Questions of a Non-Believer on Holy Quran

Once, a nonbeliever came to Amir-ul-Mo’mineen^-asws and said: Ya Amir-ul-Mo’mineen^-asws: I would have embraced your religion but I found many inconsistencies and contradictions in Quran.[1]

Amir-ul-Mo’mineen^-asws: Tell me about your findings.

Non-believer:  Allah^-azwj Says[2]: نَسُوا اللَّهَ فَنَسِيَهُمْ (9:67)

They have forgotten Allah. So He has forgotten them.

And Allah^-azwj Says[3]: فَالْيَوْمَ نَنْسَاهُمْ كَمَا نَسُوا لِقَاءَ يَوْمِهِمْ هَذَا (7:51)

‘Today We shall forget them just as they had forgotten about meeting on this day (hereafter).

And Allah^-azwj Says[4]: وَمَا كَانَ رَبُّكَ نَسِيًّا (19:64)

And Your Lord is not forgetful.

And Allah^-azwj Says[5]:يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا لَا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَقَالَ صَوَابًا (78:38)

On the Day when all souls and all the angels will stand up in ranks: none will speak but the one to whom the Most Gracious will have given the permission; and he will say [only] what is right.

And Allah^-azwj Says: ثُمَّ لَمْ تَكُنْ فِتْنَتُهُمْ إِلَّا أَنْ قَالُوا وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ (6:23)

Whereupon, in their utter confusion, they will only [be able to] say: “By Allah our Lord, we have not been associators!”

And Allah^-azwj Says[6]: ثُمَّ يَوْمَ الْقِيَامَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضًا (29:25)

And then, on Resurrection Day, you shall disown one another and curse one another.

And Allah^-azwj Says: إِنَّ ذَلِكَ لَحَقٌّ تَخَاصُمُ أَهْلِ النَّارِ (38:64)

Indeed the people in fire will be fighting among themselves.

And Allah^-azwj Says: قَالَ لَا تَخْتَصِمُوا لَدَيَّ وَقَدْ قَدَّمْتُ إِلَيْكُمْ بِالْوَعِيدِ (50:28)

Do not fight among yourselves in front of Me.

And Allah^-azwj Says: الْيَوْمَ نَخْتِمُ عَلَى أَفْوَاهِهِمْ وَتُكَلِّمُنَا أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُمْ بِمَا كَانُوا يَكْسِبُونَ (36:65)

On that Day, We shall seal their mouths up while their hands will speak to Us and their feet bear witness about what they have been earning.

And Allah^-azwj Says:  وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (22) إِلَى رَبِّهَا نَاظِرَةٌ (75:23)

Some faces will on that Day be bright with happiness.  Looking-up to their Rab.

And Allah^-azwj Says:  لَا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ وَهُوَ اللَّطِيفُ الْخَبِيرُ (6:103)

No power of vision can comprehend Him, whereas He encompasses all human vision: He is the Subtle, the Informed.

And Allah^-azwj Says:  وَلَقَدْ رَآَهُ نَزْلَةً أُخْرَى (13) عِنْدَ سِدْرَةِ الْمُنْتَهَى (53:14)

What he sees now he has already seen near the Sidaratul Muntiha (Near the Hawthorn on the Boundary).

And Allah^-azwj Says:  يَوْمَئِذٍ لَا تَنْفَعُ الشَّفَاعَةُ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَرَضِيَ لَهُ قَوْلًا (20:109)

On that Day, intercession shall be of no avail [to any] for refuse except those the Most Gracious will have granted the permission.

And Allah^-azwj Says: يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا لَا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَقَالَ صَوَابًا (78:38)

On the Day when all souls and all the angels will stand up in ranks: none will speak but he to whom the Most Gracious will have given the permission.

And Allah^-azwj Says [7]:(42:51) وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا

It is not appropriate for Allah to speak to any human being except through inspiration.

And Allah^-azwj Says: كَلَّا إِنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ لَمَحْجُوبُونَ (83:15)

Indeed they will be screened off from their Lord on that day.

And Allah^-azwj Says[8]: هَلْ يَنْظُرُونَ إِلَّا أَنْ تَأْتِيَهُمُ الْمَلَائِكَةُ أَوْ يَأْتِيَ رَبُّكَ (6:158)

Are they only waiting for angels to come to them or for your Lord to arrive?

And Allah^-azwj Says: وَقَالُوا أَئِذَا ضَلَلْنَا فِي الْأَرْضِ أَئِنَّا لَفِي خَلْقٍ جَدِيدٍ بَلْ هُمْ بِلِقَاءِ رَبِّهِمْ كَافِرُونَ (32:10)

They disbelieve that they will be brought back to life after death.

And Allah^-azwj Says: فَأَعْقَبَهُمْ نِفَاقًا فِي قُلُوبِهِمْ إِلَى يَوْمِ يَلْقَوْنَهُ بِمَا أَخْلَفُوا اللَّهَ مَا وَعَدُوهُ وَبِمَا كَانُوا يَكْذِبُونَ (9:77)

So, He planted hypocrisy in their hearts till the day when they will meet Him because they broke their word to God which they had promised Him and for how they had been lying.

And Allah^-azwj Says[9]: فَمَنْ كَانَ يَرْجُوا لِقَاءَ رَبِّهِ (18:110)

Thus, those believe in meeting their Rab should keep on carrying out the good deeds.

And Allah^-azwj Says: وَرَأَى الْمُجْرِمُونَ النَّارَ فَظَنُّوا أَنَّهُمْ مُوَاقِعُوهَا وَلَمْ يَجِدُوا عَنْهَا مَصْرِفًا (18:53)

Sinners will see the Fire and think they are going to fall into it.  They will not find anyway to avert it.

And Allah^-azwj Says[10]: وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ (21:47)

We shall set up scales for justice on the Resurrection Day.  Thus no soul will be subjected to slightest cruelty.

And Allah^-azwj Says: فَمَنْ ثَقُلَتْ مَوَازِينُهُ فَأُولَئِكَ هُمُ الْمُفْلِحُونَ (23:102) وَمَنْ خَفَّتْ مَوَازِينُهُ فَأُولَئِكَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ فِي جَهَنَّمَ خَالِدُونَ (23:103)

Those whose scales are heavy will be prosperous; while those whose scales are light will be the ones who have lost their souls; they will remain in Hell.

Amir-ul-Mo’mineen^-asws replied:

The meanings of (9:67) نَسُوا اللَّهَ فَنَسِيَهُمْ are that they forgot Allah^-azwj in their world, implying that they did not act according to His^-azwj commands thus Allah^-azwj will also ignore them in the hereafter in such a way that they will not have any reward in the next world, as they are the ones who ignored the ‘Amal-e-Khair’[11].

Similarly, in the next verse (7:51) ‘Today We have ignored them as they had forgotten the meeting in the hereafter’ This verse means that Allah^-azwj will not withhold His^-azwj Blessings from them because they had forgotten to obey Him^-azwj, as Allah^-azwj would bless those who were obedient to Him^-azwj, remembered Him^-azwj well, had firm belief in His Prophet^-saww and in the hereafter.

And When Allah^-azwj Says  (19:64):وَمَا كَانَ رَبُّكَ نَسِيًّا   , Indeed our Lord is so Great and has an Elevated status, it is not possible for Him^-azwj to forget or drift away, certainly Knowledge and Memory are an integral part of Him^-azwj.  Instead, Allah^-azwj talks to His servants (as per their traditions), as Arab would say, we have forgotten about a person that’s why we do not mention him, meaning Allah^-azwj neither advises them nor pays any attention to them.

Amir-ul-Mo’mineen^-asws:  The other verses of Allah^-azwj, (78:38) يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا , and رَبِّنَا مَا كُنَّا مُشْرِكِينَ (6:23)   , and  ثُمَّ يَوْمَ الْقِيَامَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضًا (29:25)  and

إِنَّ ذَلِكَ لَحَقٌّ تَخَاصُمُ أَهْلِ النَّارِ (38:64)  and قَالَ لَا تَخْتَصِمُوا لَدَيَّ وَقَدْ قَدَّمْتُ إِلَيْكُمْ بِالْوَعِيدِ (50:28) and

 الْيَوْمَ نَخْتِمُ عَلَى أَفْوَاهِهِمْ وَتُكَلِّمُنَا أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُمْ بِمَا كَانُوا يَكْسِبُونَ (36:65),

Meaning, On that Day We shall seal their mouths up, while their hands will speak to Us and their feet shall bear witness about what they had performed.  All these States of Allah^-azwj are specific to various occasions, which are different from the events of the Day of Judgement, and will occur afterwards, over the span of 50,000 years.  Here, some sinners will try to disassociate themselves from other sinners (after realising the extent of their sins) and some sinners will be cursing some other sinners and would be denying this verse, as they will do ‘AlBarat’[12] to dismiss their previous associates.  This would be similar to what Iblis^-la says in the Chapter of Ibrahim ‘You have worshiped Me along with the one which I have already rejected[13] and Hazrat Ibrahim^-as says we have denied you[14]; meaning we have disassociate ourselves from you.

Then they will reassemble at another place and where they will cry out with loud screams. These screams will be so horrific that if Allah^-azwj were to allow these screams to reach the earth then its habitants would come under such distress that their organs would come out of their bodies, but only if Allah^-azwj wishes so.  They will keep on crying for so long that their tears would dry up and they would start shedding tears of blood.

Then they will be asked to reassemble at another point and (Allah^-azwj) mentions their communication to each other at that place: ‘Allah^-azwj is, in fact, our Lord and we are not ‘Mushriqeen’[15].  These are the ones who although believed in One God but they will be among the sinners due to their opposition to Allah^-azwj and His Prophet^-saww‘s message and because of the doubts which they had about their nourisher (Rab).

Their ‘belief’ in ‘One God’ will be of no benefit to them due to their betrayal of His Appointees^-asws and disowning the bounties of ‘Wilayat’ for worthless worldly gains.  They lost what they were, initially, given from the ‘Eman[16]’ (temporary Eman) due to attributing lies to Allah^-azwj.  As Allah^-azwj Says, ‘See how they are contradicting the verdict of their souls’ Then Allah^-azwj will seal their lips and enable their hands, feet and skin to give evidence of their sins.  When Allah^-azwj will remove the seal of their lips, they will complain to their limbs for giving evidence against them.  Their limbs will respond, ‘Allah^-azwj enabled us to speak, He^-azwj gives the power of speech to all entities’.

Then, they, will be collected at another place where the punishment will be unbearable and under extremely painful conditions, they will be running away from their relatives, as Allah^-azwj Says: يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ (34) وَأُمِّهِ وَأَبِيهِ (35) وَصَاحِبَتِهِ وَبَنِيهِ (80:36) on the day (Judgement) when man will flee from his brother, his mother and his father and his wife and his children.

They will be gathered again at another point where no one else will have the authority to speak except for His Divine ‘Wali’[17] and His favoured ones (78:38).  All Prophets^-as will stand-up and question their nations about the ‘Message’ which they had delivered to them (83:15).  And their nations will be asked to explain their acts after having received the clear and unambiguous Divine message.  Allah^-azwj Says:  فَلَنَسْأَلَنَّ الَّذِينَ أُرْسِلَ إِلَيْهِمْ وَلَنَسْأَلَنَّ الْمُرْسَلِينَ (7:6) Indeed, We will question all those, unto whom, We^-azwj had sent down Our Messengers and Our Prophets.  And they will reply; no Divine informer and advice-giver came to prepare us for the hereafter.  At this instance, Rasool Allah^-saww will give the evidence in favour of the previous Prophets^-as and reject the lies of their nations.  Thus, every nation will be told that, indeed, His^-azwj informers and advice-givers were sent down to them and Allah^-azwj has the absolute Authority, meaning that He has the authority to enable their limbs to speak out and give the evidence that His Prophets came down to them for the purpose of preaching (36:65).

That’s why Allah^-azwj Says: فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَى هَؤُلَاءِ شَهِيدًا (4:41)

How would it be if, We were to bring a witness from every nation, and bring you as a witness against such people? And they will not be able to deny the evidence out of fear that Allah^-azwj will seal their lips and their body parts and these will start giving evidence against them, their nation, their hypocrites, their collective commitment in Kufr, their grudges and animosity, their pledge breaking, their introduction of innovations, their resentment against Ahlul-Bait^-asws, turning their backs and accepting ‘Kufr’ traditions of their unjust and misled predecessors, who have led others to destruction during their lifetimes, who were dishonest to Prophets^-as of their era and evaded the recognition of His^-azwj Signs.  Thus, they all had to admit, ‘We are the sinners, O our Lord, our ignorance led us to destruction and we were of the misled.[18]

Then there will be another assembly point (of the believers), which will be the specific sector of Mohammed^-saww and is called the ‘Moqam-e-Mahmood’ (the place of the most praised and praise worthy), (The fortunate ones) will praise Allah^-azwj, in a way that no one had heard those supplications before, then all the angels will be praised to such an extent that all of the angels will be remembered and appreciated, followed by mentioning the attributes of Mohammed^-saww, and then paying unique tributes to all the Prophets^-as.  They will then admire the contributions of all the believing men and women (Momineen and Mominaat), followed by praising the truthful, the martyrs and upright ones (‘Sadiqeen’, ‘Shuhada’ and ‘Saleheen’-masomeen^-asws)[19] the righteous-martyrs and devout faithful who guided those who were in the skies and on the earth.  Allah^-azwj refers to this instance:

‘وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا (17:79)

At night, wake up and pray during it as an extra bonus for yourself; perhaps your Lord will raise you once again to a praiseworthy standing ‘Muqam-e-Mahmood’.  Good news is for those who manage to secure a share in that place, how lucky are they.

There will be another assembly, where some will be asking others to go away from them. This will be the last gathering before the counting of the deeds.  Once, counting of the deeds starts, every one of them will be busy in dealing with the presentation of their accounts.  (Imam Ali^-asws says) We^-asws are the ones, who will organise the accountability on Allah^-azwj’s behalf.

Amir-ul-Momineen^-asws:  For this instance Allah^-azwj Says:

وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ (22) إِلَى رَبِّهَا نَاظِرَةٌ (75:23)

Some faces will on that Day be radiant with happiness.  Looking-up to their Rab.

This will occur at the place which is the highest point (above the heavens), reserved for the devout believers.  Only a few, out of them, subsequent to the accountability phase, will take a bath in a canal called ‘Nahr-e-Hayat’[20].  They will drink out of another canal which will lighten-up their faces making them even more vibrant.  All their grief, pain, distress and trouble will be washed away before they will be asked to make their way into the garden[21].  It will be impossible for those, who managed to reach there, to miss out an opportunity of performing Ziarat[22] of their Rab^-asws, as they will find him^-asws there on their way to Paradise.

Allah^-azwj Describes the Salutation of angels on them as:

سَلَامٌ عَلَيْكُمْ طِبْتُمْ فَادْخُلُوهَا خَالِدِينَ (39:73) (Angels of Paradise will say:)  Peace be upon you!  You have been good, so enter it to remain there forever.  For this instance Allah^-azwj Says: Enter into My Paradise, this is your reward.  This was the promise of their Lord, Allah^-azwj Who refers to this as: إِلَى رَبِّهَا نَاظِرَةٌ (75:23) (entering while) Looking towards their Rab.

And Allah^-azwj also Says: وَإِنِّي مُرْسِلَةٌ إِلَيْهِمْ بِهَدِيَّةٍ فَنَاظِرَةٌ بِمَ يَرْجِعُ الْمُرْسَلُونَ (27:35)

I am sending them a gift and (wait) to see with what (answer) (my) ambassadors return.

And Allah^-azwj Says (for his servant): وَلَقَدْ رَآَهُ نَزْلَةً أُخْرَى عِنْدَ سِدْرَةِ الْمُنْتَهَى (13-53:14) What he sees now he has already seen near the ‘Sidaratul Muntiha[23]’ meaning Mohammed^-saww has been to this point of nearness, which is the ultimate limit beyond which no one has access.  Allah^-azwj describes this as: (His Prophet^-sawws last visit to this place):

مَا زَاغَ الْبَصَرُ وَمَا طَغَى لَقَدْ رَأَى مِنْ آَيَاتِ رَبِّهِ الْكُبْرَى (17-53:18)

His eyesight did not falter nor was it carried away. He saw some of his Rab’s Greatest Signs!  And saw Gabriel^-as in his original form twice, once at this place and the second time at another place.  The creation of Gabriel^-as is too among one of the greatest creations which is from the light which people cannot comprehend, except the Lord of the worlds.

Amir-ul-Momineen^-asws:  Allah^-azwj Says:

وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِنْ وَرَاءِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ (42:51)

It is not appropriate for Allah^-azwj to speak to any human being except through inspiration or from behind a curtain, or by sending a messenger anything He Wishes to inspire with through His permission.  Similarly, Allah^-azwj Says, ‘This is My Prophet^-saww who receives revelations from the skies through My angels and My Heavenly representatives used to preach on the earth and the worldly preachers got engaged in discussions with them^-as, which was in addition to the knowledge which was sent down to them through the angels.

Once Rasool Allah^-saww, asked Gabriel^-as: ‘Have you ever seen your Lord?  Gabriel^-as replied: ‘my Lord cannot be seen’.  Rasool Allah^-saww asked: ‘where do you bring the Revelations from?  He said: I get it from Israfeel^-as.  Rasool Allah^-saww asked again: Do you know from where Israfeel^-as obtains the Divine message?  Gabriel^-as replied, from another angel who is superior to the ‘al-Ruheen’.  Rasool Allah^-saww asked: ‘Where does that angel gets the message from? Gabriel^-as replied he receives it directly on his heart.  Thus this is the revelation and the words of Allah^-azwj but this is not the only way Allah^-azwj Communicates with His^-azwj creation.  Some of His messages are directly communicated to His^-azwj Prophets^-as, some of these are shown to His Prophets^-as in their dreams, some are revealed to His Prophets^-as through a messenger (Wahi), the later are the words of Allah^-azwj which are recited and read (by others as found in the Book).

Amir-ul-Momineen^-asws:  Allah^-azwj Says: They will not be able to see their Lord on That Day.  It means they, for sure, will not receive any reward from their Lord on the Day of Judgement.  And Allah^-azwj Says: Are they only waiting for angels to come to them or for your Lord to arrive.[24]

Mohammed^-saww warned those, among the hypocrites and non-believers, who declined to accept Allah^-azwj and His Prophet^-saww (by reciting this verse). ‘Are they only waiting for angels to come to them’, but when they firmly decided to deny Allah^-azwj and His Prophet^-saww, or any of His^-azwj Signs, at that instant, they were told to be prepared for Allah^-azwj‘s wrath.  As, they will be destroyed from the face of the earth, similar to the ones, which were annihilated along with the first ‘Qaroon’.  This was the revelation which Prophet^-saww delivered to them and also told them about the ‘special day’ when the signs of Allah^-azwj will be made visible but then it will be too late for anyone to embrace faith, unless he/she had ‘Eman’ on ‘them’^-asws prior to observing those Signs, implying, having no faith prior to seeing them (as they were given an opportunity before but now they will find no other option but to embrace Eman).  One of the signs of that day will be that the Sun will rise from the West.  But the second sign will be of severe Wrath which will be beyond belief, meaning the destruction they will face, which will gradually find its way into their hearts and destabilise them, through their own created rules, which will be unbearable and very painful.

Amir-ul-Momineen^-asws:  Allah^-azwj Says: They disbelieve that they will be brought back to life after death (32:10), and also Allah^-azwj Says[25]: Those who firmly believe that they will return back to their Lord (2:46) and Allah^-azwj Says: Thus those believe in meeting with their Rab should keep on carrying out the good deeds (18:110), Allah^-azwj here, has used the word لِقَاءَ  for seeing after resurrection, similarly Allah^-azwj Says[26]: For those whose hopes are in the meeting with Allah (in the Hereafter, let them strive); for the term (appointed) by Allah is surely coming and He hears and knows (all things).  In this verse لِقَاءَ  does not mean to see Him^-azwj but to meet Him^-azwj after resurrection. And similarly (Allah^-azwj): ‘Upon meeting with their Lord, it merely increased them in faith and submission (33:22)[27]  It means they will not loose their Eman upon being brought back to life.

Amir-ul-Momineen^-asws:  Allah^-azwj Says:  Sinners will see the Fire and think they are going to fall into it.  They will not find any way to avert it (18:53), it means be assured they will for sure enter into the hell fire.  And Allah^-azwj also Says (for Momineen): ‘I always thought that I would face my reckoning (69:20)[28] but for munafiqeen Allah^-azwj Says: They have different hallucination about Allah (33:10)[29] which is of doubts and not of faith.  Beliefs are of two kinds, the infirm perceptions and the firm faith.  The perceptions about the hereafter are included in firm faith but the hopes about this world are in the category of fantasy and delusion.

Amir-ul-Momineen^-asws: Allah^-azwj Says: We shall set up scales for justice on the Resurrection Day, thus no soul will be subjected to slightest cruelty (21:47).  This will be that scale of Justice which will be used to question people about their affairs regarding Allah^-azwj’s religion.  And some of His representatives^-asws will question the deeds of others and give them reward/punishment accordingly.  And aggressors will be made to pay for their cruelties committed against their victims.  The meanings of ‘whose scales are heavier’ and ‘whose scales are lighter’ are for those who will have to go through extensive scrutiny whereas the others will be subjected to very little scrutiny, respectively.  People will be divided into various sectors based on their respective status.  There will be a few, who will face short and convenient scrutiny and join their near ones with ease and happiness.[30]

There will also be the ones who will go to Paradise without having to go through any accountability whatsoever; this is because they did not indulge into worldly affairs.  Indeed, the more one would indulge into the mortal world, the more scrutiny he will face in the hereafter.

There will also be those, however, who will be quizzed on minor offences[31] and find their way into the raging fire.  Among them will be the implanters of Kufr (leaders of non-believers) and devious leaders, who will loose all their authority on that Day and none of their ‘Amr or Nahi’ (good advice and caution on evil) will be considered and they will permanently made to reside in the Hell.  Fire will burn their faces and their bodies and they will remain engulfed in the flames.

Non-believer asks: I find Allah^-azwj Says:

قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ ثُمَّ إِلَى رَبِّكُمْ تُرْجَعُونَ (32:11)

Say angel of death will remove your soul from your body (32:11) and at another place Allah^-azwj Says: اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا فَيُمْسِكُ الَّتِي قَضَى عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الْأُخْرَى إِلَى أَجَلٍ مُسَمًّى إِنَّ فِي ذَلِكَ لَآَيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ (39:42)

Allah takes back souls when their time has come to an end.

الَّذِينَ تَتَوَفَّاهُمُ الْمَلَائِكَةُ طَيِّبِينَ يَقُولُونَ سَلَامٌ عَلَيْكُمُ ادْخُلُوا الْجَنَّةَ بِمَا كُنْتُمْ تَعْمَلُونَ (16:32)

Those whom the angels gather in death while they are in a state of inner purity, greeting them thus: “Peace be upon you! Enter paradise by virtue of what you were doing [in life]!”

What is true out of these states?  As sometime a task is attributed to Himself^-azwj, then to ‘Angel of Death’ and later to other angels.  Whereas I find Him^-azwj saying:

فَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلَا كُفْرَانَ لِسَعْيِهِ وَإِنَّا لَهُ كَاتِبُونَ (21:94)

Whoever does [the least] of righteous deeds as a momin, his endeavour shall not be disowned: for, behold, We shall record it in his favour.

وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ وَآَمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَى (20:82)

Yet without any doubt, I forgive all sins unto any who repents and attains to faith and does righteous deeds, and thereafter keeps to the right path.

I find in the former verse that one will not take up the path of ‘Kufr’ after performing the righteous deeds but in the later verse it is implied that righteous deeds and Eman will not be of any benefit without being on the righteous path.   Also I find that Allah^-azwj Says:

وَاسْأَلْ مَنْ أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رُسُلِنَا أَجَعَلْنَا مِنْ دُونِ الرَّحْمَنِ آَلِهَةً يُعْبَدُونَ (43:45)

And ask those of Our messengers whom We sent before you: Did We ever appoint gods to be worshipped besides the Beneficent Allah?

I wonder how people, who are alive, are able to ask from those who have passed away, prior to being resurrected?   Also I find Him^-azwj as Saying:

إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنْسَانُ إِنَّهُ كَانَ ظَلُومًا جَهُولًا (33:72)

Verily, We did offer the Trust to the heavens, and the earth, and the mountains but they refused to bear it because they were afraid of it. Yet man took it up – for, verily, he has always been prone to be most wicked, most foolish.

What are the meanings of ‘Trust’ (Amanat)?  And who is this ‘Man’ who has no piety and wisdom and tried to cheat others with his wick traps.  And I am aware of the fact that wicked statements have been ascribed to His Prophets^-as.

وَعَصَى آَدَمُ رَبَّهُ فَغَوَى [32](20:121)

And Adam disobeyed his Sustainer, and thus was unsuccessful.

Also

وَنَادَى نُوحٌ رَبَّهُ فَقَالَ رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي [33](11:45)

And Noah called out to his Sustainer, and said: “O my Sustainer! Verily, my son was of my family;

But

قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ[34](11:46)

[God] answered: “O Noah, behold, he was not of your family,

And what about Ibrahim^-as who once submitted to stars, once to moon and once to sun and then what about Joseph^-as, about whom Allah^-azwj Says:

وَلَقَدْ هَمَّتْ بِهِ وَهَمَّ بِهَا لَوْلَا أَنْ رَأَى بُرْهَانَ رَبِّهِ كَذَلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ (12:24)

And, indeed, she desired him, and he desired her; [and he would have succumbed] had he not seen [in this temptation] an evidence of his Sustainer’s truth: thus [We willed it to be] in order that We might avert from him all evil and all deeds of abomination -for, behold, he was truly one of Our servants.

And what about Moses^-as when he asked from his Lord:

وَلَمَّا جَاءَ مُوسَى لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي أَنْظُرْ إِلَيْكَ قَالَ لَنْ تَرَانِي …..[35](7:143)

And when Moses came to Us, and his Sustainer spoke unto him, he said: “O my Sustainer! Show [Yourself] to me, so that I might behold Yoursef!” Said [God]: “you will never be able to see Me.

وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَى يَدَيْهِ يَقُولُ يَا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا(27) يَا وَيْلَتَى لَيْتَنِي لَمْ أَتَّخِذْ فُلَانًا خَلِيلًا (28) لَقَدْ أَضَلَّنِي عَنِ الذِّكْرِ بَعْدَ إِذْ جَاءَنِي ………..[36] (29: 25)

And a Day on which the evildoer will bite his hands [in despair], exclaiming: “Oh, would that I had followed the path shown to me by the apostle! Oh, woe unto me! Would that I had not taken so-and-so for a friend!  Indeed, he led me astray from the remembrance [of God] after it had come unto me!”

Thus, who are those cruel people whose names Allah^-azwj did not reveal in the Holy Quran but instead the names of His Prophets are included in the Book!  I also find Him saying:

وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا (89:22)

Your Lord and rows and rows of angles will come and appear.

هَلْ يَنْظُرُونَ إِلَّا أَنْ تَأْتِيَهُمُ الْمَلَائِكَةُ أَوْ يَأْتِيَ رَبُّكَ أَوْ يَأْتِيَ بَعْضُ آَيَاتِ رَبِّكَ……….. [37](6:158)

Do they, perchance, wait for the angels to appear unto them, or for their Sustainer [Himself] to appear, or for some of th Sustainer’s [final] portents to appear.

وَلَقَدْ جِئْتُمُونَا فُرَادَى …………….[38](6:94)

Indeed you have come to us, one by one!

Thus, how it is possible that sometimes His blessings come to them and sometimes people go to Him?

And I know He^-azwj has revealed (11:17)[39]:

And there is a witness to His Prophet, coming immediately after him.

And He^-azwj Says:

ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ (102:8)

Indeed, questions will be asked regarding His Bounties!

Thus, please inform me what are these Bounties?

بَقِيَّةُ اللَّهِ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ     [40](11:86)

‘What Allah has (firmly) established for you is the best for you,

Please inform me what is the everlasting ‘Baqiya-tul-Allah’?

And Allah^-azwj Says:

أَنْ تَقُولَ نَفْسٌ يَا حَسْرَتَا عَلَى مَا فَرَّطْتُ فِي جَنْبِ اللَّهِ وَإِنْ كُنْتُ لَمِنَ السَّاخِرِينَ (39:56)

Alas! Why did I undervalue the attributes of my Lord’s ‘Near Ones’

And Allah^-azwj Says:

وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ إِنَّ اللَّهَ وَاسِعٌ عَلِيمٌ (2:115)

And to Allah belong what is in the East and the West: and Wherever You shall turn You will find there the ‘Waj’ of Allah. Behold, God is infinite, all-knowing.

And Allah^-azwj Says:

(28:88)َلَا تَدْعُ مَعَ اللَّهِ إِلَهًا آَخَرَ لَا إِلَهَ إِلَّا هُوَ كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ لَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ

Everything is going to be destroyed except for Allah’s ‘Wajh’.

(56:27)  وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ

And the companions of the right hand; how happy are the companions of the right hand!

Who are those who will get their deeds in their left-hand and who are those who will get in their right-hand?  There is no information on who belongs to which group in this verse.

الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى(20:5)

And Allah^-azwj Says:  He governs all which is present in the universe.

And Allah^-azwj Says:

(67:16)أَأَمِنتُم مَّن فِي السَّمَاء أَن يَخْسِفَ بِكُمُ الأَرْضَ فَإِذَا هِيَ تَمُورُ

Are you not afraid of what is in the skies?

And Allah^-azwj Say:

وَهُوَ الَّذِي فِي السَّمَاء إِلَهٌ وَفِي الْأَرْضِ[41](43:84)

And He is with you wherever you are.

And Allah^-azwj Says:

وَلَقَدْ خَلَقْنَا الْإِنْسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ (1650:)

We are closer to you than your jugular vein.

وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ (457:)

And He is with you wherever you are; and Allah sees what you do.

And Allah^-azwj Says:

أَلَمْ تَرَ أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مَا يَكُونُ مِن نَّجْوَى ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ وَلَا أَدْنَى مِن ذَلِكَ وَلَا أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا ثُمَّ يُنَبِّئُهُم بِمَا عَمِلُوا يَوْمَ الْقِيَامَةِ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ (58:7)

Do you not see that Allah knows whatever is in the heavens and whatever is in the earth? Nowhere is there a secret counsel between three persons but He is the fourth of them, nor (between) five but He is the sixth of them, nor less than that nor more but He is with them wheresoever they are; then He will inform them of what they did on the day of resurrection: surely Allah is Cognizant of all things.

And Allah^-azwj Says:

وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَى فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ مَثْنَى وَثُلَاثَ وَرُبَاعَ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ذَلِكَ أَدْنَى أَلَّا تَعُولُوا (4:3)

And you fear that you will not be able to do justice if you marry to Orphans and women’.[42]  Neither all women are orphan nor all orphans are female then what are the meanings of this verse?

And Allah^-azwj Says[43]: (34:46)…….. قُلْ إِنَّمَا أَعِظُكُمْ بِوَاحِدَةٍ

I do not warn you but from the ‘Wahid’.  Please tell me what ‘Wahid’ is?

(21:107) وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ

You were not sent down but for blessings of all worlds.

But I find the enemies of Islam are not impressed and are determined to oppose it.  I also find the mischievous people of other religions; some of whom curse and reject some others.  Thus, what is the point of blessing for all worlds (as these will surely be destroyed)?

I also see, your Prophet^-saww has been given the most elevated position among the rest of Prophets^-as.  And Allah^-azwj addresses to your Prophet^-saww in a special way, he^-saww has been praised when other people tried to insult him and tried to find faults in him, Allah^-azwj did not address to other Prophets^-as in the same way.  As an example, see:

……..وَلَوْ شَاءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدَى فَلَا تَكُونَنَّ مِنَ الْجَاهِلِينَ [44](6:35)

If Allah^-azwj wanted, He could have forced them to follow the righteous path, but be aware do not join the ignorants.  (6:35)

وَلَوْلَا أَنْ ثَبَّتْنَاكَ لَقَدْ كِدْتَ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلًا(74)  إِذًا لَأَذَقْنَاكَ ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ ثُمَّ لَا تَجِدُ لَكَ عَلَيْنَا نَصِيرًا (17: 75)

Allah^-azwj Says: If We did not keep to firm, your (followers) were about to slightly become fond of them.  In this case we would have given twice the punishment in this world as well as in the hereafter. And they would not have found any helper. (17:74-75).  

وَتُخْفِي فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ وَتَخْشَى النَّاسَ وَاللَّهُ أَحَقُّ أَنْ تَخْشَاهُ [45](33:37)

You were hiding that in your heart which Allah was about to disclose to others but you were afraid of them but instead one should be fearful to Allah.

And Allah^-azwj Says:

……وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ …. [46](46:9)

I do not know what will be done with me or with you.

And Allah^-azwj Says:

….. مَا فَرَّطْنَا فِي الْكِتَابِ مِنْ شَيْءٍ         [47]6:38))

There is not a single entity which is not included in the Book.

And Allah^-azwj Says:

…… وَكُلَّ شَيْءٍ أحْصَيْنَاهُ فِي إِمَامٍ مُبِينٍ [48]36:12))

And all entities have been under the control of ‘Imam-e-Mobeen’.

Thus, if everything is under the control of ‘Imam-e-Mobeen’ who is Prophet^-saww’s successor.  If Prophet^-saww’s status is the most elevated and high then how it is possible that Prophet^-saww does not know, with all these Divine qualities, what would happen to him as well as to others. These are contradictory and ambiguous issues.  Thus, if Prophet^-saww and the Book are ‘Just’ then I am destroyed due to my suspicion.  However, if they are ‘Unjust’ then I am not affected at all.

Amir-ul-Momineen^-asws: Indeed, the Lord of the Spirit and the Angels is the most Praise-worthy and the most Dignified, and is the Lord of ‘Quds’[49], the most Respectable and has the eternal status.  Allah^-azwj Knows all about each and every species and similarly Knows that I have never ever doubted Him^-azwj.

Non-believer:  What you have said, is more than sufficient for me.

Amir-ul-Momineen^-asws: I would like to give an explanation to your questions.  One cannot do any good except after getting inspiration from Allah^-azwj.  I fully rely (Tuwakkil) on Him^-azwj, seek His^-azwj blessings and all those who seek nobility turn towards Him^-azwj.

Allah^-azwj Says:  Allah Takes back life at the time of their death. [50]

And Says: The angel of Death takes life away from you,[51] and our Prophets^-as take life away.  And those are the righteous who meet their death by the hands of our angels.  And also those who are killed by the angels are those who have indulged themselves in inappropriate matters.

Thus, Allah^-azwj is so Elevated and Great that it is inappropriate that He^-azwj would Himself perform such tasks, therefore He^-azwj refers those tasks to Himself^-azwj which are conducted by His angels and His Prophets^-as, on His^-azwj behalf as they act purely on His^-azwj instructions.  Thus Allah^-azwj has decided to create, among His creations some angels^-as and messengers^-as, and for whom Allah^-azwj Says:

Thus, a devotee’s soul will be taken away by the kind angels whereas a sinner’s soul is removed by the angels of wrath.[52]  Both angels of Blessings and Wrath are helpers of ‘Malakul Moat’ (The angel of death).  They just carry out Allah^-azwj’s Commands, thus their actions are referred to His^-azwj actions.  As other angels’ actions are the actions of Angel of death, similarly, the work of Angel of death is the work of Allah^-azwj because it is Him^-azwj who chooses the means to bring death onto someone, or to stop it or to extend life or/and gives the rewards or the punishment.  Indeed, the tasks of His^-azwj trustees are His^-azwj tasks.  As Allah^-azwj Says:

You would never desire for until and unless Allah wants it,[53] And Says: Who carried out ‘Amal-ul-Salay’[54] is a Momin[55].  Thus, do not be disobedient in the striving of the good deeds.  And also Says: ‘He who repented, accepted ‘Eman’, carried out ‘Amal-e-Salay’ and thus found ‘Guidance’, will be forgiven’.

All these cannot be of any benefit until one adheres to the ‘Guidance’[56].  As it is not true that anyone who claims to be among the believers will get refuge, even if he meets his death in sins.  If this were true, then the Jews, by having faith in God and His Oneness, would be successful in the Hereafter, along with Iblis^-la and other non-believers.  That is why Allah^-azwj Says:  Those who embraced ‘Eman’ (belief) and then did not pollute it with ‘Zulm’ (disobedience) will be in peace and these are the guided one.[57]  He^-azwj also Says about them, ‘And all those who merely claim that we have embraced Eman, in fact their hearts are not with it.  ‘Eman’ has various levels, each associated with certain conditions, explanation of which is very lengthy.

But, briefly, ‘Eman’ is of two kinds: ‘Eman-bil-Qalab’ (believing in from the heart) and ‘Eman-bil-Lisan’ (superficial iterating from the tongue).  For example, during the time of Prophet^-saww, hypocrites would only accept faith out of fear of the sword, in the state of depression as well as to avoid alienation; although their hearts were not with their tongues.

Thus, only the ‘Eman-bil-Qalab’ is acceptable to Allah^-azwj, whosoever has entrusted all his affairs in the Guardianship of Allah^-azwj, will never ever disobey Him^-azwj.  Similarly, Iblis’s refusal to bow down to Hazrat Adam^-as or several nations’ rejection of accepting commands of the Prophets^-as, which were sent down for their guidance.  They, therefore, neither got any benefit out of accepting the ‘Tauheed’ nor did Iblis^-la by performing long prostrations to Allah^-azwj.  Indeed, one of his^-la prostrations lasted longer than 4,000 years, during which his mind never got distracted by the attractions of the world and beauties of life.

Thus, offering prayers and giving alms for the just cause, will never be of any help, without accepting ‘Guidance[58]’.  Allah^-azwj does not take into account the excuses of the masses after revealing His^-azwj ‘Symbols’ and sending down His^-azwj Prophets^-as, so they cannot put forward any justification for their actions to Him^-azwj, after listening to His Prophets^-as.  However, this earth has never been or ever will, be without the Divine teachers^-asws and on them^-asws; people are dependent for the knowledge but these ‘Teachers’^-asws are always very few in number.

Allah^-azwj has mentioned about them^-asws to the previous nations, to whom His Prophets^-as were sent and has, therefore, exemplified them^-asws for all the people to come later on.  An example of this, is the nation of Noah^-as, where with the exception of a few, most of his^-as people did not accept ‘Eman’.  And Allah^-azwj also Says about those who embraced ‘Eman’ from the nation of Moses^-as,

‘And among the companions of Moses there have been people who would guide [others] to the ‘Just Path’ and act justly in its light.[59]

Allah^-azwj Says: When one of the companions of Isa told the nation of Israel, Who is Allah’s devotee?  Then only the (true followers) replied, we are the devotees of Allah, we firmly believe in Him and give evidence that we are Muslim! [60] Meaning, we believe in the Divine blessings, transmitted to us by His^-azwj ‘Wali’ and we do not turn away from the ‘Amr-e-Rab’[61] but again all of them rejected it with the exception of a very few of the devout companions.

Allah^-azwj has created only a few with the (Divine) knowledge, whereas the masses have been asked to follow them^-as, therefore Allah^-azwj Says: Obey Allah, obey His Prophet and ‘Ulul-Amir from among you.[62] And Allah^-azwj Says: If they would turn to Allah, His Prophet, and Ulul-Amir, who was within them, then people would recognise him and learn from him.[63] And Allah^-azwj Says: Fear Allah and follow the ‘Sadaqeen’ (Divine messengers).[64] And Says: No one knows its real interpretation except Allah and those who are given its Divine knowledge.[65] And enter houses through doors.[66]  (In this Verse), the houses are the houses of knowledge which are protected by the Prophet^-saww and his successors^-asws are the ‘doors’.

Thus ‘Amal-e-Salay’ (righteous deeds) are only those conducted under (the mastership of Allah^-azwj‘s Wali^-asws), however, those who followed others then the elevated Teachers^-asws (‘Sadaqeen’), their commitments, their religion and their traditions will never be accepted and are, therefore, worthless and are going to get discarded. In addition, their followers are on the way of ‘Kufr’ (disbelief). But even then these people are considered to be (by the general public) on Islam. Have you not heard, Allah^-azwj Says:  There is nothing in the way of their offerings being accepted but their disobedience to Allah, His Prophet, and their reluctance and remorse to follow ‘Salat’[67] and spending with sorrow in the way of Allah.[68]  Thus, whoever will not get the deliverance through the ‘People of Eman^-azwj’, believing in One God will be of no benefit to him. He who is not submissive to the Rights of Allah^-azwj‘s Representatives^-as, all his deeds are discredited and he will be a looser in the hereafter.

Similarly, Allah^-azwj Says: Those who have attributed to Us false traditions, will not get any benefit from having a faith.[69] There are several references to these lies in the Quran but ‘deliverance’ here mean our ‘Wilayat’. As per the Words of Lord of the Worlds: ‘Those who remained faithful to Allah and His Prophet after embracing Eman, are in Allah’s group and are blessed with special powers ‘Ghalib’.[70] And among the Righteous Ones^-as, which embraced Eman like this, remained Our Trustees, one after another, over general public.

(Be aware) It is not true for anyone, who bows down towards ‘Qibla’, to get away with only giving two essential testimonies, while being classified as a ‘Momin’. However, the ‘Munafiqeen’ also give two testimonies, ‘La a laha Illillah wa Mohammed din Rasool Lillah’ but the promises they made to Rasool Allah^-saww, in regard to Allah^-azwj’s religion, its objectives, about the successor^-asws to Prophet^-saww, in relation to ‘Baraheen-e-Nabuwat’[71] they acted against all of these, they disliked these Divine commands ‘Amr’ and tried to conceal it from others. They broke those pledges which they were asked to respect and support and to ensure their implementation. Allah^-azwj Says about them: Surely not, by your Sustainer! They will never embrace Eman unless they make you judge of all on which they disagree among themselves, but then finding it painful what you would decide for them rather accepting it the way it should be accepted.[72]

And Mohammed is one of the Prophets, similar to the (other) apostles who have passed away before him, if he dies or is slain, will you turn about on your heels?[73] 

Also, Allah^-azwj Says: They will, for sure, follow the foot-steps of previous nations, meaning adapting the path of the previous nations[74]. As in the past, they turned their back to the successors^-as of their Prophets^-as. This aspect of their unfaithfulness has been mentioned in the Book at several places. However, it was very painful for the Prophet^-saww to know that his^-saww message will be distorted after him^-saww, and for this reason, Allah^-azwj has specifically informed His Prophet^-saww on the destruction of his nation and told him not to take it to his heart, as it may critically affect his health, resulting in death, which is revealed as:

‘Don’t be sorry for the Kafirs’[75]

And Allah^-azwj Says:

‘You can ask from our Prophets which have been sent to you before’[76]

Thus, these are those proofs which were specifically given to our Prophet^-saww and this ‘Hujjat^-asws’[77] was made compulsory on all creation. This is for the time, when Allah^-azwj put a stop to sending down His Prophets^-as, and declared (Rasool Allah^-saww) His^-azwj Prophet on all previous religions and Prophets^-as.

And He^-azwj blessed His^-azwj Prophet^-saww by raising him to the Heavens ‘Miraj’ and on that instance, assembled all His Prophets^-as and told them^-as that their primary objective of their being given the Prophet-hood has been the acceptance and submission to Prophet (Mohammed^-saww) and His Proof^-asws, ‘Baraheen’ (Mola Ali^-asws ).  (After knowing the details), they all accepted and submitted to the elevated status of (Rasool Allah^-saww), His successors^-asws, who were sent down to earth after them^-as along with the Divine Commands.

They were also asked to acknowledge the higher status of the ‘Shias’ of Prophet’s successor^-asws, among the men and women who remained devout followers. Allah^-azwj gave lofty status to those who deserved it and they also demonstrated their elevated position by remaining obedient to Him^-azwj. Allah^-azwj also recognised those nations who remained obedient to His Divine Messengers^-asws, and also those who disregarded their^–asws commands, including all those who came before and to come in the future, consisting of the people of previous and future worlds ‘Muqaddam and Muakhar’.

The wrongdoing of the Prophets^-as which you have referred to from the Quran, are on the contrary, not mentioned in Quran, however, the wrong doers have, instead, been mentioned metaphorically, in which those (the wrongdoers) have blamed Prophets^-as (of their time) for inappropriate actions, which is reported more frequently, which are evident in the Book of Allah^-azwj. Thus, to (mention these as it is) in the Book, in fact, refers to Allah^-azwj’s highest form of evidence in relation to His^-azwj’s extrinsic Psychology, unlimited Jurisdiction, and elevated Status.

This is due to the fact that the responses of His^-azwj Prophets to their nations were considered to be of paramount importance. There were a few among them who would consider their Prophets^-as as ‘gods’, such as Christians’ belief in the Son of Mary^-as. Thus, try to understand their fabrication of lies which were presented against the Oneness of Allah^-azwj. Have you not heard Allah^-azwj’s statement in regard to Jesus^-as and his mother that ‘both of them used to eat food’[78], meaning eating food would have to have physical implications, and anyone with the burden of body cannot be believed to have those qualities which Christians have attributed to the Son of Mary^-as. You will not find any, among His Prophets^-as, with any faults, for which they^-as have been admonished but instead, those with vision will see that they have been praised.

The use of metaphors for the sinners is not the task of Allah^-azwj but these are the deeds of those who have falsified and modified its text. These are those who have desecrated the Book for the sake of some worldly gains. Allah^-azwj has narrated their stories as:

Thus, its too bad for those who write Our Book with their own hands and sell it for a little price as being it is from Allah. Too bad for whatever they earn (from it). [79]

Most surely, there is a party amongst those who distort the Book with their tongue that you may consider it to be (a part) of the Book, and they say, It is from Allah, while it is not from Allah, and they tell a lie against Allah whilst they know.[80]

And Allah^-azwj Says: They attribute those words to Him which He does not approve.

Those who took over the reigns of government, after Prophet Mohammed^-saww, were keen to support the unjust, similar to the followers of Moses^-as and Jesus^-as, who doctored the Bible and Torah by removing the verses from their places.

They intend to put out the light of Allah with their mouths but Allah will perfect His light, though the unbelievers may not like it.[81] 

Meaning, even if non-believers are uncomfortable with the revelation of ‘Haq’[82], Allah^-azwj still Wants to make it clear, however, they tried their best to prove (their perspective) from the Book even though Allah^-azwj did not reveal it according to their liking, but they succeeded in creating difference of opinion(s) among the masses. Thus, Allah^-azwj destroyed them spiritually, and they were compelled to abandon what they had innovated and disclosed their lies, identified hypocrites along with their traps and devious plans.  That’s why Allah^-azwj Says: Do not pollute ‘Haq’ with disbelief and their example is quoted by Allah^-azwj as:

Foam dries out at the surface but what really gives benefit to others is that which seeps into the earth.[83] In this verse the meanings of ‘FeeZahab’ are the words of those non-believers, which they wanted to implant in the Quran. Thus, these actions would make Quran infirm and unjustifiable and so that finally it would be rejected upon being critically analysed.

What would really benefit, the masses, is the Divine Light (Wali^-asws), which can never be eradicated by the unjust forces, and hearts and minds can never fully comprehend His^-azwj (Wali). The word ‘filarz’ (in the above verse) refers to accepting the source of knowledge and adhering to it.

It is inappropriate to disclose the names of those who have executed the changes (in the Book), even in this time of wider observation of ‘Taqayya’[84] or to add Verses in Quran, in response to, negate what they have omitted from the Quran. This is due to the fact that, by doing so, will only strengthen the criticism and allegation of the non-believers and hypocrites’, along with those who reject our Deen.

Both Momineen and monafiqeen are reluctant to ponder any further on this issue, as eventually, those are exposed who have modified the Quran. This is due to the fact that the followers of Iblis^-la ‘Ahlay Batil’ have been and always will be in the majority, among the people of the past, or among those who are present or those that are to come later on.  Therefore, Allah^-azwj has made mandatory for His ‘Wali-ul-Amr’ to be calm and tolerant.  As Allah^-azwj Says to His Prophet, ‘Therefore, bear up patiently as did the messengers endowed with constancy, bear up with patience’.[85] This is what is expected too, from His Divine representatives (Masomeen^-asws) and their devout followers, to which Allah^-azwj refers: For You O Rasool it is much better to take one step at a time’.[86]

Usually, the consequences of being explicit in ‘Taqiyya’ (stop observing it) are reflected on the foundation of Deen, thus whatever you have heard so far, as an answer to your query, is sufficient for your purpose.

And Allah^-azwj Says: Your Rab and angels came down in rows after rows. And also Says:  Came to you one by one.[87]

And Allah^-azwj Says: Are they expecting angels to come to them or Your Rab or some Divine Symbols. [88] (For Him^-azwj) Everything is possible and nothing is beyond Him^-azwj but it is impossible that the Elevated Rab^-azwj would approach them, just like others do as being among His^-azwj creations.  Indeed, Allah^-azwj is the Sustainer of all species.

People take different meanings from the Book, in contrary to what has been revealed at the first place. Interpretation of Words of the Lord of the Worlds, cannot be similar to the words of human beings, His^-azwj actions can, by no means, be a manifestation of the human actions. I will give you an example which will be sufficient for the elaboration of this issue. This is related to Prophet Ibrahim^-as, When Ibrahim^-as said: I am going towards my Lord, thus, his going towards his Lord^-azwj was, in fact his act of worship, to be taken as a metaphor for his perception ‘Ijtihad’. Can’t you see its interpretation is contrary to its literal meanings?

Allah^-azwj Says: Eight pairs of four-legged animals were sent down[89] and also Says:  We have sent down iron which is extremely hard.[90] To be used by His creation. And Says: You may say if it were possible that my Lord had a son then I would be the first one to worship Him.[91] For the interpretation of this Verse, it is important that one should know that its intrinsic meanings are very different from its extrinsic ones.

Prophet Mohammed^-saww has explained the meanings of the former verse; ‘Are they expecting that angels would visit them or their Lord or His ‘Ayat’ (Symbols), that the hypocrites and infidels were hoping that angels would visit them so that they can see them. Whereas the meanings of ‘Their Lord would come to them or His Signs’ is that they (incorrectly) expected to receive direct ‘Amr’ (Commandments) of Allah^-azwj and/or His ‘Ayat’ (Symbols). As, Allah^-azwj‘s Wrath on them, in this world, will be similar to the ones which were faced by the other nations in the past, as it had descended on ‘Qaroon’.

And Allah^-azwj Says: Don’t you see that we trim down the earth from its sides, We, then, bring it back to its original shape, meaning that whoever is killed by Allah^-azwj between ‘Qurn and Haqrn’[92] it is registered as ‘Atiyan’[93]. And Allah^-azwj Says: ‘Allah may kill them, they are running away’ this means Allah^-azwj rebuke them with the curses, but using the word ‘kill them’. Similarly, (Allah^-azwj Says) ‘Allah may kill those who are unthankful’[94] here unthankful people are admonished. And Allah^-azwj Says: ‘Thus Allah has killed them and not you, and Allah had tossed towards them handful of dust instead of yourself’[95] here the actions of His^-azwj Prophet^-saww have been referred to Him^-azwj. Again, don’t you see the interpretation of these Verses is, in fact, against their superficial meanings, (as one would try to infer). And Says: ‘Instead they reject the fact that they will ever face their Lord’ [96]here مبعوثون refers to اللقاء (meeting) and similarly Allah^-azwj Says: And those who expect to be resurrected to meet their Lord’, meaning, they believe that they will be brought back to life (in the hereafter). Here, one can see, those who do not believe in the resurrection, say, if they will ever ‘be resurrected whereas for Momineen the word ‘Alaqa’ (meeting) have been used, for Kafir the word ‘Bayas’ means to see (for Momineen it is to believe). But when some of the Kafirs’ false beliefs reach the level of certainty, for this Allah^-azwj Says: ‘The criminals would see the other criminals in the fire and perceive that they are too in the fire.’ But for the Munafiqeen (hyprocrites) Allah^-azwj Says: They have too much doubt regarding their Lord’, here they have the doubt which is comparable to the certainty of the Kafrs. Thus, the same word has completely opposite meanings as compared to its deep and implied meanings.

Similarly, Allah^-azwj Says: The most Beneficial Who is the heaviest in the Skies’[97] meaning His Knowledge and Jurisdiction have the authority to subdue every one else. And Allah^-azwj Says: It is He Who is Allah in heaven and Allah on earth; and He is full of Wisdom and Knowledge.[98], And also Say: He is with you wherever you are.  And Says: Three never share a secret without Him being present there as fourth[99].

And Says: And Allah has decided to enforce the rule of His Divine ‘Imnar’[100] and their followers and their actions are in fact His actions.

Thus, you should try to grasp what I have explained to you, which is quite extensive but (I am certain) it will not be fully absorbed by your heart.

I also tell you, there will not be a single person, (to come to this world) after you, drenched with doubt, as much as you have been sceptical so far. But, in future, people will not be able to easily access ‘those^-asws’ who could reply to such questions, as troubles will erupt and ‘the knowledge’ will be hidden away and people will not be able to reach those^-asws who know the true interpretations of Quran as the misled and the cruel rulers will strictly implement their values (in religion) and make sure people follow them. The sincere ones will have to wait until the time when Allah^-azwj brings back, the ‘One’^-ajfj who had been kept in occultation (for a long time) in order to enforce the real Islam.

In the meantime, people will have to go through that period when the Just will be hidden and made obscure but the unjust will be highly visible and widely practised by the masses. This will be a time when the enemies of Allah^-azwj will become very powerful and implement their policies through ruler-ship. At that time, the just promise of deliverance will be closer. Unbelief and innovations will thrive and troubles will rise everywhere. At this time, Momineen will be engulfed in difficulties and severe disasters would descend onto them. The religion of that time will be ‘Kufr’ and trouble makers will be hailed as heroes.  Thus, a momin will try to save his life and honour from them, in particular, from those ones who will be their closer ones. At this time, Allah^-azwj will send His representative and organise an army for their rescue and uncover His enemies to the Holder of His Amr^-ajfj.

Allah^-azwj Says: There is a witness to him, who comes immediately behind him (my Prophet) [101]

This is the ‘Hujjat Allah’[102] who was supposed to continue in executing Divine Commands (after Prophet^-saww) and people recognised him that he is the only deserving person to take the place of Prophet^-saww after his demise, and that no one is capable of executing the Divine authority after the Holy Prophet^-saww except the one who is ‘Tahir’ (pure) like the Prophet^-saww himself. And as for the transfer of Prophet’s status to him, his successor^-asws should never ever been found to indulge in Kufr, and without leaving it even for a short time, so that no negative aspects about him^-asws are raised as he^-asws could never be found supporting kufr and would never ever have played any role in the commitment of sins.  This is due to the fact that Allah^-azwj has made others susceptible to be easily influenced by the Kufr powers, frequently and again and again, even after embracing Eman, therefore, Allah^-azwj has never given this role to anyone else but to His selected Prophets^-as and Divine successors^-as. As Allah^-azwj has told Ibrahim^-as: I will never give this position to those who have committed sins’.[103] Do you know, why does Allah^-azwj recognise the ‘Shirk’ as cruelty? ‘Indeed, ‘Shirk’ is committing a great cruelty’. Thus, Ibrahim^-as was informed that the Divine position, which Allah^-azwj refers to ‘Imamat’ can never be granted to those who have worshiped the idols.  Ibrahim^-as then prayed: O my Lord, save me and my progeny from worshiping idols.[104]

Be informed, the actions of monafiqeen against the Sadiqeen^-asws, and the Kufr against Wali-Allah^-asws are considered to be serious violations and great sins and this is the reason why Allah^-azwj has clearly distinguished in His^-azwj book, the just and the unjust, the pure and the impure and the momin and the kafir. Therefore, the successor of a Prophet^-as, after his demise, can never be anyone else but the ‘one’ who is the most truthful, the most just, and the most pure and the most eloquent.

The Divine ‘Amanat’ (Trust) which Allah^-azwj has mentioned in the Book (entrusting Divine Position), this ‘Amanat’ is not permissible and appropriate for anyone else to posses but for the Prophets^-as and their successors^-as. As Allah^-azwj has made them^-asws custodian of His^-azwj Commands for the masses and has established His ‘Hujjat’ (Proofs) on the earth through them^-asws.

See, (from history) ‘Samiry’ and his supporters among the kafrs, they all got together while Prophet Moses^-as was away and helped them to create and worship a calf, until they filled the house of Moses^-asws with food offerings. This happened as no one else is worthy of securing the ‘Amanat’ of a Prophet^-as except the ones who are created specifically for this purpose, without any stains of filth. Thus, he tried to bear the Divine responsibility and positioned himself in the group of cruel and to side with those who were his helpers.

Rasool Allah^-saww has said: Whoever starts an innovation, those who would adopt it, continue to collect its (dreadful) consequences until the final day of judgement. This statement of Prophet^-saww is also endorsed by Quran, while narrating the story of Kabeel who killed his brother, Allah^-azwj Says: For this reason did We prescribe to the children of Israel that whoever killed a human, being for other than manslaughter or corruption in the earth, it shall be as if he had killed all mankind; and whoever keeps it alive, it is as though he kept alive all men; and certainly Our messengers came to them with clear arguments, but even after that many of them certainly act extravagantly in the land.[105]

Here the word أَحْيَا refers to its hidden meanings and not to its superficial ones where it emphasises on the guidance. Over here, guiding someone is like giving him the eternal life (in the hereafter). Thus, Allah^-azwj calls ‘Life’ to that which will never be destroyed, the transfer from the world of labour and difficulties to the world of bounties and comfort.

It is, therefore, the adopted methodology of Allah^-azwj that He^-azwj sometimes addresses to a single person and sometimes to a group of people. Thus, Allah ‘Tabarak wa Tallah’ being the Unique and the only One Who introduces the qualities of His^-azwj ‘Nafs’ that He^-azwj being the eternal and beyond any limits is that ‘Noor’ (Light) which has no resemblance and has never been subjected to evolution. Allah^-azwj gives Commands as He^-azwj Likes and after that neither anyone could give additional instructions nor modify the ones which were originally issued by Him^-azwj. It is impossible that whatever He^-azwj has created will glorify His^-azwj Status or whatever He^-azwj is yet to create has reduced His^-azwj Esteem Status.  Allah^-azwj has demonstrated His^-azwj Jurisdiction in the creation of His^-azwj species and they are under His^-azwj Sustenance and Mastership and has revealed His^-azwj Signs for people to benefit from.

Thus, Allah^-azwj creates what He^-azwj likes and the way He^-azwj likes it, and certain things He^-azwj revealed through the hands of His^-azwj custodian to whom He^-azwj has given elevated status and He^-azwj proclaims their deeds as His^-azwj Actions and their ‘Amr’[106] as His ‘Amr’ (deeds). For example, Allah^-azwj Says: ‘Whoever obeyed Rasool, he surely obeyed Allah’ Allah^-azwj has distinguished the ‘Good’ from the ‘Bad’, through His^-azwj Divine knowledge and has selected lineage of His^-azwj creation both on the earth and in the skies.

Allah^-azwj has given elevated status to His^-azwj Prophets^-as and His^-azwj Wali^-as and as such had made people recognise them through blessing His Prophets^-as with special qualities and rewarding them^-as with superior essence, with the purpose that people may exemplify them. Allah^-azwj has asked people to obey them^-as with the same devotion as they obey Him^-azwj and that’s how He^-azwj has made it obligatory for the masses to submit to the command of His ‘Hujjat’[107].

Allah^-azwj has addressed them^-asws in such a way that they are the proof of His^-azwj Uniqueness and Oneness. Similarly, His Infallible Wali(s)[108] pass on Commands and demonstrate these through their actions, in order to establish and fulfil His^-azwj Commands.  They^-asws are the highly blessed Ones^-asws, who have never exaggerated what was entrusted onto them^-asws and have always acted as per His^-azwj Commands. Allah^-azwj helps them through His ‘Ruh’[109] and gives His ‘Wali’, advantage over masses, with the aid of the knowledge of the unforeseen. As Allah^-azwj Says: He has all the knowledge of the unforeseen, He does not share this knowledge with anyone else except with those among His Prophets^-as, which He^-azwj chooses and they are the ‘Namat’ for which people will be enquired of on the Day of Judgement. This is because Allah^-azwj through their^-asws intercession, extended His^-azwj Bounties onto the righteous people.

Non-believer:  Who are ‘Hujjajullah’ (His Divine Walis^-asws)?

Amir-ul-Momineen^-asws: Among them are the Rasool Allah^-saww and those distinguished ones^-asws, who are successors of the Prophet^-saww, who are given proximity to Allah^-asws’s ‘Nafs’[110] and Prophet Mohammed^-saww, and obedience to them^-asws has been made compulsory to the same level as submission to Allah^-azwj. They^-asws are those ‘Wali-ul-Amr’[111] for which Allah^-azwj Says: Obey Allah, Obey Rasool and Those Ulul-Amr among you’[112].

And also Says:

If they had referred it to the Messenger and to those in authority among them, those among them who can search out the knowledge of it would have known it, and were it not for the grace of Allah upon you and His mercy, you would have certainly followed the Shaitan .[113]

Non-believer: Please inform me about the ‘Amr’

Amir-ul-Momineen^-asws: The holder of ‘Amr’ is the ‘One’ who is visited by the angels during the night and receives Divine revelations related to the life, death, sustenance, achievements, and deliverance and destruction of species living on the earth as well as in the heavens along with the news of unforeseen and miracles, which no one else is worthy of receiving but only and solely His Divine representative^-asws. He is the trustee of Allah^-azwj’s Commands and issues instructions related to everyone’s affairs.  They are the Ambassadors of Allah^-azwj to His creation. They^-asws are the ‘Waj[114]’ Allah^-azwj. As per Allah^-azwj’s Words: Wherever you turn, the East or the West you will find face of Allah in front of you.[115] They are the ‘Baqiy-a-Tullah’[116] meaning ‘Mahdi’ (ajfj), who would come after a long wait and fill this earth with justice as it would be filled with vice and encroached by the tyrants, as transgression and lawlessness will surround all and therefore restoration, through persecution will be the only option left at that time. The occultation and remaining discrete is one of the signs of that era (for a momin).

You could not have understood the meanings of ‘Amr’ but only from Rasool Allah^-saww (or now from me). If this is to be addressed for present or past then it will not cover the future but it is indeed eternal.  As Allah^-azwj Says:  Angels descend to implement orders of the holder of Amr’, and has said, Angels used to descend in order to distribute and implement the orders of the ‘Person of Amr’^-asws. The Words of Allah^-azwj have much deeper meanings and implications than people are able to grasp, but only those who have been His Divine Representatives^-asws or through them, their devotees. To achieve proximity to His Representatives^-asws, Allah^-azwj Says: Lest a soul should say: O woe to me! for what I fell short of my duty to Junb-Allah, and most surely I was of those who laughed to scorn;[117]. Would you not understand, that when one tries to portray someone’s closeness to another, he says that person is just besides (Junb) to that person.

Indeed, these are the secrets which Allah^-azwj has beautifully embedded in His^-azwj Book, which are not known to anyone else but He Himself^-azwj, His Prophets^-as, and His ‘Hujjat^-asws[118]’. It was indeed, in Allah^-azwj‘s Knowledge that the names of His^-azwj ‘Hujjat’^-asws will be deliberately excluded from the Book, among other modifications, by the followers of the ‘Unjust’, by employing hypocrisy and pretence, in order to mislead and disguise the truth from the Muslim Nation. But Allah^-azwj disclosed their secrets and implanted darkness in their hearts and took away their vision, as a punishment for them, since they are responsible for the removal of these (Names) and termination of Allah^-azwj’s Words, which are the proofs of their introduction of falsehood.

But only those would benefit from the Book, who remained faithful to its real meanings and kept abreast of its deep and explicit message. They belong to those who adhere to the tree of Prophet-hood^-asws, that tree whose roots are firm and have branches higher up in the skies and its fruits will always be there and will provide nutrition. But those will never get salvation, who always have doubts (in Divine Words) and tried to extinguish the Divine Light while conspiring with their^-asws opponents. These are called the ‘Shajara-e-Mal’oona’ the Evils’ family-tree. But Allah^-azwj will never agree on anything else but to fully reveal and establish ‘His Noor’ (The Light). However, if the hypocrites would realise that the meanings of the explicit Verses which they have removed are already covered in the implicit verses, as for their actions they are cursed by Allah^-azwj, they would never carry out those tasks.

But, instead, Allah^-azwj asked people to submit to His ‘Hujjat’^-asws[119] and therefore, Says:  Allah^’s Hujjat encompass everything’[120], they were made oblivious to spot this Verse and their wisdom was suppressed so that they were unable to discover it and they left these types of Verses in the Quran. And they did not remove the implicit verses, as they could not understand their hidden meanings and thus classified them as ‘ambiguous’.  Thus those will never attain Guidance, who are not blessed by Allah^-azwj to recognise His^-azwj ‘Noor’.

Thus, the Lord of Eloquence and Wisdom, on the basis of His^-azwj love for His^-azwj creation, so Allah^-azwj certainly had the knowledge that few will succeed, to some extent, in falsifying His Verses, divided His^-azwj book into three parts. One part consist of that which could easily be understood by a scholar as well as by an illiterate, but its second part cannot be understood by anyone but only those who have clean and pure hearts, sincere approach and are respectful and humble in their attempts and their chests have been dilated by Allah^-azwj for the acceptance of Islam. The third portion (of the Book) is not known to anyone but to Him^-azwj, Himself, along with His Prophets^-as and the ones who were created ‘Rasakhoon’^-asws[121] in knowledge. Allah^-azwj made this division with the purpose of eliminating any chances for those who would take away the inheritance of His Prophet^-asws (deceitfully), by claiming that they possess the knowledge of the Book. They were never blessed by Allah^-azwj for this position. Also they would be helpless in referring to the one who is their real ‘Wali-ul-Amr’^-asws. But still they went ahead with their arrogance whilst attributing lies to Him^-azwj, violating His^-azwj Commands and being tempted with their support of their large numbers, by relying on their majority; they eventually committed animosity against Allah^-azwj and His Prophet^-saww.

Indeed, the elevated status of His Prophet^-saww has been revealed in those (explicit) Verses which are clearly understood by literate as well as illiterates, which is, for example, ‘Those who obeyed His Prophet in fact have submitted to their Lord’[122] and at another place Allah^-azwj Says: ‘Indeed, Allah and His angels send Salwat on His Prophet, so those who have embraced Eman should also sand Salwat and be submissive as perfectly as one could’[123]. The preceding verse has both inner as well as outer meanings, thus explicitly it is ‘Salu Alay’ (send salwat) whereas its implicit meanings are ‘salimu taslema’ which in fact says that they should bow down to the will of His Prophet^-saww regarding the choice of his successor^-asws, after him. He^-asws has been given superiority over their lives so they should fulfil their pledges of allegiance to him^-asws.  This is the ‘news’ which I have disclosed to you, and no one else knows about its implicit explanations, the way I have described to you, except those whose thoughts are unpolluted, have clear conscious and have the righteous approach.

And similarly, Allah^-azwj’s words on ‘Salam to the children of Yaseen’[124], as Allah^-azwj called His Prophet^-saww with the name of ‘Yaseen’, and Says: Yaseen, by the wisdom filled Quran, You are indeed among the Prophets’[125]. This title was used due to the fact that it was in the knowledge of Allah^-azwj that they will eliminate His^-azwj Words ‘Salam ala Alay Mohammed’ in the similar manner as they did so to some of His^-azwj other Words (revealed in the Book).

Rasool Allah^-saww always demonstrated the status of his ‘Aal’ (progeny) to everyone by keeping them^-asws closer to him^-saww, showing his^-saww affection for them^-asws, making them^-asws always sit besides him^-saww and until Allah^-azwj sent His^-azwj Commands to move his^-saww enemies away from his^-saww proximity. As per Allah^-azwj‘s Words:

‘Dissociate yourself from them with politeness’.[126] Similarly, at another place Allah^-azwj Says:  What has happened to these Kafir who are flocking around you from all directions, with the hope of getting access to paradise. Of course, they do not know for what they were created from[127]. And also Says: on that day everyone will be called together with his Imam’[128] rather than saying ‘We shall call them with their names together with the names of their father and mother’.

And Allah^-azwj Says: Everything else is going to be destroyed with the exception of His ‘Wajh’[129], thus everything else is going to face destruction except His ‘Deen’ as it is inappropriate to terminate all the rest but His^-azwj Face and above all, Allah^-azwj is so eloquent, praiseworthy and great to have (a face-structured configuration), indeed all that which has no link with Him will be destroyed. Be aware, Allah^-azwj Says: Everything is going to face destruction but will remain the face of Your Rab, who is the most great and the most kind’[130], thus Allah^-azwj has separated Himself^-azwj from His^-azwj creation.

You are unable to comprehend (some of the verses) due to your creation (from mud), Allah^-azwj Says: ‘And if you fear that you will not be able to do justice to orphans then you marry to those women which you fancy’[131]

Here, there is no connection between treating orphans fairly and marrying women because not all the women are orphans. Thus, this is due to the omission of the names of hypocrites from the Quran, which has left Verses like ‘Nikah’ with women and orphans, as stated above, inexplicable. In addition, there are several other statements and narrations in the (original) Quran which were deliberately excluded, consisting of over one-third of the (present) Quran. This, as well as, other similar verses, which have been omitted by the hypocrites, are under the consideration of the analysts and the people of wisdom. If I expand on the acts and attempts of the hypocrites and those who were responsible for those omissions, who tried their best to make Quran unreliable and make it to be the subject of ridicule, and to inform you about what it has been modified from and what it contained in its original form, what has been omitted from it and what has been replaced with and what was originally there and what is left in it now, then it will not only be an extensive account but also be subject to the dangers of stretching the boundaries of ‘Taqqia’, as in that instance, Allah^-azwj‘s praiseworthy servants will be highlighted along with His^-azwj enemies and their devious acts.

Allah^-azwj Says: We did not treat them unjust fully but it were them who were cruel to themselves.’[132] Thus, the most great and the most powerful entity is above and beyond the commission of any unjust acts. But Allah^-azwj has Himself moved His ‘Amnar’ (Wali) closer to the masses and made their elevated qualities, which in fact are from Him^-azwj made known to others, with the expectations that they will respect and bow down to His Walis^-aswsj. So, Allah^-azwj considers any deviation or cruelty committed against His Walis^-asws as carried out against Himself^-azwj. As per His^-azwj Words: ‘We did not commit cruelty’[133]  but it were them who nurtured animosity against ‘Wali Allah’ (His appointees^-asws) and supported the enemies of His appointees^-azwj, that’s why Allah^-azwj Says: They are cruel to their souls.[134] Allah^-azwj has denied their access to Paradise and made their final destination in hell-fire mandatory.

And Allah^-azwj Says: You have been given one thing which is the heaviest’[135] thus Allah^-azwj has revealed various religious instructions, supplications and obligations at different times, like creation of the earth and the skies within 6 days. However, Allah^-azwj could have created these within a fraction of a second but, He^-azwj decided to proceed gradually, in order to show these examples to His^-azwj ‘Amnar’ and for the purpose of creating examples, making it compulsory for the masses to accept His^-azwj ‘Hujjat’. Thus, the first element which was made mandatory for the believers was the ‘Wahadaniat, Rabubiat and Shahadaat’ (Uniqueness, guardianship and pronouncing (three or more) testimonies but (all these) through the words of ‘la a la ha illillah’. Thus, upon accepting these, including submission to Prophet^-saww, and giving testimonies in the context of Prophet-hood, then other acts, including Salat, Fast, Hajj, Jahad, Ziqaat, Alms as well as the share from the war booty (Malay Fay)[136] were made obligatory unto them.

At this point, the hypocrites asked Prophet^-saww, is there anything else which is still to be made obligatory unto to us, if that still exists, let us know about it so that we get peace of mind that there will not be anything else which is going to be made compulsory onto us at a later time. At that instance, Allah^-azwj sent the revelation, ‘Tell them there is one big thing left which is the heaviest’¹³⁶, meaning ‘Wilayat’ and sent the following revelation:  There is no sustainer except Allah who is your Wali, along with His Prophet and those Momineen who establish prayers and offer Ziqaat (Alms) in the state of Bowing’.[137] There is no disagreement among the nation of Islam that on that day no one else but a Single Momin^-asws gave Ziqaat (when this verse was revealed). If his name were mentioned in the verse by Allah^-azwj then they would have omitted it as they excluded those names from the Book which were mentioned before. I have described one of the mysteries to you, by giving you an example from the Book, so that you, and people like you, may get guidance from it while drifters may still remain bewildered. At that time Allah^-azwj Said: Today, I have perfected for you, your religion by revealing My ‘Niamat’ to you and (this way) your adherence to Islam pleases Me.[138]

And for Prophet^-saww , Allah^-azwj Says: ‘We did not send you down but for the blessing of all the worlds’[139] And surely, you will observe the opponents and the successors of Kafirs remaining steadfast along with those who have joined the mission of Kufr. If they would be blessed by Allah^-azwj, they would find deliverance. Thus, Allah^-azwj has implied here that the Prophet^-saww has been send unto them for the purpose of making them realise the punishment. The same clear message was conveyed to their forefathers by the previous Prophets^-as, as our Prophet is also one among the previous ones.

Previously, upon being asked for submission to ‘Amr Allah’, the whole nation accepted it, and after them their successors too admitted them (Allah^-azwj’s nominees). However, for that era, had they opposed Prophets^-as then they would have been killed, not only them but all the inhabitants of their cities. The Prophets^-as at that time, warned them about the promised Wrath (if they would disobey), i.e., sinking of the earth, landslides or tremors, or other Wraths from which many nations were destroyed.

Surely, Allah^-azwj Knows very well about His Prophet^-saww as well as His ‘Hujjat’^-asws on the face of the earth. Our Prophet^-saww observed patience to the level of perfection and, to the extent, that none of other Prophets^-as even came closer. Thus Allah^-azwj, through him^-saww, sent down His^-azwj Message implicitly rather than explicitly and similarly, Allah^-azwj‘s ‘Hujjat’ (Divine Imam^-asws) was implicitly identified rather than very openly.

And this is the reason, Prophet^-saww said: ‘He^-asws is the Master of all those who, recognise me^-saww as the Master and he^-asws shares the same status with me^-saww as the one that Aaron^-as had shared with Moses^-as but, with the exception, that there will be no Prophet after me^-saww’. (With regard to the above statement of the Prophet^-saww), it is neither from the qualities of the Prophet^-saww nor from his^-saww superior creation, to say anything meaningless. Thus, it was imperative for the nation of Islam to try to understand the meanings of the Prophet^-saww’s statements, as both the Prophet-hood and the brotherhood was true for Aaron^-as as well as in the ‘One^-asws’ who was given the same resemblance with Aaron^-as. As, Moses^-as made Aaron^-as his Caliph.

But, Prophet^-saww always referred to this subject like: ‘I have appointed my Caliph to lead my nation’. However, if Prophet^-saww would have said ‘Do not observe the ‘Taqleed’[140] of anyone, from among my nation, except for the nominated ‘one^-asws’ or otherwise face the Wrath, then they would have been destroyed with Allah^-azwj‘s Wrath without any prior warning or relaxation, given any chance to able to rectify (their faiths).

When Rasool Allah^-saww asked everyone to close their doors with the exception of the ‘one^-asws’ while giving them an explanation: ‘I personally did not ask for the closure of others’ doors with the exception of one door (to the mosque) but I was asked to issue this Divine Command and I have fulfilled it’. However, they did not believe in Prophet^-saww’s reply and said, no, you have asked us to close our doors but have favoured ‘one’ due to his young age. In response to their allegation of relaxing for a young one^-as, Prophet^-saww said: But when Prophet Moses^-as was asked by Allah^-azwj to nominate his successor Yousha bin Noon^-as and take oath of allegiance, who was only seven years old, no one objected to this decision of taking him^-as too young or small. In addition, Prophets Yahiya^-as and Jesus^-as were never considered to be too young when they proved Allah^-azwj’s religion and its doctrine. Allah^-azwj was very well aware of the fate of His^-azwj religion, and knew after His Prophet^-azwj‘s demise, his successor^-asws will neither show any signs of deviation from the religion nor any inclination of abandoning it.

Prophet^-saww sent deliberately someone with the Verse of ‘Barat’ to read it to the inhabitants of Mecca but with the knowledge of the future that the nation will give this one preference over Prophet^-saww’s successor^-asws. Thus (Prophet’s successor) was asked to go after the other one and tell him to give back the Verse of ‘Barat’ to the successor of the Prophet^-asws and to operate under his^-saww successor’s^-asws instructions, who will read the Verse of ‘Barat’ to the residents of Mecca and will implement it. Prophet^-saww told people: ‘I have been asked by Allah^-azwj that either I should convey this Verse or that ‘Man’^-asws who is from me and no one else is worthy of performing this Divine Task.

This is the proof that anyone else, within the nation, who would forcefully claim to possess the Knowledge, may not be perceived as the Successor (to the Prophet^-saww).   Prophet^-saww, also summoned the one who was, initially, being given the Verse of Barat and clarified this to him along with that ‘one’ who while being aware of disobedience to Prophet^-saww, went ahead and tried to take up the grand responsibility of leading the prayers, (referring to Ummer bin Aass), although both of them were not among those who were asked to look after the group of an army.

And near the time of departing from this world (Rasool Allah^saw) fulfilled his^-saww duties by asking both of them to act under the leadership of Asama ibne Ziad, so both of them were told to serve under the command of him (Asama) and to act upon what they are told and refrain from what they were asked not to do. It was Prophet^-saww‘s last command to his nation ‘to go to Habash with Asama’ and reiterated these orders by naming both of them so that there is no ambiguity left as these two were found indulged in giving preference to ‘Monafiqeen’ (hypocrites) over Momineen.

It will be an extensive account of the events, if I recollect all their cruel acts against the wish and inheritance of Rasool Allah^-saww. All of these, will come to an end only after the expiration of the term which Allah^-azwj has granted to the Iblis^-la.

This will not happen, until and unless the written verdict expires and Divine Statements are clearly proven to the non-believers ‘Kufars’ and the promise of revealing the ‘Haq’ comes closer (to its implementation), which has been described in the Book: Those who embraced Eman acted in accordance to Allah^-azwj‘s commands, were promised to be made Caliph on the earth, similar to the previous ones who were made Caliph.[141]

It will happen at the time when nothing will be left of Islam except for its name, Quran will be there but just as a formality and the ‘Sahib-al-Amr’ (Divine Imam^-ajfj) will be in occultation as a consequence of people’s deceit and unfaithfulness to him^-ajfj. People’s hearts will be drenched with anarchy, to the extent that the ones who would claim to be in the close proximity of Imam^-ajfj, will in fact be among Imam^-ajfj ‘s the most compelling enemies.

At that time Allah^-azwj will help his Wali^-ajfj with an army which will not be visible to anyone and His^-azwj Prophet^-saww’s religion will overtake all other religions under his^-ajfj leadership, regardless of how much painful it would be for the non-believers.

As far as what you have attributed (from Quran) which refers to the insults, lesser qualities and heartless conduct of the Prophets^-as; now listen, on the contrary, Allah^-azwj, in His book has given elevated status to all His Prophets^-as, while giving an even higher status to our Prophet^-saww.  Allah^-azwj, as per His^-azwj traditions, has specified one staunch enemy, among the non-believers, as per Allah^-azwj Words in the Book, that Allah^-azwj has send His Prophet^-saww to that environment where he^-saww is going to face immense troubles, which reflects his^-saww equally high and glorified status’ (as no one else was worthy of facing it).

These troubles were faced by the Prophet^-saww, through the animosity of that ‘one^-la’ who exhibited his opposition and hatred through attributing lies and inappropriate statements to Prophet^-saww and tried to disintegrate whatever was emphasised and maintained after great (Divine) Efforts.  He^-la did not leave a single opportunity in destroying whatever he could get his hands on, employing the deceit of Kufr and hypocrisy, pretention and issuing fatawa (decree), in order to prove that Prophet^-saww’s statements were incorrect and false, with the sole purpose of modifying Prophet^-saww‘s traditions, and acted with all his resources, available to him, to corrupt Prophet^-saww’s established religion.

They did not find any thing more beneficial to serve their purpose but to implant hatred, in the heart of people, against Prophet^-saww’s nominated successor and prevented people from approaching him, making their access to him more and more difficult and provoke them to bear grudges against him^-asws, to alter the Book which was revealed to His Prophet^saw. In particular, they tried their level best to eliminate that, which was revealed in the praise of His^-saww nominated ones^-asws and also omitted that, which was revealed in the reprimand of Allah^-ajfj‘s enemies.

But Allah^-azwj was fully aware of his^-la team’s cruel and devious plans that they will revert back to ‘Shirk’ and knew what they would be able to do and to what extent, that’s why Allah^-azwj Says: They are not hidden away from Us who deliberately try to interfere in Our Verses.[142]

And Says; ‘They wish to alter Divine Words’ [143]Although Allah^-azwj has sent down perfect verses, in terms of interpretation, order of revelation, some containing explicit meanings and some with implicit meanings, as well as what have been aborted and what have been made obligatory, there is not a single word from A to Z (alif to lam meam) which has been left out (from the Book). Thus, when they realised what has been sent down by Allah^-azwj in relation to just and unjust (Haq-o-Batil), they rejected the true compilation (which Imam Ali^-asws brought to them) with the fear that their deviation would be clearly visible and came up with the excuse (to reject the compilation): ‘We do not require it and what we have got with us is sufficient.  As Allah^-azwj Say: ‘Thus they have neglected the Quran and sold it for little money, they preferred a bad trade.’[144]

They were neither aware of Quran’s interpretations, nor how verses are connected and linked but they compiled it anyhow, without giving slightest consideration to their inability and incompetency. Later, they tried to justify their actions and the religious issues they had to deal with (through mere force) and therefore laid down the foundations of ‘Kufr’.

Thus, they made announcements and asked people to bring forward what they had in their possession related to Quranic verses and then gave the responsibility of its compilation and assembly to some enemies of Allah^-azwj‘s Wali^-asws. They started to compile the Book with full authority.

Therefore, whatever was above their intellect and perception or was against what they had fabricated and all that which they could not comprehend, they did not include in the compilation. It was although very dangerous for them but they went ahead and clearly highlighted what they did not like, by doing so their animosity against Ahlul Bait^-asws became crystal clear and obvious. Allah^-azwj, indeed was fully aware of their acts and revealed their (devious) acts (in the Book), as Allah^-azwj Says: This was the source of their knowledge.’[145] And their innovations and deviousness became visible and obvious to the righteous ones.

Among the group of ‘Mulhadeen’[146], who initiated the accusations against Prophet^-saww by falsely attributing mistakes to him^-saww, Allah^-azwj Address them as: ‘They try to emphasise the worthless and wish to prove their falsehood’[147]

Allah^-azwj has identified, in His^-azwj Book, the ‘one’^-la among the enemies of His Prophet who will implant innovations in the Quran: And We did not send before you any messenger or prophet, but when he desired, the Shaitan tried to interfere; but Allah terminates that which the Shaitan casts, then does Allah establish His communications, and Allah is Knowing, Wise.[148]

Meaning, each Prophet^-as, upon observing the acts of hypocrisy and disobedience among their people, advised their followers to stay away from the places of filth and darkness but the enemy of Allah^-azwj – the Satan^-la, sent messages to the hearts of people that what they have been asked to refrain form, in fact, does not exist in the revealed Book.

Satan^-la always tries to oppose, ridicule and tease what has been revealed, and that’s why Allah^-azwj throws him out of the hearts of the true believers (Momineen) and they do not believe in him^-la. His^-la propaganda does not appeal to anyone but the hypocrites^-la and those^-la who reject the guidance.

Allah^-azwj affirms His revelations, by Saying that He^-azwj is the One^-azwj who protects His^-azwj ‘Aoulia’ (Divine representatives^-asws) from deviation, opposition and the traps of ‘Kufr’ and from the sins of disobedience. Those who failed to please Allah^-azwj, have been referred to as animals or even worse than that.

Thus, try to understand, acquire the knowledge and then act upon it. I know, you have left out some of your other questions, for which you could have received guidance but you went ahead and instead raised several other issues. I have briefly replied to your questions using easier interpretations while considering there are very few, in number, who really desire to acquire knowledge and have the strength to face the truth. In addition, there is a message for the people of wisdom, which I did not touch-upon (deliberately) in my reply.

The ‘learner’ (who has been asking the questions) replied, Ya Amir-ul-Momineen^-asws, what you have told me, is more than enough for me. I thank Allah^-azwj who has helped me coming out of the darkness of ‘Shirk[149]’ and from the environment of falsehood, and has blessed you^-asws enormously for helping me out. Indeed, Allah^-azwj has complete jurisdiction on all, Allah^-azwj may bless all the Divine Guides^-azwj, from the first one^-asws to the last one^-ajfj, the flag bearers of the elevated status of Mohammed^-saww and his pure progeny^-asws, among those who are the Signs of ‘His^-azwj Proof’ and Inspiration, Wa Salam Tasleeman Taseera’ (for them is a lot of respect and salutations).

Arabic Text

احتجاجه (ع) على زنديق جاء مستدلا عليه بأي من القرآن متشابهة، تحتاج إلى التأويل، على انها تقتضي التناقض والاختلاف فيه، وعلى امثاله في اشياء أخرى. جاء بعض الزنادقة إلى أمير المؤمنين علي عليه السلام وقال له: لو لا ما في القرآن من الاختلاف والتناقض لدخلت في دينكم. فقال له عليه السلام: وما هو ؟ قال: قوله تعالى: ” نسوا الله فنسيهم ” (1) وقوله: ” فاليوم ننساهم كما نسوا لقاء يومهم هذا ” (2) وقوله: ” وما كان ربك نسيا ” (3) وقوله: ” يقوم الروح والملائكة صفا لا يتكلمون الا من اذن له الرحمن وقال صوابا ” (4) وقوله: ” والله ربنا ماكنا مشركين ” (5) وقوله تعالى: ” يوم القيامة يكفر بعضكم ببعض ويلعن بعضكم بعضا ” (6) وقوله: ” ان ذلك لحق تخاصم أهل النار ” (7) وقوله: ” لا تختصموا لدي ” (8) وقوله: ” اليوم نختم على افواههم وتكلمنا أيديهم وتشهد أرجلهم بما كانوا يكسبون ” (9) وقوله تعالى: ” وجوه يومئذ ناضرة إلى ربها ناظرة ” (10) وقوله: ” لا تدركه الأبصار وهو يدرك الأبصار ” (11) وقوله: ” ولقد رآه نزلة اخرى عند سدرة المنتهى ” (12) وقوله: ” لا تنفع الشفاعة الا من أذن له الرحمن وقال صوابا الآيتين ” (13) وقوله:

(1) التوبة – 97. (2) الاعراف – 51. (3) مريم – 64. (4) النبأ – 38. (5) الأنعام – 23. (6) العنكبوت – 25. (7) ص – 64. (8) ق – 28. (9) يس – 65. (10) القيامة – 22. (11) الأنعام – 103. (12) النجم – 14. (13) النبأ – 38.

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” ماكان لبشر أن يكلمه الله الا وحيا ” (1) وقوله: ” كلا انهم يومئذ لمحجوبون ” (2) وقوله: ” هل ينظرون الا أن تأتيهم الملائكة أو ياتي ربك ” (3) وقوله: ” بل هم بلقاء ربهم كافرون ” (4) وقوله: ” فاعقبهم نفاقا في قلوبهم إلى يوم يلقونه ” (5) وقوله: ” فمن كان يرجو لقاء ربه ” (6) وقوله: ” ورأى المجرمون النار فظنوا انهم مواقعوها ” (7) وقوله: ” ونضع الموازين القسط ليوم القيامة ” (8) وقوله: ” فمن ثقلت موازينه، ومن خفت موازينه ” (9). فقال له امير المؤمنين عليه السلام: فاما قوله تعالى: ” نسوا الله فنسيهم ” انما يعني نسوا الله في دار الدنيا لم يعملوا بطاعته، فنسيهم في الآخرة اي: لم يجعل لهم من ثوابه شيئا، فصاروا منسيين من الخير، وكذلك تفسير قوله عز وجل: ” فاليوم ننساهم كما نسوا لقاء يومهم هذا ” يعنى بالنسيان: انه لم يثيبهم كما يثيب أوليائه، والذين كانوا في دار الدنيا مطيعين ذاكرين حين آمنوا به وبرسوله وخافوه بالغيب. واما قوله: ” وما كان ربك نسيا ” فان ربنا تبارك وتعالى علوا كبيرا ليس بالذي ينسى، ولا يغفل، بل هو الحفيظ العليم، وقد تقول العرب: نسينا فلان فلا يذكرنا: اي انه لا يأمر لهم بخير، ولا يذكرهم به. قال علي عليه السلام واما قوله عزوجل: ” يوم يقوم الروح والملائكة صفا لا يتكلمون الا من أذن له الرحمن وقال صوابا ” وقوله: ” والله ربنا ماكنا مشركين ” وقوله عزوجل ” يوم القيامة يكفر بعضكم ببعض ويلعن بعضكم بعضا ” وقوله عزوجل يوم القيامة ” ان ذلك لحق تخاصم أهل النار ” وقوله: ” لا تختصموا

(1) الشورى – 51. (2) المطففين – 15. (3) الانعام – 158. (4) السجدة – 10. (5) التوبة – 77. (6) الكهف – 110. (7) الكهف – 53. (8) الأنبياء -. (9) المؤمنون – 102 و 103.

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لدي وقد قدمت اليكم بالوعيد ” وقوله: ” اليوم نختم على أفواههم وتكلمنا أيديهم وتشهد أرجلهم بما كانوا يكسبون ” فان ذلك في مواطن غير واحد من مواطن ذلك اليوم الذي كان مقداره خمسين الف سنة، المراد: يكفر أهل المعاصي بعضهم ببعض، ويلعن بعضهم بعضا، والكفر في هذه الآية: ” البرائة ” يقول: فيبرأ بعضهم من بعض، ونظيرها في سورة ابراهيم قول الشيطان: ” اني كفرت بما اشركتمون من قبل ” وقول ابراهيم خليل الرحمن: ” كفرنا بكم ” يعني تبرأنا منكم. ثم يجتمعون في مواطن اخر يبكون فيها، فلو ان تلك الأصوات فيها بدت لأهل الدنيا لا زالت جميع الخلق عن معايشهم، وانصدعت قلوبهم الا ما شاء الله ولا يزالون يبكون حتى يستنفدوا الدموع، ويفضوا إلى الدماء. ثم يجتمعون في موطن آخر فيستنطقون فيه، فيقولون: ” والله ربنا ماكنا مشركين ” وهؤلاء خاصة هم: المقرون في دار الدنيا بالتوحيد، فلا ينفعهم ايمانهم بالله لمخالفتهم رسله، وشكهم فيما اتوا به عن ربهم، ونقضهم عهودهم في أوصيائهم واستبدا لهم الذي هو أدنى بالذى هو خير، فكذبهم الله فيما انتحلوه من الايمان بقوله: ” انظر كيف كذبوا على انفسهم ” فيختم الله على أفواههم، ويستنطق الأيدي والأرجل والجلود، فتشهد بكل معصية كانت منهم، ثم يرفع عن ألسنتهم الختم فيقولون لجلودهم: لم شهدتم علينا ؟ قالوا: انطقنا الله الذي انطق كل شئ. ثم يجتمعون في موطن آخر فيفر بعضهم من بعض لهول ما يشاهدونه من صعوبة الأمر، وعظم البلاء فذلك قوله عزوجل: ” يوم يفر المرء من أخيه وامه وأبيه وصاحبته وبنيه الآية “. ثم يجتمعون في موطن آخر يستنطق فيه أولياء الله واصفياؤه، فلا يتكلم أحد الا من أذن له الرحمن وقال صوابا، فيقام الرسل فيسئلون عن تأدية الرسالة التي حملوها إلى اممهم، وتسئل الأمم فتجحد كما قال الله تعالى: ” فلنسئلن الذين ارسل إليهم ولنسئلن المرسلين ” فيقولون: ” ما جائنا من بشير ولا نذير ” فتشهد

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الرسل رسول الله صلى الله عليه واله فيشهد بصدق الرسل، وتكذيب من جحدها من الامم، فيقول – لكل امة منهم -: ” بلى قد جائكم بشير ونذير والله على كل شئ قدير ” اي: مقتدر على شهادة جوارحكم عليكم بتبليغ الرسل اليكم رسالاتهم، كذلك قال الله – لنبيه -: ” فكيف إذا جئنا من كل امة بشهيد وجئنا بك على هؤلاء شهيدا فلا يستطيعون رد شهادته، خوفا من ان يختم الله على أفواههم، وان تشهد عليهم جوارحهم بما كانوا يعملون، ويشهد على منافقي قومه، وامته، وكفارهم بالحادهم، وعنادهم، ونقضهم عهده، وتغييرهم سنته، واعتدائهم على أهل بيته، وانقلابهم على أعقابهم، وارتدادهم على أدبارهم، واحتذائهم في ذلك سنة من تقدمهم من الأمم الظالمة، الخائنة لأنبيائها، فيقولون باجمعهم: ” ربنا غلبت علينا شقوتنا وكنا قوما ظالمين “. ثم يجتمعون في موطن آخر يكون فيه مقام محمد صلى الله عليه واله وهو: ” المقام المحمود ” فيثني على الله بما لم يثن عليه أحد قبله، ثم يثني على الملائكة كلهم، فلا يبقى ملك الا اثنى عليه محمد، ثم يثني على الانبياء بما لم يثن عليه أحد قبله، ثم يثني على كل مؤمن ومؤمنة، يبدأ بالصديقين والشهداء، ثم الصالحين، فيحمده أهل السموات وأهل الأرضين، فذلك قوله تعالى: ” عسى ان يبعثك ربك مقاما محمودا ” فطوبى لمن كان له في ذلك المكان حظ ونصيب، وويل لمن لم يكن له في ذلك المقام حظ ولا نصيب. ثم يجتمعون في موطن آخر ويزال بعضهم عن بعض، وهذا كله قبل الحساب فإذا اخذ في الحساب شغل كل انسان بما لديه، نسأل الله بركة ذلك اليوم. قال علي عليه السلام واما قوله: ” وجوه يومئذ ناضرة إلى ربها ناظرة ” ذلك في موضع ينتهي فيه أولياء الله عزوجل، بعدما يفرغ من الحساب، إلى نهر يسمى: ” نهر الحيوان ” فيغتسلون منه، ويشربون من آخر فتبيض وجوههم، فيذهب عنهم كل اذى وقذى ووعث، ثم يؤمرون بدخول الجنة، فمن هذا المقام ينظرون إلى ربهم كيف يثيبهم، ومنهم يدخلون الجنة فذلك قول الله عزوجل – في تسليم

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الملائكة عليهم -: ” سلام عليكم طبتم فادخلوها خالدين ” فعند ذلك قوله تعالى: اثيبوا بدخول الجنة والنظر إلى ما وعدهم الله عزوجل، فلذلك قوله تعالى: ” إلى ربها ناظرة ” والناظرة في بعض اللغة هي: المنتظرة ألم تسمع إلى قوله تعالى: ” فناظرة بم يرجع المرسلون ” اي: منتظرة بم يرجع المرسلون ؟ واما قوله: ” ولقد رآه نزلة اخرى عند سدرة المنتهى ” يعني: محمدا كان عند سدرة المنتهى حيث لا يجاوزها خلق من خلق الله عزوجل، وقوله – في آخر الآية -: ” ما زاغ البصر وما طغى لقد رأى من آيات ربه الكبرى ” وأى جبرئيل في صورته مرتين: هذه مرة، ومرة اخرى، وذلك ان خلق جبرئيل خلق عظيم، فهو من الروحانيين الذين لا يدرك خلقهم، ولا صفتهم الا الله رب العالمين قال علي عليه السلام واما قوله: ” ماكان لبشر ان يكلمه الله الا وحيا أو من وراء حجاب أو يرسل رسولا فيوحي باذنه ما يشاء ” كذلك قال الله تعالى قد كان الرسول يوحي إليه رسل من السماء فتبلغ رسل السماء إلى الأرض وقد كان الكلام بين رسل اهل الارض وبينه من غير ان يرسل بالكلام مع رسل اهل السماء وقد قال رسول الله صلى الله عليه واله: ” يا جبرئيل هل رأيت ربك ؟ ” فقال جبرئيل: ” ان ربي لا يرى “. فقال رسول الله صلى الله عليه واله: ” من أين تأخذ الوحي ؟ ” قال: ” آخذه من اسرافيل ” قال: ” ومن أين يأخذه اسرافيل ؟ ” قال: ” يأخذه من ملك فوقه من الروحانيين ” قال: ” ومن أين يأخذه ذلك الملك ؟ ” قال: ” يقذف في قلبه قذفا “. فهذا وحي، وهو كلام الله عزوجل، وكلام ليس بنحو واحد، منه: ما كلم الله به الرسل، ومنه ما قذف في قلوبهم، ومنه رؤيا يراها الرسل، ومنه وحي وتنزيل يتلى ويقرأ فهو كلام الله عزوجل. قال علي عليه السلام واما قوله: ” كلا انهم عن ربهم يومئذ لمحجوبون ” فانما يعني به يوم القيامة عن ثواب ربهم لمحجوبون. وقوله تعالى: ” هل ينظرون الا أن تأتيهم الملائكة أو يأتي ربك أو يأتي بعض آيات ربك ” يخبر محمدا عن المشركين

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المنافقين، الذين لم يستجيبوا لله ولرسوله، فقال: ” هل ينظرون الا ان تأتيهم الملائكة ” وحيث لم يستجيبوا لله ولرسوله، أو يأتي ربك أو يأتي بعض آيات ربك يعني بذلك: العذاب، يأتيهم في دار الدنيا كما عذب القرون الأولى، فهذا خبر يخبر به النبي صلى الله عليه واله عنهم، ثم قال: ” يوم يأتي بعض آيات ربك لا ينفع نفسا ايمانها لم تكن آمنت من قبل الآية ” يعني: لم تكن آمنت من قبل ان تأتي هذه الآية، وهذه الآية هي: طلوع الشمس من مغربها، وقال – في آية اخرى -: ” فأتاهم الله من حيث لم يحتسبوا ” يعني: ارسل عليهم عذابا، وكذلك اتيانه بنيانهم حيث قال: ” فأتى بنيانهم من القواعد ” يعني: ارسل عليهم العذاب. قال علي عليه السلام: واما قوله عزوجل: ” بل هم بلقاء ربهم كافرون ” وقوله ” الذين يظنون انهم ملاقوا ربهم ” وقوله: ” إلى يوم يلقونه ” وقوله: ” فمن كان يرجوا لقاء ربه فليعمل عملا صالحا ” يعني: البعث، فسماه الله لقاء، كذلك قوله ” من كان يرجوا لقاء الله فان أجل الله لآت ” يعني: من كان يؤمن انه مبعوث فان وعد الله لآت: من الثواب، والعقاب، فاللقاء هاهنا ليس بالرؤية، واللقاء هو: البعث، وكذلك: ” تحيتهم يوم يلقونه سلام ” يعني: انه لا يزول الايمان عن قلوبهم يوم يبعثون. قال علي عليه السلام: واما قوله عزوجل: ” ورأى المجرمون النار فظنوا انهم مواقعوها ” يعني: تيقنوا انهم يدخلونها، وكذلك قوله: ” اني ظننت أني ملاق حسابيه ” واما قوله عزوجل – للمنافقين -: ” ويظنون بالله الظنونا ” فهو: ظن شك وليس ظن يقين، والظن ظنان: ظن شك، وظن يقين، فما كان من أمر المعاد من الظن فهو ظن يقين، وما كان من أمر الدنيا فهو ظن شك. قال علي عليه السلام: واما قوله عزوجل: ” ونضع الموازين القسط ليوم القيامة فلا تظلم نفس شيئا ” فهو: ميزان العدل، يؤخذ به الخلايق يوم القيامة، بدين الله تبارك وتعالى، الخلايق بعضهم من بعض، ويجزيهم باعمالهم، ويقتص للمظلوم من الظالم، ومعنى قوله: ” فمن ثقلت موازينه، ومن خفت موازينه ” فهو: قلة

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الحساب وكثرته، والناس يومئذ على طبقات ومنازل، فمنهم: من يحاسب حسابا يسيرا وينقلب إلى أهله مسرورا، ومنهم الذين يدخلون الجنة بغير حساب، لأنهم لم يتلبسوا من أمر الدنيا، وانما الحساب هناك على من تلبس بها هاهنا، ومنهم من يحاسب على النقير والقطمير ويصير إلى عذاب السعير، ومنهم أئمة الكفر وقادة الضلالة، فأولئك لا يقيم لهم يوم القيامة وزنا، ولا يعبؤ بهم بأمره ونهيه يوم القيامة وهم في جهنم خالدون، وتلفح وجوههم النار، وهم فيها كالحون. ومن سؤال هذا الزنديق ان قال اجد الله يقول: ” قل يتوفيكم ملك الموت الذي وكل بكم (1) “. ومن موضع آخر يقول: ” والله يتوفى الأنفس حين موتها ” (2) ” والذين تتوفاهم الملائكة طيبين ” (3) ” وما اشبه ذلك فمرة يجعل الفعل لنفسه، ومرة لملك الموت، ومرة للملائكة. وأجده يقول: ” ومن يعمل من الصالحات وهو مؤمن فلا كفران لسعيه ” (4) ويقول، ” واني لغفار لمن تاب وآمن وعمل صالحا ثم اهتدى ” (5) اعلم في الآية الأولى: ان الأعمال الصالحة لا تكفر، واعلم في الثانية، ان الايمان والاعمال الصالحات لا تنفع الا بعد الاهتداء. واجده يقول: ” واسئل من ارسلنا قبلك من رسلنا ” (6) فكيف يسأل الحي من الأموات قبل البعث والنشور. واجده يقول: ” انا عرضنا الأمانة على السماوات والأرض والجبال فابين أن يحملنها واشفقن منها وحملها الانسان انه كان ظلوما جهولا ” (7) فما هذه الأمانة ومن هذا الانسان ؟ وليس من صفته العزيز العليم التلبيس على عباده. واجده قد شهر هفوات انبيائه بقوله: ” وعصى آدم ربه فغوى ” (8)

(1) السجدة – 11. (2) الزمر – 42. (3) النحل – 32. (4) الأنبياء – 94. (5) طه – 82. (6) الزخرف – 45. (7) الأحزاب – 72. (8) طه 121.

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وبتكذيبه نوحا لما قال: ” ان ابني من اهلي ” (1) بقوله: ” انه ليس من أهلك ” (2) وبوصفه ابراهيم بانه: عبد كوكبا مرة، ومرة قمرا، ومرة شمسا، وبقوله في يوسف: ” ولقد همت به وهم بها لو لا ان رأى برهان ربه ” (3) وبتهجينه موسى حيث قال: ” رب ارني انظر اليك قال لن تراني الآية ” (4) وببعثه على داود جبرئيل وميكائيل حيث تسور المحراب، وبحبسه يونس في بطن الحوت حيث ذهب مغضبا واظهر خطأ الأنبياء وزللهم، ووارى اسم من اغتر وفتن خلقا وضل وأضل، وكنى عن أسمائهم في قوله: ” ويوم يعض الظالم على يديه يقول ياليتني اتخذت مع الرسول سبيلا يا ويلتي ليتني لم اتخذ فلانا خليلا لقد اضلني عن الذكر بعد إذ جائني ” (5) فمن هذا الظالم الذي لم يذكر من اسمه ما ذكر من أسماء الأنبياء ؟ واجده يقول: ” وجاء ربك والملك صفا صفا ” (6) ” وهل ينظرون الا ان يأتي ربك أو ياتي بعض آيات ربك ” (7) ” ولقد جئتمونا فرادى ” (8) فمرة يجيئهم، ومرة يجيئونه واجده: يخبر انه يتلو نبيه شاهد منه، وكان الذي تلاه عبد الاصنام برهة من دهره. واجده يقول: ” ولتسئلن يومئذ عن النعيم ” (9) فما هذا النعيم الذي يسئل العباد عنه ؟ وأجده يقول: ” بقية الله خير لكم ” (10) ما هذه البقية ؟ وأجده يقول: ” يا حسرتي على فرطت في جنب الله ” واينما تولوا فثم وجه الله ” (11) ” وكل شئ هالك الا وجهه ” (12) ” واصحاب اليمين ما اصحاب

(1) هود – 45. (2) هود – 46. (3) يوسف – 24. (4) الأعراف – 143. (5) الفرقان – 27. (6) الفجر – 22. (7) الأنعام – 158. (8) الأنعام – 94. (9) التكاثر – 8. (10) هود – 86. (11) البقرة – 115. (12) القصص – 28.

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اليمين ” (1) واصحاب الشمال ما اصحاب الشمال ” (2) ما معنى: الجنب، والوجه واليمين، والشمال، فان الأمر في ذلك ملتبس جدا ؟ واجده يقول: ” الرحمن على العرش استوى ” (3) ويقول: ” أأمنتم من في السماء ” (4) ” وهو الذي في السماء إله وفي الأرض إله ” (5) ” وهو معكم أينما كنتم ” (6) ” ونحن أقرب إليه من حبل الوريد ” (7) ” وما يكون من نجوى ثلاثة الا هو رابعهم الآية ” (8) واجده يقول: ” وان خفتم الا تقسطوا في اليتامى فانكحوا ما طاب لكم من النساء ” (9) وليس يشبه القسط في اليتامى نكاح النساء، ولا كل النساء أيتام فما معنى ذلك ؟ واجده يقول: ” وما ظلمونا ولكن كانوا انفسهم يظلمون ” (10) فكيف يظلم الله ومن هؤلاء الظلمة ؟ وأجده يقول: ” انما اعظكم بواحدة ” (11) فما هذه الواحدة ؟ وأجده يقول: ” وما ارسلناك الا رحمة للعالمين ” (12) وقد ارى مخالفي الاسلام معتكفين على باطلهم، غير مقلعين عنه، وارى غيرهم من أهل الفساد مختلفين في مذاهبهم، يلعن بعضهم بعضا، فأي موضع للرحمة العامة لهم المشتملة عليهم ؟ واجده قد بين فضل نبيه على سائر الأنبياء، ثم خاطبه في اضعاف ما اثنى عليه في الكتاب من الازراء عليه، وانتقاص محله، وغير ذلك من تهجينه وتأنيبه، ما لم يخاطب احدا من الأنبياء، مثل قوله: ” ولو شاء الله لجمعهم على الهدى فلا تكونن من الجاهلين ” (13) وقوله: ” لو لا ان ثبتناك لقد كدت تركن إليهم

(1) الواقعة – 27. (2) الواقعة – 41. (3) طه – 5 (4) الملك – 16. (5) الزخرف – 84. (6) الحديد – 4. (7) ق – 16. (8) المجادلة – 7. (9) النساء – 3. (10) الأعراف – 160. (11) سبأ – 46. (12) الأنبياء – 107. (13) الأنعام – 35.

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شيئا قليلا ” (1) ” اذن لاذقناك ضعف الحياة وضعف الممات ثم لا تجد لك علينا نصيرا ” (2) وقوله وتخفي في نفسك ما الله مبديه وتخشى الناس والله احق ان تخشاه ” (3) وقوله: ” وما ادرى ما يفعل بي ولا بكم ” (4) وقال: ” ما فرطنا في الكتاب من شئ ” ” وكل شئ أحصيناه في امام مبين ” (5) فإذا كانت الأشياء تحصى في الامام وهو وصي النبي فالنبي اولى ان يكون بعيدا من الصفة التى قال فيها: وما ادري ما يفعل بي ولا بكم، وهذه كلها صفات مختلفة، واحوال متناقضة، وامور مشكلة، فان يكن الرسول والكتاب حقا فقد قلت لشكي في ذلك، وان كانا باطلين فما علي من باس. فقال امير المؤمنين عليه السلام: سبوح قدوس، رب الملائكة والروح، تبارك وتعالى، هو الحي الدائم، القائم على كل نفس بما كسبت، هات ايضا ما شككت فيه قال: حسبي ما ذكرت يا امير المؤمنين. قال: سأنبئك بتأويل ما سئلت، وما توفيقي الا بالله، عليه توكلت واليه انيب، وعليه فليتوكل المتوكلون. فاما قوله: الله يتوفى الأنفس حين موتها، وقوله يتوفيكم ملك الموت، وتوفته رسلنا، والذين تتوفيهم الملائكة طيبين، والذين تتوفيهم الملائكة ظالمي انفسهم، فهو تبارك وتعالى أجل وأعظم من أن يتولى ذلك بنفسه، وفعل رسله وملائكته فعله، لأنهم بأمره يعملون، فاصطفى جل ذكره من الملائكة رسلا وسفرة بينه وبين خلقه، وهم الذين قال الله فيهم: الله يصطفي من الملائكة رسلا ومن الناس فمن كان من اهل الطاعة تولت قبض روحه ملائكة الرحمة، ومن كان من أهل المعصية تولت قبض روحه ملائكة النقمة، ولملك الموت أعوان من ملائكة الرحمة والنقمة، يصدرون عن أمره، وفعلهم فعله، وكل ما يأتون منسوب إليه، وإذا كان فعلهم فعل ملك الموت، وفعل ملك الموت فعل الله، لأنه يتوفى الأنفس على يد من

(1) الاسراء – 74. (2) الاسراء – 75. (3) الأحزاب – 37. (4) الأحقاف – 9. (5) يس – 12.

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يشاء، ويعطي ويمنع، ويثيب ويعاقب على يد من يشاء، وان فعل امنائه فعله، كما قال: وما تشاؤن الا ان يشاء الله. واما قوله: ومن يعمل من الصالحات وهو مؤمن فلا كفران لسعيه، وقوله واني لغفار لمن تاب وآمن وعمل صالحا ثم اهتدى، فان ذلك كله لا يغني الا مع الاهتداء، وليس كل من وقع عليه اسم الايمان كان حقيقا بالنجاة مما هلك به الغواة، ولو كان ذلك كذلك لنجت اليهود مع اعترافها، بالتوحيد، واقرارها بالله ونجى ساير المقرين بالوحدانية، من ابليس فمن دونه في الكفر، وقد بين الله ذلك بقوله الذين آمنوا ولم يلبسوا ايمانهم بظلم اولئك لهم الأمن وهم مهتدون وبقوله: الذين قالوا آمنا بأفواههم ولم تؤمن قلوبهم، وللايمان حالات ومنازل يطول شرحها، ومن ذلك: ان الايمان قد يكون على وجهين: ايمان بالقلب، وايمان باللسان، كما كان ايمان المنافقين على عهد رسول الله، لما قهرهم بالسيف وشملهم الخوف فانهم آمنوا بالسنتهم، ولم تؤمن قلوبهم، فالايمان بالقلب هو التسليم للرب، ومن سلم الأمور لمالكها لم يستكبر عن أمره، كما استكبر ابليس عن السجود لآدم، واستكبر اكثر الأمم عن طاعة أنبيائهم، فلم ينفعهم التوحيد كما لم ينفع ابليس ذلك السجود الطويل، فانه سجد سجدة واحدة أربعة آلاف عام، ولم يرد بها غير زخرف الدنيا، والتمكين من النظرة، فلذلك لا تنفع الصلاة والصدقة الا مع الاهتداء إلى سبيل النجاة، وطرق الحق، وقد قطع الله عذر عباده بتبيين آياته، وارسال رسله، لئلا يكون للناس على الله حجة بعد الرسل، ولم يخل ارضه من عالم بما يحتاج إليه الخليقة، ومتعلم على سبيل النجاة، اولئك هم الأقلون عددا، وقد بين الله ذلك في امم الأنبياء وجعلهم مثلا لمن تأخر، مثل قوله – في قوم نوح -: وما آمن معه الا قليل، وقوله – فيمن آمن من امة موسى -: ومن قوم موسى امة يهدون بالحق وبه يعدلون، وقوله – في حواري عيسى حيث قال لسائر بني اسرائيل -: من أنصاري إلى الله قال الحواريون نحن انصار الله آمنا بالله واشهد بانا مسلمون، يعني: بانهم مسلمون لأهل الفضل فضلهم

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ولا يستكبرون عن أمر ربهم، فما اجابه منهم الا الحواريون، وقد جعل الله للعلم اهلا، وفرض على العباد طاعتهم بقوله: اطيعوا الله واطيعوا الرسول واولي الأمر منكم، وبقوله: ولو ردوه إلى الله والى الرسول والى اولي الأمر منهم لعلمه الذين يستنبطونه منهم، وبقوله: اتقوا الله وكونوا مع الصادقين، وبقوله: وما يعلم تأويله الا الله والراسخون في العلم، واتوا البيوت من أبوابها، والبيوت هي: بيوت العلم الذي استودعته الأنبياء، وابوابها أوصيائهم، فكل من عمل من اعمال الخير فجرى على غير ايدي أهل الاصطفاء، وعهودهم، وشرائعهم، وسننهم، ومعالم دينهم، مردود وغير مقبول، واهله بمحل كفر، وان شملتهم صفة الايمان، الم تسمع إلى قوله تعالى: وما منعهم ان تقبل منهم نفقاتهم الا انهم كفروا بالله وبرسوله ولا يأتون الصلاة الا وهم كسالى ولا ينفقون الا وهم كارهون، فمن لم يهتد من أهل الايمان إلى سبيل النجاة لم يغن عنه ايمانه بالله مع دفع حق أوليائه، وهبط عمله، وهو في الآخرة من الخاسرين، وكذلك قال الله سبحانه: فلم يك ينفعهم ايمانهم لما رؤا بأسنا، وهذا كثير في كتاب الله عزوجل، والهداية هي: الولاية كما قال الله عزوجل: ومن يتولى الله ورسوله والذين آمنوا فان حزب الله هم الغالبون، والذين آمنوا في هذا الموضع هم: المؤتمنون على الخلائق من الحجج، والأوصياء في عصر بعد عصر، وليس كل من أقر ايضامن أهل القبلة بالشهادتين كان مؤمنا ان المنافقين كانوا يشهدون: ان لا إلا إلا الله وان محمدا رسول الله، ويدفعون عهد رسول الله بما عهد به: من دين الله، وعزائمه، وبراهين نبوته، إلى وصيه ويضمرون من الكراهة لذلك، والنقض لما ابرمه منه عند امكان الأمر لهم، فيما قد بينه الله لنبيه بقوله: ” فلا وربك لا يؤمنون حتى يحكمونك فيما شجر بينهم ثم لا يجدون في انفسهم حرجا مما قضيت ويسلموا تسليما ” وبقوله: ” وما محمد الا رسول قد خلت من قبله الرسل أفان مات أو قتل انقلبتم على اعقابكم ” ومثل قوله: ” لتركبن طبقا عن طبق ” أي: لتسلكن سبيل من كان قبلكم من الأمم: في الغدر بالأوصياء بعد الأنبياء، وهذا كثير في كتاب الله عزوجل، وقد شق على النبي ما يؤل إليه

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عاقبة أمرهم، واطلاع الله اياه على بوارهم، فأوحى الله عزوجل إليه، ” فلا تذهب نفسك عليهم حسرات ” ” ولا تأس على القوم الكافرين ” واما قوله: ” واسأل من أرسلنا قبلك من رسلنا ” فهذا من براهين نبينا التي آتاه الله اياها، وأوجب به الحجة على سائر خلقه، لأنه لما ختم به الأنبياء، وجعله الله رسولا إلى جميع الأمم، وسائر الملل، خصه الله بالارتقاء إلى السماء عند المعراج وجمع له يومئذ الأنبياء، فعلم منهم ما ارسلوا به وحملوه من: عزائم الله وآياته وبراهينه، واقروا اجمعون بفضله، وفضل الأوصياء والحجج في الأرض من بعده وفضل شيعة وصيه من المؤمنين والمؤمنات، الذين سلموا لأهل الفضل فضلهم، ولم يستكبروا عن أمرهم، وعرف من أطاعهم وعصاهم من اممهم، وسائر من مضى ومن غبر، أو تقدم أو تأخر. واما هفوات الانبياء عليهم السلام وما بينه الله في كتابه، ووقوع الكناية من اسماء من اجترم أعظم مما اجترمته الأنبياء، ممن شهد الكتاب بظلمهم، فان ذلك من أدل الدلائل على: حكمة الله عزوجل الباهرة، وقدرته القاهرة، وعزته الظاهرة لانه علم: ان براهين الأنبياء تكبر في صدور اممهم، وان منهم من يتخذ بعضهم إلها، كالذي كان من النصارى في ابن مريم، فذكرها دلالة على تخلفهم عن الكمال الذي تفرد به عزوجل، ألم تسمع إلى قوله في صفة عيسى حيث قال فيه وفي امه: ” كانا يأكلان الطعام ” يعني: ان من أكل الطعام كان له ثقل: ومن كان له ثقل فهو بعيد مما ادعته النصارى لابن مريم، ولم يكن عن اسماء الأنبياء تبجرا وتعزرا (1) بل تعريفا لاهل الاستبصار. ان الكناية عن اسماء أصحاب الجرائر العظيمة من المنافقين في القرآن ليست من فعله تعالى، وانها من فعل المغيرين والمبدلين، الذين جعلوا القرآن عضين واعتاضوا الدنيا من الدين، وقد بين الله تعالى قصص المغيرين بقوله: ” الذين يكتبون الكتاب بايديهم ثم يقولون هذا من عند الله ليشتروا به ثمنا قليلا ” وبقوله

(1) البجر: العيب. والتعزير: اللوم والتأديب.

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” وان منهم لفريقا يلوون السنتهم بالكتاب ” وبقوله: ” إذ يبيتون ما لا يرضى من القول ” بعد فقد الرسول مما يقيمون به أود باطلهم (1) حسب ما فعلته اليهود والنصارى بعد فقد موسى وعيسى من: تغيير التوراة والانجيل، وتحريف الكلم عن مواضعه، وبقوله: ” يريدون ليطفؤا نور الله بأفواههم ويأبى الله الا ان يتم نوره ولو كره المشركون ” يعني: انهم اثبتوا في الكتاب ما لم يقله الله ليلبسوا على الخليقة فأعمى الله قلوبهم حتى تركوا فيه ما دل على ما أحدثوه فيه، وبين عن افكهم، وتلبيسهم وكتمان ما عملوه منه، ولذلك قال لهم: لم تلبسون الحق بالباطل، وضرب مثلهم بقوله: ” فاما الزبد فيذهب جفاء واما ما ينفع الناس فيمكث في الأرض ” فالزبد في هذا الموضع كلام الملحدين الذين أثبتوه في القرآن، فهو يضمحل، ويبطل ويتلاشى عند التحصيل، والذي ينفع الناس منه: فالتنزيل الحقيقي الذي لا يأتيه الباطل من بين يديه، ولا من خلفه، والقلوب تقبله، والأرض في هذا الموضع فهي: محل العلم وقراره. وليس يسوغ مع عموم التقية التصريح باسماء المبدلين، ولا الزيادة في آياته على ما أثبتوه من تلقائهم في الكتاب، لما في ذلك من تقوية حجج أهل التعطيل والكفر، والملل المنحرفة عن قبلتنا، وابطال هذا العلم الظاهر الذي قد استكان له الموافق والمخالف بوقوع الاصطلاح على الايتمار لهم، والرضا بهم، ولان أهل الباطل في القديم والحديث أكثر عدا من أهل الحق، فلان الصبر على ولاة الأمر مفروض لقول الله عزوجل لنبيه صلى الله عليه واله: ” فاصبر كما صبر اولو العزم من الرسل ” وايجابه مثل ذلك على أوليائه، واهل طاعته، بقوله: ” لقد كان لكم في رسول الله اسوة حسنة ” فحسبك من الجواب عن هذا الموضع ما سمعت، فان شريعة التقية تخطر التصريح بأكثر منه. واما قوله: وجاء ربك والملك صفا صفا، وقوله: ” ولقد جئتمونا فرادى ” وقوله: ” هل ينظرون الا أن تأتيهم الملائكة أو يأتي ربك أو يأتي بعض

(1) الأود: الاعوجاج.

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آيات ربك ” فذلك كله حق، وليست جيئته جل ذكره كجيئة خلقه، فانه رب كل شئ. ومن كتاب الله عزوجل يكون تأويله على غير تنزيله، ولا يشبه تأويله بكلام البشر، ولا فعل البشر وسانبئك بمثال لذلك تكتفي به انشاء الله تعالى وهو حكاية الله عزوجل عن ابراهيم عليه السلام حيث قال: ” اني ذاهب إلى ربي ” فذهابه إلى ربه توجهه إليه في عبادته واجتهاده، الا ترى ان تأويله غير تنزيله، وقال: ” وانزل لكم من الانعام ثمانية أزواج ” وقال: ” وأنزلنا الحديد فيه بأس شديد ” فانزاله ذلك: خلقه اياه. وكذلك قوله: ” ان كان للرحمن ولد فانا أول العابدين ” أي: الجاحدين والتأويل في هذا القول باطنه مضاد لظاهره. ومعنى قوله: ” فهل ينظرون الا ان تأتيهم الملائكة أو يأتي ربك أو يأتي بعض آيات ربك ” فانما خاطب نبينا محمدا صلى الله عليه واله هل ينتظر المنافقون والمشركون الا ان تأتيهم الملائكة فيعاينونهم، أو يأتي ربك أو يأتي بعض آيات ربك يعني بذلك: امر ربك، والآيات هي: العذاب في دار الدنيا، كما عذب الأمم السالفة، والقرون الخالية، وقال: ” أولم يروا انا نأتي الأرض ننقصها من اطرافها ” يعني بذلك: ما يهلك من القرون فسماه اتيانا، وقال: ” قاتلهم الله أنى يؤفكون ” أي لعنهم الله انى يؤفكون، فسمى اللعنة قتالا، وكذلك قال: ” قتل الانسان ما اكفره ” أي: لعن الانسان، وقال: ” فلم تقتلوهم ولكن الله قتلهم وما رميت إذ رميت ولكن الله رمى ” فسمى فعل النبي صلى الله عليه واله فعلا له، ألا ترى تأويله على غير تنزيله ومثل قوله: ” بل هم بلقاء ربهم كافرون ” فسمى البعث: لقاء، وكذلك قوله: ” الذين يظنون انهم ملاقوا ربهم ” أي: يوقنون انهم مبعوثون، ومثله قوله: ” ألا يظن اولئك انهم مبعوثون ليوم عظيم ” اي: ليس يوقنون انهم مبعوثون، واللقاء عند المؤمن: البعث، وعند الكافر: المعاينة والنظر. وقد يكون بعض ظن الكافر يقينا، وذلك قوله: ” ورأى المجرمون النار

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فظنونا انهم مواقعوها ” أي: تيقنوا انهم مواقعوها، واما قوله في المنافقين: ” ويظنون بالله الظنونا ” فليس ذلك بيقين ولكنه شك، فاللفظ واحد في الظاهر، ومخالف في الباطن، وكذلك قوله: ” الرحمن على العرش استوى ” يعني: استوى تدبيره وعلا امره، وقوله، ” وهو الذي في السماء إله وفي الأرض إله ” وقوله: ” هو معكم أينما كنتم ” وقوله: ” ما يكون من نجوى ثلاثة الا هو رابعهم ” فانما اراد بذلك استيلاء امنائه بالقدرة التي ركبها فيهم على جميع خلقه، وان فعله فعلهم. فافهم عني ما أقول لك، فانى انما ازيدك في الشرح لا ثلج في صدرك وصدر من لعله بعد اليوم يشك في مثل ما شككت فيه، فلا يجد مجيبا عما يسأل عنه، لعموم الطغيان، والافتنان، واضطرار أهل العلم بتأويل الكتاب، إلى الاكتتام والاحتجاب، خيفة أهل الظلم والبغي. اما انه سيأتي على الناس زمان يكون الحق فيه مستورا، والباطل ظاهرا مشهورا، وذلك إذا كان اولى الناس به اعدائهم له، واقترب الوعد الحق، وعظم الالحاد، وظهر الفساد، هنالك ابتلي المؤمنون وزلزلوا زلزالا شديدا، ونحلهم الكفار اسماء الأشرار، فيكون جهد المؤمن ان يحفظ مهجته من أقرب الناس إليه ثم يتيح الله الفرج لأوليائه، ويظهر صاحب الأمر على اعدائه. واما قوله: ” ويتلوه شاهد منه ” فذلك حجة الله اقامها على خلقه، وعرفهم انه لا يستحق مجلس النبي الا من يقوم مقامه، ولا يتلوه الا من يكون في الطهارة مثله، لئلا يتسع لمن ماسه حس الكفر في وقت من الأوقات انتحال الاستحقاق بمقام رسول الله صلى الله عليه واله، وليضيق العذر على من يعينه على اثمه وظلمه، إذ كان الله قد خطر على من ماسه الكفر تقلد ما فوضه إلى انبيائه واوليائه، بقوله لابراهيم: ” لا ينال عهدي الظالمين ” اي: المشركين، لأنه سمى الظلم شركا بقوله: ” ان الشرك لظلم عظيم ” فلما علم ابراهيم عليه السلام ان عهد الله تبارك وتعالى اسمه بالامامة لا ينال عبدة الاصنام، قال: ” فاجنبني وبني ان نعبد الأصنام ” واعلم ان من آثر المنافقين على الصادقين، والكفار على الأبرار، فقد افترى

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اثما عظيما، إذا كان قد بين في كتابه الفرق بين المحق والمبطل، والطاهر والنجس والمؤمن والكافر، وانه لا يتلوا النبي عند فقده الا من حل محله صدقا، وعدلا، وطهارة، وفضلا. واما الأمانة التي ذكرتها فهي: الأمانة التي لا تجب ولا تجوز ان تكون الا في الأنبياء وأوصيائهم، لأن الله تبارك وتعالى ائتمنهم على خلقه، وجعلهم حججا في أرضه والسامري ومن أجمع معه واعانه من الكفار على عبادة العجل عند غيبة موسى ما تم انتحال محل موسى من الطغام، والاحتمال لتلك الأمانة التي لا ينبغي الا لطاهر من الرجس، فاحتمل وزرها ووزر من سلك سبيله من الظالمين واعوانهم ولذلك قال النبي صلى الله عليه واله: ومن استن سنة حق كان له: أجرها وأجر من عمل بها إلى يوم القيامة، ولهذا القول من النبي صلى الله عليه واله شاهد من كتاب الله، وهو: قول الله عزوجل في قصة قابيل قاتل اخيه: ” من أجل ذلك كتبنا على بني اسرائيل انه من قتل نفسا بغير نفس أو فساد في الأرض فكأنما قتل الناس جميعا ومن أحياها فكأنما احيى الناس جميعا ” والاحياء في هذا الموضع تأويل في الباطن ليس كظاهره، وهو من هداها، لان الهداية هي: حياة الأبد، ومن سماه الله حيا لم يمت أبدا، انما ينقله من دار محنة إلى دار راحة ومنحة. واما ما كان من الخطاب بالانفراد مرة، وبالجمع مرة، من صفة الباري جل ذكره، فان الله تبارك وتعالى اسمه، على ما وصف به نفسه بالانفراد والوحدانية، هو: النور الأزلي القديم الذي ليس كمثله شئ، لا يتغير، ويحكم ما يشاء ويختار، ولا معقب لحكمه، ولا راد لقضائه، ولا ما خلق زاد في ملكه وعزه ولا نقص منه ما لم يخلقه، وانما اراد بالخلق اظهار قدرته، وابداء سلطانه، وتبيين براهين حكمته، فخلق ما شاء كما شاء، واجري فعل بعض الأشياء على ايدي من اصطفى من امنائه، وكان فعلهم فعله، وأمرهم أمره، كما قال: ” ومن يطع الرسول فقد أطاع الله ” وجعل السماء والأرض وعاء لمن يشاء من خلقه، ليميز الخبيث من الطيب، مع سابق علمه بالفريقين من أهلها، وليجعل ذلك مثالا

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لأوليائه وامنائه، وعرف الخليقة فضل منزلة أوليائه، وفرض عليهم من طاعتهم مثل الذي فرضه منه لنفسه، والزمهم الحجة بأن خاطبهم خطابا يدل على انفراده وتوحده وبان له أولياء تجري أفعالهم واحكامهم مجرى فعله، فهم: ” العباد المكرمون لا يسبقونه بالقول وهم بامره يعملون ” ” هو الذي (1) ايدهم بروح منه ” وعرف الخلق اقتدارهم على علم الغيب بقوله: ” عالم الغيب فلا يظهر على غيبه أحدا الا من ارتضى من رسول ” وهم: النعيم الذي يسئل العباد عنه، لأن الله تبارك وتعالى انعم بهم على من اتبعهم من أوليائهم. قال السائل: من هؤلاء الحجج ؟ قال: هم رسول الله، ومن حل محله من أصفياء الله الذين قرنهم الله بنفسه ورسوله، وفرض على العباد من طاعتهم مثل الذي فرض عليهم منها لنفسه، وهم ولاة الأمر الذين قال الله فيهم: ” اطيعوا الله واطيعوا الرسول واولي الأمر منكم ” وقال فيهم: ” ولو ردوه إلى الرسول والى اولي الأمر منهم لعلمه الذين يستنبطونه منهم ” قال السائل: ما ذاك الأمر ؟ قال علي عليه السلام: الذي به تنزل الملائكة في الليلة التي يفرق فيها كل أمر حكيم، من: خلق، ورزق، واجل، وعمل، وعمر، وحياة وموت، وعلم غيب السماوات والأرض، والمعجزات التي لا تنبغي الا لله واصفيائه والسفرة بينه وبين خلقه، وهم وجه الله الذي قال: فاينما تولوا فثم وجه الله ” هم بقية الله يعني المهدي يأتي عند انقضاء هذه النظرة، فيملأ الأرض قسطا وعدلا كما ملئت ظلما وجورا، ومن آياته: الغيبة والاكتتام، عند عموم الطغيان، وحلول الانتنقام، ولو كان هذا الأمر الذي عرفتك بانه للنبي دون غيره، لكان الخطاب يدل على فعل ماض، غير دائم ولا مستقبل، ولقال: ” نزلت الملائكة ” ” وفرق كل أمر حكيم ” ولم يقل: ” تنزل الملائكة ” ويفرق كل امر حكيم ” وقد زاد جل ذكره في التبيان، واثبات الحجة، بقوله – في اصفيائه واوليائه عليهم السلام -: ” أن تقول نفس

(1) في بعض النسخ: ” وهم الذين “.

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يا حسرتي على ما فرطت في جنب الله ” تعريفا للخليقة قربهم، ألا ترى انك تقول: ” فلان إلى جنب فلان ” إذا اردت ان تصف قربه منه. وانما جعل الله تبارك وتعالى في كتابه هذه الرموز التي لا يعلمها غيره، وغير أنبيائه وحججه في أرضه، لعلمه بما يحدثه في كتابه المبدلون، من: اسقاط اسماء حججه منه، وتلبيسهم ذلك على الأمة ليعينوهم على باطلهم، فاثبت به الرموز، وأعمى قلوبهم وأبصارهم، لما عليهم في تركها وترك غيرها، من الخطاب الدال على ما أحدثوه فيه، وجعل أهل الكتاب المقيمين به، والعالمين بظاهره وباطنه من: شجرة أصلها ثابت وفرعها في السماء تؤتي اكلها كل حين باذن ربها، اي: يظهر مثل هذا العلم لمحتمليه في الوقت بعد الوقت، وجعل اعدائها، أهل الشجرة الملعونة الذين حاولوا اطفاء نور الله بافواههم، فابى الله الا ان يتم نوره، ولو علم المنافقون لعنهم الله: ما عليهم من ترك هذه الآيات التي بينت لك تأويلها، لاسقطوها مع ما أسقطوا منه، ولكن الله تبارك اسمه ماض حكمه بايجاب الحجة على خلقه، كما قال الله تعالى، ” فلله الحجة البالغة ” اغشى أبصارهم، وجعل على قلوبهم أكنة عن تأمل ذلك، فتركوه بحاله، وحجبوا عن تأكيد الملتبس بابطاله، فالسعداء ينهون عليه، والاشقياء يعمون عنه، ومن لم يجعل الله له نورا فما له من نور. ثم ان الله جل ذكره لسعة رحمته، ورأفته بخلقه، وعلمه بما يحدثه المبدلون من تغيير كتابه، قسم كلامه ثلاثة اقسام، فجعل قسما منه: يعرفه العالم والجاهل وقسما: لا يعرفه الا من صفى ذهنه، ولطف حسه، وصح تميزه، ممن شرح الله صدره للاسلام، وقسما: لا يعرفه الا الله، وامناؤه، والراسخون في العلم، وانما فعل الله ذلك لئلا يدعي أهل الباطل من المستولين على ميراث رسول الله صلى الله عليه واله من علم الكتاب ما لم يجعل الله لهم، وليقودهم الاضطرار إلى الايتمار لمن ولاه أمرهم فاستكبروا عن طاعته، تعزرا (1) وافتراء على الله عزوجل، واغترارا بكثرة من ظاهرهم، وعاونهم، وعاند الله عزوجل ورسوله.

(1) أي: تمنعا وتمردا.

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فاما ما علمه الجاهل والعالم، فمن فضل رسول الله في كتاب الله، فهو قول الله عزوجل: ” من يطع الرسول فقد اطاع الله ” وقوله: ” ان الله وملائكته يصلون على النبي يا أيها الذين آمنوا صلوا عليه وسلموا تسليما ” ولهذه الآية ظاهر وباطن فالظاهر قوله: ” صلوا عليه ” والباطن قوله: ” وسلموا تسليما ” اي سلموا لمن وصاه واستخلفه، وفضله عليكم، وما عهد به إليه تسليما، وهذا مما اخبرتك: انه لا يعلم تأويله الا من لطف حسه، وصفى ذهنه، وصح تمييزه، وكذلك قوله: ” سلام على آل يس ” لأن الله سمى به النبي صلى الله عليه واله حيث قال: ” يس والقرآن الحكيم * انك لمن المرسلين ” لعلمه بانهم يسقطون قول الله: سلام على آل محمد كما اسقطوا غيره، وما زال رسول الله صلى الله عليه واله يتألفهم، ويقربهم، ويجلسهم عن يمينه وشماله، حتى اذن الله عزوجل في ابعادهم بقوله: ” واهجرهم هجرا جميلا ” وبقوله، ” فما للذين كفروا قبلك مهطعين * عن اليمين وعن الشمال عزين * أيطمع كل امرء منهم أن يدخل جنة نعيم * كلا انا خلقناهم مما يعلمون ” وكذلك قول الله عزوجل: ” يوم ندعو كل اناس بامامهم ” ولم يسم باسمائهم. واسماء آبائهم وامهاتهم. واما قوله: ” كل شئ هالك الا وجهه ” فانما انزلت كل شئ هالك الا دينه، لأنه من المحال ان يهلك منه كل شئ ويبقى الوجه، هو اجل واكرم واعظم من ذلك، انما يهلك من ليس منه، ألا ترى انه قال: ” كل من عليها فان ويبقى وجه ربك ذو الجلال والاكرام ” ففصل بين خلقه ووجهه. واما ظهورك على تناكر قوله: ” فان خفتم ان لا تقسطوا في اليتامى فانكحوا ما طاب لكم من النساء ” وليس يشبه القسط في اليتامى نكاح النساء. ولا كل النساء أيتام، فهو: مما قدمت ذكره من اسقاط المنافقين من القرآن، وبين القول في اليتامى وبين نكاح النساء من الخطاب والقصص اكثر من ثلث القرآن وهذا وما اشبهه مما ظهرت حوادث المنافقين فيه لأهل النظر والتأمل، ووجد المعطلون واهل الملل المخالفة للاسلام مساغا إلى القدح في القرآن، ولو شرحت لك كلما اسقط

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وحرف وبدل مما يجرى هذا المجرى لطال، وظهر ما تخطر التقية اظهاره من مناقب الأولياء، ومثالب الأعداء (1).

(1) في ج 1 ص 15 من تفسير مجمع البيان للطبرسي قال: ومن ذلك: الكلام في زيادة القران ونقصانه، فانه لا يليق بالتفسير، فاما الزيادة فيه فمجمع على بطلانه، واما النقصان منه، فقد روى جماعة من اصحابنا، وقوم من حشوية العامة: ان في القرآن تغييرا ونقصانا، والصحيح من مذهب اصحابنا خلافه وهو الذى نصره المرتضى ” قدس الله روحه ” واستوفى الكلام فيه غاية الاستيفاء، في جواب المسائل الطرابلسيات، وذكر في مواضع: ان العلم بصحة نقل القرآن كالعلم: بالبلدان، والحوادث الكبار، ولوقايع العظام، والكتب المشهورة، واشعار العرب المسطورة، فان العناية اشتدت والدواعي توفرت على نقله وحراسته. وبلغت إلى حد لم يبلغه فيما ذكرناه، لان القرآن معجزة النبوة، ومأخذ العلوم الشرعية، والأحكام الدينية.. إلى ان قال: وذكر ايضا رضى الله عنه: ان القرآن كان على عهد رسول الله ” ص ” مجموعا مؤلفا على ما هو عليه الآن، واستدل على ذلك: بان القرآن كان يدرس ويحفظ جميعه في ذلك الزمان، حتى عين على جماعة من الصحابة في حفظهم له، وانه: كان يعرض على النبي ” ص ” ويتلى عليه، وان جماعة من الصحابة مثل عبد الله بن مسعود، وابى بن كعب وغيرهما ختموا القرآن على النبي ” ص ” عدة ختمات، وكل ذلك يدل بأدنى تأمل على انه كان مجموعا، مرتبا، غير مبتور، ولا مبثوث، وذكر ان من خالف في ذلك من الامامية والحشوية لا يعتد بخلافهم، فان الخلاف في ذلك مضاف إلى قوم من اصحاب الحديث نقلوا اخبارا ضعيفة ظنوا صحتها، لا يرجع بمثلها عن المعلوم المقطوع على صحته. وقال الامام الشيخ محمد الحسين آل كاشف الغطاء في كتاب ” اصل الشيعة واصولها ” وان الكتاب الموجود في ايدى المسلمين هو الكتاب الذى انزله الله إليه للاعجاز والتحدى، ولتعليم الأحكام، وتمييز الحلال من الحرام، وانه لا نقص فيه، ولا تحريف، ولا زيادة، وعلى هذا اجماعهم، ومن ذهب منهم أو من غيرهم من فرق المسلمين: إلى وجود نقص فيه، أو تحريف، فهو مخطئ، يرده نص الكتاب العظيم ” انا نحن نزلنا الذكر وانا له لحافظون ” والأخبار الواردة من طرقنا أو طرقهم، الظاهرة –

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واما قوله: ” وما ظلمونا ولكن كانوا انفسهم يظلمون ” فهو تبارك اسمه أجل وأعظم من ان يظلم، ولكن قرن امناءه على خلقه بنفسه، وعرف الخليقة جلالة قدرهم عنده، وان ظلمهم ظلمه، بقوله، ” وما ظلمونا ” ببغضهم اولياءنا ومعونة اعدائهم عليهم ” ولكن كانوا انفسهم يظلمون ” إذ حرموها الجنة، واوجبوا عليها خلود النار. واما قوله: ” انما اعظكم بواحدة ” فان الله جل ذكره نزل عزائم الشرائع وآيات الفرائض، في اوقات مختلفة، كما خلق السماوات والأرض في ستة ايام، ولو شاء لخلقها في اقل من لمح البصر، ولكنه جعل الأناة والمداراة امثالا لامنائه وايجابا للحجة على خلقه، فكان أول ما قيدهم به: الاقرار بالوحدانية والربوبية والشهادة بأن لا إله إلا الله، فلما أقروا بذلك تلاه بالاقرار لنبيه صلى الله عليه واله بالنبوة والشهادة له بالرسالة، فلما انقادوا ذلك فرض عليهم الصلاة، ثم الصوم، ثم الحج ثم الجهاد، ثم الزكاة، ثم الصدقات، وما يجري مجراها من مال الفئ، فقال المنافقون: هل بقي لربك علينا بعد الذي فرضه شئ آخر يفترضه. فتذكره لتسكن انفسنا إلى انه لم يبق غيره، فانزل الله في ذلك: ” قل انما اعظكم بواحدة ” يعني: الولاية، وانزل، ” انما وليكم الله ورسوله والذين آمنوا الذين يقيمون الصلاة ويؤتون الزكاة وهم راكعون ” وليس بين الامة خلاف انه لم يؤت الزكاة يومئذ أحد وهو راكع غير رجل، ولو ذكر اسمه في الكتاب لاسقط مع ما اسقط من معناها المحرفون فيبلغ اليك والى امثالك، وعند ذلك قال الله: ” اليوم اكملت لكم دينكم واتممت عليكم نعمتي ورضيت لكم الاسلام دينا “. واما قوله للنبي: ” وما أرسلناك الا رحمة للعالمين ” وانك ترى أهل الملل المخالفة للايمان ومن يجرى مجراهم من الكفار مقيمين على كفرهم إلى هذه الغاية

– في نقصه أو تحريفه، ضعيفة شاذة، واخبار آحاد، لا تفيد علما ولا عملا، فاما ان تأول بنحو من الاعتبار أو يضرب بها عرض الجدار. (*)

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وانه لو كان رحمة عليهم لاهتدوا جميعا ونجوا من عذاب السعير، فان الله تبارك وتعالى انما عنى بذلك: انه جعله سببا لانظار اهل هذه الدار لان الأنبياء قبله بعثوا بالتصريح لا بالتعريض، وكان النبي صلى الله عليه واله منهم إذا صدع بامر الله واجابه قومه سلموا وسلم اهل دارهم من سائر الخليقة، وان خالفوه هلكوا وهلك اهل دارهم بالآفة التي كان نبيهم يتوعدهم بها، ويخوفهم حلولها ونزولها بساحتهم، من: خسف، أو قذف، أو رجف، أو زلزلة، أو غير ذلك من اصناف العذاب التي هلكت بها الامم الخالية. وان الله علم من نبينا صلى الله عليه واله ومن الحجج في الأرض: الصبر على ما لم يطق من تقدمهم من الأنبياء الصبر على مثله، فبعثه، فبعثه الله بالتعريض لا بالتصريح، وأثبت حجة الله تعريضا لا تصريحا بقوله – في وصيه -: ” من كنت مولاه فهذا مولاه “. و ” هو مني بمنزلة هارون من موسى الا انه لانبي بعدي ” وليس من خليقة النبي ولا من النبوة أن يقول قولا لا معنى له، فلزم الامة ان تعلم: انه لما كانت النبوة والاخوة موجودتين في خلقة هارون، ومعدومتين فيمن جعله النبي صلى الله عليه واله بمنزلته انه قد استخلفه على امته كما استخلف موسى هارون، حيث قال له: ” اخلفني في قومي ” ولو قال لهم: لا تقلدوا الامامة الا فلانا بعينه والا نزل بكم العذاب، لأتاهم العذاب وزال باب الانظار والامهال. وبما امر بسد باب الجميع وترك بابه، ثم قال: ما سددت ولا تركت ولكني مرت فاطعت، فقالوا سددت بابنا وتركت لاحدثنا سنا. فاما ما ذكروه من حداثة سنه، فان الله لم يستصغر يوشع بن نون حيث امر موسى ان يعهد بالوصية إليه، وهو في سن ابن سبع سنين، ولا استصغر يحيى وعيسى لما استوعهما عزائمه وبراهين حكمته، وانما جعل ذلك جل ذكره لعلمه بعاقبة الامور، وان وصيه لا يرجع بعده ضالا ولا كافرا. وبان عمد النبي صلى الله عليه واله إلى سورة براءة، فدفعها إلى من علم ان الامة تؤثره على وصيه، وأمره بقرائتها على أهل مكة، فلما ولى من بين يديه أتبعه بوصيه

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وامر بارتجاعها منه، والنفوذ إلى مكة ليقرأها على اهلها، وقال: ” ان الله جل جلاله اوحى الي ان لا يؤدي عني الا رجل مني ” دلالة منه على خيانة من علم ان الامة اختارته على وصيه. ثم شفع ذلك بضم الرجل الذي ارتجع سورة براءة منه، ومن يوازره في تقدم المحل عند الامة، إلى علم النفاق ” عمرو بن العاص ” في غزاة ذات السلاسل، ولاهما عمرو: حرس عسكره. وختم أمرهما بأن: ضمهما عند وفاته إلى مولاه اسامة بن زيد، وأمرهما بطاعته، والتصريف بين امره ونهيه، وكان آخر ما عهد به في أمر امته قوله: ” انفذوا جيش اسامة ” يكرر ذلك على اسماعهم، ايجابا للحجة عليهم في ايثار المنافقين على الصادقين. ولو عددت كلما كان من أمر رسول الله صلى الله عليه واله في اظهار معائب المستولين على تراثه لطال، وان السابق منهم إلى تقلد ما ليس له باهل قام هاتفا على المنبر لعجزه عن القيام بأمر الامة، ومستقيلا (1) مما قلدوه لقصور معرفته على تأويل ماكان يسئل عنه، وجهله بما يأتي ويذر. ثم أقام على ظلمه، ولم يرض باحتقاب عظيم الوزر في ذلك حتى عقد الأمر من بعده لغيره، فاتى التالى بتسفيه رأيه، والقدح والطعن على احكامه، ورفع السيف عمن كان صاحبه وضعه عليه، ورد النساء اللاتي كان سباهن إلى أزواجهن وبعضهن حوامل، (2) وقوله: ” قد نهيته عن قتال اهل القبلة فقال لي: انك لحدب على أهل الكفر وكان هو في ظلمه لهم أولى باسم الكفر منهم “. ولم يزل يخطئه، ويظهر الارزاء عليه، ويقول على المنبر: ” كانت بيعة أبي بكر فلتة، وقى الله شرها، فمن دعاكم إلى مثلها فاقتلوه ” وكان يقول: قبل

(1) اشارة إلى قول ابى بكر ” أقيلوني فلست بخيركم “. (2) راجع قصة مالك بن نويرة في ترجمة خالد بن الوليد في هامش ص 124 من هذا الكتاب.

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ذلك قولا ظاهرا ليته حسنة من حسناته، ويود أنه كان شعرة في صدره، وغير ذلك من القول المتناقض المؤكد لحجج الدافعين لدين الاسلام. وأتى من امر الشورى وتأكيده بها: عقد الظلم والالحاد، والغي والفساد، حتى تقرر على ارادته ما لم يخف – على ذي لب موضع ضرره -. ولم تطق الامة الصبر على ما أظهره الثالث من سوء الفعل، فعاجلته بالقتل فاتسع بما جنوه من ذلك لمن وافقهم على ظلمهم وكفرهم ونفاقهم: محاولة مثل ما اتوه من الاستيلاء على امر الامة. كل ذلك لتتم النظرة التي اوحاها الله تعالى لعدوه ابليس، إلى ان يبلغ الكتاب اجله، ويحق القول على الكافرين، ويقترب الوعد الحق، الذي بينه في كتابه بقوله: ” وعد الله الذين آمنوا منكم وعملوا الصالحات لنستخلفنهم في الأرض كما استخلف الذين من قبلهم ” (1) وذلك: إذا لم يبق من الاسلام الا اسمه ومن القرآن الا رسمه، وغاب صاحب الأمر بايضاح الغدر له في ذلك، لاشتمال الفتنة على القلوب حتى يكون اقرب الناس إليه اشدهم عدواة له. وعند ذلك يؤيده الله بجنود لم تروها، ويظهر دين نبيه صلى الله عليه واله – على يديه – على الدين كله ولو كره المشركون. واما ما ذكرته من الخطاب الدال على تهجين النبي صلى الله عليه واله، والارزاء به، والتأنيب له، مع ما أظهره الله تعالى في كتابه من تفضيله اياه على سائر أنبيائه فان الله عزوجل جعل لكل نبي عدوا من المشركين، كما قال في كتابه، وبحسب جلالة منزلة نبينا صلى الله عليه واله عند ربه، كذلك عظم محنته لعدوه الذي عاد منه في شقاقه ونفاقه كل اذى ومشقة لدفع نبوته، وتكذيبه اياه، وسعيه في مكارهه، وقصده لنقض كل ما ابرمه، واجتهاده ومن مالاه على كفره، وعناده، ونفاقه، والحاده في ابطال دعواه، وتغيير ملته، ومخالفته سنته، ولم ير شيئا ابلغ في تمام كيده من تنفيرهم من موالاة وصيه، وايحاشهم منه، وصدهم عنه، واغرائهم بعدواته،

النور: 55.

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والقصد لتغيير الكتاب الذي جاء به، واسقاط ما فيه من فضل ذوي الفضل، وكفر ذوي الكفر، منه وممن وافقه على ظلمه، وبغيه، وشركه، ولقد علم الله ذلك منهم فقال: ” ان الذين يلحدون في آياتنا لا يخفون علينا ” وقال: ” يريدون ان يبدلوا كلام الله ” ولقد احضروا الكتاب كملا مشتملا على التأويل، والتنزيل. والمحكم، والمتشابه، والناسخ، والمنسوخ، لم يسقط منه: حرف الف ولا لام، فلما وقفوا على ما بينه الله من: اسماء اهل الحق والباطل، وان ذلك ان اظهر نقص ما عهدوه قالوا: لا حاجة لنا فيه، نحن مستغنون عنه بما عندنا، وكذلك قال: ” فنبذوه وراء ظهورهم واشتروا به ثمنا قليلا فبئس ما يشترون “. دفهم الاضطرار بورود المسائل عليهم عما لا يعلمون تأويله، إلى جمعه، وتأليفه، وتضمينه من تلقائهم ما يقيمون به دعائم كفرهم، فصرخ مناديهم: من كان عنده شئ من القرآن فليأتنا به، ووكلوا تأليفه ونظمه إلى بعض من وافقهم على معادات اولياء الله، فألفه على اختيارهم، وما يدل للمتأمل له على اختلال تمييزهم، وافترائهم، وتركوا منه ما قدروا انه لهم، وهو عليهم، وزادوا فيه ما ظهر تناكره وتنافره، وعلم الله ان ذلك يظهر ويبين، فقال، ” ذلك مبلغهم من العلم ” وانكشف لأهل الاستبصار عوارهم، وافترائهم. والذي بدا في الكتاب من الازراء على النبي صلى الله عليه واله من فرقة الملحدين ولذلك قال: ” ويقولون منكرا من القول وزورا ” ويذكر جل ذكره لنبيه صلى الله عليه واله ما يحدثه عدوه في كتابه من بعده بقوله: ” وما أرسلنا من قبلك من رسول ولا نبي الا إذا تمنى القى الشيطان في امنيته فينسخ الله ما يلقى الشيطان ثم يحكم الله آياته ” يعني: انه مامن نبي تمنى مفارقة ما يعاينه من نفاق قومه، وعقوقهم، والانتقال عنهم إلى دار الاقامة، الا ألقى الشيطان المعرض لعداوته عند فقده في الكتاب الذي انزل عليه، ذمه، والقدح فيه، والطعن عليه، فينسخ الله ذلك من قلوب المؤمنين فلا تقبله، ولا تصغي إليه غير قلوب المنافقين، والجاهلين، ويحكم الله آياته بان: يحمي أوليائه من الضلال والعدوان، ومشايعة أهل الكفر والطغيان، الذين لم يرض

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الله ان يجعلهم كالأنعام حتى قال: ” بل هم أضل سبيلا “. فافهم هذا واعلمه، واعمل به، واعلم انك ما قد تركت مما يجب عليك السؤال عنه اكثر مما سألت عنه، واني قد اقتصرت على تفسير يسير من كثير لعدم حملة العلم، وقلة الراغبين في التماسه، وفي دون ما بينت لك بلاغ لذوي الألباب. قال السائل: حسبي ما سمعت يا أمير المؤمنين، شكرا لله لك على استنقاذي من عماية الشرك، وطخية الافك، واجزل على ذلك مثوبتك، انه على كل شئ قدير، وصلى الله اولا وآخرا علي انوار الهدايات، واعلام البريات، محمد وآله أصحاب الدلالات الواضحات، وسلم تسليما كثيرا.

[1] Kitab al-Ahtijaj Tabrasi, pp. 358 and Bihar-ul-Anwar, Vol-90,Page-98

[2] الْمُنَافِقُونَ وَالْمُنَافِقَاتُ بَعْضُهُمْ مِنْ بَعْضٍ يَأْمُرُونَ بِالْمُنْكَرِ وَيَنْهَوْنَ عَنِ الْمَعْرُوفِ وَيَقْبِضُونَ أَيْدِيَهُمْ نَسُوا اللَّهَ فَنَسِيَهُمْ إِنَّ الْمُنَافِقِينَ هُمُ الْفَاسِقُونَ (9:67)

[3] الَّذِينَ اتَّخَذُوا دِينَهُمْ لَهْوًا وَلَعِبًا وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْيَا فَالْيَوْمَ نَنْسَاهُمْ كَمَا نَسُوا لِقَاءَ يَوْمِهِمْ هَذَا وَمَا كَانُوا بِآَيَاتِنَا يَجْحَدُونَ (7:51)

[4] وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ لَهُ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا وَمَا بَيْنَ ذَلِكَ وَمَا كَانَ رَبُّكَ نَسِيًّا (19:64)

[5] (78:38يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا لَا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَقَالَ صَوَابًا (

[6]وَقَالَ إِنَّمَا اتَّخَذْتُمْ مِنْ دُونِ اللَّهِ أَوْثَانًا مَوَدَّةَ بَيْنِكُمْ فِي الْحَيَاةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَامَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضًا وَمَأْوَاكُمُ النَّاروَمَا لَكُمْ مِنْ نَاصِرِينَ (29:25)

And [Abraham] said: “You have chosen to worship idols instead of God for no other reason than to have a bond of love in the life of this world, between yourselves [and your forebears]: but then, on Resurrection Day, you shall disown one another and curse one another – for the goal of you all will be the fire, and you will have none to succour you.

[7] وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِنْ وَرَاءِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ إِنَّهُ عَلِيٌّ حَكِيمٌ (42:51)

[8] (6:158)هَلْ يَنْظُرُونَ إِلَّا أَنْ تَأْتِيَهُمُ الْمَلَائِكَةُ أَوْ يَأْتِيَ رَبُّكَ أَوْ يَأْتِيَ بَعْضُ آَيَاتِ رَبِّكَ يَوْمَ يَأْتِي بَعْضُ آَيَاتِ رَبِّكَ لَا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آَمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا قُلِ انْتَظِرُوا إِنَّا مُنْتَظِرُونَ

[9](18:110) قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ يُوحَى إِلَيَّ أَنَّمَا إِلَهُكُمْ إِلَهٌ وَاحِدٌ فَمَنْ كَانَ يَرْجُوا لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا

[10] وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا وَإِنْ كَانَ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَى بِنَا حَاسِبِينَ (21:47)

[11] Khair means Amir-ul-Mo’mineen^asws, The Wilayat of Amir-ul-Mo’mineen^asws.

[12] Disassociation

[13] وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدْتُكُمْ فَأَخْلَفْتُكُمْ وَمَا كَانَ لِي عَلَيْكُمْ مِنْ سُلْطَانٍ إِلَّا أَنْ دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي فَلَا تَلُومُونِي وَلُومُوا أَنْفُسَكُمْ مَا أَنَا بِمُصْرِخِكُمْ وَمَا أَنْتُمْ بِمُصْرِخِيَّ إِنِّي كَفَرْتُ بِمَا أَشْرَكْتُمُونِ مِنْ قَبْلُ إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ(14:22)

[14] قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ مَعَهُ إِذْ قَالُوا لِقَوْمِهِمْ إِنَّا بُرَآَءُ مِنْكُمْ وَمِمَّا تَعْبُدُونَ مِنْ دُونِ اللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ الْعَدَاوَةُ وَالْبَغْضَاءُ أَبَدًا حَتَّى تُؤْمِنُوا بِاللَّهِ وَحْدَهُ إِلَّا قَوْلَ إِبْرَاهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ وَمَا أَمْلِكُ لَكَ مِنَ اللَّهِ مِنْ شَيْءٍ رَبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا وَإِلَيْكَ الْمَصِيرُ(60:4)

[15] Who worship Allah^azwj along with someone else

[16] Faith/Wilayat,

[17] The Ones^sws who He^azwj created by His own Light.

[18] (23:106)قَالُوا رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْمًا ضَالِّينَ

[19] The Just, the martyred and devout faithfuls

[20] The canal of eternal life.

[21] Amir-ul-momaneen (asws) says, it will be at a distance above heaven like the stars from the earth.

[22] To look at with respect.

[23] (Near the Hawthorn on the Boundary)

[24] (6:158)هَلْ يَنْظُرُونَ إِلَّا أَنْ تَأْتِيَهُمُ الْمَلَائِكَةُ أَوْ يَأْتِيَ رَبُّكَ أَوْ يَأْتِيَ بَعْضُ آَيَاتِ رَبِّكَ يَوْمَ يَأْتِي بَعْضُ آَيَاتِ رَبِّكَ لَا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آَمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا قُلِ انْتَظِرُوا إِنَّا مُنْتَظِرُونَ

[25] الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلَاقُو رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَاجِعُونَ (2:46)

[26]مَنْ كَانَ يَرْجُو لِقَاءَ اللَّهِ فَإِنَّ أَجَلَ اللَّهِ لَآَتٍ وَهُوَ السَّمِيعُ الْعَلِيمُ (29:5)

[27] وَلَمَّا رَأَى الْمُؤْمِنُونَ الْأَحْزَابَ قَالُوا هَذَا مَا وَعَدَنَا اللَّهُ وَرَسُولُهُ وَصَدَقَ اللَّهُ وَرَسُولُهُ وَمَا زَادَهُمْ إِلَّا إِيمَانًا وَتَسْلِيمًا (33:22)

[28] إِنِّي ظَنَنْتُ أَنِّي مُلَاقٍ حِسَابِيَهْ (69:20)

[29] إِذْ جَاءُوكُمْ مِنْ فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنْكُمْ وَإِذْ زَاغَتِ الْأَبْصَارُ وَبَلَغَتِ الْقُلُوبُ الْحَنَاجِرَ وَتَظُنُّونَ بِاللَّهِ الظُّنُونَا (33:10)

   فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا (8) وَيَنْقَلِبُ إِلَى أَهْلِهِ مَسْرُورًا (9[30] (84:

[31] Including, causing trough on a date bone, or damaging date skin.

[32]فَأَكَلَا مِنْهَا فَبَدَتْ لَهُمَا سَوْآَتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الْجَنَّةِ وَعَصَى آَدَمُ رَبَّهُ فَغَوَى (20:121)

[33]وَنَادَى نُوحٌ رَبَّهُ فَقَالَ رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ الْحَقُّ وَأَنْتَ أَحْكَمُ الْحَاكِمِينَ (11:45)

[34] قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ فَلَا تَسْأَلْنِ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنِّي أَعِظُكَ أَنْ تَكُونَ مِنَ الْجَاهِلِينَ (11:46)

[35] وَلَمَّا جَاءَ مُوسَى لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي أَنْظُرْ إِلَيْكَ قَالَ لَنْ تَرَانِي وَلَكِنِ انْظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَى صَعِقًا فَلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَأَنَا أَوَّلُ الْمُؤْمِنِينَ (7:143)

[36] الذِّكْرِ بَعْدَ إِذْ جَاءَنِي وَكَانَ الشَّيْطَانُ لِلْإِنْسَانِ خَذُولًا: (25:29)

[37] هَلْ يَنْظُرُونَ إِلَّا أَنْ تَأْتِيَهُمُ الْمَلَائِكَةُ أَوْ يَأْتِيَ رَبُّكَ أَوْ يَأْتِيَ بَعْضُ آَيَاتِ رَبِّكَ يَوْمَ يَأْتِي بَعْضُ آَيَاتِ رَبِّكَ لَا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آَمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا قُلِ انْتَظِرُوا إِنَّا مُنْتَظِرُونَ (6:158)

[38] وَلَقَدْ جِئْتُمُونَا فُرَادَى كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ وَتَرَكْتُمْ مَا خَوَّلْنَاكُمْ وَرَاءَ ظُهُورِكُمْ وَمَا نَرَى مَعَكُمْ شُفَعَاءَكُمُ الَّذِينَ زَعَمْتُمْ أَنَّهُمْ فِيكُمْ شُرَكَاءُ لَقَدْ تَقَطَّعَ بَيْنَكُمْ وَضَلَّ عَنْكُمْ مَا كُنْتُمْ تَزْعُمُونَ (6:94)

[39] أَفَمَنْ كَانَ عَلَى بَيِّنَةٍ مِنْ رَبِّهِ وَيَتْلُوهُ شَاهِدٌ مِنْهُ وَمِنْ قَبْلِهِ كِتَابُ مُوسَى إِمَامًا وَرَحْمَةً أُولَئِكَ يُؤْمِنُونَ بِهِ وَمَنْ يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ فَلَا تَكُ فِي مِرْيَةٍ مِنْهُ إِنَّهُ الْحَقُّ مِنْ رَبِّكَ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يُؤْمِنُونَ (11:17)

[40] بَقِيَّةُ اللَّهِ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ وَمَا أَنَا عَلَيْكُمْ بِحَفِيظٍ (11:86)

[41] وَهُوَ الَّذِي فِي السَّمَاء إِلَهٌ وَفِي الْأَرْضِ إِلَهٌ وَهُوَ الْحَكِيمُ الْعَلِيمُ (43:84)

هُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يَعْلَمُ مَا يَلِجُ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنْزِلُ مِنَ السَّمَاءِ وَمَا يَعْرُجُ فِيهَا وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ (4)

[42] (4:3وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَى فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ مَثْنَى وَثُلَاثَ وَرُبَاعَ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ذَلِكَ أَدْنَى أَلَّا تَعُولُوا (

[43] (34:46)قُلْ إِنَّمَا أَعِظُكُمْ بِوَاحِدَةٍ أَنْ تَقُومُوا لِلَّهِ مَثْنَى وَفُرَادَى ثُمَّ تَتَفَكَّرُوا مَا بِصَاحِبِكُمْ مِنْ جِنَّةٍ إِنْ هُوَ إِلَّا نَذِيرٌ لَكُمْ بَيْنَ يَدَيْ عَذَابٍ شَدِيدٍ

[44] (6:35)وَإِنْ كَانَ كَبُرَ عَلَيْكَ إِعْرَاضُهُمْ فَإِنِ اسْتَطَعْتَ أَنْ تَبْتَغِيَ نَفَقًا فِي الْأَرْضِ أَوْ سُلَّمًا فِي السَّمَاءِ فَتَأْتِيَهُمْ بِآَيَةٍ وَلَوْ شَاءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدَى فَلَا تَكُونَنَّ مِنَ الْجَاهِلِينَ

[45] (33:37 ( وَإِذْ تَقُولُ لِلَّذِي أَنْعَمَ اللَّهُ عَلَيْهِ وَأَنْعَمْتَ عَلَيْهِ أَمْسِكْ عَلَيْكَ زَوْجَكَ وَاتَّقِ اللَّهَ وَتُخْفِي فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ وَتَخْشَى النَّاسَ وَاللَّهُ أَحَقُّ أَنْ تَخْشَاهُ فَلَمَّا قَضَى زَيْدٌ مِنْهَا وَطَرًا زَوَّجْنَاكَهَا لِكَيْ لَا يَكُونَ عَلَى الْمُؤْمِنِينَ حَرَجٌ فِي أَزْوَاجِ أَدْعِيَائِهِمْ إِذَا قَضَوْا مِنْهُنَّ وَطَرًا وَكَانَ أَمْرُ اللَّهِ مَفْعُولًا

[46] (46:9) قُلْ مَا كُنْتُ بِدْعًا مِنَ الرُّسُلِ وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَى إِلَيَّ وَمَا أَنَا إِلَّا نَذِيرٌ مُبِينٌ

[47] (6:38) وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُمْ مَا فَرَّطْنَا فِي الْكِتَابِ مِنْ شَيْءٍ ثُمَّ إِلَى رَبِّهِمْ يُحْشَرُونَ

[48] (36:12) إِنَّا نَحْنُ نُحْيِي الْمَوْتَى وَنَكْتُبُ مَا قَدَّمُوا وَآَثَارَهُمْ وَكُلَّ شَيْءٍ أحْصَيْنَاهُ فِي إِمَامٍ مُبِينٍ

[49] The Holy

[50] (39:42) اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا فَيُمْسِكُ الَّتِي قَضَى عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الْأُخْرَى إِلَى أَجَلٍ مُسَمًّى إِنَّ فِي ذَلِكَ لَآَيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ

[51] (32:11) قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ ثُمَّ إِلَى رَبِّكُمْ تُرْجَعُونَ

[52] (22:75) اللَّهُ يَصْطَفِي مِنَ الْمَلَائِكَةِ رُسُلًا وَمِنَ النَّاسِ إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ

[53] (76:30) وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا

[54] Belief in Wilayat (mastership) of Masomeen^asws.

[55] (21:94)فَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلَا كُفْرَانَ لِسَعْيِهِ وَإِنَّا لَهُ كَاتِبُونَ

[56] Wilayat.

[57] (6:82)الَّذِينَ آَمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ أُولَئِكَ لَهُمُ الْأَمْنُ وَهُمْ مُهْتَدُونَ

[58] Accepting Wilait.

[59] (7:159)وَمِنْ قَوْمِ مُوسَى أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ

[60] (3:52) فَلَمَّا أَحَسَّ عِيسَى مِنْهُمُ الْكُفْرَ قَالَ مَنْ أَنْصَارِي إِلَى اللَّهِ قَالَ الْحَوَارِيُّونَ نَحْنُ أَنْصَارُ اللَّهِ آَمَنَّا بِاللَّهِ وَاشْهَدْ بِأَنَّا مُسْلِمُونَ

[61] The Commands/Commander of God^azwj

[62] (4:59) يَا أَيُّهَا الَّذِينَ آَمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآَخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا

[63] (4:83)وَإِذَا جَاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَاتَّبَعْتُمُ الشَّيْطَانَ إِلَّا قَلِيلًا

[64] (9:119) يَا أَيُّهَا الَّذِينَ آَمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ

[65] (3:7)هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آَيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آَمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ

[66] (24:27) يَا أَيُّهَا الَّذِينَ آَمَنُوا لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَى أَهْلِهَا ذَلِكُمْ خَيْرٌ لَكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

[67] Wiliat of Amir-ul-momaneen^asws

[68] (9:54)وَمَا مَنَعَهُمْ أَنْ تُقْبَلَ مِنْهُمْ نَفَقَاتُهُمْ إِلَّا أَنَّهُمْ كَفَرُوا بِاللَّهِ وَبِرَسُولِهِ وَلَا يَأْتُونَ الصَّلَاةَ إِلَّا وَهُمْ كُسَالَى وَلَا يُنْفِقُونَ إِلَّا وَهُمْ كَارِهُونَ

[69] (40:85)فَلَمْ يَكُ يَنْفَعُهُمْ إِيمَانُهُمْ لَمَّا رَأَوْا بَأْسَنَا سُنَّةَ اللَّهِ الَّتِي قَدْ خَلَتْ فِي عِبَادِهِ وَخَسِرَ هُنَالِكَ الْكَافِرُونَ

[70] (5:56)وَمَنْ يَتَوَلَّ اللَّهَ وَرَسُولَهُ وَالَّذِينَ آَمَنُوا فَإِنَّ حِزْبَ اللَّهِ هُمُ الْغَالِبُونَ

[71] Proof of Prophet-hood, Imam Ali^asws

[72] (4:65)فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا

[73] (3:144)وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَى أَعْقَابِكُمْ وَمَنْ يَنْقَلِبْ عَلَى عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ

[74] (84:19)لَتَرْكَبُنَّ طَبَقًا عَنْ طَبَقٍ

[75] (35:7,8) أَفَمَنْ زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآَهُ حَسَنًا فَإِنَّ اللَّهَ يُضِلُّ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ

[76] (43:45) وَاسْأَلْ مَنْ أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رُسُلِنَا أَجَعَلْنَا مِنْ دُونِ الرَّحْمَنِ آَلِهَةً يُعْبَدُونَ

[77] The verdict

[78] (5:75) مَا الْمَسِيحُ ابْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ وَأُمُّهُ صِدِّيقَةٌ كَانَا يَأْكُلَانِ الطَّعَامَ انْظُرْ كَيْفَ نُبَيِّنُ لَهُمُ الْآَيَاتِ ثُمَّ انْظُرْ أَنَّى يُؤْفَكُونَ

[79] (2:79)فَوَيْلٌ لِلَّذِينَ يَكْتُبُونَ الْكِتَابَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَذَا مِنْ عِنْدِ اللَّهِ لِيَشْتَرُوا بِهِ ثَمَنًا قَلِيلًا فَوَيْلٌ لَهُمْ مِمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَهُمْ مِمَّا يَكْسِبُونَ

[80] (3:78) وَإِنَّ مِنْهُمْ لَفَرِيقًا يَلْوُونَ أَلْسِنَتَهُمْ بِالْكِتَابِ لِتَحْسَبُوهُ مِنَ الْكِتَابِ وَمَا هُوَ مِنَ الْكِتَابِ وَيَقُولُونَ هُوَ مِنْ عِنْدِ اللَّهِ وَمَا هُوَ مِنْ عِنْدِ اللَّهِ وَيَقُولُونَ عَلَى اللَّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ

[81] (61:8)يُرِيدُونَ لِيُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَاللَّهُ مُتِمُّ نُورِهِ وَلَوْ كَرِهَ الْكَافِرُونَ

[82] Wilayat of Amir-ul-momaneen^asws

[83] (13:17) أَنْزَلَ مِنَ السَّمَاءِ مَاءً فَسَالَتْ أَوْدِيَةٌ بِقَدَرِهَا فَاحْتَمَلَ السَّيْلُ زَبَدًا رَابِيًا وَمِمَّا يُوقِدُونَ عَلَيْهِ فِي النَّارِ ابْتِغَاءَ حِلْيَةٍ أَوْ مَتَاعٍ زَبَدٌ مِثْلُهُ كَذَلِكَ يَضْرِبُ اللَّهُ الْحَقَّ وَالْبَاطِلَ فَأَمَّا الزَّبَدُ فَيَذْهَبُ جُفَاءً وَأَمَّا مَا يَنْفَعُ النَّاسَ فَيَمْكُثُ فِي الْأَرْضِ كَذَلِكَ يَضْرِبُ اللَّهُ الْأَمْثَالَ

[84] Non-discloser of true faith in order to protect lives, honour and livelihood.

[85] (46:35) فَاصْبِرْ كَمَا صَبَرَ أُولُو الْعَزْمِ مِنَ الرُّسُلِ وَلَا تَسْتَعْجِلْ لَهُمْ كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوا إِلَّا سَاعَةً مِنْ نَهَارٍ بَلَاغٌ فَهَلْ يُهْلَكُ إِلَّا الْقَوْمُ الْفَاسِقُونَ

[86] (33:21)لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآَخِرَ وَذَكَرَ اللَّهَ كَثِيرًا

[87] (6:94) وَلَقَدْ جِئْتُمُونَا فُرَادَى كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ وَتَرَكْتُمْ مَا خَوَّلْنَاكُمْ وَرَاءَ ظُهُورِكُمْ وَمَا نَرَى مَعَكُمْ شُفَعَاءَكُمُ الَّذِينَ زَعَمْتُمْ أَنَّهُمْ فِيكُمْ شُرَكَاءُ لَقَدْ تَقَطَّعَ بَيْنَكُمْ وَضَلَّ عَنْكُمْ مَا كُنْتُمْ تَزْعُمُونَ

[88] (6:158)هَلْ يَنْظُرُونَ إِلَّا أَنْ تَأْتِيَهُمُ الْمَلَائِكَةُ أَوْ يَأْتِيَ رَبُّكَ أَوْ يَأْتِيَ بَعْضُ آَيَاتِ رَبِّكَ يَوْمَ يَأْتِي بَعْضُ آَيَاتِ رَبِّكَ لَا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آَمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا قُلِ انْتَظِرُوا إِنَّا مُنْتَظِرُونَ

[89] (39:6)خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا وَأَنْزَلَ لَكُمْ مِنَ الْأَنْعَامِ ثَمَانِيَةَ أَزْوَاجٍ يَخْلُقُكُمْ فِي بُطُونِ أُمَّهَاتِكُمْ خَلْقًا مِنْ بَعْدِ خَلْقٍ فِي ظُلُمَاتٍ ثَلَاثٍ ذَلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ لَا إِلَهَ إِلَّا هُوَ فَأَنَّى تُصْرَفُونَ

[90] (57:25)لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ وَأَنْزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ وَلِيَعْلَمَ اللَّهُ مَنْ يَنْصُرُهُ وَرُسُلَهُ بِالْغَيْبِ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ

[91] (43:81)قُلْ إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ

[92] Various places and time span.

[93] Signs.

[94] (80:17)قُتِلَ الْإِنْسَانُ مَا أَكْفَرَهُ

[95] (8:17)فَلَمْ تَقْتُلُوهُمْ وَلَكِنَّ اللَّهَ قَتَلَهُمْ وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَكِنَّ اللَّهَ رَمَى وَلِيُبْلِيَ الْمُؤْمِنِينَ مِنْهُ بَلَاءً حَسَنًا إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

[96] (2:46)الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلَاقُو رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَاجِعُونَ

[97] (20:5)الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى

[98] (43:84)وَهُوَ الَّذِي فِي السَّمَاءِ إِلَهٌ وَفِي الْأَرْضِ إِلَهٌ وَهُوَ الْحَكِيمُ الْعَلِيمُ

[99] (58:7)أَلَمْ تَرَ أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مَا يَكُونُ مِنْ نَجْوَى ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ وَلَا أَدْنَى مِنْ ذَلِكَ وَلَا أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا ثُمَّ يُنَبِّئُهُمْ بِمَا عَمِلُوا يَوْمَ الْقِيَامَةِ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ

[100] His Wali

[101] (11:16,17) أَفَمَنْ كَانَ عَلَى بَيِّنَةٍ مِنْ رَبِّهِ وَيَتْلُوهُ شَاهِدٌ مِنْهُ وَمِنْ قَبْلِهِ كِتَابُ مُوسَى إِمَامًا وَرَحْمَةً أُولَئِكَ يُؤْمِنُونَ بِهِ وَمَنْ يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ فَلَا تَكُ فِي مِرْيَةٍ مِنْهُ إِنَّهُ الْحَقُّ مِنْ رَبِّكَ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يُؤْمِنُونَ

[102] The Divine representative of Allah^azwj.

[103] (2:124)وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا قَالَ وَمِنْ ذُرِّيَّتِي قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ

[104] (2:124) وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا قَالَ وَمِنْ ذُرِّيَّتِي قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ

[105] (5:32)مِنْ أَجْلِ ذَلِكَ كَتَبْنَا عَلَى بَنِي إِسْرَائِيلَ أَنَّهُ مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا وَلَقَدْ جَاءَتْهُمْ رُسُلُنَا بِالْبَيِّنَاتِ ثُمَّ إِنَّ كَثِيرًا مِنْهُمْ بَعْدَ ذَلِكَ فِي الْأَرْضِ لَمُسْرِفُونَ

[106] Commandments

[107] Allah azwj’s infallible representative.

[108] Infallible Dinvine Representatives.

[109] A Divine Spirit which is superior than angels.

[110] Nafs Allah is Imam Ali asws,

[111] Infallible, who implements Allah azwj’s commands. The use of this title for a fallible person is Sheik

[112] (4:59)يَا أَيُّهَا الَّذِينَ آَمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآَخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا

[113] (4:83)وَإِذَا جَاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَاتَّبَعْتُمُ الشَّيْطَانَ إِلَّا قَلِيلًا

[114] Face, direction, reflection, where one should address his supplications

[115] (2:115)وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ إِنَّ اللَّهَ وَاسِعٌ عَلِيمٌ

[116] (11:86)بَقِيَّةُ اللَّهِ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ وَمَا أَنَا عَلَيْكُمْ بِحَفِيظٍ

[117] (39:56)أَنْ تَقُولَ نَفْسٌ يَا حَسْرَتَا عَلَى مَا فَرَّطْتُ فِي جَنْبِ اللَّهِ وَإِنْ كُنْتُ لَمِنَ السَّاخِرِينَ

[118] Divine Imams^asws

[119] The Divine deliverer^asws

[120] (6:149)قُلْ فَلِلَّهِ الْحُجَّةُ الْبَالِغَةُ فَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ

[121] Immersed in knowledge

[122] (4:80)مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ وَمَنْ تَوَلَّى فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا

[123] (33:56)إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آَمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا

[124] (37:130)سَلَامٌ عَلَى إِلْ يَاسِينَ

[125] (36:3)يس (1) وَالْقُرْآَنِ الْحَكِيمِ (2) إِنَّكَ لَمِنَ الْمُرْسَلِينَ

[126] (37:10)وَاصْبِرْ عَلَى مَا يَقُولُونَ وَاهْجُرْهُمْ هَجْرًا جَمِيلًا

[127] (70:36)فَمَالِ الَّذِينَ كَفَرُوا قِبَلَكَ مُهْطِعِينَ

[128] (17:71)يَوْمَ نَدْعُوا كُلَّ أُنَاسٍ بِإِمَامِهِمْ فَمَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَأُولَئِكَ يَقْرَءُونَ كِتَابَهُمْ وَلَا يُظْلَمُونَ فَتِيلًا

[129] (28:88)َلَا تَدْعُ مَعَ اللَّهِ إِلَهًا آَخَرَ لَا إِلَهَ إِلَّا هُوَ كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ لَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ

[130] (55:27)كُلُّ مَنْ عَلَيْهَا فَانٍ (26) وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ

[131] (4:3)وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَى فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ مَثْنَى وَثُلَاثَ وَرُبَاعَ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ذَلِكَ أَدْنَى أَلَّا تَعُولُوا

[132] (16:118)وَعَلَى الَّذِينَ هَادُوا حَرَّمْنَا مَا قَصَصْنَا عَلَيْكَ مِنْ قَبْلُ وَمَا ظَلَمْنَاهُمْ وَلَكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ

[133] (2:57)وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ وَأَنْزَلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَمَا ظَلَمُونَا وَلَكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ

[134] (16:118)وَعَلَى الَّذِينَ هَادُوا حَرَّمْنَا مَا قَصَصْنَا عَلَيْكَ مِنْ قَبْلُ وَمَا ظَلَمْنَاهُمْ وَلَكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ

[135] (34:46)قُلْ إِنَّمَا أَعِظُكُمْ بِوَاحِدَةٍ أَنْ تَقُومُوا لِلَّهِ مَثْنَى وَفُرَادَى ثُمَّ تَتَفَكَّرُوا مَا بِصَاحِبِكُمْ مِنْ جِنَّةٍ إِنْ هُوَ إِلَّا نَذِيرٌ لَكُمْ بَيْنَ يَدَيْ عَذَابٍ شَدِيدٍ

[136] (8:41)وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ إِنْ كُنْتُمْ آَمَنْتُمْ بِاللَّهِ وَمَا أَنْزَلْنَا عَلَى عَبْدِنَا يَوْمَ الْفُرْقَانِ يَوْمَ الْتَقَى الْجَمْعَانِ وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

[137] (5:55)إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آَمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ

[138] (5:3) الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا

[139] (21:107)وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ

[140] Taking instruction without asking justifications/questions

[141] (24:55) وَعَدَ اللَّهُ الَّذِينَ آَمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ

[142] (41:40)إِنَّ الَّذِينَ يُلْحِدُونَ فِي آَيَاتِنَا لَا يَخْفَوْنَ عَلَيْنَا أَفَمَنْ يُلْقَى فِي النَّارِ خَيْرٌ أَمْ مَنْ يَأْتِي آَمِنًا يَوْمَ الْقِيَامَةِ اعْمَلُوا مَا شِئْتُمْ إِنَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ

[143] (48:15)سَيَقُولُ الْمُخَلَّفُونَ إِذَا انْطَلَقْتُمْ إِلَى مَغَانِمَ لِتَأْخُذُوهَا ذَرُونَا نَتَّبِعْكُمْ يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللَّهِ قُلْ لَنْ تَتَّبِعُونَا كَذَلِكُمْ قَالَ اللَّهُ مِنْ قَبْلُ فَسَيَقُولُونَ بَلْ تَحْسُدُونَنَا بَلْ كَانُوا لَا يَفْقَهُونَ إِلَّا قَلِيلًا

[144] (3:187)وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ فَنَبَذُوهُ وَرَاءَ ظُهُورِهِمْ وَاشْتَرَوْا بِهِ ثَمَنًا قَلِيلًا فَبِئْسَ مَا يَشْتَرُونَ

[145] (53:30)ذَلِكَ مَبْلَغُهُمْ مِنَ الْعِلْمِ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِمَنِ اهْتَدَى

[146] Who went astray after accepting the Haq/Alla^azwj ‘s religion

[147] (58:2)الَّذِينَ يُظَاهِرُونَ مِنْكُمْ مِنْ نِسَائِهِمْ مَا هُنَّ أُمَّهَاتِهِمْ إِنْ أُمَّهَاتُهُمْ إِلَّا اللَّائِي وَلَدْنَهُمْ وَإِنَّهُمْ لَيَقُولُونَ مُنْكَرًا مِنَ الْقَوْلِ وَزُورًا وَإِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ

[148] (22:52)وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ وَلَا نَبِيٍّ إِلَّا إِذَا تَمَنَّى أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ فَيَنْسَخُ اللَّهُ مَا يُلْقِي الشَّيْطَانُ ثُمَّ يُحْكِمُ اللَّهُ آَيَاتِهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ

[149] Following man-made/self-made leader for Divine guidance