ الْمُنافِقِينَ وَ الْمُخَاطَبَةُ لَهُ وَ الْمُرَادُ بِالْخِطَابِ أُمَّتُهُ
And from it are Words of the Exalted: O you, the Prophet! (Say): ‘When you divorce the women, then divorce them to their waiting period, and calculate the waiting period, [65:1] O you Prophet! Fear Allah and do not follow the Kafirs and the hypocrites, [33:1], and the Address is to him-saww and the intended with the Address is the community.
أَمَّا مَا نَزَلَ فِي كِتَابِ اللَّهِ تَعَالَى مِمَّا هُوَ مُخَاطَبَةٌ لِقَوْمٍ وَ الْمُرَادُ بِهِ قَوْمٌ آخَرُونَ فَقَوْلُ اللَّهِ عَزَّ وَ جَلَّ- وَ قَضَيْنا إِلى بَنِي إِسْرائِيلَ فِي الْكِتابِ لَتُفْسِدُنَّ فِي الْأَرْضِ مَرَّتَيْنِ وَ لَتَعْلُنَّ عُلُوًّا كَبِيراً وَ الْمَعْنَى وَ الْخِطَابُ مَصْرُوفٌ إِلَى أُمَّةِ مُحَمَّدٍ ص وَ أَصْلُ التَّنْزِيلِ لِبَنِي إِسْرَائِيلَ
As for what has been Revealed in the Book of Allah-azwj the Exalted from what is Addresses a people and the intended with it is another people, are Words of Allah-azwj Mighty and Majestic: And We Decreed to the Children of Israel in the Book: “You will make mischief in the land twice, and you will declare haughtiness, greatness (for yourselves)!” [17:4], and the meaning and the Address is utilised to the community of Muhammad-saww, while the original Revelation is for the children of Israel.
وَ أَمَّا الِاحْتِجَاجُ عَلَى مَنْ أَنْكَرَ الْحُدُوثَ مَعَ مَا تَقَدَّمَ فَهُوَ أَنَّا لَمَّا رَأَيْنَا هَذَا الْعَالَمَ الْمُتَحَرِّكَ مُتَنَاهِيَةً أَزْمَانُهُ وَ أَعْيَانُهُ وَ حَرَكَاتُهُ وَ أَكْوَانُهُ وَ جَمِيعُ مَا فِيهِ وَ وَجَدْنَا مَا غَابَ عَنَّا مِنْ ذَلِكَ يَلْحَقُهُ النِّهَايَةُ وَ وَجَدْنَا الْعَقْلَ يَتَعَلَّقُ بِمَا لَا نِهَايَةَ
And as for the argumentation upon the one who denies the occurrence with what (argument) has already preceded, it is, ‘We see this universe moving, endless it is time, and its entities, and its movements, and its realms, and entirety of what is in it, we find whatever is hidden from us from that, the end catches up with it, and we find the intellect attaching with what there is no end.
وَ لَوْ لَا ذَلِكَ لَمْ يَجِدِ الْعَقْلُ دَلِيلًا يُفَرِّقُ مَا بَيْنَهُمَا وَ لَمْ يَكُنْ لَنَا بُدٌّ مِنْ إِثْبَاتِ مَا لَا نِهَايَةَ لَهُ مَعْلُوماً مَعْقُولًا أَبَدِيّاً سَرْمَدِيّاً لَيْسَ بِمَعْلُومٍ أَنَّهُ مَقْصُورُ الْقُوَى وَ لَا مَقْدُورٌ وَ لَا مُتَجَزِّئٌ وَ لَا مُنْقَسِمٌ فَوَجَبَ عِنْدَ ذَلِكَ أَنْ يَكُونَ مَا لَا يَتَنَاهَى مِثْلُ مَا يَتَنَاهَى
And had it not been that, the intellect would not have found any evidence to differentiate what is between the two, and there would have been no escape for us from proving what there is no end for it as known, reasonable, eternal, continuous, unknown that he is deficient of the strength and is neither powerless, nor limited, nor divisible. During that it obliges that it what is not infinite would be like what is finite.
وَ إِذْ قَدْ ثَبَتَ لَنَا ذَلِكَ فَقَدْ ثَبَتَ فِي عُقُولِنَا أَنَّ مَا لَا يَتَنَاهَى هُوَ الْقَدِيمُ الْأَزَلِيُّ وَ إِذَا ثَبَتَ شَيْءٌ قَدِيمٌ وَ شَيْءٌ مُحْدَثٌ فَقَدِ اسْتَغْنَى الْقَدِيمُ الْبَارِئُ لِلْأَشْيَاءِ عَنِ الْمُحْدَثِ الَّذِي أَنْشَأَهُ وَ بَرَأَهُ وَ أَحْدَثَهُ
And when that is proven for us, it is proven in our intellects that what is infinite, it is the ancient, the pre-existing, and when something is proven as ancient and something occurrent, the ancient Maker would be needless of the occurrent things which He-azwj Creates and Makes and Brings into occurrence.
وَ صَحَّ عِنْدَنَا بِالْحُجَّةِ الْعَقْلِيَّةِ أَنَّهُ الْمُحْدِثُ لِلْأَشْيَاءِ وَ أَنَّهُ لَا خَالِقَ إِلَّا هُوَ فَتَبَارَكَ اللَّهُ الْمُحْدِثُ لِكُلِّ مُحْدَثٍ الصَّانِعُ لِكُلِّ مَصْنُوعٍ الْمُبْتَدِعُ لِلْأَشْيَاءِ مِنْ غَيْرِ شَيْءٍ
And it is deemed as correct in our view with the intellectual arguments that He-azwj is the Innovator of the things and there is no creator except He-azwj. Blessed is Allah-azwj the Innovator of every occurrence, the Maker of every made thing, the Initiator of the things from without there being anything (initially).
وَ إِذَا صَحَّ أَنِّي لَا أَقْدِرُ أَنْ أُحْدِثَ مِثْلِي اسْتَحَالَ أَنْ يُحْدِثَنِي مِثْلِي فَتَعَالَى الْمُحْدِثُ لِلْأَشْيَاءِ عَمَّا يَقُولُ الْمُلْحِدُونَ عُلُوّاً كَبِيراً
And when it is correct that I am not able to innovate the likes of me, it is impossible that the like of me would have innovated me. Exalted is the Innovator of the things from what the atheists are saying, Exalted, Great!
وَ لَمَّا لَمْ يَكُنْ إِلَى إِثْبَاتِ صَانِعِ الْعَالَمِ طَرِيقٌ إِلَّا بِالْعَقْلِ لِأَنَّهُ لَا يُحَسُّ فَيُدْرِكَهُ الْعِيَانُ أَوْ شَيْءٌ مِنَ الْحَوَاسِّ
And when there does not happen to be any way of proving a Maker, the Knower, except through the intellect, because He-azwj cannot be sensed so that the eyes would not realise Him-azwj, or something from the sensory perceptions.
فَلَوْ كَانَ غَيْرَ وَاحِدٍ بَلِ اثْنَيْنِ أَوْ أَكْثَرَ لَأَوْجَبَ الْعَقْلُ عِدَّةَ صِنَاعٍ كَمَا أَوْجَبَ إِثْبَاتَ الصَّانِعِ الْوَاحِدِ وَ لَوْ كَانَ صَانِعُ الْعَالَمِ اثْنَيْنِ لَمْ يَجْرِ تَدْبِيرُهُمَا عَلَى نِظَامٍ وَ لَمْ يَنْسَقْ أَحْوَالُهُمَا عَلَى إِحْكَامٍ وَ لَا تَمَامٍ لِأَنَّهُ مَعْقُولٌ مِنَ الِاثْنَيْنِ الِاخْتِلَافُ فِي دَوَاعِيهِمَا وَ أَفْعَالِهِمَا وَ لَا يَجُوزُ أَنْ يُقَالَ إِنَّهُمَا مُتَّفِقَانِ وَ لَا يَخْتَلِفَانِ لِأَنَّ كُلَّ مَنْ جَازَ عَلَيْهِ الِاتِّفَاقُ جَازَ عَلَيْهِ الِاخْتِلَافُ
If He-azwj had not been one, but two or more reason would necessitate the existence of multiple craftsmen just as it necessitates proving the existence of the One Creator. And if the creators of the world were two, their planning would not proceed according to a system, and their conditions would not be arranged according to judgments and perfection, because it is reasonable from the perspective of the two that there be differences in their motives and actions. It is not allowed to say that they are in agreement and do not differ, because whoever allows agreement also allows disagreement.
أَ لَا تَرَى أَنَّ الْمُتَّفِقَيْنِ لَا يَخْلُو أَنْ يَقْدِرَ كُلٌّ مِنْهُمَا عَلَى ذَلِكَ أَوْ لَا يَقْدِرُ كُلٌّ مِنْهُمَا عَلَى ذَلِكَ فَإِنْ قَدَرَا كَانَا جَمِيعاً عَاجِزَيْنِ وَ إِنْ لَمْ يَقْدِرَا كَانَا جَاهِلَيْنِ وَ الْعَاجِزُ وَ الْجَاهِلُ لَا يَكُونُ إِلَهاً وَ لَا قَدِيماً
Do you not see that the two in agreement are not free from either being able to do it or not being able to do it? If they are able, then both of them are powerless, and if they are not able, then both of them are ignorant. The powerless and the ignorant cannot be gods or eternal.
وَ أَمَّا الرَّدُّ عَلَى مَنْ قَالَ بِالرَّأْيِ وَ الْقِيَاسِ وَ الِاسْتِحْسَانِ وَ الِاجْتِهَادِ وَ مَنْ يَقُولُ إِنَّ الِاخْتِلَافَ رَحْمَةٌ فَاعْلَمْ أَنَّا لَمَّا رَأَيْنَا مَنْ قَالَ بِالرَّأْيِ وَ الْقِيَاسِ قَدِ اسْتَعْمَلَ شُبُهَاتِ الْأَحْكَامِ لَمَّا عَجَزُوا عَنْ عِرْفَانِ إِصَابَةِ الْحُكْمِ وَ قَالُوا مَا مِنْ حَادِثَةٍ إِلَّا وَ لِلَّهِ فِيهَا حُكْمٌ
And as for the rebuttal against the one who says with the opinion, and the analogy, and the approval and the endeavour, and the one who says, ‘The differing is Mercy’, know that when we saw that the one who speaks with the opinion and the analogy has used the doubtful rulings when they were unable to recognise the correctness of the ruling, and they said, ‘There is no event except and for Allah-azwj there is a Judgment in it’.
وَ لَا يَخْلُو الْحُكْمُ مِنْ وَجْهَيْنِ إِمَّا أَنْ يَكُونَ نَصّاً أَوْ دَلِيلًا وَ إِذْ رَأَيْنَا الْحَادِثَةَ قَدْ عُدِمَ نَصُّهَا فَزِعْنَا أَيْ رَجَعْنَا إِلَى الِاسْتِدْلَالِ عَلَيْهَا بِأَشْبَاهِهَا وَ نَظَائِرِهَا لِأَنَّا مَتَى لَمْ نَفْزَعْ إِلَى ذَلِكَ أَخَلْنَاهَا مِنْ أَنْ يَكُونَ لَهَا حُكْمٌ
And the judgment is not vacant from two aspects – either there would be a text or evidence; and when we saw that the event lacks its text, we panicked, i.e. we referred to the utilisation upon it with its like and its match, because when we do not panic to that, we vacate it from there being a judgment for it.
وَ لَا يَجُوزُ أَنْ يَبْطُلَ حُكْمُ اللَّهِ فِي حَادِثَةٍ مِنَ الْحَوَادِثِ لِأَنَّهُ سُبْحَانَهُ يَقُولُ ما فَرَّطْنا فِي الْكِتابِ مِنْ شَيْءٍ
And it is not allowed to nullify a Judgment of Allah-azwj regarding an occurrence from the occurrences, because He-azwj the Glorious Says: We have not neglected in the Book of anything [6:38].
وَ لَمَّا رَأَيْنَا الْحُكْمَ لَا يَخْلُو وَ الْحَدَثَ لَا يَنْفَكُّ مِنَ الْحُكْمِ الْتَمَسْنَاهُ مِنَ النَّظَائِرِ لِكَيْ لَا تَخْلُوَ الْحَادِثَةُ مِنَ الْحُكْمِ بِالنَّصِّ أَوْ بِالاسْتِدْلَالِ وَ هَذَا جَائِزٌ عِنْدَنَا
And when we see that the judgment is not lacking and the occurrence is not devoid of the judgment, we seek it from the matching, lest the occurrence be devoid of the judgment, either with the text of with the evidence, and this is allowed in our view.
قَالُوا وَ قَدْ رَأَيْنَا اللَّهَ تَعَالَى قَاسَ فِي كِتَابِهِ بِالتَّشْبِيهِ وَ التَّمْثِيلِ فَقَالَ خَلَقَ الْإِنْسانَ مِنْ صَلْصالٍ كَالْفَخَّارِ وَ خَلَقَ الْجَانَّ مِنْ مارِجٍ مِنْ نارٍ فَشَبَّهَ الشَّيْءَ بِأَقْرَبِ الْأَشْيَاءِ بِهِ شَبَهاً
They said, ‘And we have seen Allah-azwj the Exalted Analogise in His-azwj Book with the resemblance and the examples. He-azwj Said: He Created the human being from clay like the pottery [55:14] And Created the Jaan from smokeless fire [55:15]. He-azwj Resembled the thing with the things closest with it in resemblance’.
قَالُوا وَ قَدْ رَأَيْنَا النَّبِيَّ اسْتَعْمَلَ الرَّأْيَ وَ الْقِيَاسَ- بِقَوْلِهِ لِلْمَرْأَةِ الْخَثْعَمِيَّةِ حِينَ سَأَلَتْ عَنْ حَجِّهَا عَنْ أَبِيهَا فَقَالَ أَ رَأَيْتِ لَوْ كَانَ عَلَى أَبِيكِ دَيْنٌ لَكُنْتِ تَقْضِينَهُ عَنْهُ. فَقَدْ أَفْتَاهَا بِشَيْءٍ لَمْ تَسْأَلْ عَنْهُ
They said, ‘And we have seen the Prophet-as utilise the opinion and the analogy in his-saww words to the Khas’amiya woman when she asked about her performing Hajj on behalf of her father. He-saww said: ‘What is your view, if there were debts upon your father, would you have paid if off on his behalf?’ He-saww issued a verdict to her with something she had not asked about.
وَ قَوْلِهِ لِمُعَاذِ بْنِ جَبَلٍ حِينَ أَرْسَلَهُ إِلَى الْيَمَنِ أَ رَأَيْتَ يَا مُعَاذُ إِنْ نَزَلَتْ بِكَ حَادِثَةٌ لَمْ تَجِدْ لَهَا فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ أَثَراً وَ لَا فِي السُّنَّةِ مَا أَنْتَ صَانِعٌ قَالَ أَسْتَعْمِلُ رَأْيِي فِيهَا فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي وَفَّقَ رَسُولَهُ إِلَى مَاءٍ يُرْضِيهِ.
And his-saww words to Muaz Bin Jabal when he-saww sent him to Al-Yemen: ‘What is your view O Muaz if an event were to befall with you, you can neither find any trace of it in the Book of Allah-azwj Mighty and Majestic, nor in the Sunnah, what would you do?’ He said, ‘I shall use my opinion in it’. He-saww said: ‘The Praise is for Allah-azwj Who Harmonised His-azwj Rasool-saww to water satisfying him-saww!’
قَالُوا وَ قَدِ اسْتَعْمَلَ الرَّأْيَ وَ الْقِيَاسَ كَثِيرٌ مِنَ الصَّحَابَةِ وَ نَحْنُ عَلَى آثَارِهِمْ مُقْتَدُونَ
They said, ‘And many of the companions had utilised the opinion and the analogy, and we are upon their tracks, being led’.
وَ لَهُمُ احْتِجَاجٌ كَثِيرٌ فِي مِثْلِ هَذَا فَقَدْ كَذَبُوا عَلَى اللَّهِ تَعَالَى فِي قَوْلِهِمْ إِنَّهُ احْتَاجَ إِلَى الْقِيَاسِ وَ كَذَبُوا عَلَى رَسُولِهِ ص قَالُوا عَنْهُ مَا لَمْ يَقُلْ مِنَ الْجَوَابِ الْمُسْتَحِيلِ
And there are many arguments like this for them. They have belied upon Allah-azwj the Exalted in their words that He-azwj is needy to the analogy, and they lied upon His-azwj Rasool-saww saying from him-saww what he-saww did not say from the impossible answer.
فَنَقُولُ لَهُمْ رَدّاً عَلَيْهِمْ إِنَّ أُصُولَ أَحْكَامِ الْعِبَادَاتِ وَ مَا يَحْدُثُ فِي الْأُمَّةِ مِنَ النَّوَازِلِ وَ الْحَوَادِثِ لَمَّا كَانَتْ مَوْجُودَةً عَنِ السَّمْعِ وَ النُّطْقِ وَ النَّصِّ الْمُخْتَصِّ فِي كِتَابٍ فَفُرُوعُهَا مِثْلُهَا وَ إِنَّمَا أَرَدْنَا بِالْأُصُولِ فِي جَمِيعِ الْعِبَادَاتِ وَ الْمُفْتَرَضَاتِ الَّتِي نَصَّ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهَا
We say to them in rebuttal upon them that the fundamental principles of religious rituals and the events that occur in the community of calamities and incidents, when they were present, were based on hearing, pronunciation, and the specific text in a book, so its branches are like it, and rather we intend with the fundamentals regarding entirety of the acts of worship and the Impositions which Allah-azwj Mighty and Majestic has Texted upon.
وَ أَخْبَرَنَا عَنْ وُجُوبِهَا وَ عَنِ النَّبِيِّ ص وَ عَنْ وَصِيِّهِ الْمَنْصُوصِ عَلَيْهِ بَعْدَهُ فِي الْبَيَانِ مِنْ أَوْقَاتِهَا وَ كَيْفِيَّتِهَا وَ أَقْدَارِهَا فِي مَقَادِيرِهَا عَنِ اللَّهِ عَزَّ وَ جَلَّ مِثْلِ فَرْضِ الصَّلَاةِ وَ الزَّكَاةِ وَ الصِّيَامِ وَ الْحَجِّ وَ الْجِهَادِ وَ حَدِّ الزِّنَا وَ حَدِّ السَّرَقِ وَ أَشْبَاهِهَا مِمَّا نَزَلَ فِي الْكِتَابِ مُجْمَلًا بِلَا تَفْسِيرٍ
And we are informed about its obligations, and from the Prophet-saww, and his-saww successor-asws, the one texted upon after him-saww regarding the explanations of their timings, and their methods, and their measurements in their measurements from Allah-azwj Mighty and Majestic, like obligation of the Salat, and the Zakat, and the Fasts, and the Hajj, and the Jihad, and legal penalty of the adultery, and legal penalty of the theft and their like, from what is Revealed in the Book as a summary without interpretation.
فَكَانَ رَسُولُ اللَّهِ ص هُوَ الْمُفَسِّرَ وَ الْمُعَبِّرَ عَنْ جُمَلِ الْفَرَائِضِ فَعَرَفْنَا أَنَّ فَرْضَ صَلَاةِ الظُّهْرِ أَرْبَعٌ وَ وَقْتَهَا بَعْدَ زَوَالِ الشَّمْسِ يُفَصِّلُ مِقْدَارَ مَا تَقْرَأُ الْإِنْسَانُ ثَلَاثِينَ آيَةً وَ هَذَا الْفَرْقُ بَيْنَ صَلَاةِ الزَّوَالِ وَ بَيْنَ صَلَاةِ الظُّهْرِ
Thus Rasool-Allah-saww, he-saww was the interpreter and the expresser about all the obligations. So, we know that the obligatory Al Zohr Salat is four (Cycles), and its timing is after decline of the sun, a gap of a measurement of what the person can recite thirty Verses, and this is the difference between the midday Salat and Al-Zohr Salat.
وَ وَقْتُ الْعَصْرِ آخِرُ وَقْتِ الظُّهْرِ إِلَى وَقْتِ مَهْبَطِ الشَّمْسِ وَ أَنَّ الْمَغْرِبَ ثَلَاثُ رَكَعَاتٍ وَ وَقْتَهَا حِينَ الْغُرُوبِ إِلَى إِدْبَارِ الشَّفَقِ وَ الْحُمْرَةِ وَ أَنَّ وَقْتَ صَلَاةِ الْعِشَاءِ الْآخِرَةِ وَ هِيَ أَرْبَعُ رَكَعَاتٍ وَ أَوْسَعُ الْأَوْقَاتِ أَوَّلُ وَقْتِهَا حِينَ اشْتِبَاكِ النُّجُومِ وَ غَيْبُوبَةِ الشَّفَقِ وَ انْبِسَاطِ الْكَلَامِ وَ آخِرُ وَقْتِهَا ثُلُثُ اللَّيْلِ وَ رُوِيَ نِصْفُهُ وَ الصُّبْحُ رَكْعَتَانِ وَ وَقْتُهُ طُلُوعُ الْفَجْرِ إِلَى إِسْفَارِ الصُّبْحِ:
And timing of Al-Asr Salat is other than the timing of Al-Zohr up to the timing the sun goes down, and Al-Maghrib Salat is of three Cycles, and its timing is the setting (of the sun) up to the twilight and the redness turns away, and timing of Salat of Al Isha the last, and it is of four Cycles, and is vastest of the timings. The beginning of its timing is when the stars appear and the twilight disappears, and the speech dies down, and end of its timing is a third of the night; and it is report as being half of it; and the morning is of two Cycles and its timing is the emergence of dawn up to brightness of the morning.
وَ أَنَّ الزَّكَاةَ يَجِبُ فِي مَالٍ دُونَ مَالٍ وَ مِقْدَارٍ دُونَ مِقْدَارٍ وَ وَقْتٍ دُونَ أَوْقَاتٍ وَ كَذَلِكَ جَمِيعُ الْفَرَائِضِ الَّتِي أَوْجَبَهَا اللَّهُ سُبْحَانَهُ عَلَى عِبَادِهِ بِمَبْلَغِ الطَّاقَاتِ وَ كُنْهِ الِاسْتِطَاعَاتِ
And the Zakat is obligate in wealth besides a wealth, and a measurement besides a measurement, and timing besides a timing; and like that are entirety of the Impositions which Allah-azwj the Glorious has Obligated upon His-azwj servants in terms of the (financial) strength and its essence is the capability.
فَلَوْ لَا مَا وَرَدَ النَّصُّ بِهِ مِنْ تَنْزِيلِ كِتَابِ اللَّهِ تَعَالَى وَ مَا أَبَانَ رَسُولُهُ وَ فَسَّرَهُ لَنَا وَ أَبَانَهُ الْأَثَرُ وَ صَحِيحُ الْخَبَرِ لِقَوْمٍ آخَرِينَ لَمْ يَكُنْ لِأَحَدٍ مِنَ النَّاسِ الْمَأْمُورِينَ بِأَدَاءِ الْفَرَائِضِ أَنْ يُوجِبَ ذَلِكَ بِعَقْلِهِ وَ إِقَامَةِ مَعَانِي فُرُوضِهِ وَ بَيَانِ مُرَادِ اللَّهِ تَعَالَى فِي جَمِيعِ مَا قَدَّمْنَا ذِكْرَهُ عَلَى حَقِيقَةِ شُرُوطِهِ
So if it weren’t for what has been mentioned in the texts revealed in the Book of Allah-azwj, the Exalted, and what His-azwj Rasool-saww clarified and explained to us, along with the evident tradition and authentic reports for other people, it would not have been incumbent upon anyone among the people, who are tasked with performing the obligations, to deem that obligatory based on their intellect and understanding of the meanings of its obligations and the clarification of the Purpose of Allah-azwj in all that we have mentioned of its conditions in reality.
وَ لَا تَصِحُّ إِقَامَةُ فُرُوضِهِ بِالْقِيَاسِ وَ الرَّأْيِ وَ لَا أَنْ يَهْتَدِيَ الْعُقُولُ عَلَى انْفِرَادِهَا وَ لَوِ انْفَرَدَ لَا يُوجِبُ فَرْضَ صَلَاةِ الظُّهْرِ أَرْبَعاً دُونَ خَمْسٍ أَوْ ثَلَاثٍ وَ لَا يَفْصِلُ أَيْضاً بَيْنَ قَبْلِ الزَّوَالِ وَ بَعْدِهِ وَ لَا تَقَدُّمِ السُّجُودِ عَلَى الرُّكُوعِ وَ الرُّكُوعِ عَلَى السُّجُودِ أَوْ حَدِّ زِنَا الْمُحْصَنِ وَ الْبِكْرِ وَ لَا بَيْنَ الْعَقَارَاتِ وَ الْمَالِ النَّقْدِ فِي وُجُوبِ الزَّكَاةِ
And it is not correct to establish His-azwj Obligations with the analogy and the opinion, nor can the intellects guide to it independently. Even if intellects were to guide independently, it would not mandate performing Salat Al-Zohr four Cycles instead of five or three, nor would it distinguish between before and after midday, nor would it place Sajdah before Ruk’u or Ruk’u before the Sajdah, or set the punishment for adultery differently between married and unmarried individuals, nor between real estate and cash assets in the obligation of Zakat.
وَ لَوْ خُلِّينَا بَيْنَ عُقُولِنَا وَ بَيْنَ هَذِهِ الْفَرَائِضِ لَمْ يَصِحَّ فِعْلُ ذَلِكَ كُلِّهِ بِالْعَقْلِ عَلَى مُجَرَّدِهِ وَ لَمْ يَفْصِلْ بَيْنَ الْقِيَاسِ وَ مَا فَصَلَتِ الشَّرِيعَةُ وَ النُّصُوصُ إِذْ كَانَتِ الشَّرِيعَةُ مَوْجُودَةً عَنِ السَّمْعِ وَ النُّطْقِ الَّذِي لَيْسَ لَنَا أَنْ نَتَجَاوَزَ حُدُودَهَا
If we were to rely solely on our intellects regarding these obligations, it would not be valid to perform all of them solely based on intellect, nor would it distinguish between analogy and what the Law has detailed and the texts, when the Law exists from the heard and the spoken which it isn’t for us to exceed their limits.
وَ لَوْ جَازَ ذَلِكَ وَ صَحَّ لَاسْتَغْنَيْنَا عَنْ إِرْسَالِ الرُّسُلِ إِلَيْنَا بِالْأَمْرِ وَ النَّهْيِ مِنْهُ تَعَالَى وَ لَمَّا كَانَتِ الْأُصُولُ لَا تَجِبُ عَلَى مَا هِيَ مِنْ بَيَانِ فَرْضِهَا إِلَّا بِالسَّمْعِ وَ النُّطْقِ فَكَذَلِكَ الْفُرُوعُ وَ الْحَوَادِثُ الَّتِي تَنُوبُ وَ تَطْرُقُ مِنْهُ تَعَالَى لَمْ يُوجَبِ الْحُكْمُ فِيهَا بِالْقِيَاسِ دُونَ النَّصِّ بِالسَّمْعِ وَ النُّطْقِ
And if that were permissible and valid, we would have been spared the need for the Sending of Messengers-as to us with Commands and Prohibitions from Allah-azwj, the Exalted. Since the fundamentals do not necessitate their clarification of their obligations except through hearing and articulation, likewise, the branches and incidents that Allah-azwj Mentions and Addresses, ruling upon them is not mandated through analogy alone, but rather through explicit textual evidence supported by hearing and articulation.
وَ أَمَّا احْتِجَاجُهُمْ وَ اعْتِلَالُهُمْ بِأَنَّ الْقِيَاسَ هُوَ التَّشْبِيهُ وَ التَّمْثِيلُ وَ أَنَّ الْحُكْمَ جَائِزٌ بِهِ وَ رَدُّ الْحَوَادِثِ أَيْضاً إِلَيْهِ فَذَلِكَ مُحَالٌ بَيِّنٌ وَ مَقَامٌ شَنِيعٌ لِأَنَّا نَجِدُ شَيْئاً قَدْ وَفَّقَ اللَّهُ تَعَالَى بَيْنَ أَحْكَامِهَا وَ إِنْ كَانَتْ مُتَفَرِّقَةً وَ نَجِدُ أَشْيَاءَ وَ قَدْ فَرَّقَ اللَّهُ بَيْنَ أَحْكَامِهَا وَ إِنْ كَانَتْ مُجْتَمِعَةً
As for their contention and insistence that analogy is likening and similitude, and that judgment can be derived from it, and that incidents can also be attributed to it, then that is clearly impossible and a reprehensible stance, because we find that Allah-azwj Exalted has Facilitated understanding between its rulings, even if they are dispersed, and we find things that Allah-azwj has Differentiated between their rulings, even if they are combined.
فَدَلَّنَا ذَلِكَ مِنْ فِعْلِ اللَّهِ تَعَالَى عَلَى أَنَّ اشْتِبَاهَ الشَّيْئَيْنِ غَيْرُ مُوجِبٍ لِاشْتِبَاهِ الْحُكْمَيْنِ كَمَا ادَّعَاهُ مُسْتَحِلُّو الْقِيَاسِ وَ الرَّأْيِ وَ ذَلِكَ أَنَّهُمْ لَمَّا عَجَزُوا عَنْ إِقَامَةِ الْأَحْكَامِ عَلَى مَا أُنْزِلَ فِي كِتَابِ اللَّهِ تَعَالَى وَ عَدَلُوا عَنْ أَخْذِهَا مِنْ أَهْلِهَا مِمَّنْ فَرَضَ اللَّهُ سُبْحَانَهُ طَاعَتَهُمْ عَلَى عِبَادِهِ مِمَّنْ لَا يَزِلُّ وَ لَا يُخْطِئُ وَ لَا يَنْسَى الَّذِينَ أَنْزَلَ اللَّهُ كِتَابَهُ عَلَيْهِمْ وَ أَمَرَ الْأُمَّةَ بِرَدِّ مَا اشْتَبَهَ عَلَيْهِمْ مِنَ الْأَحْكَامِ إِلَيْهِمْ
That evidence’s from the actions of Allah-azwj the Exalted, indicating that the similarity between two things does not necessitate similarity between their rulings, as claimed by proponents of analogy and personal opinion, and that is because when they were unable to establish rulings based on what was revealed in the Book of Allah-azwj the Exalted, and they deviated from taking them from their rightful people, those whom Allah-azwj the Glorious, has Obligated obedience to their Commands upon His-azwj servants, those who do not err, nor do they forget, namely those upon whom Allah-azwj has Revealed His-azwj Book and commanded the nation to refer back to in case of ambiguity in rulings.
وَ طَلَبُوا الرِّئَاسَةَ رَغْبَةً فِي حُطَامِ الدُّنْيَا وَ رَكِبُوا طَرَائِقَ أَسْلَافِهِمْ مِمَّنِ ادَّعَى مَنْزِلَةَ أَوْلِيَاءِ اللَّهِ لَزِمَهُمُ الْعَجْزُ
They sought leadership out of desire for the vanities of the world. They adopted the ways of their predecessors who claimed the status of Guardians-asws of Allah-azwj their inability was necessitated.
فَادَّعَوْا أَنَّ الرَّأْيَ وَ الْقِيَاسَ وَاجِبٌ فَبَانَ لِذَوِي الْعُقُولِ عَجْزُهُمْ وَ إِلْحَادُهُمْ فِي دِينِ اللَّهِ تَعَالَى وَ ذَلِكَ أَنَّ الْعَقْلَ عَلَى مُجَرَّدِهِ وَ انْفِرَادِهِ لَا يُوجِبُ وَ لَا يَفْصِلُ بَيْنَ أَخْذِ شَيْءٍ بِغَصْبٍ وَ نَهْبٍ وَ بَيْنَ أَخْذِهِ بِسَرِقَةٍ وَ إِنْ كَانَا مُشْتَبِهَيْنِ وَ الْوَاحِدُ مِنْهُمَا يُوجِبُ الْقَطْعَ وَ الْآخَرُ لَا يُوجِبُهُ وَ يَدُلُّ أَيْضاً عَلَى فَسَادِ مَا احْتَجُّوا بِهِ مِنْ رَدِّ الشَّيْءِ فِي الْحُكْمِ إِلَى اعْتِبَارِ نَظَائِرِهِ
So, they claimed that personal opinion and analogy are obligatory, thereby revealing their incapacity and deviation from the religion of Allah-azwj the Exalted. This is because the intellect alone, in its isolation, does not mandate or distinguish between taking something forcibly or by plundering, and between taking it by theft, even if they appear similar. One of them leads to certainty while the other does not, and it also indicates the corruption of what they argued for in terms of referring a matter in judgment to considering its matching.
أَنَّا نَجِدُ الزِّنَا مِنَ الْمُحْصَنِ وَ الْبِكْرِ سَوَاءً وَ أَحَدُهُمَا يُوجِبُ الرَّجْمَ وَ الْآخَرُ يُوجِبُ الْجَلْدَ فَعَلِمْنَا أَنَّ الْأَحْكَامَ مَأْخَذُهَا مِنَ السَّمْعِ وَ النُّطْقِ عَلَى حَسَبِ مَا يَرِدُ بِهِ التَّوْقِيفُ دُونَ اعْتِبَارِ النَّظَائِرِ وَ الْأَعْيَانِ وَ هَذِهِ دَلَالَةٌ وَاضِحَةٌ عَلَى فَسَادِ قَوْلِهِمْ وَ لَوْ كَانَ الْحُكْمُ فِي الدِّينِ بِالْقِيَاسِ لَكَانَ بَاطِنُ الْقَدَمَيْنِ أَوْلَى بِالْمَسْحِ مِنْ ظَاهِرِهِمَا
We find that adultery is equal in punishment for the married and the unmarried, yet one of them warrants stoning and the other lashing. Hence, we understand that the rulings are based on what is heard and articulated, according to what is specified in the texts, without considering analogies and circumstances. This is a clear indication of the invalidity of their argument. If religious rulings were based on analogy, then the underside of the foot would be more deserving of being wiped during Wud’u than its top surface.
قَالَ اللَّهُ تَعَالَى حِكَايَةً عَنْ إِبْلِيسَ فِي قَوْلِهِ بِالْقِيَاسِ- أَنَا خَيْرٌ مِنْهُ خَلَقْتَنِي مِنْ نارٍ وَ خَلَقْتَهُ مِنْ طِينٍ فَذَمَّهُ اللَّهُ لِمَا لَمْ يَدْرِ مَا بَيْنَهُمَا وَ قَدْ ذَمَّ رَسُولُ اللَّهِ ص وَ الْأَئِمَّةُ ع الْقِيَاسَ يَرِثُ ذَلِكَ بَعْضُهُمْ عَنْ بَعْضٍ وَ يَرْوِيهِ عَنْهُمْ أَوْلِيَاؤُهُمْ
Allah-azwj the Exalted Narrated from Iblees-la in the words with the analogy: ‘I am better than him. You Created me from fire and Created him from clay’ [7:12]. Allah-azwj Condemned him when he-la did not know what is between the two, and Rasool-Allah-saww and the Imams-asws have condemned the analogy. That is inherited from each other and reported from them-asws by their-asws friends.
وَ أَمَّا الرَّدُّ عَلَى مَنْ قَالَ بِالاجْتِهَادِ فَإِنَّهُمْ يَزْعُمُونَ أَنَّ كُلَّ مُجْتَهِدٍ مُصِيبٌ عَلَى أَنَّهُمْ لَا يَقُولُونَ مَعَ اجْتِهَادِهِمْ أَصَابُوا مَعْنَى حَقِيقَةِ الْحَقِّ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ لِأَنَّهُمْ فِي حَالِ اجْتِهَادِهِمْ يَنْتَقِلُونَ مِنِ اجْتِهَادٍ إِلَى اجْتِهَادٍ وَ احْتِجَاجُهُمْ أَنَّ الْحُكْمَ بِهِ قَاطِعٌ قَوْلٌ بَاطِلٌ مُنْقَطِعٌ مُنْتَقَضٌ
And as for the rebuttal against the one who says (believes) in the Ijtihad (endeavour), they are claiming that every Mujtahid is correct, based upon that they are not saying not because they assert that their ijtihad is infallible, but because they do not claim absolute certainty in understanding the true meaning of the truth according to Allah-azwj the Exalted. This is because they transition from one level of ijtihad to another in their state of Ijtihad, and their contention that the ruling is definitive is an invalid and unsubstantiated claim.
فَأَيُّ دَلِيلٍ أَدَلُّ مِنْ هَذَا عَلَى ضَعْفِ اعْتِقَادِ مَنْ قَالَ بِالاجْتِهَادِ وَ الرَّأْيِ إِذْ كَانَ حَالُهُمْ تَئُولُ إِلَى مَا وَصَفْنَاهُ
So, what evidence would be more indicative than this upon weakness of the beliefs of the one who said (believes in) the Ijtihad and the opining, when their state leads to what we have described.
وَ زَعَمُوا أَيْضاً أَنَّهُ مُحَالٌ أَنْ يَجْتَهِدُوا فَيَذْهَبَ الْحَقُّ مِنْ جَمَاعَتِهِمْ وَ قَوْلُهُمْ بِذَلِكَ فَاسِدٌ لِأَنَّهُمْ إِنِ اجْتَهَدُوا فَاخْتَلَفُوا فَالتَّقْصِيرُ وَاقِعٌ بِهِمْ وَ أَعْجَبُ مِنْ هَذَا أَنَّهُمْ يَقُولُونَ مَعَ قَوْلِهِمْ بِالاجْتِهَادِ وَ الرَّأْيِ إِنَّ اللَّهَ تَعَالَى بِهَذَا الْمَذْهَبِ لَمْ يُكَلِّفْهُمْ إِلَّا بِمَا يُطِيقُونَهُ وَ كَلَامُ النَّبِيِّ ص
And they claimed that it is impossible for them to exert the Ijtihad and for the truth to diverge from their consensus. Their statement in this regard is flawed because if they were to exert Ijtihad and still disagree, then the fault lies with their deficiency. What is more surprising than this is that they claim, alongside advocating for personal reasoning and opinion, that Allah-azwj the Exalted, has not burdened them beyond their capacity according to this doctrine and speech of the Prophet-saww.
وَ احْتَجُّوا بِقَوْلِ اللَّهِ تَعَالَى وَ حَيْثُ ما كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ وَ هُوَ بِزَعْمِهِمْ وَجْهُ الِاجْتِهَادِ وَ غَلِطُوا فِي هَذَا التَّأْوِيلِ غَلَطاً بَيِّناً قَالُوا وَ مِنْ قَوْلِ الرَّسُولِ مَا قَالَهُ لِمُعَاذِ بْنِ جَبَلٍ وَ ادَّعَوْا أَنَّهُ أَجَازَ ذَلِكَ
And they are arguing by Words of Allah-azwj the Exalted: So turn then your face towards the Sacred Masjid; [2:144], and by their claim it is the Ijtihad, and they are mistaken in this interpretation a clear mistake. They say, ‘And from words of the Rasool-saww is what he-saww had said to Muaz Bin Jabal’, and they are claiming that he-saww has allowed that.
وَ الصَّحِيحُ أَنَّ اللَّهَ سُبْحَانَهُ لَمْ يُكَلِّفِ الْعِبَادَ اجْتِهَاداً لِأَنَّهُ قَدْ نَصَبَ لَهُمْ أَدِلَّةً وَ أَقَامَ لَهُمْ أَعْلَاماً وَ أَثْبَتَ عَلَيْهِمُ الْحُجَّةَ فَمُحَالٌ أَنْ يَضْطَرَّهُمْ إِلَى مَا لَا يُطِيقُونَ بَعْدَ إِرْسَالِهِ إِلَيْهِمُ الرُّسُلَ بِتَفْصِيلِ الْحَلَالِ وَ الْحَرَامِ وَ لَمْ يَتْرُكْهُمْ سُدًى وَ مَهْمَا عَجَزُوا عَنْهُ رَدُّوهُ إِلَى الرُّسُلِ وَ الْأَئِمَّةِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ
The correct understanding is that Allah-azwj the Glorious, did not Burden His-azwj servants with exerting Ijtihad because He-azwj has Provided them with evidence, Established signs for them, and Established the proof upon them. It is impossible for Him-azwj to Compel them to what they cannot bear after sending Messengers-as to them detailing the Permissible and the Prohibited. He-azwj did not Abandon them aimlessly, and no matter what they are incapable of, they should refer it back to the Messengers-as and the Imams-asws, may the Salawaat of Allah-azwj be upon them-asws.
وَ هُوَ يَقُولُ ما فَرَّطْنا فِي الْكِتابِ مِنْ شَيْءٍ وَ يَقُولُ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَ أَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَ يَقُولُ سُبْحَانَهُ فِيهِ تِبْيَانُ كُلِّ شَيْءٍ
And He-azwj Says: We have not neglected in the Book of anything [6:38]; and Says: Today I Perfected your Religion for you and Completed My Favour upon you, [5:3]; and the Glorious Says in it is: clarification of all things, [16:89].
وَ مِنَ الدَّلِيلِ عَلَى فَسَادِ قَوْلِهِمْ فِي الِاجْتِهَادِ وَ الرَّأْيِ وَ الْقِيَاسِ أَنَّهُ لَنْ يَخْلُوَ الشَّيْءُ أَنْ يَكُونَ تَمْثِيلًا عَلَى أَصْلٍ أَوْ يُسْتَخْرَجَ الْبَحْثُ عَنْهُ فَإِنْ كَانَ بَحَثَ عَنْهُ فَإِنَّهُ لَا يَجُوزُ فِي عَدْلِ اللَّهِ تَعَالَى تَكْلِيفُ الْعِبَادِ ذَلِكَ
And from the evidence of the corruption of their words regarding the Ijtihad, and the opinion, and the analogy is that nothing can be purely allegorical or extracted through investigation. If it can be investigated, it is not Permissible, in the justice of Allah-azwj, to Burden His-azwj servants with that.
وَ إِنْ كَانَ تَمْثِيلًا عَلَى أَصْلٍ فَلَنْ يَخْلُوَ الْأَصْلُ أَنْ يَكُونَ حُرِّمَ لِمَصْلَحَةِ الْخَلْقِ أَوْ لِمَعْنًى فِي نَفْسِهِ خَاصٍّ فَإِنْ كَانَ حُرِّمَ لِمَعْنًى فِي نَفْسِهِ خَاصٍّ فَقَدْ كَانَ قَبْلَ ذَلِكَ حَلَالًا ثُمَّ حُرِّمَ بَعْدَ ذَلِكَ لِمَعْنًى فِيهِ بَلْ لَوْ كَانَ الْعِلَّةُ الْمَعْنَى لَمْ يَكُنِ التَّحْرِيمُ لَهُ أَوْلَى مِنَ التَّحْلِيلِ
And if it is allegorical based on a principle, that principle cannot be fundamentally prohibited for the benefit of creation or for a specific meaning inherent within it. If it is prohibited for a specific meaning inherent within it, then it was Permissible before that, then it was Prohibited after that for a meaning regarding it, and if the reason of the meaning did not happen to be the Prohibition of it, it would be foremost being from the Permissible.
وَ لَمَا فَسَدَ هَذَا الْوَجْهُ مِنْ دَعْوَاهُمْ عَلِمْنَا أَنَّهُ لِمَعْنَى أَنَّ اللَّهَ تَعَالَى إِنَّمَا حَرَّمَ الْأَشْيَاءَ لِمَصْلَحَةِ الْخَلْقِ- لَا لِلْعِلَّةِ الَّتِي فِيهَا وَ نَحْنُ إِنَّمَا نَنْفِي الْقَوْلَ بِالاجْتِهَادِ لِأَنَّ الْحَقَّ عِنْدَنَا مِمَّا قدمناه قَدَّمْنَا ذِكْرَهُ مِنَ الْأُصُولِ الَّتِي نَصَبَهَا اللَّهُ تَعَالَى
And when this aspect of their claim is spoilt, we know that Allah-azwj the Exalted has rather Prohibited the things for betterment of the people, not for the reason which is in it. But rather, we negate the word (belief) in the Ijtihad because the truth in our view is from what he has previously mentioned, from the principles which Allah-azwj the Exalted has Established.
وَ الدَّلَائِلِ الَّتِي أَقَامَهَا لَنَا- كَالْكِتَابِ وَ السُّنَّةِ وَ الْإِمَامِ الْحُجَّةِ وَ لَنْ يَخْلُوَ الْخَلْقُ عِنْدَنَا مِنْ أَحَدِ هَذِهِ الْأَرْبَعَةِ وُجُوهٍ الَّتِي ذَكَرْنَاهَا وَ مَا خَالَفَهَا فَبَاطِلٌ
And the evidence’s which He-azwj Established for us, like the Book and the Sunnah and the Imam-asws, the Divine Authority, and in our view the people are not vacant from one of these four aspects which we have mention, and whatever opposes it is false.
وَ أَمَّا اعْتِلَالُهُمْ بِمَا اعْتَلُّوا بِهِ مِنْ شَطْرِ الْمَسْجِدِ الْحَرَامِ وَ الْبَيْتِ فَمُسْتَحِيلٌ بَيِّنُ الْخَطَإِ لِأَنَّ مَعْنَى شَطْرِهِ نَحْوُهُ فَبَطَلَ الِاجْتِهَادُ فِيهِ وَ زَعَمُوا أَنَّ عَلَى الَّذِي لَمْ يَهْتَدِ إِلَى الْأَدِلَّةِ وَ الْأَعْلَامِ الْمَنْصُوصَةِ لِلْقِبْلَةِ أَنْ يَسْتَعْمِلَ رَأْيَهُ حَتَّى يُصِيبَ بِغَايَةِ اجْتِهَادِهِ وَ لَمْ يَقُولُوا حَتَّى يُصِيبَ نَحْوَ تَوَجُّهِهِ إِلَيْهِ
As for their claiming that what they aimed for of a part of the Sacred Masjid and the Kaaba is impossible to determine the error clearly, because the meaning of their aiming is similar to it, therefore, their exertion of Ijtihad regarding it is invalid. They claimed that whoever does not follow the evidence and the explicit indicators of the Qibla should use his opinion until he achieves the utmost of his Ijtihad, and they did not say until he achieves something approximate to his direction towards it.
وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَ وَ حَيْثُ ما كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ يَعْنِي تَعَالَى عَلَى نُصُبٍ مِنَ الْعَلَامَاتِ وَ الْأَدِلَّةِ وَ هِيَ الَّتِي نَصَّ عَلَى حُكْمِهَا بِذِكْرِ الْعَلَامَاتِ وَ النُّجُومِ فِي ظَاهِرِ الْآيَةِ
And Allah-azwj Mighty and Majestic has Said: and wherever you are, turn your faces towards it, [2:150]. The Exalted Meant towards a portion of the Signs and the evidence, and it is which Allah-azwj has Texted upon its ruling by Mentioning the signs and the stars in the apparent Verse.
ثُمَّ قَالَ تَعَالَى وَ إِنَّ الَّذِينَ أُوتُوا الْكِتابَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ وَ لَمْ يَقُلْ وَ إِنَّ الَّذِينَ اضْطُرُّوا إِلَى الِاجْتِهَادِ فَدَلَّ عَلَى أَنَّ اللَّهَ تَعَالَى أَوْجَبَ عَلَيْهِمُ اسْتِعْمَالَ الدَّلِيلِ فِي التَّوَجُّهِ وَ عِنْدَ الِاشْتِبَاهِ عَلَيْهِمْ لِإِصَابَةِ الْحَقِّ
Then the Exalted Said: And those who have been Given the Book are knowing that it is the Truth from their Lord; [2:144], and He-azwj did not Say: ‘And those who are desperate to the Ijtihad’. Its evidence upon that Allah-azwj the Exalted Obligated upon them using the evidence regarding the orientation and during the matters doubtful upon them in order to attain the truth.
فَمَعْنَى شَطْرِهِ نَحْوُهُ يَعْنِي تَعَالَى نَحْوَ عَلَامَاتِهِ الْمَنْصُوصَةِ عَلَيْهِ وَ مَعْنَى شَطْرِهِ نَحْوُهُ إِنْ كَانَ مَرْئِيّاً وَ بِالدَّلَائِلِ وَ الْأَعْلَامِ إِنْ كَانَ مَحْجُوباً فَلَوْ عُلِمَتِ الْقِبْلَةُ الْوَاجِبُ اسْتِقْبَالُهَا وَ التَّوَلِّي وَ التَّوَجُّهُ إِلَيْهَا
So, the meaning of ‘part’ is approximately (towards it). The Exalted Means towards His-azwj signs, the texted upon, and the meaning of turning towards it if it is visible, is with evidence and indicators, and if it is concealed, then even if the obligatory Qibla is known to them, facing it and turning towards it (should be based on evidence and indicators).
وَ لَمْ يَكُنِ الدَّلِيلُ عَلَيْهَا مَوْجُوداً حَتَّى اسْتَوَى الْجِهَاتُ كُلُّهَا لَهُ حِينَئِذٍ أَنْ يُصَلِّيَ بِحَالِ اجْتِهَادٍ وَ حَيْثُ أَحَبَّ وَ اخْتَارَ حَتَّى يَكُونَ عَلَى يَقِينٍ مِنْ بَيَانِ الْأَدِلَّةِ الْمَنْصُوبَةِ وَ الْعَلَامَاتِ الْمَبْثُوثَةِ فَإِنْ مَالَ عَنْ هَذَا الْمَوْضِعِ مَا ذَكَرْنَاهُ حَتَّى يَجْعَلَ الشَّرْقَ غَرْباً وَ الْغَرْبَ شَرْقاً زَالَ مَعْنَى اجْتِهَادِهِ وَ فَسَدَ اعْتِقَادُهُ-
If the evidence for it is not available until all directions become equal to him, then he should pray based on his own effort and choose where he prefers until he is certain about the clarification of the established evidence and the indicated signs. If someone deviates from this, as we have mentioned, to the extent of making the east as west and the west as east, the meaning of his Ijtihad is annulled, and his belief becomes corrupted.
وَ قَدْ جَاءَ عَنِ النَّبِيِّ ص خَبَرٌ مَنْصُوصٌ مُجْمَعٌ عَلَيْهِ أَنَّ الْأَدِلَّةَ الْمَنْصُوبَةَ عَلَى بَيْتِ اللَّهِ الْحَرَامِ لَا يَذْهَبُ بِكُلِّيَّتِهَا بِحَادِثَةٍ مِنَ الْحَوَادِثِ مَنّاً مِنَ اللَّهِ عَزَّ وَ جَلَّ عَلَى عِبَادِهِ فِي إِقَامَةِ مَا افْتَرَضَهُ عَلَيْهِمْ
And it has come from the Prophet-saww a Hadeeth unanimously agreed upon, that the established evidence pointing to the Kabah is not entirely nullified by a certain incident among incidents, as a test from Allah-azwj the Exalted upon His-azwj servants in fulfilling what He-azwj has Imposed upon them.
وَ زَعَمَتْ طَائِفَةٌ مِمَّنْ يَقُولُ بِالاجْتِهَادِ أَنَّهُ إِذَا أَشْكَلَ عَلَيْهِ مِنْ جِهَةٍ حَتَّى يَسْتَوِيَ عِنْدَهُ الْجِهَاتُ كُلُّهَا تَحَرَّى وَ اتَّبَعَ اجْتِهَادَهُ حَيْثُ بَلَغَ بِهِ
A group among those who advocate for Ijtihad claims that if it becomes difficult for him from one direction until all directions become equal to him, he should strive and follow his own Ijtihad wherever it leads him.
فَإِنَّ ذَلِكَ جَائِزٌ بِزَعْمِهِمْ وَ إِنْ كَانَ لَمْ يُصِبْ وَجْهَ حَقِيقَةِ الْقِبْلَةِ وَ زَعَمُوا أَيْضاً أَنَّهُ إِذَا كَانَ عَلَى هَذَا السَّبِيلِ مِائَةُ رَجُلٍ لَمْ يَجُزْ لِأَحَدٍ مِنْهُمْ أَنْ يَتَّبِعَ اجْتِهَادَ الْآخَرِ فَهُمْ بِهَذِهِ الْأَقْوَالِ يَنْقُضُونَ أَصْلَ اعْتِقَادِهِمْ وَ زَعَمُوا أَنَّ الضَّرِيرَ وَ الْمَكْفُوفَ لَهُ أَنْ يَقْتَدِيَ بِأَحَدِ هَؤُلَاءِ الْمُجْتَهِدِينَ فَلَهُ أَنْ يَنْتَقِلَ عَنْ قَوْلِ الْأَوَّلِ مِنْهُمْ إِلَى قَوْلِ الْآخَرِ
So, according to their claim, this is permissible even if it does not result in the true direction of the Qiblah. They also claimed that if there were a hundred people following this method, none of them is allowed to follow the Ijtihad of another. With these statements, they contradict the fundamental principles of their belief. They further claimed that a blind person or someone with impaired vision can follow any of these diligent individuals, so they can switch from the word (opinion) of one of them to the word of another.
فَجَعَلُوا مَعَ اجْتِهَادِهِمْ كَمَنْ لَمْ يَجْتَهِدْ فَلَمْ يَئُلْ بِهِمُ الِاجْتِهَادُ إِلَّا إِلَى حَالِ الضَّلَالِ وَ الِانْتِقَالِ مِنْ حَالٍ إِلَى حَالٍ فَأَيُّ دِينٍ أَبْدَعُ وَ أَيُّ قَوْلٍ أَشْنَعُ مِنْ هَذِهِ الْمَقَالَةِ أَوْ أَبْيَنُ عَجْزاً مِمَّنْ يَظُنُّ أَنَّهُ مِنْ أَهْلِ الْإِسْلَامِ وَ هُوَ عَلَى مِثْلِ هَذَا الْحَالِ
Thus, they equated their Ijtihad to be like the one who did not do Ijtihad, so the Ijtihad did not elevate them except to a state of straying and the transferring from a state to a state. So which religion is more innovative and which statement is more atrocious than this discourse, or clearer in its incapacity from someone who thinks himself to be from the people of Islam while he is in such a state?
نَعُوذُ بِاللَّهِ مِنَ الضَّلَالَةِ بَعْدَ الْهُدَى وَ اتِّبَاعِ الْهَوَى وَ إِيَّاهُ نَسْتَعِينُ عَلَى مَا يَقْرُبُ مِنْهُ إِنَّهُ سَمِيعٌ مُجِيبٌ
We seek refuge with Allah-azwj from the straying after the guidance, and from following the personal desires, and we seek His-azwj Assistance upon what would drawn one closer to Him-azwj. He-azwj is Hearing, Responding’.
أَقُولُ وَجَدْتُ رِسَالَةً قَدِيمَةً مُفْتَتَحُهَا هَكَذَا
I (Majlisi) am saying, ‘I found this ancient correspondence to have begun like this –
حَدَّثَنَا جَعْفَرُ بْنُ مُحَمَّدِ بْنِ قُولَوَيْهِ الْقُمِّيُّ رَحِمَهُ اللَّهُ قَالَ حَدَّثَنِي سَعْدٌ الْأَشْعَرِيُّ الْقُمِّيُّ أَبُو الْقَاسِمِ رَحِمَهُ اللَّهُ وَ هُوَ مُصَنِّفُهُ
It is narrated to us by Ja’far Bin Muhammad Bin Qawlawiya Al-Qummi, may Allah-azwj Mercy him. He said, ‘It is narrated to me by Sa’ad Al-Ashari Al-Qummi Abu Al-Qasim, may Allah-azwj Mercy him, and he is its author.
الْحَمْدُ لِلَّهِ ذِي النَّعْمَاءِ وَ الْآلَاءِ وَ الْمَجْدِ وَ الْعِزِّ وَ الْكِبْرِيَاءِ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ سَيِّدِ الْأَنْبِيَاءِ وَ عَلَى آلِهِ الْبَرَرَةِ الْأَتْقِيَاءِ رَوَى مَشَايِخُنَا عَنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ
‘The Praise is for Allah-azwj with the bounties and the Favours, and the Glory, and the Might, and the Greatness; and may Allah-azwj Send Salawaat upon Muhammad-saww Chief of the Prophets-as and upon his-saww Progeny-asws, the righteous, the pious. It is reported by our elders from our companions, from Abu Abdullah-asws having said:
قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ أُنْزِلَ الْقُرْآنُ عَلَى سَبْعَةِ أَحْرُفٍ كُلُّهَا شَافٍ كَافٍ أَمْرٍ وَ زَجْرٍ وَ تَرْغِيبٍ وَ تَرْهِيبٍ وَ جَدَلٍ وَ قِصَصٍ وَ مَثَلٍ.
‘Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘The Quran has been Revealed upon seven ‘Harf’ (aspects). All of these are a healing, sufficient, Command, rebuke, and exhorting, and deterring, and argumentative, and stories, and examples’’.[11]
و ساق الحديث إلى آخره لكنه غير الترتيب و فرقه على الأبواب و زاد فيما بين ذلك بعض الأخبار.
And he continued the Hadeeth to its end, but by another arrangement, and its difference is upon the chapters, and there is an addition in what is between that with some of the Ahadeeth.
[1] Bihar Al-Anwaar V 90 – The Book of Quran – Ch 128 / 1
[2] Bihar Al-Anwaar V 90 – The Book of Quran – Ch 128 / 2
[3] Bihar Al-Anwaar V 90 – The Book of Quran – Ch 128 / 3
[4] Bihar Al-Anwaar V 90 – The Book of Quran – Ch 128 / 4
[5] Bihar Al-Anwaar V 90 – The Book of Quran – Ch 128 / 5
[6] Bihar Al-Anwaar V 90 – The Book of Quran – Ch 128 / 6
[7] Bihar Al-Anwaar V 90 – The Book of Quran – Ch 128 / 7
[8] Bihar Al-Anwaar V 90 – The Book of Quran – Ch 128 / 8
[9] Bihar Al-Anwaar V 90 – The Book of Quran – Ch 128 / 9
[10] Bihar Al-Anwaar V 90 – The Book of Quran – Ch 128 / 10
[11] Bihar Al-Anwaar V 90 – The Book of Quran – Ch 128 / 11