AL-AN’AM (Chapter 6) Verses 108 – 165

VERSES 108 – 111

وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْوًا بِغَيْرِ عِلْمٍ ۗ كَذَٰلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ ثُمَّ إِلَىٰ رَبِّهِمْ مَرْجِعُهُمْ فَيُنَبِّئُهُمْ بِمَا كَانُوا يَعْمَلُونَ {108}

And do not insult those who are supplicating to the ones besides Allah so they would (in retaliation) be insulting Allah in enmity, without knowledge. Like that We Adorn for every community, their deeds, then to their Lord would be their return, and We would Inform them with what they had been doing [6:108]

وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَئِنْ جَاءَتْهُمْ آيَةٌ لَيُؤْمِنُنَّ بِهَا ۚ قُلْ إِنَّمَا الْآيَاتُ عِنْدَ اللَّهِ ۖ وَمَا يُشْعِرُكُمْ أَنَّهَا إِذَا جَاءَتْ لَا يُؤْمِنُونَ {109}

And they swear by Allah with the strongest of their oaths, that if a Sign came to them they would believe in it. Say: ‘But rather the Signs are with Allah’; and what would make you know that when it does come they will not believe? [6:109]

وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ {110}

And We will Turn their hearts and their visions just as they had not believed in it the first time, and We will Leave them in their insolence, blindly wandering on [6:110]

وَلَوْ أَنَّنَا نَزَّلْنَا إِلَيْهِمُ الْمَلَائِكَةَ وَكَلَّمَهُمُ الْمَوْتَىٰ وَحَشَرْنَا عَلَيْهِمْ كُلَّ شَيْءٍ قُبُلًا مَا كَانُوا لِيُؤْمِنُوا إِلَّا أَنْ يَشَاءَ اللَّهُ وَلَٰكِنَّ أَكْثَرَهُمْ يَجْهَلُونَ {111}

And even if We had Sent down to them the Angels, and the dead had spoken to them, and We had Gathered all things in front of them, they would not have believed except if Allah had so Desired, but most of them are ignorant [6:111]

علي بن إبراهيم، قال: حدثني أبي، عن مسعدة بن صدقة، عن أبي عبد الله (عليه السلام)، قال: إنه سئل عن قول النبي (عليه السلام): «إن الشرك أخفى من دبيب النمل على صفاة سوداء في ليلة ظلماء

Ali Bin Ibrahim said, ‘My father narrated to me, from Mas’ada,

(It has been narrated) from Abu Abdullah^-asws having said when asked about the Words of the Prophet^-saww: ‘The association (Shirk) is more hidden than the crawling of the ants upon a black surface in a dark night’.

فقال: «كان المؤمنون يسبون ما يعبد المشركون من دون الله، فكان المشركون يسبون ما يعبد المؤمنون، فنهى الله المؤمنين عن سب آلهتهم لكي لا يسب الكفار إله المؤمنين، فيكون المؤمنون قد أشركوا بالله تعالى من حيث لا يعلمون، فقال: وَ لا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْواً بِغَيْرِ عِلْمٍ

The Imam^-asws said: ‘The Momineen used to abuse what the Polytheists were worshipping, besides Allah^-azwj, and the Polytheists used to abuse what the Momineen were worshipping. Thus, Allah^-azwj Prohibited the Momineen from abusing gods of (others) lest the Infidels abuse the God of the Momineen, so the momineen would end-up associating with Allah^-azwj without being aware of it, so He^-azwj Said And do not insult those who are supplicating to the ones besides Allah so they would (in retaliation) be insulting Allah in enmity, without knowledge [6:108]’.[1]

العياشي: عن عمر الطيالسي، عن أبي عبد الله (عليه السلام)، قال: سألته عن قول الله: وَ لا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْواً بِغَيْرِ عِلْمٍ. قال: فقال: «يا عمر، هل رأيت أحدا يسب الله؟» قال: فقلت: جعلني الله فداك، فكيف؟ قال: «من سب ولي الله فقد سب الله

Al Ayashi, from Umar Al Tayalisy,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj: And do not insult those who are supplicating to the ones besides Allah so they would (in retaliation) be insulting Allah in enmity, without knowledge [6:108], so the Imam^-asws said: ‘O Umar! Have you ever seen anyone abuse Allah^-azwj?’ I said, ‘May I be sacrificed for you^-asws, then how?’ He^-asws said: ‘The one who abuses the Guardian (Imams^-asws) of Allah^-azwj so he has abused Allah^-azwj’.[2]

و قال علي بن إبراهيم: حدثني محمد بن علي بن بلال، عن يونس، قال: اختلف يونس و هشام بن إبراهيم في العالم الذي أتاه موسى (عليه السلام) أيهما كان أعلم؟ و هل يجوز أن يكون على موسى (عليه السلام) حجة في وقته و هو حجة الله على خلقه؟ قال قاسم الصيقل: فكتبوا ذلك إلى أبي الحسن الرضا (عليه السلام) يسألونه عن ذلك

And Ali Bin Ibrahim said, ‘Muhammad Bin Ali Bin Bilal, from Yunus – said,

‘Yunus and Hisham Bin Ibrahim differed regarding the scholar to whom Musa^-as came to, which one of the two was more knowledgeable. And is it Permissible that such should happen with Musa^-as during his^-as time, and he^-as was the Proof of Allah^-azwj over His^-azwj creatures?’ Qasim Al-Sayqal said, ‘Then let us write to Abu Al-Hassan Al-Reza^-asws asking him^-asws about that’.

فكتب في الجواب: «أتى موسى (عليه السلام) العالم فأصابه و هو في جزيرة من جزائر البحر إما جالسا و إما متكئا، قال: من أنت؟ قال: أنا موسى بن عمران. قال: أنت موسى بن عمران الذي كلمه الله تكليما؟ قال: نعم. قال: فما حاجتك؟ قال: جئت لتعلمني مما علمت رشدا. قال: إني وكلت بأمر لا تطيقه، و وكلت أنت بأمر لا أطيقه

He^-asws wrote back in the answer to it: ‘Musa^-as came to the scholar, and he was in an island from the islands of the sea, either sitting or reclining. He said, ‘Who are you^-as? He^-as said: ‘I^-as am Musa^-as Bin Imran^-as’. He said, ‘Are you the Musa^-as Bin Imran^-as to whom Allah^-azwj Spoke with a Speech?’ He^-as said: ‘Yes’. He said, ‘So what is your^-as need?’ He^-as said: ‘I^-as have come so that you would teach me^-as from the rightful (Guidance) you have been Taught’. He said, ‘I have been Authorised by a matter which you^-as cannot tolerate, and you^-as have been Authorised by a matter which I cannot tolerate’.

ثم حدثه العالم بما يصيب آل محمد (عليهم السلام) من البلاء و كيد الأعداء حتى اشتد بكاؤهما، ثم حدثه عن فضل آل محمد (عليهم السلام) حتى جعل موسى (عليه السلام) يقول: يا ليتني كنت من آل محمد، و حتى ذكر فلانا و فلانا، و فلانا، و مبعث رسول الله (صلى الله عليه و آله) إلى قومه، و ما يلقى منهم و من تكذيبهم إياه، و ذكر له تأويل هذه الآية: وَ نُقَلِّبُ أَفْئِدَتَهُمْ وَ أَبْصارَهُمْ كَما لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ حين أخذ عليهم الميثاق (عليه السلام)

Then the scholar (Al-Khizr^-as) narrated to him^-as with what would be meted out to the Progeny^-asws of Muhammad^-saww from the affliction, and plots of the enemies to the extent that their^-asws crying out would be intensified. Then he narrated to him^-as about the merits of the Progeny^-asws of Muhammad^-saww until Musa^-as said: ‘O Woe be unto me^-as! If only I^-as was from the Progeny^-asws of Muhammad^-saww!’ – to the extent that he (the scholar) mentioned so and so (Abu Bakr), and so and so (Umar), and so and so (Usman), and the Sending of Rasool-Allah^-saww to his^-saww people, and what he^-saww would be facing from them, and from their belying him^-saww, and mentioned for him the explanation of this Verse: And We will Turn their hearts and their visions just as they had not believed in it the first time [6:110], where He^-azwj Took the Covenant from them.[3]

محمد بن يعقوب: عن الحسين بن محمد، عن علي بن محمد بن سعد، عن محمد بن مسلم، عن إسحاق بن موسى، قال: حدثني أخي و عمي، عن أبي عبد الله (عليه السلام) قال: «ثلاثة مجالس يمقتها الله و يرسل نقمته على أهلها فلا تقاعدوهم و لا تجالسوهم: مجلسا فيه من يصف لسانه كذبا في فتياه، و مجلسا ذكر أعدائنا فيه جديد و ذكرنا فيه رث، و مجلسا فيه من يصد عنا و أنت تعلم

Muhammad Bin Yaqoub, from Al-Husayn Bin Muhammad, from Ali Bin Muhammad Bin Sa’ad, from Muhammad Bin Muslim, from Is’haq Bin Musa, from his brother and uncle,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Three gatherings are Hated by Allah^-azwj and He^-azwj Sends Retribution upon its people, therefore do not sit with them nor gather with them – A gathering in which there is lying regarding the Truth (the religious matters), and a gathering in which the mention of our^-asws enemies is fresh and our^-asws mention is worn-out, and a gathering in which one repels us^-asws and you know about it’.

قال: ثم تلا أبو عبد الله (عليه السلام) ثلاث آيات من كتاب الله كأنما كن في فيه- أو قال في كفه-: وَ لا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْواً بِغَيْرِ عِلْمٍ، وَ إِذا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آياتِنا فَأَعْرِضْ عَنْهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ، وَ لا تَقُولُوا لِما تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هذا حَلالٌ وَ هذا حَرامٌ لِتَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ

He (the narrator) said, ‘Then Abu Abdullah^-asws recited three Verses from the Book of Allah^-azwj as if these were in the palm of his^-asws hands – And do not insult those who are supplicating to the ones besides Allah so they would (in retaliation) be insulting Allah in enmity, without knowledge [6:108]; And when you see those engaging in vanities regarding Our Signs, turn away from them until they are engaging in another discussion [6:68]; And do not be saying what your tongues are describing of the lies, ‘This is Permissible, and this is Prohibited’, to fabricate the lie upon Allah [16:116]’.[4]

حَدَّثَنَا الْحَسَنُ بْنُ أَحْمَدَ الْمَالِكِيُّ عَنْ أَبِيهِ عَنْ إِبْرَاهِيمَ بْنِ أَبِي مَحْمُودٍ

It was narrated to us by Al Hassan Bin Ahmad Al Maliky, from his father, from Ibrahim Bin Abu Mahmoud,

عَنْ عَلِيِّ بْنِ مُوسَى الرِّضَا ع عَنْ أَبِيهِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص‏: يَا عَلِيُّ أَنْتَ الْمَظْلُومُ بَعْدِي فَوَيْلٌ لِمَنْ ظَلَمَكَ وَ اعْتَدَى عَلَيْكَ وَ طُوبَى لِمَنْ تَبِعَكَ وَ لَمْ يَخْتَرْ عَلَيْكَ

From Ali^-asws Bin Musa Al-Reza^-asws, from his^-asws father^-asws Musa^-asws Bin Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws, from Al-Husayn^-asws Bin Ali^-asws having said: ‘Rasool-Allah^-saww said: ‘O Ali^-asws! You^-asws will be oppressed after me^-asws. Therefore, woe be to the one who oppressed you^-asws, and assaults upon you^-asws, and beatitude is for the one who follows you^-asws and does not chose (someone else) over you^-asws.

يَا عَلِيُّ أَنْتَ الْمُقَاتِلُ بَعْدِي فَوَيْلٌ لِمَنْ قَاتَلَكَ وَ طُوبَى لِمَنْ قَاتَلَ مَعَكَ

O Ali^-asws! You^-asws would be fought against after me^-saww. Therefore, woe be unto the one who fights against you^-asws and beatitude is for the one who is killed alongside you^-asws.

يَا عَلِيُّ أَنْتَ الَّذِي تَنْطِقُ بِكَلَامِي وَ تَتَكَلَّمُ بِلِسَانِي بَعْدِي فَوَيْلٌ لِمَنْ رَدَّ عَلَيْكَ وَ طُوبَى لِمَنْ قَبِلَ كَلَامَكَ

O Ali^-asws! You^-asws are the one who would speak with my^-saww speech and talk by my^-saww tongue after me^-saww. Therefore, woe be unto the one who rebuts against you and beatitude is for the one who accepts your^-asws speech.

يَا عَلِيُّ أَنْتَ سَيِّدُ هَذِهِ الْأُمَّةِ بَعْدِي وَ أَنْتَ إِمَامُهَا وَ خَلِيفَتِي عَلَيْهَا مَنْ فَارَقَكَ فَارَقَنِي يَوْمَ الْقِيَامَةِ وَ مَنْ كَانَ مَعَكَ كَانَ مَعِي يَوْمَ الْقِيَامَةِ

O Ali^-asws! You are the chief of this community after me^-saww, and you^-asws are its Imam^-asws, and my^-saww Caliph upon it. The one who separates from you^-asws would be separated from me^-saww on the Day of Judgment, and the one who was with you^-asws, would be with me^-saww on the Day of Judgment.

يَا عَلِيُّ أَنْتَ أَوَّلُ مَنْ آمَنَ بِي وَ صَدَّقَنِي وَ أَنْتَ أَوَّلُ مَنْ أَعَانَنِي عَلَى أَمْرِي وَ جَاهَدَ مَعِي عَدُوِّي وَ أَنْتَ أَوَّلُ مَنْ صَلَّى مَعِي وَ النَّاسُ يَوْمَئِذٍ فِي غَفْلَةِ الْجَهَالَةِ

O Ali^-asws! You^-asws are the first one who believed in me^-saww and ratify me^-saww, and you^-asws were to first one to assist me^-saww upon my^-saww matter, and fought alongside me^-saww with my^-saww enemies, and you^-asws were the first one who prayed Salat with me^-saww and the people in those days were in oblivion of the ignorance.

يَا عَلِيُّ أَنْتَ أَوَّلُ مَنْ تَنْشَقُّ عَنْهُ الْأَرْضُ مَعِي وَ أَنْتَ أَوَّلُ مَنْ يُبْعَثُ مَعِي وَ أَنْتَ أَوَّلُ مَنْ يَجُوزُ الصِّرَاطَ مَعِي وَ إِنَّ رَبِّي عَزَّ وَ جَلَّ أَقْسَمَ بِعِزَّتِهِ لَا يَجُوزُ عَقَبَةَ الصِّرَاطِ إِلَّا مَنْ مَعَهُ بَرَاءَةٌ بِوَلَايَتِكَ وَ وَلَايَةِ الْأَئِمَّةِ مِنْ وُلْدِكَ

O Ali^-asws! You^-asws would be the first one for whom the group would be cleft asunder, and you^-asws would be the first one who would be Resurrected with me^-saww, and you would be the first one who would cross the Bridge with me^-saww. And my^-saww Lord^-azwj Mighty and Majestic Swore by His^-azwj Mighty that none shall cross the obstacle of the Bridge except for the one who would have a deed with your^-asws Wilayah and the Wilayah of the Imams^-asws from your^-asws sons^-asws.

وَ أَنْتَ أَوَّلُ مَنْ يَرِدُ حَوْضِي تَسْقِي مِنْهُ أَوْلِيَاءَكَ وَ تَذُودُ أَعْدَاءَكَ وَ أَنْتَ صَاحِبِي إِذَا قُمْتُ الْمَقَامَ الْمَحْمُودَ تَشْفَعُ لِمُحِبِّيكَ فَتُشَفَّعُ فِيهِمْ وَ أَنْتَ أَوَّلُ مَنْ يَدْخُلُ الْجَنَّةَ وَ بِيَدِكَ لِوَائِي وَ هُوَ لِوَاءُ الْحَمْدِ وَ هُوَ سَبْعُونَ شُقَّةً الشُّقَّةُ مِنْهُ أَوْسَعُ مِنَ الشَّمْسِ وَ الْقَمَرِ وَ أَنْتَ صَاحِبُ شَجَرَةِ طُوبَى فِي الْجَنَّةِ أَصْلُهَا فِي دَارِكَ وَ أَغْصَانُهَا فِي دُورِ شِيعَتِكَ وَ مُحِبِّيكَ

And you^-asws would be the first one who would return to my^-saww Fountain to quench your^-asws friends from it and prevent your^-asws enemies. And you^-asws would be my^-saww companion when I^-saww stand at the place of the Most-Praised One (الْمَقَامَ الْمَحْمُودَ), interceding for those that love you^-asws, and you^-asws would intercede for them. And you^-asws would be the first one to enter the Paradise, and in your^-asws hand would be my^-saww flag, and it is the Flag of Praise, and it is of seventy compartments, (each of) the compartments from it is more vast than the sun and the moon. And you^-asws would be the owner of the tree of Tooba in the Paradise, its roots being in your^-asws house and its branches being in the houses of your^-asws Shias and those that love you^-asws’’.

قَالَ إِبْرَاهِيمُ بْنُ أَبِي مَحْمُودٍ: فَقُلْتُ لِلرِّضَا ع يَا ابْنَ رَسُولِ اللَّهِ إِنَّ عِنْدَنَا أَخْبَاراً فِي فَضَائِلِ أَمِيرِ الْمُؤْمِنِينَ ع وَ فَضْلِكُمْ أَهْلَ الْبَيْتِ وَ هِيَ مِنْ رِوَايَةِ مُخَالِفِيكُمْ وَ لَا نَعْرِفُ مِثْلَهَا عِنْدَكُمْ أَ فَنَدِينُ بِهَا؟

Ibrahim Bin Abu Mahmoud (the narrator) said, ‘So I said to Al-Reza^-asws, ‘O son^-asws of Rasool-Allah^-saww! With us there are certain reports regarding the merits of Amir Al-Momineen^-asws and your^-asws merits, the People^-asws of the Household, and it is a report from your^-asws adversaries, and we do not recognise its like with us. Should we make it a Religion with it?’

فَقَالَ يَا ابْنَ أَبِي مَحْمُودٍ لَقَدْ أَخْبَرَنِي أَبِي عَنْ أَبِيهِ عَنْ جَدِّهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ مَنْ أَصْغَى إِلَى نَاطِقٍ فَقَدْ عَبَدَهُ فَإِنْ كَانَ النَّاطِقُ عَنِ اللَّهِ فَقَدْ عَبَدَ اللَّهَ وَ إِنْ كَانَ النَّاطِقُ عَنْ إِبْلِيسَ فَقَدْ عَبَدَ إِبْلِيسَ

He^-asws said: ‘O Ibn Abu Mahmoud! My^-asws father^-asws has informed me^-asws from his^-asws father^-asws, from his^-asws grandfather^-asws that Rasool-Allah^-saww said: ‘The one who listens to a speaker so he has worshipped him. So if he was the speaker from Allah^-azwj, so he has worshipped Allah^-azwj, but if he was speaking from Iblees^-la, so he has worshipped Iblees^-la’.

ثُمَّ قَالَ الرِّضَا ع يَا ابْنَ أَبِي مَحْمُودٍ إِنَّ مُخَالِفِينَا وَضَعُوا أَخْبَاراً فِي فَضَائِلِنَا وَ جَعَلُوهَا عَلَى أَقْسَامٍ ثَلَاثَةٍ أَحَدُهَا الْغُلُوُّ وَ ثَانِيهَا التَّقْصِيرُ فِي أَمْرِنَا وَ ثَالِثُهَا التَّصْرِيحُ بِمَثَالِبِ أَعْدَائِنَا

Then Al-Reza^-asws said: ‘O Ibn Abu Mahmoud! Our^-asws adversaries wasted the Ahadeeth regarding our^-asws merits and made these to be upon three categories. One of these is the exaggeration, and its second is the derogation regarding our^-asws matter, and its third are the statements with the flaws of our^-asws enemies.

فَإِذَا سَمِعَ النَّاسُ الْغُلُوَّ فِينَا كَفَّرُوا شِيعَتَنَا وَ نَسَبُوهُمْ إِلَى الْقَوْلِ بِرُبُوبِيَّتِنَا وَ إِذَا سَمِعُوا التَّقْصِيرَ اعْتَقَدُوهُ فِينَا وَ إِذَا سَمِعُوا مَثَالِبَ أَعْدَائِنَا بِأَسْمَائِهِمْ ثَلَبُونَا بِأَسْمَائِنَا وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ وَ لا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْواً بِغَيْرِ عِلْمٍ‏

When the people hear the exaggeration regarding us^-asws, they disbelieve our^-asws Shias and they link them to the words with our^-asws Lordship. And when they hear the derogation, they believe it regarding us^-asws. And when they hear the flaws of our^-asws enemies with their names, they defame us^-asws with our^-asws names. And Allah^-azwj Mighty and Majestic has Said: And do not insult those who are supplicating to the ones besides Allah so they would (in retaliation) be insulting Allah in enmity, without knowledge [6:108].

يَا ابْنَ أَبِي مَحْمُودٍ إِذَا أَخَذَ النَّاسُ يَمِيناً وَ شِمَالًا فَالْزَمْ طَرِيقَتَنَا فَإِنَّ مَنْ لَزِمَنَا لَزِمْنَاهُ وَ مَنْ فَارَقَنَا فارَقْنَاهُ إِنَّ أَدْنَى مَا يَخْرُجُ بِهِ الرَّجُلُ مِنَ الْإِيمَانِ أَنْ يَقُولَ لِلْحَصَاةِ هَذِهِ نَوَاةٌ ثُمَ‏يَدِينُ بِذَلِكَ وَ يَتَبَرَّأُ مِمَّنْ خَالَفَهُ

O Ibn Abu Mahmoud! When the people take to the right and left, so necessitate to our^-asws way, for the one who necessitates us^-asws, we^-asws would necessitate him, and the one who separates from us^-asws, we^-asws would be separated from him^-asws. The least by which the man exits from the Eman is that he is saying to the pebble that this is a date stone, then he makes it a Religion with that, and he disavows from the one who oppose him.

يَا ابْنَ أَبِي مَحْمُودٍ احْفَظْ مَا حَدَّثْتُكَ بِهِ فَقَدْ جَمَعْتُ لَكَ فِيهِ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ

O Ibn Abu Mahmoud: ‘Preserve what I^-asws have narrated to you with, for I^-asws have gathered for you therein the goodness of the world and the Hereafter’’.[5]

و قال علي بن إبراهيم: في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله: وَ نُقَلِّبُ أَفْئِدَتَهُمْ وَ أَبْصارَهُمْ يقول: «ننكس قلوبهم فيكون أسفل قلوبهم أعلاها، و نعمي أبصارهم فلا يبصرون الهدى

And Ali Bin Ibrahim said, ‘In a report of Abu Al Jaroud,

(It has been narrated) from Abu Ja’far^-asws regarding His^-azwj Words: And We will Turn their hearts and their visions [6:110] having said: ‘We^-azwj Lower their hearts so they become the lowest of the hearts, and Turn their signs so they do not see the Guidance’.

و قال علي بن أبي طالب (عليه السلام): إن أول ما تغلبون عليه من الجهاد: الجهاد بأيديكم، ثم الجهاد بألسنتكم، ثم الجهاد بقلوبكم، فمن لم يعرف قلبه معروفا و لم ينكر منكرا نكس قلبه فجعل أسفله أعلاه، فلا يقبل خيرا أبدا. كَما لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ يعني في الذر و الميثاق وَ نَذَرُهُمْ فِي طُغْيانِهِمْ يَعْمَهُونَ أي يضلون

And Ali^-asws Bin Abu Talib^-asws said: ‘The first of what is preferable from the Jihad is the Jihad by your hands, then the Jihad by your tongues, then the Jihad by your hearts. So the one whose heart does not recognise the good so he would not deny the deficiency of his heart and would make the lower to be the higher, and would not accept the good, ever. just as they had not believed in it the first time [6:110] – Meaning during the (realm of the) Particles and the Covenant We will Leave them in their insolence, blindly wandering on [6:110]’.[6]

و قال علي بن إبراهيم: في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله: وَ نُقَلِّبُ أَفْئِدَتَهُمْ وَ أَبْصارَهُمْ يقول: «ننكس قلوبهم فيكون أسفل قلوبهم أعلاها، و نعمي أبصارهم فلا يبصرون الهدى

And Ali Bin Ibrahim said,

‘In a report of Abu Al-Jaroud, from Abu Ja’far^-asws regarding His^-azwj Words: And We will Turn their hearts and their visions [6:110], He^-azwj is Saying: “We^-azwj will Turn their hearts so the lower part of their heart would become its higher part, and We would Blind their visions, so they would not be envisaging the Guidance.

وقال علي بن أبي طالب (عليه السلام): إن أول ما تغلبون عليه من الجهاد: الجهاد بأيديكم، ثم الجهاد بألسنتكم، ثم الجهاد بقلوبكم، فمن لم يعرف قلبه معروفا و لم ينكر منكرا نكس قلبه فجعل أسفله أعلاه، فلا يقبل خيرا أبدا. كَما لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ يعني في الذر و الميثاق وَ نَذَرُهُمْ فِي طُغْيانِهِمْ يَعْمَهُونَ أي يضلون

And Ali^-asws Bin Abu Talib^-asws said: ‘The first of what would overcome upon it from the Jihad – the Jihad with your hands, then the Jihad with your tongues, then the Jihad with your hearts. So the one whose heart does not recognise goodness and does not deny evil, his heart is overturned and its lower part has become its upper part, so he will not accept goodness, ever, just as they had not believed in it the first time [6:110] – meaning in the (realm of the) particles and the Covenant, and We will Leave them in their insolence, blindly wandering on [6:110]’’.[7]

VERSES 112 – 114

وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا شَيَاطِينَ الْإِنْسِ وَالْجِنِّ يُوحِي بَعْضُهُمْ إِلَىٰ بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُورًا ۚ وَلَوْ شَاءَ رَبُّكَ مَا فَعَلُوهُ ۖ فَذَرْهُمْ وَمَا يَفْتَرُونَ {112}

And like that We Make an enemy for every Prophet, satans of the humans and the Jinn, suggesting flowery words to some of them with some, deceiving; and had your Lord so Desired, they would not have done it. So leave them and what they are fabricating [6:112]

وَلِتَصْغَىٰ إِلَيْهِ أَفْئِدَةُ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ وَلِيَرْضَوْهُ وَلِيَقْتَرِفُوا مَا هُمْ مُقْتَرِفُونَ {113}

And for inclining towards it the hearts of those who are not believing in the Hereafter and let them be pleased with it and let them earn whatever they are earning [6:113]

أَفَغَيْرَ اللَّهِ أَبْتَغِي حَكَمًا وَهُوَ الَّذِي أَنْزَلَ إِلَيْكُمُ الْكِتَابَ مُفَصَّلًا ۚ وَالَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْلَمُونَ أَنَّهُ مُنَزَّلٌ مِنْ رَبِّكَ بِالْحَقِّ ۖ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ {114}

Is it other than Allah I should seek as a judge, and He is the One Who Revealed to you the detailed Book, and those We have Given the Book are knowing that it is a revelation from your Lord with the Truth, therefore do not become of the disputers [6:114]

أَخْبَرَنَا الشَّيْخُ أَبُو الْبَقَاءِ إِبْرَاهِيمُ بْنُ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ الْبَصْرِيُّ بِقِرَاءَتِي عَلَيْهِ فِي الْمُحَرَّمِ سَنَةَ سِتَّ عَشْرَةَ وَ خَمْسِمِائَةٍ بِمَشْهَدِ مَوْلَانَا أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع‏ قَالَ: حَدَّثَنَا أَبُو طَالِبٍ مُحَمَّدُ بْنُ الْحَسَنِ بْنِ عُتْبَةَ قَالَ: حَدَّثَنَا أَبُو الْحَسَنِ مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ أَحْمَدَ قَالَ: أَخْبَرَنَا مُحَمَّدُ بْنُ وَهْبَانَ الدُّبَيْلِيُّ قَالَ: حَدَّثَنَا عَلِيُّ بْنُ أَحْمَدَ بْنِ كَثِيرٍ الْعَسْكَرِيُّ قَالَ: حَدَّثَنِي أَحْمَدُ بْنُ الْمُفَضَّلِ أَبُو سَلَمَةَ الْأَصْفَهَانِيُّ قَالَ: أَخْبَرَنِي رَاشِدُ بْنُ عَلِيِّ بْنِ وَائِلٍ الْقُرَشِيُّ قَالَ: حَدَّثَنِي عَبْدُ اللَّهِ بْنُ حَفْصٍ الْمَدَنِيُّ قَالَ: أَخْبَرَنِي مُحَمَّدُ بْنُ إِسْحَاقَ عَنْ سَعِيدِ بْنِ زَيْدِ بْنِ أَرْطَاةَ قَالَ

It was informed to us by the Sheykh Abu Al Baqa’a Ibrahim Bin Al-Husayn Bin Ibrahim Al Basry, by my reading upon it during Al Muharram of the year five hundred and sixteen at the location of our Master^-asws Amir Al Momineen Ali Bin Abu Talib^-asws, from Abu Talib Muhammad Bin Al Hassan Bin Utba, from Abu Al Hassan Muhammad Bin Al-Husayn Bin Ahmad, from Muhammad Bin Wahbab Al Dulaymi, from Ali Bin Ahmad Bin Kaseer Al Askary, from Ahmad Bin Al Mufazzal Abu Salma Al Isfahany, from Rashid Bin Ali Bin Wail Al Qurshy, from Abdullah Bin Hafs Al Madany, from Muhammad Bin Is’haq, from Saeed Bin Zayd Bin Artat who said, ‘

لَقِيتُ كُمَيْلُ بْنُ زِيَادٍ وَ سَأَلْتُهُ عَنْ فَضْلِ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَقَالَ أَ لَا أُخْبِرُكَ بِوَصِيَّةٍ أَوْصَانِي بِهَا يَوْماً هِيَ خَيْرٌ لَكَ مِنَ الدُّنْيَا بِمَا فِيهَا؟ فَقُلْتُ بَلَى قَالَ: قَالَ لِي عَلِيٌّ

‘I met Kumayl Bin Ziyad and asked him about the merits of Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws. So he said, ‘Shall I inform you of the bequest he^-asws bequeathed to me with one day? It would be better for you that the world and whatever is in it. I said, ‘Yes’. He said to me that ‘Ali^-asws said to me:

يَا كُمَيْلُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ كَرِيمٌ رَحِيمٌ عَظِيمٌ حَلِيمٌ دَلَّنَا عَلَى الْخِلَافَةِ وَ أَمَرَنَا بِالْأَخْذِ بِهَا وَ حَمَلَ النَّاسَ عَلَيْهَا فَقَدْ أَدَّيْنَاهَا غَيْرَ مُخْتَلِفِينَ وَ أَرْسَلْنَاهَا غَيْرَ مُنَافِقِينَ وَ صَدَّقْنَاهَا غَيْرَ مُكَذِّبِينَ وَ قَبِلْنَاهَا غَيْرَ مُرْتَابِينَ لَمْ يَكُنْ لَنَا وَ اللَّهِ شَيَاطِينُ نُوحِي إِلَيْهَا وَ تُوحِي إِلَيْنَا كَمَا وَصَفَ اللَّهُ تَعَالَى قَوْماً ذَكَرَهُمُ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ فَاقْرَأْ كَمَا أُنْزِلَ‏ شَياطِينَ الْإِنْسِ وَ الْجِنِّ يُوحِي بَعْضُهُمْ إِلى‏ بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُوراً

O Kumayl! Allah^-azwj Mighty and Majestic is Benevolent, Merciful, Magnificent, Forbearing. He^-azwj Pointed us upon the Caliphate and Commanded us with the taking with it, and Carried the people upon it. So we^-asws have performed it without any differing(s), and we^-asws delivered it without any hypocrisy, and we^-asws ratified it without belying, and we^-asws accepted it without doubtfulness. By Allah^-azwj! There do not happen to be Satans^-la for us^-asws, that we^-asws would be suggesting unto them^-la and they^-la would be suggesting unto us^-asws, just as Allah^-azwj the Exalted Described a people. Allah^-azwj Mighty and Majestic Mentioned them in His^-azwj Book, therefore read just as Revealed – And like that We Make an enemy for every Prophet, satans of the humans and the Jinn, suggesting flowery words to each other, deceiving [6:112]’.[8]

Satans from the humans

و قال علي بن إبراهيم: و حدثني أبي، عن الحسين بن سعيد، عن بعض رجاله، عن أبي عبد الله (عليه السلام) قال: «ما بعث الله نبيا إلا و في أمته شيطانان يؤذيانه و يضلان الناس بعده، فأما صاحبا نوح فقيطفوص و خرام، و أما صاحبا إبراهيم فمكثل و رزام، و أما صاحبا موسى فالسامري و مرعتيبا، و أما صاحبا عيسى فبولس، و مرتيون، و أما صاحبا محمد (صلى الله عليه و آله) فحبتر و زريق

And Ali Bin Ibrahim said, ‘And my father narrated to me, from Al-Husayn Bin Saeed, from one of his men,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj did not Send a Prophet^-as except that in his^-as community had two satans hurting him^-as and straying the people after him^-as. So as for the companions of Noah^-as – they were Qaytafus and Kharaam; and as for the companions of Ibrahim^-as – so they were Maksal and Razaam; and as for the companions of Musa^-as – so they were Al-Samiry and Mar’atayba; and as for the companions of Isa^-as – so they were Bolus and Martiyun; and as for the companions of Muhammad^-saww – so they were Hibter and Zareeq (Abu Bakr and Umar)’.[9]

VERSES 115 – 117

وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًا وَعَدْلًا ۚ لَا مُبَدِّلَ لِكَلِمَاتِهِ ۚ وَهُوَ السَّمِيعُ الْعَلِيمُ {115}

And the Word of your Lord has been Completed, truly and justly; there is no changer of His Words, and He is the Hearing, the Knowing [6:115]

وَإِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّهِ ۚ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ {116}

And if you were to obey most of the ones in the earth, they would stray you from the Way of Allah. They are following only the conjecture, and that they are only approximating [6:116]  

إِنَّ رَبَّكَ هُوَ أَعْلَمُ مَنْ يَضِلُّ عَنْ سَبِيلِهِ ۖ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ {117}

Surely your Lord, He is more Knowing of the one who strays from His Way, and He is more Knowing with the rightly Guided ones  [6:117]

Prohibition of conjecturing

وَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص‏ إِيَّاكُمْ وَ الظَّنَ‏ فَإِنَّ الظَّنَ‏ أَكْذَبُ الْكَذِبِ

And from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘Beware of the conjecture for the conjecture is the biggest of the lies!’[10]

Altered Verse

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ تَلَا أَبُو عَبْدِ اللَّهِ (عليه السلام) وَ تَمَّتْ كَلِمَتُ رَبِّكَ الْحُسْنَى صِدْقاً وَ عَدْلًا فَقُلْتُ جُعِلْتُ فِدَاكَ إِنَّمَا نَقْرَؤُهَا وَ تَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَ عَدْلًا فَقَالَ إِنَّ فِيهَا الْحُسْنَى

Ali Bin Ibrahim, from Ahmad Bin Muhammad Bin Khalid Al-Barqy, from his father, from Muhammad Bin Sinan, from Muhammad bin Marwaan who said:

Abu Abdullah^-asws recited: And the beautiful Word of your Lord has been Completed, truly and justly [6:115]. I said, ‘May I be sacrificed for you^-asws, but rather we are reciting it as And the Word of your Lord has been Completed, truly and justly [6:115]. So he^-asws said: ‘Surely, in it is the ‘beautiful’’ (referring to the alteration in the Holy Quran).[11]

The Completed Word of the Lord^-azwj

حدثنا احمد بن محمد عن على بن الحكم عن محمد بن مروان قال قال أبو جعفر عليه السلام إذا دخل احدكم على الامام فلينظر ما يتكلم به فان الامام يسمع الكلام في بطن امه فإذا هي وضعته سطع لها نور ساطع إلى السماء وسقط وفى عضده الايمن مكتوب وتمت كلمة ربك صدقا وعدلا لا مبدل لكلماته وهو السميع العليم فإذا هو تكلم رفع الله له عمودا ويشرف به على الارض يعلم به اعمالهم

It has been narrated to us by Ahmad Bin Muhammad, from Ali Bin Al-Hakam, from Muhammad Bin Marwaan who said:

‘Abu Ja’far^-asws said: ‘When one of you comes to the Imam^-asws he should look at what he speaks about, for the Imam^-asws hears the speech in the belly of his^-asws mother. A Light is established which extends up to the sky, and down, and on his^-asws right shoulder is written And the Word of your Lord has been Completed, truly and justly; there is no changer of His Words, and He is the Hearing, the Knowing [6:115]. When he^-asws starts to speak, Allah^-azwj Raises for him^-asws a pillar, and he^-asws oversees by it on the Earth and knows by it, their deeds’.[12]

حدثنا احمد بن محمد بن عمرو بن عبد العزيز عن الحميرى عن يونس بن ظبيان قال قال أبو عبد الله عليه السلام وتمت كلمة ربك صدقا وعدلا لا مبدل لكلماته وهو السميع العليم ثم قال هذا حرف في الائمة خاصة ثم قال يا يونس ان الامام يخلقه الله بيده لا يليه احد غيره وهو جعله يسمع ويرى في بطن امه حتى إذا صار إلى الارض خط بين كتفيه وتمت كلمة ربك صدقا وعدلا لا مبدل لكلماته وهو السميع العليم

It has been narrated to us by Ahmad Bin Muhammad Bin Amro Bin Abdul Aziz, from Al-Humeyri, from Yunus Bin Zibyan who said:

‘Abu Abdullah^-asws said: ‘And the Word of your Lord has been Completed, truly and justly; there is no changer of His Words, and He is the Hearing, the Knowing [6:115]. Then he^-asws said: ‘This letter (Harf) is regarding the Imams^-asws exclusively’. Then he^-asws said: ‘O Yunus, Allah^-azwj Created the Imam^-asws with His^-azwj Hands, One^-asws does not follow the Others, and he^-asws is Made to be able to hear and see while being inside the belly of his^-asws mother until when he^-asws comes to the ground, a line is written between his^-asws shoulders And the Word of your Lord has been Completed, truly and justly; there is no changer of His Words, and He is the Hearing, the Knowing [6:115]’.[13]

[ الصفار القمي ] حدثنا عبد الله بن عامر، عن أبي عبد الله البرقي، عن الحسن بن عثمان، عن محمد بن فضيل، عن أبي حمزة الثمالي قال: قال أبو جعفر (عليه السلام): إن الامام منا ليسمع الكلام في بطن امه حتى إذا سقط على الأرض اتاه ملك فيكتب على عضده الأيمن * (وتمت كلمت ربك صدقا وعدلا لا مبدل لكلمته وهو السميع العليم) * حتى إذا شب رفع الله له عمودا من نور يرى فيه الدنيا وما فيها لا يستر عنه منها شئ

Al Saffar Al Qummy – Abdullah Bin Amaar narrated to us, from Abu Abdullah Al Barqy, from Al Hassan Bin Usman, from Muhammad Bin Fazeyl, from Abu Hamza Al Sumaly who said,

‘Abu Ja’far^-asws said: ‘The Imam^-asws from us^-asws hears the speech in the belly of his^-asws mother^-asws until when he^-asws falls upon the ground, an Angel comes to him^-asws, so he write upon his right shoulder And the Word of your Lord has been Completed, truly and justly; there is no changer of His Words, and He is the Hearing, the Knowing [6:115] – until he^-asws grows up, Allah^-azwj Raises for him^-asws a column of Light, he^-asws sees in it the world and whatever is in it. Nothing is veiled from him^-asws’.[14]

عنه، عن الوشاء، عن على بن أبى حمزة، عن أبى بصير، عن أبى عبد الله (ع)، قال: حججنا مع أبى عبد الله (ع) في السنة التى ولد فيها ولده موسى (ع) فلما نزلنا الابواء وضع لنا الغداء، وكان إذا وضع الطعام لاصحابه أكثره وأطابه، قال فبينا نحن نأكل إذا أتاه رسول حميدة، فقال: إن حميدة تقول لك إنى قد أنكرت نفسي وقد وجدت ما كنت أجد إذا حضرتني ولادتي، وقد أمتنى أن لا أسبقك بابنى هذا

From him, from Al Washa, from Ali Bin Abu Hamza, from Abu Baseer,

(Abu Baseer says), ‘We performed the Hajj with Abu Abdullah^-asws in the year in which Abu Abdullah^-asws was blessed with his^-asws son^-asws Musa^-asws. So when we encamped at Al-Abwa in the morning, he^-asws placed the food for us. And whenever he^-asws used to place the food, he^-asws used to increase it and made it to be even better. So while we were eating, a messenger of (Lady) Hameeda^-asws came to him^-asws, so he^-asws said: ‘(Lady) Hameeda^-asws is saying to you^-asws that she^-asws has denied herself^-asws (joining in for Hajj) and has said that she^-asws had found her^-asws little son^-asws, and would not like you^-asws to go further but to come back and be with my^-asws son^-asws.

قال: فقام أبو عبد الله (ع) فانطلق مع الرسول فلما انطلق قال له أصحابه: سرك الله وجعلنا فداك ما صنعت حميدة؟ – قال: قد سلمها الله وقد وهب لى غلاما وهو خير من برأ الله في خلقه، ولقد أخبرتني حميدة ظنت أنى لا أعرفه، ولقد كنت أعلم به منها

He (the narrator) said, ‘So Abu Abdullah^-asws arose and went with the messenger. So when he^-asws came back, his^-asws companions said to him^-asws, ‘May Allah^-azwj Make you^-asws joyful and Make us to be sacrificed for you^-asws, what has (Lady) Hameeda^-asws done?’ He^-asws said: ‘Allah^-azwj has Kept her safe, and has Bestowed upon me^-asws a son^-asws, and he^-asws is better than the righteous ones of His^-azwj creatures. And (Lady) Hameeda^-asws has informed me^-asws, thinking that I^-asws do not recognise him^-asws, and I^-asws am more knowing of him^-asws than she^-asws is’.

فقلت: وما أخبرتك به حميدة عنه؟ – فقال: ذكرت أنه لما سقط من بطنها سقط واضعا يده على الارض رافعا رأسه إلى السماء، فأخبرتها أن تلك أمارة رسول الله صلى الله عليه وآله وأمارة الوصي من بعده

I said, ‘And what did (Lady) Hameeda^-asws inform you^-asws about him^-asws?’ He^-asws said: ‘She^-asws mentioned that upon his^-asws appearance, he fell with his^-asws hands upon the ground, raised his^-asws head towards the sky. I^-asws informed her^-asws that it was a sign of Rasool-Allah^-saww and a sign of the successor^-asws from after him^-saww’.

فقلت: وما هذا من علامة رسول الله صلى الله عليه وآله وعلامة الوصي من بعده؟ – فقال: يا أبا محمد إنه لما أن كانت الليلة التى علقت فيها بابنى هذا المولود أتانى آت فسقاني كما سقاهم، وأمرني بمثل الذى أمرهم به، فقمت بعلم اللله مسرورا بمعرفتي ما يهب الله لى فجامعت فعلقت بابنى هذا المولود، فدونكم فهو والله صاحبكم من بعدى، إن نطفة الامام مما أخبرتك فانه إذا سكنت النطفة في الرحم أربعة أشهر وأنشأ فيه الروح بعث الله تبارك وتعالى إليه ملكا يقال له ” حيوان ” يكتب في عضده الايمن ” وتمت كلمة ربك صدقا وعدلا لا مبدل لكلماته

I said, ‘And what is this sign of Rasool-Allah^-saww and a sign of the successor^-asws from after him^-saww?’ So the Imam^-asws said: ‘O Abu Muhammad! When it was the night in which she^-asws was with my^-asws son, a comer came to me^-asws, so he quenched me^-asws just as he quenched them, and ordered me^-asws with the like of what he ordered them^-asws with. So I got the Knowledge of the night, joyful at my^-asws understanding of what Allah^-azwj is Bestowing upon me^-asws, so I^-asws went to her, so my^-asws son^-asws was created (in the Heavens). By Allah^-azwj! He^-asws is your Master^-asws from after me^-asws. The seed of the Imam^-asws, from what I^-asws have informed you, settles in the forehead for four months, and the spirit is established in him^-asws, Allah^-azwj Sends an Angel called ‘Haywaan’, who inscribed in his right upper arm And the Word of your Lord has been Completed, truly and justly; there is no changer of His Words, and He is the Hearing, the Knowing [6:115]’.

فإذا وقع من بطن أمه وقع يديه على الارض رافعا رأسه إلى السماء، فلما وضع يده على الارض فان مناديا يناديه من بطنان العرش من قبل رب العزة من الافق الاعلى باسمه واسم أبيه، يا فلان بن فلان اثبت مليا لعظيم خلقتك، أنت صفوتي من خلقي، وموضع سرى، وعيبة علمي، وأميني على وحيى، و خليفتي في أرضى، ولمن تولاك أوجبت رحمتى، ومنحت جناني، وأحللت جواري، ثم وعزتي لاصلين من عاداك أشد عذابي، وإن أوسعت عليهم في الدنيا من سعة رزقي

When he^-asws appears in front of his^-asws mothers, occurs upon the ground with his^-asws hands upon the ground and his^-asws head raised towards the sky. So when he^-asws places his^-asws hand upon the ground, a Caller Calls out to him^-asws from the middle of the Throne, from the Sight of the Lord^-azwj of Honour, from the high Horizon by his^-asws name and the name of his^-asws father^-asws: ‘O so and so son of so and so! Your^-asws nature has been Affirmed as being of magnificent creation. You^-asws are My^-azwj elite from My^-azwj creation, and a place of My^-azwj secret, and a repository of My^-azwj Knowledge, and trustworthy upon My^-azwj Revelation, and My^-azwj Caliph in My^-azwj earth. And the one who is in your^-asws Wilayah, My^-azwj Mercy would be Obligated upon him, and Awarding of My^-azwj Paradise, and the Holiness of My^-azwj Vicinity. Then by My^-azwj Honour, the ones from your^-asws enemies will arrive to the harshest of My^-azwj Punishment, even if I^-azwj Heap upon them the vastness of My^-azwj sustenance to them in the world’.

قال: فإذا انقضى صوت المنادى أجابه هو وهو واضع يده على الارض رافعا رأسه إلى السماء، ويقول ” شهد الله أنه لا إله إلا هو والملائكة واولو العلم قائما بالقسط، لا إله إلا هو العزيز الحكيم

The Imam^-asws said: ‘When the voice of the Caller ceases, he^-asws answers him, while placing his^-asws hands upon the ground and his^-asws head raised towards the sky, and says: ‘I^-asws testify that Allah^-azwj, there is no god except for Him^-azwj, and the Angels and the ones with the Knowledge^-asws stand with the justice. There is no god except for Him^-azwj. He^-azwj is the Mighty, the Wise’.

فإذا قال ذلك أعطاه الله العلم الاول والعلم الآخر، واستحق زيارة الروح في ليلة القدر، قلت: والروح ليس هو جبرئيل؟ – قال: لا، الروح خلق أعظم من جبرئيل، إن جبرئل من الملائكة وإن الروح خلق أعظم من الملائكة، أليس يقول الله تبارك وتعالى: ” تنزل الملائكة والروح “؟

When he^-asws says that, Allah^-azwj Gives him^-asws the Knowledge of the first and the Knowledge of the last (Representative of Allah^-azwj), and becomes rightful of the visit of the (Holy) Spirit during the night of Pre-determination (ليلة القدر)’. I said, ‘The Spirit, is it not Jibraeel^-as?’ The Imam^-asws said: ‘No. The Spirit is a creature superior than Jibraeel^-as. Jibraeel^-as is from the Angels, and the Spirit is a creature superior than the Angels. Is Allah^-azwj the High not Saying Therein come down the Angels and the Spirit [97:4]?’[15]

VERSES 118 – 121

فَكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ إِنْ كُنْتُمْ بِآيَاتِهِ مُؤْمِنِينَ {118}

So eat from whatever Allah’s Name is mentioned upon if you were believers in His Signs [6:118]

وَمَا لَكُمْ أَلَّا تَأْكُلُوا مِمَّا ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ وَقَدْ فَصَّلَ لَكُمْ مَا حَرَّمَ عَلَيْكُمْ إِلَّا مَا اضْطُرِرْتُمْ إِلَيْهِ ۗ وَإِنَّ كَثِيرًا لَيُضِلُّونَ بِأَهْوَائِهِمْ بِغَيْرِ عِلْمٍ ۗ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِالْمُعْتَدِينَ {119}

And what reason is there for you that you should not be eating from what Allah’s Name has been mentioned upon and He has Detailed for you what is Prohibited unto you, except what you are desperate towards? And that many are being strayed by their whims without knowledge. Surely your Lord, He is more Knowing with the exceeders [6:119]

وَذَرُوا ظَاهِرَ الْإِثْمِ وَبَاطِنَهُ ۚ إِنَّ الَّذِينَ يَكْسِبُونَ الْإِثْمَ سَيُجْزَوْنَ بِمَا كَانُوا يَقْتَرِفُونَ {120}

And leave the apparent of the sin and its hidden. Surely those who are earning the sin would be Recompensed due to what they were earning [6:120]

وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ وَإِنَّهُ لَفِسْقٌ ۗ وَإِنَّ الشَّيَاطِينَ لَيُوحُونَ إِلَىٰ أَوْلِيَائِهِمْ لِيُجَادِلُوكُمْ ۖ وَإِنْ أَطَعْتُمُوهُمْ إِنَّكُمْ لَمُشْرِكُونَ {121}

And do not eat from what Allah’s Name has not been mentioned upon, and it is a transgression, and that the satans are suggesting to their friends to contend with you all, and if you were to follow them, you would be associators [6:121]

عن حمران، قال: سمعت أبا عبد الله (عليه السلام) يقول في ذبيحة الناصب و اليهودي- قال-: «لا تأكل ذبيحته حتى تسمعه يذكر اسم الله، أما سمعت قول الله: وَ لا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ؟

From Hamran who said,

‘I heard Abu Abdullah^-asws saying regarding the slaughter (animal) by the Hostile One (Nasibi) and the Jews, he^-asws said: ‘Do not eat their slaughter (animal) until you hear them mention the Name of Allah^-azwj. Have you not heard the Words of Allah^-azwj And do not eat from what Allah’s Name has not been mentioned upon [6:121]?’[16]

مُحَمَّدُ بْنُ يَعْقُوبَ الْكُلَيْنِيُّ قَالَ حَدَّثَنِي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنْ حَفْصٍ الْمُؤَذِّنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَتَبَ بِهَذِهِ الرِّسَالَةِ إِلَى أَصْحَابِهِ وَ أَمَرَهُمْ بِمُدَارَسَتِهَا وَ النَّظَرِ فِيهَا وَ تَعَاهُدِهَا وَ الْعَمَلِ بِهَا فَكَانُوا يَضَعُونَهَا فِي مَسَاجِدِ بُيُوتِهِمْ فَإِذَا فَرَغُوا مِنَ الصَّلَاةِ نَظَرُوا فِيهَا

Muhammad Ibn Yaqub Al-Kulayni has narrated that, ‘Narrated to me Ali Ibn Ibrahim from his father from Ibn FaddAl-from Hafs al-Mu’Adhdhin from Abu Abdullah^-asws as well as Muhammad Ibn ‘Ismail Ibn Bazi’ from Muhammad Ibn Sinan from ‘Ismail Ibn Jabir that –

‘Abu Abdullah^-asws wrote this letter to his^-asws companions and commanded them to study it, ponder over it, and make a pact by it, and act in accordance with. They used to keep it in their places of Prayer in their homes. So when they were free from their Prayers, they would look into it’.

Included in this letter was –

فَأَعْطُوا اللَّهَ مِنْ أَنْفُسِكُمُ الِاجْتِهَادَ فِي طَاعَتِهِ فَإِنَّ اللَّهَ لَا يُدْرَكُ شَيْ‏ءٌ مِنَ الْخَيْرِ عِنْدَهُ إِلَّا بِطَاعَتِهِ وَ اجْتِنَابِ مَحَارِمِهِ الَّتِي حَرَّمَ اللَّهُ فِي ظَاهِرِ الْقُرْآنِ وَ بَاطِنِهِ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَالَ فِي كِتَابِهِ وَ قَوْلُهُ الْحَقُّ وَ ذَرُوا ظاهِرَ الْإِثْمِ وَ باطِنَهُ

‘So give to Allah^-azwj from yourselves, the struggle in obedience to Him^-azwj, for Allah^-azwj does not Accept anything from the good with Him^-azwj except with obedience to Him^-azwj, and the avoidance of His^-azwj Prohibitions which Allah^-azwj has Prohibited in the apparent of the Quran and in its hidden. Allah^-azwj Blessed and Exalted has Said in His^-azwj Book, and His^-azwj Words are True: And leave the apparent of the sin and its hidden [6:120].

وَ اعْلَمُوا أَنَّ مَا أَمَرَ اللَّهُ بِهِ أَنْ تَجْتَنِبُوهُ فَقَدْ حَرَّمَهُ وَ اتَّبِعُوا آثَارَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ سُنَّتَهُ فَخُذُوا بِهَا وَ لَا تَتَّبِعُوا أَهْوَاءَكُمْ وَ آرَاءَكُمْ فَتَضِلُّوا فَإِنَّ أَضَلَّ النَّاسِ عِنْدَ اللَّهِ مَنِ اتَّبَعَ هَوَاهُ وَ رَأْيَهُ بِغَيْرِ هُدًى مِنَ اللَّهِ

And know that whatever Allah^-azwj has Ordered you to avoid, so He^-azwj has Prohibited it, and follow the footsteps of the Rasool-Allah^-saww, and his^-saww Sunnah, so adhere to it and do not follow your own desires, and your opinions, for you will go astray. The most misguided of the people with Allah^-azwj is the one who follows his own desires and his opinions without (following the) Guidance from Allah^-azwj.[17]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُفَضَّلِ بْنِ صَالِحٍ عَنْ زَيْدٍ الشَّحَّامِ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ذَبِيحَةِ الذِّمِّيِّ فَقَالَ لَا تَأْكُلْهُ إِنْ سَمَّى وَ إِنْ لَمْ يُسَمِّ

Ali Bin Ibrahim, from his father, from Amro Bin Usman, from Mufazzal Bin Salih, from Zayd Al Shahham who said,

‘Abu Abdullah^-asws was asked about a slaughter by the Zimmy (people under the responsibility). So he^-asws said: ‘Do not eat it, whether he has Named (Bismillah) or if he has not Named (Bismillah)’.[18]

عن محمد بن مسلم، قال: سألته عن الرجل يذبح الذبيحة فيهلل، أو يسبح، أو يحمد، أو يكبر، قال: «هذا كله من أسماء الله

From Muhammad Bin Muslim who said,

‘I asked him^-asws about the man who slaughters, so he Extols (La Ilaha Illallah), or he Praises (Al-Hamdulillah), or he Glorifies (Subhanallah), of he Exclaims (Allaho Akbar)’. He^-asws said: ‘All of these are from the Names of Allah^-azwj’’.[19]

عن ابن سنان، عن أبي عبد الله (عليه السلام) قال: سألته عن ذبيحة المرأة و الغلام هل يؤكل؟ قال:  «نعم، إذا كانت المرأة مسلمة و ذكرت اسم الله حلت ذبيحتها، و إذا كان الغلام قويا على الذبح و ذكر اسم الله حلت ذبيحته، و إذا كان الرجل مسلما فنسي أن يسمي فلا بأس بأكله إذا لم تتهمه

From Ibn Sinan,

‘From Abu Abdullah^-asws, said, ‘I asked him^-asws about the slaughter by the woman and the child, can it be eaten?’ He^-asws said: ‘Yes, when the woman was a Muslim and she had mentioned the Name of Allah^-azwj, her slaughter would be Permissible. And when the boy was strong upon the slaughtering and mentions the Name of Allah^-azwj, his slaughter would be Permissible. And when the man was a Muslim, but he forgot to Name (Allah^-azwj), there would be no problem with eating it when you do not accuse him’’.[20]

فِي كِتَابِ تَلْخِيصِ الْأَقْوَالِ فِي تَحْقِيقِ أَحْوَالِ الرِّجَالِ وَ فِي الْكَشِّيِّ مُحَمَّدُ بْنُ مَسْعُودٍ قَالَ: حَدَّثَنِي عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ قَالَ: حَدَّثَنِي الْوَشَّاءُ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ جُعِلْتُ فِدَاكَ أُصَلِّى عِنْدَ الْقَبْرِ وَ إِذَا رَجُلٌ خَلْفِي يَقُولُ: أَ تَهْدُونَ مَنْ أَضَلَّ اللَّهُ‏ «وَ اللَّهُ أَرْكَسَهُمْ بِما كَسَبُوا

In the book Talkhees Al Aqwaal Fi Tahqeeq Al Ahwaal Al Rijal, and in Al Kashy of Muhammad Bin Masoud who said, ‘It was narrated to me by Abdullah Bin Muhammad, from Al Washa, from Ali Bin Uqba, from Dawood Bin Farqad who said,

‘I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws! I prayed Salat by the grave (of Rasool-Allah^-saww) and there was a man behind me saying, ‘Are you intending to guide the one whom Allah has Let to stray? [4:88] (and Allah Returned them (to Kufr) due to what they earned?).

قَالَ: فَالْتَفَتَ إِلَيْهِ وَ قَدْ تَأَوَّلَ عَلَى هَذِهِ الْآيَةِ وَ مَا أَدْرِي مَنْ هُوَ وَ أَنَا أَقُولُ: وَ إِنَّ الشَّياطِينَ لَيُوحُونَ إِلى‏ أَوْلِيائِهِمْ لِيُجادِلُوكُمْ وَ إِنْ أَطَعْتُمُوهُمْ إِنَّكُمْ لَمُشْرِكُونَ‏ فَإِذَا هُوَ هَارُونُ بْنُ سَعْدٍ

He (the narrator) said, ‘So I turned towards him and he had interpreted upon this Verse and I did not know who he was, and I was saying, and that the satans are suggesting to their friends to contend with you all, and if you were to follow them, you would be associators [6:121]. And it was Haroun Bin Sa’ad’.

قَالَ: فَضَحِكَ أَبُو عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ ثُمَّ قَالَ أَصَبْتَ الْجَوَابَ قَبْلَ الْكَلَامِ بِإِذْنِ اللَّهِ

He (the narrator) said, ‘So Abu Abdullah^-asws smiled, then said, ‘You have hit the correct answer before the speech, by the Permission of Allah^-azwj’’.[21]

1. – For Ahadeeth on slaughter refer to Al Kafi V 6 The Book of Slaughtered animals –

https://hubeali.com/books/English-Books/AlKafiVol6/Al%20Kafi%20V%206%20-%20The%20Book%20of%20Slaughter.pdf

VERSE 122

أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَنْ مَثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِنْهَا ۚ كَذَٰلِكَ زُيِّنَ لِلْكَافِرِينَ مَا كَانُوا يَعْمَلُونَ {122}

Or is the one who was dead, so We Revived him and Made for him a Light he can walk with among the people, like the one similar to him in the darkness not exiting from it? Like that it was adorned for the Kafirs what they were doing [6:122]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ بُرَيْدٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ فِي قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى أَ وَ مَنْ كانَ مَيْتاً فَأَحْيَيْناهُ وَ جَعَلْنا لَهُ نُوراً يَمْشِي بِهِ فِي النَّاسِ فَقَالَ مَيْتٌ لَا يَعْرِفُ شَيْئاً وَ نُوراً يَمْشِي بِهِ فِي النَّاسِ إِمَاماً يُؤْتَمُّ بِهِ كَمَنْ مَثَلُهُ فِي الظُّلُماتِ لَيْسَ بِخارِجٍ مِنْها قَالَ الَّذِي لَا يَعْرِفُ الْإِمَامَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Mansour Bin Yunus, from Bureyd who said,

‘I heard Abu Ja’far^-asws saying regarding the Words of Allah^-azwj Blessed and High Or is the one who was dead, so We Revived him and Made for him a Light he can walk with among the people [6:122]. So he^-asws said: ‘The dead do not recognise anything, and ‘a Light he can walk with among the people’ is an Imam^-asws he follows with – like the one similar to him in the darkness not exiting from it? [6:122], he^-asws said: ‘The one who does not recognise the Imam^-asws’.[22]

و في رواية أخرى، عن بريد العجلي، قال: سألت أبا جعفر (عليه السلام) عن قول الله: أَ وَ مَنْ كانَ مَيْتاً فَأَحْيَيْناهُ وَ جَعَلْنا لَهُ نُوراً يَمْشِي بِهِ فِي النَّاسِ، قال: «الميت: الذي لا يعرف هذا الشأن، يعني هذا الأمر وَ جَعَلْنا لَهُ نُوراً إماما يأتم به يعني علي بن أبي طالب (عليه السلام)

And in another report, from Bureyd Al Ajaly who said,

‘I asked Abu Ja’far^-asws about the Words of Allah^-azwj: Or is the one who was dead, so We Revived him and Made for him a Light he can walk with among the people [6:122], he^-asws said: ‘The dead – the one who does not recognise this affair, meaning this matter (Al-Wilayah), and Made for him a Light meaning an Imam^-asws whom he follows, meaning Ali^-asws Bin Abu Talib^-asws’.

قلت: فقوله: كَمَنْ مَثَلُهُ فِي الظُّلُماتِ لَيْسَ بِخارِجٍ مِنْها فقال بيده هكذا: «هذا الخلق الذي لا يعرفون شيئا

I said, ‘(What about) His^-azwj Words like the one similar to him in the darkness not exiting from it? He^-asws said by (gesturing with) his^-asws hands like this: ‘This is the creature who does not understand anything’.[23]

محمد بن يعقوب: عن علي بن محمد، عن صالح بن أبي حماد، عن الحسين بن يزيد، عن الحسن بن علي بن أبي حمزة، عن إبراهيم، عن أبي عبد الله (عليه السلام)، قال: و قال الله عز و جل: يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَ مُخْرِجُ الْمَيِّتِ مِنَ الْحَيِّ فالحي: المؤمن الذي تخرج طينته من طينة الكافر، و الميت الذي يخرج من الحي: هو الكافر الذي يخرج من طينة المؤمن، فالحي: المؤمن، و الميت: الكافر، و ذلك قول الله عز و جل: أَ وَ مَنْ كانَ مَيْتاً فَأَحْيَيْناهُ فكان موته اختلاط طينة مع طينة الكافر، و كان حياته حين فرق الله عز و جل بينهما بكلمته

Muhammad Bin Yaqoub from Ali Bin Muhammad from Saleh Bin Abu Hamaad, from Al-Husayn Bin Yazeed, from Al-Hassan Bin Ali Bin Abu Hamza, from Ibrahim,

‘Abu Abdullah^-asws said: And Allah^-azwj Mighty and Majestic Says: He Extracts the living from the dead and He is the Extractor of the dead from the living [6:95]. The living are the Momineen whose clay was taken out from the clay of the Kafirs, and the dead are the ones who have been taken from the live are the Kafirs whose clay have been taken out from the clay of the Believers. The living are the Momineen and the dead are the unbelievers, and these are the Words of Allah^-azwj Mighty and Majestic: Or is the one who was dead, so We Revived him [6:122]. His death was due to the mixing of his clay with the clay of the Kafir, and his life was when Allah^-azwj Differentiated between them by His^-azwj Word.[24]

VERSES 123 & 124

وَكَذَٰلِكَ جَعَلْنَا فِي كُلِّ قَرْيَةٍ أَكَابِرَ مُجْرِمِيهَا لِيَمْكُرُوا فِيهَا ۖ وَمَا يَمْكُرُونَ إِلَّا بِأَنْفُسِهِمْ وَمَا يَشْعُرُونَ {123}

And like that We Made in every town the great ones to be its criminals to plot therein, and they are not plotting except against their own souls and they are not perceiving [6:123]

وَإِذَا جَاءَتْهُمْ آيَةٌ قَالُوا لَنْ نُؤْمِنَ حَتَّىٰ نُؤْتَىٰ مِثْلَ مَا أُوتِيَ رُسُلُ اللَّهِ ۘ اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ ۗ سَيُصِيبُ الَّذِينَ أَجْرَمُوا صَغَارٌ عِنْدَ اللَّهِ وَعَذَابٌ شَدِيدٌ بِمَا كَانُوا يَمْكُرُونَ {124}

And when a Sign comes to them, they are saying, ‘We will never believe until We are Given similar to What Rasools of Allah were Given’. Allah is more Knowing of where to Place His Message. Humiliation would be befall those who are criminals, in the Presence of Allah, and severe Punishment due to what they were plotting [6:124]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِيهِ قَالَ حَضَرْتُ أَبَا جَعْفَرٍ ( عليه السلام ) فَدَخَلَ عَلَيْهِ رَجُلٌ مِنَ الْخَوَارِجِ فَقَالَ لَهُ يَا أَبَا جَعْفَرٍ أَيَّ شَيْ‏ءٍ تَعْبُدُ قَالَ اللَّهَ تَعَالَى قَالَ رَأَيْتَهُ قَالَ بَلْ لَمْ تَرَهُ الْعُيُونُ بِمُشَاهَدَةِ الْأَبْصَارِ وَ لَكِنْ رَأَتْهُ الْقُلُوبُ بِحَقَائِقِ الْإِيمَانِ لَا يُعْرَفُ بِالْقِيَاسِ وَ لَا يُدْرَكُ بِالْحَوَاسِّ وَ لَا يُشَبَّهُ بِالنَّاسِ مَوْصُوفٌ بِالْآيَاتِ مَعْرُوفٌ بِالْعَلَامَاتِ لَا يَجُورُ فِي حُكْمِهِ ذَلِكَ اللَّهُ لَا إِلَهَ إِلَّا هُوَ

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Abdullah Bin Sinan, from his father who said,

‘I was present with Abu Ja’far^-asws and a man from the Kharijites came over to him^-asws and said to him, ‘O Abu Ja’far^-asws! Which thing do you^-asws worship?’ He^-asws said: ‘Allah^-azwj the Exalted’. He said, ‘Have you^-asws seen Him^-azwj?’ He^-asws said: ‘But, the eyes cannot see Him^-azwj with the visualizing of the visions, but the hearts seen Him^-azwj by the realities of the Eman. He^-azwj cannot be recognised by the analogies, nor can He^-azwj be realised by the sensory perceptions, nor can He^-azwj be resembled with the people. He^-azwj is Described in the Verses (of the Quran), recognised by the Signs. He^-azwj is not tyrannous in His^-azwj Judgments. That is Allah^-azwj. There is no god except Him^-azwj’.

قَالَ فَخَرَجَ الرَّجُلُ وَ هُوَ يَقُولُ اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسالَتَهُ

He (the narrator) said, ‘So the man went out and he was saying, ‘Allah is more Knowing of where to Place His Message [6:124]’.[25]

العياشي: عن صفوان، عن ابن سنان، قال: سمعته يقول: «أنتم أحق الناس بالورع، عودوا المرضى، و شيعوا الجنائز، إن الناس ذهبوا كذا و كذا، و ذهبتم حيث ذهب الله اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسالَتَهُ

Al Ayyashi, from Safwan, from Ibn Sinan who said,

‘I heard him^-asws saying: ‘You (Shias) are the most rightful of the people with the piety. Console the sick ones, and escort the funerals. The people are going such and such (a direction), and you are going where Allah^-azwj (Makes you) go. Allah is more Knowing of where to Place His Message [6:124]’’.[26]

VERSES 125 – 127

فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ ۖ وَمَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقًا حَرَجًا كَأَنَّمَا يَصَّعَّدُ فِي السَّمَاءِ ۚ كَذَٰلِكَ يَجْعَلُ اللَّهُ الرِّجْسَ عَلَى الَّذِينَ لَا يُؤْمِنُونَ {125}

So, the one who wants Allah to Guide him, He would Expand his chest for Al-Islam, and the one who wants Him to let him stray, He would Straiten his chest with a constriction, as if he is ascending into the sky. Like that Allah Makes the uncleanness to be upon those who are not believing [6:125]

The distorted hearts

و قال علي بن إبراهيم: في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله: وَ نُقَلِّبُ أَفْئِدَتَهُمْ وَ أَبْصارَهُمْ يقول: «ننكس قلوبهم فيكون أسفل قلوبهم أعلاها، و نعمي أبصارهم فلا يبصرون الهدى

And Ali Bin Ibrahim said,

‘In a report of Abu Al-Jaroud, from Abu Ja’far^-asws regarding His^-azwj Words: And We will Turn their hearts and their visions [6:110], He^-azwj is Saying: “We^-azwj will Turn their hearts so the lower part of their heart would become its higher part, and We would Blind their visions, so they would not be envisaging the Guidance.

وقال علي بن أبي طالب (عليه السلام): إن أول ما تغلبون عليه من الجهاد: الجهاد بأيديكم، ثم الجهاد بألسنتكم، ثم الجهاد بقلوبكم، فمن لم يعرف قلبه معروفا و لم ينكر منكرا نكس قلبه فجعل أسفله أعلاه، فلا يقبل خيرا أبدا. كَما لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ يعني في الذر و الميثاق وَ نَذَرُهُمْ فِي طُغْيانِهِمْ يَعْمَهُونَ أي يضلو

And Ali Bin Abu Talib^-asws said: ‘The first of what would overcome upon it from the Jihad – the Jihad with your hands, then the Jihad with your tongues, then the Jihad with your hearts. So the one whose heart does not recognise goodness and does not deny evil, his heart is overturned and its lower part has become its upper part, so he will not accept goodness, ever, just as they had not believed in it the first time [6:110] – meaning in the (realm of the) particles and the Covenant, and We will Leave them in their insolence, blindly wandering on [6:110]’’.[27]

وَهَٰذَا صِرَاطُ رَبِّكَ مُسْتَقِيمًا ۗ قَدْ فَصَّلْنَا الْآيَاتِ لِقَوْمٍ يَذَّكَّرُونَ {126}

And this is the Path of your Lord, straight. We Detail the Signs for a people who mind [6:126]

لَهُمْ دَارُ السَّلَامِ عِنْدَ رَبِّهِمْ ۖ وَهُوَ وَلِيُّهُمْ بِمَا كَانُوا يَعْمَلُونَ {127}

For them is the house of peace in the Presence of their Lord, and He is their Guardian due to what they were doing [6:127]

ابن بابويه، قال: حدثنا عبد الواحد بن محمد بن عبدوس العطار بنيسابور سنة اثنتين و خمسين و ثلاث مائة، قال: حدثني علي بن محمد بن قتيبة، عن حمدان بن سليمان النيسابوري، قال: سألت أبا الحسن علي بن موسى الرضا (عليهما السلام) عن قول الله عز و جل: فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلامِ

Ibn Babuwayh said, ‘Abdul Wahid Bin Muhammad Bin Abdous Al Ataar narrated to us at neshapour in the year three hundred and fifty two, from Ali Bin Muhammad Bin Quteyba, from Hamdan Bin Suleyman Al Neshapoury who said,

‘I asked Abu Al Hassan Ali^-asws Bin Musa Al-Reza^-asws about the Words of Allah^-azwj Mighty and Majestic So the one who want Allah to Guide him, He would Expand his chest for Al Islam [6:125].

قال: «من يرد الله أن يهديه بإيمانه في الدنيا إلى جنته و دار كرامته في الآخرة يشرح صدره للتسليم لله و الثقة به و السكون إلى ما وعده من ثوابه، حتى يطمئن إليه

The Imam^-asws said: ‘The one for whom Allah^-azwj Intends to Guide him in his faith in the world, to the Paradise and the House of His^-azwj Prestige in the Hereafter, He^-azwj Expands his chest for the submission to Allah^-azwj and be steadfast with it, and the tranquillity to what He^-azwj Promised him from His^-azwj Rewards, until he is content with it.

و من يرد أن يضله عن جنته، و دار كرامته في الآخرة، لكفره به، و عصيانه له في الدنيا، يجعل صدره ضيقا حرجا حتى يشك في كفره، و يضطرب من اعتقاده قلبه حتى يصير كَأَنَّما يَصَّعَّدُ فِي السَّماءِ كَذلِكَ يَجْعَلُ اللَّهُ الرِّجْسَ عَلَى الَّذِينَ لا يُؤْمِنُونَ

And the one whom He^-azwj Intends to stray away from His^-azwj Paradise, and the House of His^-azwj Prestige in the Hereafter, Lets him deny it and disobey Him^-azwj in the world, Makes his chest straitened until he doubts in his disbelief, and Lets him be restless in his beliefs until he becomes as if he is ascending into the sky. Like that Allah Makes the uncleanness to be upon those who are not believing [6:125]’.[28]

عن أبي بصير، عن أبي عبد الله (عليه السلام) في قوله كَذلِكَ يَجْعَلُ اللَّهُ الرِّجْسَ عَلَى الَّذِينَ لا يُؤْمِنُونَ، قال: «هو الشك

From Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws regarding His^-azwj Words Like that Allah Makes the uncleanness to be upon those who are not believing [6:125], said: ‘(The uncleanness) – it is the doubt’.[29]

محمد بن يعقوب: عن علي بن إبراهيم بن هاشم، عن أبيه، عن ابن أبي عمير، عن محمد بن حمران، عن سليمان بن خالد، عن أبي عبد الله (عليه السلام)، قال: قال: «إن الله عز و جل إذا أراد بعبد خيرا نكت في‏ قلبه نكتة من نور، و فتح مسامع قلبه، و وكل به ملكا يسدده، و إذا أراد بعبد سوءا نكت في قلبه نكتة سوداء، و سد مسامع قلبه، و وكل به شيطانا يضله

Muhammad Bin Yaqoub, from Ali Bin Ibrahim Bin Hashim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Hamran, from Suleyman Bin Khalid,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic, whenever He^-azwj Intends good with a servant, Places a spot of light in his heart, and Opens the hearing of his heart, and Allocate an Angel to support him. And whenever He^-azwj Intends evil with a servant, Places in his heart a black spot, and Closes the hearing of his heart, and Allocate a devil who strays him’.

ثم تلا هذه الآية: فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلامِ وَ مَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقاً حَرَجاً كَأَنَّما يَصَّعَّدُ فِي السَّماءِ

Then he^-asws recited this Verse: So the one who want Allah to Guide him, He would Expand his chest for Al Islam, and the one who wants Him to let him stray, He would Straiten his chest with a constriction, as if he is ascending into the sky [6:125]’.[30]

عنه، عن أبيه، عن فضالة، عن أبي المغرا، عن أبي بصير، عن خثيمة بن عبد الرحمن الجعفي قال: سمعت أبا جعفر عليه السلام يقول: إن القلب ينقلب من لدن موضعه إلى حنجرته ما لم يصب الحق، فإذا أصاب الحق قر، ثم ضم أصابعه وقرأ هذه الاية ” فمن يرد الله أن يهديه يشرح صدره للاسلام، ومن يرد أن يضله يجعل صدره ضيقا حرجا

From him, from his father, from Fazaalat, from Abu Al magra, from Abu Baseer, from Khaseyma Bin Abdul Rahman Al Ju’fy who said,

‘I heard Abu Ja’far^-asws saying: ‘The heart (of a Believer) overturns from its place to its larynx (vocal cords) what does not hit it from the Truth. So when the Truth hits it, (the heart) accepts it’. Then he^-asws joined his^-asws fingers, and recited this Verse So the one who want Allah to Guide him, He would Expand his chest for Al Islam, and the one who wants Him to let him stray, He would Straiten his chest with a constriction [6:125]’.[31]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْقَلْبَ لَيَتَجَلْجَلُ فِي الْجَوْفِ يَطْلُبُ الْحَقَّ فَإِذَا أَصَابَهُ اطْمَأَنَّ وَ قَرَّ ثُمَّ تَلَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هَذِهِ الْآيَةَ فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلامِ إِلَى قَوْلِهِ كَأَنَّما يَصَّعَّدُ فِي السَّماءِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Fazzal, from Abu Jameela, from Muhammad Al Halby,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The الْقَلْبُ tends to jingle in the inside, seeking the truth. So when it comes across it, it is reassured and settles down’. Then Abu Abdullah^-asws recited this Verse So the one who want Allah to Guide him, He would Expand his chest for Al Islam, and the one who wants Him to let him stray, He would Straiten his chest with a constriction [6:125]’.[32]

و عنه، قال: حدثنا أبي (رحمه الله)، قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن الحسن بن علي بن فضال، عن ثعلبة بن ميمون، عن زرارة، عن عبد الخالق بن عبد ربه، عن أبي عبد الله (عليه السلام)، في قول الله عز و جل: وَ مَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقاً حَرَجاً كَأَنَّما يَصَّعَّدُ فِي السَّماءِ. فقال: «قد يكون ضيقا و له منفذ يسمع منه و يبصر، و الحرج: هو الملتئم الذي لا منفذ له يسمع به الصوت‏ و لا يبصر منه

And from him (Al Sadouq), said, ‘My father narrated to me, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Ali Bin Fazal, from Sa’alba Bin Maymoun, from Zurara, from Abdul Khaliq Bin Abd Rabbih,

‘From Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: and the one who wants Him to let him stray, He would Straiten his chest with a constriction, as if he is ascending into the sky [6:125]. So he^-asws said: ‘The straitening would have happened and for him would be an outlet he can hear from and visualise. And the constriction – it is the blending which there is no outlet for it to hear the sound with, nor visualise from it’’.[33]

و عنه، قال: و قال أبو عبد الله (عليه السلام) لموسى بن أشيم: «أ تدري ما الحرج؟» قال: قلت: لا. فقال بيده و ضم أصابعه كالشي‏ء المصمت، لا يدخل فيه شي‏ء، و لا يخرج منه شي‏ء

And from him (Al Ayyashi) who said,

‘And Abu Abdullah^-asws said to Musa Bin Asheym: ‘Do you know what is the constriction?’ He said, ‘No’. He^-asws said (gesturing) by his^-asws hand, annexing his^-asws fingers like the soil things, neither anything entering into it nor anything exiting from it’’.[34]

VERSES 128 – 134

وَيَوْمَ يَحْشُرُهُمْ جَمِيعًا يَا مَعْشَرَ الْجِنِّ قَدِ اسْتَكْثَرْتُمْ مِنَ الْإِنْسِ ۖ وَقَالَ أَوْلِيَاؤُهُمْ مِنَ الْإِنْسِ رَبَّنَا اسْتَمْتَعَ بَعْضُنَا بِبَعْضٍ وَبَلَغْنَا أَجَلَنَا الَّذِي أَجَّلْتَ لَنَا ۚ قَالَ النَّارُ مَثْوَاكُمْ خَالِدِينَ فِيهَا إِلَّا مَا شَاءَ اللَّهُ ۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ {128}

And the day He would be Gathering them altogether: “O community of the Jinn! You had (deluded) a lot of the humans!” And their friends from the humans would say, ‘Our Lord! Some of us enjoyed with the others and we reached our term which You had Made for us’. He would Say: “The Fire is your abode, being eternally in it, except for what Allah so Desires. Surely your Lord is Wise, most-Knowing [6:128]

وَكَذَٰلِكَ نُوَلِّي بَعْضَ الظَّالِمِينَ بَعْضًا بِمَا كَانُوا يَكْسِبُونَ {129}

And like that We Cause some of the unjust ones to befriend the others due to what they were earning [6:129]

يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِنْكُمْ يَقُصُّونَ عَلَيْكُمْ آيَاتِي وَيُنْذِرُونَكُمْ لِقَاءَ يَوْمِكُمْ هَٰذَا ۚ قَالُوا شَهِدْنَا عَلَىٰ أَنْفُسِنَا ۖ وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْيَا وَشَهِدُوا عَلَىٰ أَنْفُسِهِمْ أَنَّهُمْ كَانُوا كَافِرِينَ {130}

O community of the Jinn and the humans! Did there not come to you Rasools from you relating My Verses upon you and warning you of a meeting of this day of yours?” They would say, ‘We testify upon ourselves’. And the life of the world had deceived them, and they would testify against their own selves that they were Kafirs [6:130]

ذَٰلِكَ أَنْ لَمْ يَكُنْ رَبُّكَ مُهْلِكَ الْقُرَىٰ بِظُلْمٍ وَأَهْلُهَا غَافِلُونَ {131}

That is because your Lord did not happen to Destroy the towns due to injustice while their people were neglectful [6:131]

وَلِكُلٍّ دَرَجَاتٌ مِمَّا عَمِلُوا ۚ وَمَا رَبُّكَ بِغَافِلٍ عَمَّا يَعْمَلُونَ {132}

And for all there are levels from what they are doing, and your Lord is not Heedless of what they are doing [6:132]

وَرَبُّكَ الْغَنِيُّ ذُو الرَّحْمَةِ ۚ إِنْ يَشَأْ يُذْهِبْكُمْ وَيَسْتَخْلِفْ مِنْ بَعْدِكُمْ مَا يَشَاءُ كَمَا أَنْشَأَكُمْ مِنْ ذُرِّيَّةِ قَوْمٍ آخَرِينَ {133}

And your Lord is the Self-sufficient, with the Mercy. If he so Desires, He would Remove you all and Replace from after you whatever He so Desires to, just as he Produced you from the offspring of another people [6:133]

إِنَّ مَا تُوعَدُونَ لَآتٍ ۖ وَمَا أَنْتُمْ بِمُعْجِزِينَ {134}

Surely what you are Threatened with would come, and you would not be escaping (it) [6:134]

حدثنا علي بن احمد رحمه الله قال: حدثنا محمد بن أبى عبد الله الكوفي عن موسى بن عمران النخعي، عن عمه الحسين بن يزيد، عن اسماعيل بن أبى زياد السكوني قال: قال أبو عبد الله ” ع ” إنما صار الانسان يأكل ويشرب بالنار ويبصر ويعمل بالنور ويسمع ويشم بالريح ويجد طعم الطعام والشراب بالماء ويتحرك بالروح، ولولا ان النار في معدته ما هضمت، أو قال: حطمت الطعام والشراب في جوفه

Ali Bin Ahmad narrated to us, from Muhammad Bin Abu Abdullah Al Kufy, from Musa Bin Imran Al Nakhai’e, from his uncle Al-Husayn Bin Yazeed, from Ismail Bin Abu Ziyad Al Sakuny who said,

‘Abu Abdullah^-asws said: ‘But rather, the human being came to be eating and drinking by the fire, and seeing and working by the vision, and hearing and smelling by the wind, and found (the taste) of the food and the drink by the water, and moved by the soul. And had it not been for the fire in his stomach, he would not have digested’ – or said: ‘The food and the drink would have been destroyed’.

ولولا الريح ما التهبت نار المعدة ولا خرج الثقل من بطنه ولولا الروح ما تحرك ولا جاء ولا ذهب، ولولا برد الماء لاحرقته نار المعدة ولولا النور ما بصر ولاعقل

‘And had it not been for the wind, neither would the fire have ignited the stomach not would the weight have exited from his belly. And had it not been for the soul, he would have neither moved, not come or gone. And had it not been for the coldness of the water, the fire of the stomach would have incinerated him. And had it not been for the light, he would have neither see nor understood.

فالطين صورته، والعظم في جسده بمنزلة الشجرة في الارض والدم في جسده بمنزلة الماء في الارض، ولا قوام للارض إلا بالماء، ولا قوام لجسد الانسان إلا بالدم والمخ دسم الدم وزبده

Thus, the clay is his image, and the bones in his body are of the status of the tree in the ground, and the blood in his body is at the status of the water in the ground. (The tree) cannot stand in the ground except with the water, and the body of the human being cannot stand except with the blood and the brain is creamy blood and its butter.

فهكذا الانسان خلق من شأن الدنيا وشأن الآخرة فإذا جمع الله بينهما صارت حياته في الارض لانه نزل من شأن السماء إلى الدنيا فإذا فرق الله بينهما صارت تلك الفرقة الموت ترد شأن الاخرى إلى السماء، فالحياة في الارض والموت في السماء، وذلك انه يفرق بين الارواح والجسد، فردت الروح والنور إلى القدرة الاولى وترك الجسد لانه من شأن الدنيا

So, like this is the human being, Created from the realm of the world and the realm of the Hereafter. So when Allah^-azwj Gathered between these two, his life came to be in the earth, because he descended from the realm of the sky to the world. So when Allah^-azwj Separates between the two, that section become the death, and the other returns to the sky. Thus, the life in the earth, and the death in the sky, and that is because there was a separation of the souls from the body. So the soul and the light return to the first order, and the body is left because it is from the realm of the world.

وإنما فسد الجسد في الدنيا لان الريح تنشف الماء فييبس فيبقى الطين فيصير رفاتا ويبلى ويرجع كل إلى جوهره الاول وتحركت الروح بالنفس والنفس حركتها من الريح فما كان من نفس المؤمن فهو نور مؤيد بالعقل وما كان من نفس الكافر فهو نار مؤيد بالنكراء له

But rather, the body is spoilt in the world because the wind would wipe out the water, so it would dry, and there would remain the clay. Thus it would decay and everything would revert back to its first essence. And the soul moves with the breath, and the movement of the breath is from the wind. So what was from the soul of the Believer so it is supported with the intellect, and what was from the soul of the Infidel, so it is a fire supported by the rejection of it.

فهذه صورة نار وهذه صورة نور والموت رحمة من الله لعباده المؤمنين ونقمة على الكافرين، ولله عقوبتان أحديهما أمر الروح والاخرى تسليط بعض الناس على بعض

This is the image of fire, and this is the image of light. And the death is a Mercy from Allah^-azwj to His^-azwj Believing servants, and a Vengeance upon the infidels. And the two Punishments are (from) Allah^-azwj – one of these is the matter of the soul, and the other is the overcoming of some people over the others.

فما كان من قبل الروح فهو السقم والفقر وما كان من تسليط فهو النقمة، وذلك قوله تعالى: (وكذلك نولي بعض الظالمين بعضا بما كانوا يكسبون من الذنوب) فما كان من ذنب الروح من ذلك سقم وفقر وما كان تسليط فهو النقمة وكان ذلك للمؤمن عقوبة له في الدنيا، وعذاب له فيها

So, what was faced by the soul, so it is the illness and the poverty, and what was from the overcoming, so it is the vengeance. And these are the Words of the Exalted: And like that We Cause some of the unjust ones to befriend the others due to what they were earning from the sins [6:129]. So what was from the sins of the soul, it would be from that illness and the poverty, and what was from the overcoming, so it is the vengeance, and what was for the Believer, a Retribution for him in the world, and a Punishment for him in it.

واما الكافر فنقمته عليه في الدنيا وسوء العذاب في الآخرة ولا يكون ذلك إلا بذنب، والذنب من الشهوة، وهى من المؤمن خطأ ونسيان، وان يكون مستكرها وما لا يطيق، وما كان في الكافر فعمد وجحود واعتداء وحسد وذلك قول الله عز وجل: (كفارا حسدا من عند أنفسهم)

And as for the Infidel, so the Retribution is upon him in the world and the evil Punishment in the Hereafter, and that does not happen except due to the sins, and the sins are from the desires. And from the Believer it is the error and the forgetfulness, and what transpire from what he cannot endure. And what was in the Infidel, so it is his resorting to the denial, and the aggression, and the envy. And these are the Words of Allah^-azwj Mighty and Majestic: (turn you back from after your Eman as Kafirs) out of envy from themselves [2:109].[35]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ مَا انْتَصَرَ اللَّهُ مِنْ ظَالِمٍ إِلَّا بِظَالِمٍ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ وَ كَذلِكَ نُوَلِّي بَعْضَ الظَّالِمِينَ بَعْضاً

From him, from Muhammad Bin Isa, from Ibrahim Bin Abdul Hameed, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Allah^-azwj does not Cause an oppressor to be conquered except by an oppressor, and these are the Words of the Mighty and Majestic: And like that We Cause some of the unjust ones to befriend the others [6:129]’.[36]  

VERSES 135 & 136

قُلْ يَا قَوْمِ اعْمَلُوا عَلَىٰ مَكَانَتِكُمْ إِنِّي عَامِلٌ ۖ فَسَوْفَ تَعْلَمُونَ مَنْ تَكُونُ لَهُ عَاقِبَةُ الدَّارِ ۗ إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ {135}

Say: ‘O people! Work according to your ability; I too am working; so you will soon come to know, who would have for him the end result of the (eternal) abode. Surely the unjust will not succeed [6:135]

وَجَعَلُوا لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالْأَنْعَامِ نَصِيبًا فَقَالُوا هَٰذَا لِلَّهِ بِزَعْمِهِمْ وَهَٰذَا لِشُرَكَائِنَا ۖ فَمَا كَانَ لِشُرَكَائِهِمْ فَلَا يَصِلُ إِلَى اللَّهِ ۖ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَىٰ شُرَكَائِهِمْ ۗ سَاءَ مَا يَحْكُمُونَ {136}

And they are making a share to be for Allah from what He Created of the cultivation and the cattle, and they are saying, ‘This is for Allah’, by their claim, ‘and this is for our associates’. So whatever was for their associates, it does not arrive to Allah, and whatever was for Allah, it arrives to their associates. Evil is what they are deciding [6:136]

علي بن إبراهيم: إن العرب كانوا إذا زرعوا زرعا قالوا: هذا لله، و هذا لآلهتنا. و كانوا إذا سقوها فخرق الماء من الذي لله في الذي للأصنام لم يسدوه، و قالوا: الله أغنى، و إذا خرق شي‏ء من الذي للأصنام في الذي لله سدوه، و قالوا: الله أغنى

Ali Bin Ibrahim (said),

‘The Arabs, whenever they cultivated a cultivation, they said, ‘This is for Allah^-azwj, and this is for our gods’. And when they irrigated it, so the water from that which was for Allah^-azwj came into that which was for the idols, they would not block it, and they were saying, ‘Allah^-azwj is Needless’. And when something from that which was for the idols came into that which was for Allah^-azwj, they blocked it, and they were saying, ‘Allah^-azwj is Needless.

و إذا وقع شي‏ء من الذي لله في الذي للأصنام لم يردوه، و قالوا: الله أغني. و إذا وقع شي‏ء من الذي للأصنام في الذي لله ردوه، و قالوا: الله أغني

And when something fell from that which was for Allah^-azwj into that which was for the idols, they would not return it, and they were saying, ‘Allah^-azwj is Needless’. And when something fell from that which was for the idols into that which was for Allah^-azwj, they returned it, and they were saying, ‘Allah^-azwj is Needless.

فأنزل الله في ذلك على نبيه (صلى الله عليه و آله) و حكى فعلهم و قولهم فقال: وَ جَعَلُوا لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَ الْأَنْعامِ نَصِيباً فَقالُوا هذا لِلَّهِ بِزَعْمِهِمْ وَ هذا لِشُرَكائِنا فَما كانَ لِشُرَكائِهِمْ فَلا يَصِلُ إِلَى اللَّهِ وَ ما كانَ لِلَّهِ فَهُوَ يَصِلُ إِلى شُرَكائِهِمْ ساءَ ما يَحْكُمُونَ

Allah^-azwj Revealed unto His^-azwj Prophet^-saww regarding that and Related their deeds and their words: And they are making a share to be for Allah from what He Created of the cultivation and the cattle, and they are saying, ‘This is for Allah’, by their claim, ‘and this is for our associates’. So whatever was for their associates, it does not arrive to Allah, and whatever was for Allah, it arrives to their associates. Evil is what they are deciding [6:136]’.

الطبرسي ذكر نحو ما ذكرنا في معنى الآية، عن علي بن إبراهيم، ثم قال: و هو المروي عن‏ أئمتنا (عليهم السلام)

Al-Tabarsy mentioned approximate of what we mentioned in the meaning of the Verse from Ali Bin Ibrahim, then said, ‘And it is reported from our Imams^-asws’’.[37]

VERSES 137 – 140

وَكَذَٰلِكَ زَيَّنَ لِكَثِيرٍ مِنَ الْمُشْرِكِينَ قَتْلَ أَوْلَادِهِمْ شُرَكَاؤُهُمْ لِيُرْدُوهُمْ وَلِيَلْبِسُوا عَلَيْهِمْ دِينَهُمْ ۖ وَلَوْ شَاءَ اللَّهُ مَا فَعَلُوهُ ۖ فَذَرْهُمْ وَمَا يَفْتَرُونَ {137}

And like that is adorned for most of the Polytheists by their associates, killing of their children, in order to ruin them and confuse their religion upon them. And had Allah so Desired, they would not have done it. Therefore leave them and what they are fabricating [6:137]

وَقَالُوا هَٰذِهِ أَنْعَامٌ وَحَرْثٌ حِجْرٌ لَا يَطْعَمُهَا إِلَّا مَنْ نَشَاءُ بِزَعْمِهِمْ وَأَنْعَامٌ حُرِّمَتْ ظُهُورُهَا وَأَنْعَامٌ لَا يَذْكُرُونَ اسْمَ اللَّهِ عَلَيْهَا افْتِرَاءً عَلَيْهِ ۚ سَيَجْزِيهِمْ بِمَا كَانُوا يَفْتَرُونَ {138}

And they are saying, ‘These cattle and cultivation is banned. We will not feed it except to the one we so desire to’, by their claim; and the cattle whose backs are Prohibited, and cattle they are not mentioning the Name of Allah upon, fabricating upon Him. He will be Recompensing them due to what they were fabricating [6:138]

وَقَالُوا مَا فِي بُطُونِ هَٰذِهِ الْأَنْعَامِ خَالِصَةٌ لِذُكُورِنَا وَمُحَرَّمٌ عَلَىٰ أَزْوَاجِنَا ۖ وَإِنْ يَكُنْ مَيْتَةً فَهُمْ فِيهِ شُرَكَاءُ ۚ سَيَجْزِيهِمْ وَصْفَهُمْ ۚ إِنَّهُ حَكِيمٌ عَلِيمٌ {139}

And they are saying, ‘Whatever is in the bellies of these cattle is especially for our males and is forbidden upon our wives, and if it happens to be dead, so they would be partners in it’. He would Recompense them for their ascription; He is Wise, Knowing [6:139]

قَدْ خَسِرَ الَّذِينَ قَتَلُوا أَوْلَادَهُمْ سَفَهًا بِغَيْرِ عِلْمٍ وَحَرَّمُوا مَا رَزَقَهُمُ اللَّهُ افْتِرَاءً عَلَى اللَّهِ ۚ قَدْ ضَلُّوا وَمَا كَانُوا مُهْتَدِينَ {140}

They have incurred losses, those who are killing their children foolishly, without knowledge, and they are forbidding what Allah has graced them, fabricating against Allah. They have strayed, and they were not rightly Guided [6:140]

Fabricating lies upon Allah^-azwj

حدثنا ابراهيم بن هاشم عن على بن معبد عن هشام بن الحكم قال فقال لى وتشك يا هشام من شك ان الله يحتج على خلقه بحجة لا يكون عنده كل ما يحتاجون إليه فقد افترى على الله.

It has been narrated to us Ibrahim Bin Hashaam, from Ali Bin Ma’bad, from Hashaam Bin Al-Hakam who said:

He^-asws said to me: ‘And you are doubting, O Hisham? One who doubts that Allah^-azwj would Argue upon His^-azwj creatures with an argument which does not happen to be with Him^-azwj, all what they can be needy to Him^-azwj for, so he has fabricated upon Allah^-azwj’’.[38]

حدثنا محمد بن اسماعيل عن حماد بن عيسى عن ابراهيم بن عمر قال قال أبو عبد الله عليه السلام من زعم ان الله يحتج بعبده في بلاده ثم يستر عنه جميع ما يحتاج إليه فقد افترى على الله

It has been narrated to us Muhammad bin Ismail, from Hamad Bin Isa, from Ibrahim Bin Umar who said:

Abu Abdullah^-asws said: ‘One who alleges that Allah^-azwj Argues with His^-azwj servant in His^-azwj Domain, then He^-azwj Veils from him the entirety of what he could be needy to, so he has fabricated upon Allah^-azwj’’.[39]

VERSE 141

وَهُوَ الَّذِي أَنْشَأَ جَنَّاتٍ مَعْرُوشَاتٍ وَغَيْرَ مَعْرُوشَاتٍ وَالنَّخْلَ وَالزَّرْعَ مُخْتَلِفًا أُكُلُهُ وَالزَّيْتُونَ وَالرُّمَّانَ مُتَشَابِهًا وَغَيْرَ مُتَشَابِهٍ ۚ كُلُوا مِنْ ثَمَرِهِ إِذَا أَثْمَرَ وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ ۖ وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ {141}

And He is the One Who Produces gardens, trellised and without trellises, and the palm trees, and the crops of different foods, and the olives, and the pomegranates resembling and without resemblance. Eat from its fruits when its yields and give His Right on the day of its harvest, and do not be extravagant. He does not Love the extravagant ones [6:141]

و عنه: عن أحمد بن إدريس، عن البرقي، عن سعد بن سعد، عن الرضا (عليه السلام) أنه سئل إن لم يحضر المساكين و هو يحصد، كيف يصنع؟ قال: ليس عليه شي‏ء

And from him, from Ahmad Bin Idrees, from Al Barqy, from Sa’ad Bin Sa’ad,

(It has been narrated) from Al-Reza^-asws having been asked, ‘If there is no poor person (to give to), and he has harvested (his crops) what should a person do?’ He^-asws said: ‘There is nothing upon him’.[40]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ شُرَيْحٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ فِي الزَّرْعِ حَقَّانِ حَقٌّ تُؤْخَذُ بِهِ وَ حَقٌّ تُعْطِيهِ قُلْتُ وَ مَا الَّذِي أُوخَذُ بِهِ وَ مَا الَّذِي أُعْطِيهِ قَالَ أَمَّا الَّذِي تُؤْخَذُ بِهِ فَالْعُشُرُ وَ نِصْفُ الْعُشُرِ وَ أَمَّا الَّذِي تُعْطِيهِ فَقَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ آتُوا حَقَّهُ يَوْمَ حَصادِهِ يَعْنِي مِنْ حَصْدِكَ الشَّيْ‏ءَ بَعْدَ الشَّيْ‏ءِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muawiya Bin Shurayh who said,

‘I heard Abu Abdullah^-asws saying: ‘Regarding the plantation there are two rights to be seized with, and a right to be given’. I said, ‘And what is that which is seized with and that is that which is given?’ He^-asws said: ‘As for that which is seized with, so it is the tenth and half of the tenth (being the Zakāt), and as for that which is given, so these are the Words of Allah^-azwj Mighty and Majestic: and give His Right on the day of its harvest [6:141] – Meaning your reaping the thing after the thing’.

وَ لَا أَعْلَمُهُ إِلَّا قَالَ الضِّغْثَ ثُمَّ الضِّغْثَ حَتَّى يَفْرُغَ

(He the narrator said), ‘And I do not know except that he^-asws said: ‘The bale after the bale until he is free’.[41]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ آتُوا حَقَّهُ يَوْمَ حَصادِهِ فَقَالُوا جَمِيعاً قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) هَذَا مِنَ الصَّدَقَةِ يُعْطِي الْمِسْكِينَ الْقَبْضَةَ بَعْدَ الْقَبْضَةِ وَ مِنَ الْجَدَادِ الْحَفْنَةَ بَعْدَ الْحَفْنَةِ حَتَّى يَفْرُغَ وَ يُعْطِي الْحَارِسَ أَجْراً مَعْلُوماً وَ يَتْرُكُ مِنَ النَّخْلِ مِعَى فَأْرَةٍ وَ أُمَّ جُعْرُورٍ وَ يُتْرَكُ لِلْحَارِسِ يَكُونُ فِي الْحَائِطِ الْعَذْقُ وَ الْعَذْقَانِ وَ الثَّلَاثَةُ لِحِفْظِهِ إِيَّاهُ

Ali Bin Ibrahim, from his father, from Hammad Bin Isa from Hareyz, from Zurara, and Muhammad Bin Muslim, and Abu Baseer,

(It has been narrated) from Abu Ja’far^-asws regarding the Words of Allah^-azwj Mighty and Majestic and give His Right on the day of its harvest [6:141], and they all (narrators) said, ‘Abu Ja’far^-asws said: ‘This is from the charity (Zakāt) given to the poor, the bunch after the bunch, and the handful after the handful until he is free, and he gives to the guard a known recompense, and he leaves from the palm tree Mi’a Farat or Umm Jarour (two types) and he would leave for the guard what happens to be in the wall, the bunch and the two bunches, and the three, for him having guarded it’.[42]

عن عبد الله بن سنان، عن أبي عبد الله (عليه السلام)، قال: سألته عن قوله: وَ آتُوا حَقَّهُ يَوْمَ حَصادِهِ. قال: «أعطه من حضرك من المسلمين، و إن لم يحضرك إلا مشرك فأعطه

From Abdullah Bin Sinn,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about His^-azwj Words: and give His Right on the day of its harvest [6:141]: ‘Give it to the one who is present from the Muslims, and if they are not in your presence except for the Polytheists, so give it to them’.[43]

عن محمد بن مسلم، عن أبي جعفر (عليه السلام)، قال: «لا يكون الحصاد و الجذاذ بالليل، إن الله يقول: وَ آتُوا حَقَّهُ يَوْمَ حَصادِهِ وَ لا تُسْرِفُوا إِنَّهُ لا يُحِبُّ الْمُسْرِفِينَ». قال: «كان فلان بن فلان الأنصاري- سماه- و كان له حرث، و كان إذا أجذه تصدق به، و بقي هو و عياله بغيرشي‏ء، فجعل الله ذلك سرفا

From Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Do not harvest and irrigate at night. Allah^-azwj is Saying: and give His Right on the day of its harvest, and do not be extravagant. He does not Love the extravagant ones [6:141]. So and so, the Helper’ –  he^-asws named him – ‘and he had a farm for himself, and when he harvested he gave it all in charity, and there did not remain anything for himself and his family. So Allah^-azwj Made that to be an extravagance’.[44]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَصْرِمْ بِاللَّيْلِ وَ لَا تَحْصُدْ بِاللَّيْلِ وَ لَا تُضَحِّ بِاللَّيْلِ وَ لَا تَبْذُرْ بِاللَّيْلِ فَإِنَّكَ إِنْ تَفْعَلْ لَمْ يَأْتِكَ الْقَانِعُ وَ الْمُعْتَرُّ فَقُلْتُ مَا الْقَانِعُ وَ الْمُعْتَرُّ قَالَ الْقَانِعُ الَّذِي يَقْنَعُ بِمَا أَعْطَيْتَهُ وَ الْمُعْتَرُّ الَّذِي يَمُرُّ بِكَ فَيَسْأَلُكَ وَ إِنْ حَصَدْتَ بِاللَّيْلِ لَمْ يَأْتِكَ السُّؤَّالُ وَ هُوَ قَوْلُ اللَّهِ تَعَالَى آتُوا حَقَّهُ يَوْمَ حَصادِهِ عِنْدَ الْحَصَادِ يَعْنِي الْقَبْضَةَ بَعْدَ الْقَبْضَةِ إِذَا حَصَدْتَهُ وَ إِذَا خَرَجَ فَالْحَفْنَةَ بَعْدَ الْحَفْنَةِ وَ كَذَلِكَ عِنْدَ الصِّرَامِ وَ كَذَلِكَ عِنْدَ الْبَذْرِ وَ لَا تَبْذُرْ بِاللَّيْلِ لِأَنَّكَ تُعْطِي مِنَ الْبَذْرِ كَمَا تُعْطِي مِنَ الْحَصَادِ

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Abdullah Bin Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Neither pick (fruits) at night, nor harvest at night, nor slaughter (sacrificial animal) at night, nor sow at night, for if you were to do so, the contented one and the beggar would not come to you’. So I said, ‘What is the contented one and the beggar?’ He^-asws said: ‘The contented one is the one who is contented with whatever he is given, and the beggar is the one who would pass by you, so he would ask you; and if you were to harvest at night, he would not come asking; and these are the Words of Allah^-azwj the Exalted and give His Right on the day of its harvest [6:141] – Meaning the bunch after the bunch when it is harvested; and when it comes out, so the handful after the handful; and similar to that is during the picking (of fruits), similar to that during the sowing. And do not sow at night because you would give from the sowing just as you would give from the harvest’.[45]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبَانٍ عَنْ أَبِي مَرْيَمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ آتُوا حَقَّهُ يَوْمَ حَصادِهِ قَالَ تُعْطِي الْمِسْكِينَ يَوْمَ حَصَادِكَ الضِّغْثَ ثُمَّ إِذَا وَقَعَ فِي الْبَيْدَرِ ثُمَّ إِذَا وَقَعَ فِي الصَّاعِ الْعُشْرُ وَ نِصْفُ الْعُشْرِ

Al-Husayn Bin Muhammad, from Moala Bin Muhammad, from Al Hassan Bin Ali, from Abu Maryam,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: and give His Right on the day of its harvest [6:141]. He^-asws said: ‘You should give to the poor on the day of your harvest, the bale. Then when it falls in the threshing floor, then when it falls during the harvest, it is the tenth and half the tenth (as Zakāt)’.[46]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ آتُوا حَقَّهُ يَوْمَ حَصادِهِ وَ لا تُسْرِفُوا قَالَ كَانَ أَبِي ( عليه السلام ) يَقُولُ مِنَ الْإِسْرَافِ فِي الْحَصَادِ وَ الْجَدَادِ أَنْ يَصَّدَّقَ الرَّجُلُ بِكَفَّيْهِ جَمِيعاً وَ كَانَ أَبِي إِذَا حَضَرَ شَيْئاً مِنْ هَذَا فَرَأَى أَحَداً مِنْ غِلْمَانِهِ يَتَصَدَّقُ بِكَفَّيْهِ صَاحَ بِهِ أَعْطِ بِيَدٍ وَاحِدَةٍ الْقَبْضَةَ بَعْدَ الْقَبْضَةِ وَ الضِّغْثَ بَعْدَ الضِّغْثِ مِنَ السُّنْبُلِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Nasr,

(It has been narrated) from Abu Al-Hassan^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic and give His Right on the day of its harvest and do not be extravagant [6:141]. He^-asws said: ‘My^-asws father^-asws was saying: ‘From the extravagance during the harvest and replanting is that the man gives in charity with both his palms’, and it was so that whenever my^-asws father^-asws was presented something from this, and he^-asws saw one of his slaves giving charity with both his hands, would shout at him, ‘Give with one hand, the handful after the handful, the bale after the bale!’, from the ears of corn’.[47]

العياشي: عن الحسن بن علي، عن الرضا (عليه السلام)، قال: سألته عن قول الله: وَ آتُوا حَقَّهُ يَوْمَ حَصادِهِ، قال: «الضغث و الاثنين، تعطي من حضرك» و قال: «نهى رسول الله (صلى الله عليه و آله) عن الحصاد بالليل

Al Ayyashi, from Al Hassan Bin Ali,

‘From Al-Reza^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj: and give His Right on the day of its harvest [6:141]. He^-asws said: ‘The bale (bunch), and the two. Give it to the ones present’. And he^-asws said: ‘Rasool-Allah^-saww forbade from the harvesting at night’’.[48]

VERSES 142 – 144

وَمِنَ الْأَنْعَامِ حَمُولَةً وَفَرْشًا ۚ كُلُوا مِمَّا رَزَقَكُمُ اللَّهُ وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ {142}

And from the cattle (He Created) carriers and (for) consumption. Eat from what Allah Graced you and do not be following the footsteps of the satan, he is a clear enemy for you [6:142]

ثَمَانِيَةَ أَزْوَاجٍ ۖ مِنَ الضَّأْنِ اثْنَيْنِ وَمِنَ الْمَعْزِ اثْنَيْنِ ۗ قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنْثَيَيْنِ أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الْأُنْثَيَيْنِ ۖ نَبِّئُونِي بِعِلْمٍ إِنْ كُنْتُمْ صَادِقِينَ {143}

(Consider) pairs of eight – (for) two from the sheep and two from the goats, Say: ‘Is it the two males He Prohibited, or the two females, or what is contained in the wombs of the two females? Inform me with knowledge if you were truthful’ [6:143]

وَمِنَ الْإِبِلِ اثْنَيْنِ وَمِنَ الْبَقَرِ اثْنَيْنِ ۗ قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنْثَيَيْنِ أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الْأُنْثَيَيْنِ ۖ أَمْ كُنْتُمْ شُهَدَاءَ إِذْ وَصَّاكُمُ اللَّهُ بِهَٰذَا ۚ فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا لِيُضِلَّ النَّاسَ بِغَيْرِ عِلْمٍ ۗ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ {144}

And (for) two from the camels and two from the cows, say, ‘Is it the two males He Forbade or the two females, or what is contained in the wombs of the two females? Or were you witnesses when Allah Advised you with this? So who is more unjust than the one who fabricates a lie upon Allah in order to stray the people without (having any) knowledge? Surely, Allah does not Guide the unjust people’ [6:144]

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ وَ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو وَ عَبْدِ الْحَمِيدِ بْنِ أَبِي الدَّيْلَمِ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ حَمَلَ نُوحٌ (عليه السلام) فِي السَّفِينَةِ الْأَزْوَاجَ الثَّمَانِيَةَ الَّتِي قَالَ اللَّهُ عَزَّ وَ جَلَّ ثَمانِيَةَ أَزْواجٍ مِنَ الضَّأْنِ اثْنَيْنِ وَ مِنَ الْمَعْزِ اثْنَيْنِ وَ مِنَ الْإِبِلِ اثْنَيْنِ وَ مِنَ الْبَقَرِ اثْنَيْنِ فَكَانَ مِنَ الضَّأْنِ اثْنَيْنِ زَوْجٌ دَاجِنَةٌ يُرَبِّيهَا النَّاسُ وَ الزَّوْجُ الْآخَرُ الضَّأْنُ الَّتِي تَكُونُ فِي الْجِبَالِ الْوَحْشِيَّةُ أُحِلَّ لَهُمْ صَيْدُهَا وَ مِنَ الْمَعْزِ اثْنَيْنِ زَوْجٌ دَاجِنَةٌ يُرَبِّيهَا النَّاسُ وَ الزَّوْجُ الْآخَرُ الظَّبْيُ الَّتِي تَكُونُ فِي الْمَفَاوِزِ وَ مِنَ الْإِبِلِ اثْنَيْنِ الْبَخَاتِيُّ وَ الْعِرَابُ وَ مِنَ الْبَقَرِ اثْنَيْنِ زَوْجٌ دَاجِنَةٌ لِلنَّاسِ وَ الزَّوْجُ الْآخَرُ الْبَقَرُ الْوَحْشِيَّةُ وَ كُلُّ طَيْرٍ طَيِّبٍ وَحْشِيٍّ أَوْ إِنْسِيٍّ ثُمَّ غَرِقَتِ الْأَرْضُ

Muhammad Bin Abu Abdullah, from Muhammad Bin Al-Husayn, from Muhammad Bin Sinan, from Ismail Al-Ju’fy and Abdul Kareem Bin Amro, and Abdul Hameed Bin Abu Al-Daylam, who has narrated:

Abu Abdullah^-asws has said: ‘Noah^-as carried eight pairs in the ship about which Allah^-azwj Mighty and Majestic has Said: pairs of eight – two from the sheep and two from the goats [6:143] two from the camels and two from the cows [6:144]. So, from the pairs of the sheep were two sheep which were domestic ones which the people rear (keep), and another pair of sheep which were mountainous and wild sheep which are lawful to be hunted. And from the pair of goats, one was of the domesticated kind which the people rear, and another pair were the antelopes which are found in the wilderness. And from the camels were two Al-Bukhaty and the Arabic (camels). And from the cows, was a pair of the kind domesticated to the people and another pair of cows were the wild ones. And every kind of good birds, wild or domesticated. Then the earth submerged’.[49]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ عَنِ السُّلَمِيِّ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ سَأَلَنِي بَعْضُ الْخَوَارِجِ عَنْ هَذِهِ الْآيَةِ مِنَ الضَّأْنِ اثْنَيْنِ وَ مِنَ الْمَعْزِ اثْنَيْنِ قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنْثَيَيْنِ وَ مِنَ الْإِبِلِ اثْنَيْنِ وَ مِنَ الْبَقَرِ اثْنَيْنِ مَا الَّذِي أَحَلَّ اللَّهُ مِنْ ذَلِكَ وَ مَا الَّذِي حَرَّمَ فَلَمْ يَكُنْ عِنْدِي شَيْ‏ءٌ

Ali Bin Ibrahim, from his father, from Ibrahim Bin Muhammad, from Al Sulamy, from Dawood Al Raqqy who said,

‘One of the Khawarijites asked me about these Verses: (Consider) pairs of eight – (for) two from the sheep and two from the goats, Say: ‘Is it the two males He Prohibited, or the two females [6:143] And (for) two from the camels and two from the cows [6:144] – what is that which Allah^-azwj has Permitted from that, and what is that which He^-azwj has Prohibited?’ But, I did not have anything with me (to answer him with)’.

فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا حَاجٌّ فَأَخْبَرْتُهُ بِمَا كَانَ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَحَلَّ فِي الْأُضْحِيَّةِ بِمِنًى الضَّأْنَ وَ الْمَعْزَ الْأَهْلِيَّةَ وَ حَرَّمَ أَنْ يُضَحَّى بِالْجَبَلِيَّةِ وَ أَمَّا قَوْلُهُ وَ مِنَ الْإِبِلِ اثْنَيْنِ وَ مِنَ الْبَقَرِ اثْنَيْنِ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَحَلَّ فِي الْأُضْحِيَّةِ الْإِبِلَ الْعِرَابَ وَ حَرَّمَ فِيهَا الْبَخَاتِيَّ وَ أَحَلَّ الْبَقَرَ الْأَهْلِيَّةَ أَنْ يُضَحَّى بِهَا وَ حَرَّمَ الْجَبَلِيَّةَ

I went over to Abu Abdullah^-asws, and I was a pilgrim for Hajj. So I informed him^-asws with what (the matter) was, and he^-asws said: ‘Allah^-azwj Mighty and Majestic Permitted regarding the sacrificial offering in Mina, the sheep, and the domesticated goat, and Prohibited that you sacrifice the mountain (goats). And as for His^-azwj Words: two from the camels and two from the cows [6:144], so Allah^-azwj Blessed and High Permitted regarding the sacrificial offering, the Iraab camel, and Prohibited the Bukhaty; and Permitted the domesticated cow that you offer a sacrifice with it, and Prohibited the wild ones’.

فَانْصَرَفْتُ إِلَى الرَّجُلِ فَأَخْبَرْتُهُ بِهَذَا الْجَوَابِ فَقَالَ هَذَا شَيْ‏ءٌ حَمَلَتْهُ الْإِبِلُ مِنَ الْحِجَازِ

I left to go to the man, and informed him with this answer. So he said, ‘This is something which the camels carried from Al-Hijaaz (meaning – this is not your answer, but it comes from Al-Hijaaz)’.[50]

قال: فلما انصرفت أخبرته، فقال: أما إنه لولا ما أهرق جده من الدماء، ما اتخذت إماما غيره

In another report – He (the narrator) said, ‘So when I left, I inform him, and he said, ‘But, had it not been so that his^-asws grandfather (Ali^-asws) had not shed the blood, I would not have taken as an Imam^-asws other than him^-asws’’.[51]

العياشي: عن أيوب بن نوح بن دراج، قال سألت أبا الحسن الثالث (عليه السلام) عن الجاموس، و أعلمته أن أهل العراق يقولون أنه مسخ، فقال: «أو ما سمعت قول الله: وَ مِنَ الْإِبِلِ اثْنَيْنِ وَ مِنَ الْبَقَرِ اثْنَيْنِ؟

Al Ayyashi, from Ayoub Bin Nuh Bin Daraj who said,

‘I asked Abu Al-Hassan^-asws the 3^rd about the buffalo, and let him^-asws know that the people of Al-Iraq are saying that it is a metamorphosed (creature). So he^-asws said: ‘Or have not you heard the Words of Allah^-azwj: and two from the camels and two from the cows [6:144]?’

و كتبت إلى أبي الحسن (عليه السلام) بعد مقدمي من خراسان أسأله عما حدثني به أيوب في الجاموس، فكتب: «هو كما قال لك

I wrote to Abu Al-Hassan^-asws after my coming from Khurasan. I asked him^-asws about what Ayoub  had narrated to me with regarding the buffalo. So he^-asws wrote: ‘It is just as he^-asws had said it to you’’.[52]

VERSE 145

قُلْ لَا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا عَلَىٰ طَاعِمٍ يَطْعَمُهُ إِلَّا أَنْ يَكُونَ مَيْتَةً أَوْ دَمًا مَسْفُوحًا أَوْ لَحْمَ خِنْزِيرٍ فَإِنَّهُ رِجْسٌ أَوْ فِسْقًا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ ۚ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ رَبَّكَ غَفُورٌ رَحِيمٌ {145}

Say: ‘I do not find in what is Revealed to me a Prohibition upon a food to be eaten except if it happens to be dead, or blood burst forth, or meat of pig, for it is an uncleanness or a transgression, dedicated with for other than Allah. But the one who is desperate, without craving nor exceeding, then your Lord is Forgiving, Merciful’ [6:145]

الشيخ: بإسناده، عن الحسين بن سعيد، عن محمد بن أبي عمير، عن ابن أذينة، عن زرارة، قال: سألت أبا جعفر (عليه السلام) عن الجريث، فقال: «و ما الجريث؟» فنعته له، فقال: «قُلْ لا أَجِدُ فِي ما أُوحِيَ إِلَيَّ مُحَرَّماً عَلى طاعِمٍ يَطْعَمُهُ» إلى آخر الآية. ثم قال: «لم يحرم الله تعالى شيئا من الحيوان في القرآن إلا الخنزير بعينه، و يكره كل شي‏ء من البحر ليس له قشر مثل الورق، و ليس بحرام و إنما هو مكروه

Al Sheykh, by his chain from Al-Husayn Bin Saeed, from Muhammad Bin Abu Umeyr, from Ibn Azina, from Zarara who said,

‘I asked Abu Ja’far^-asws about Al-Jarees (hagfish), so he^-asws asked: ‘And what is Al-Jarees?’ So I described it for him^-asws’. He^-asws said: ‘Say: ‘I do not find in what is Revealed to me a Prohibition upon a food to be eaten [6:145]’ – up to the end of the Verse. Then he^-asws said: ‘Allah^-azwj did not Forbid in the Quran anything from the animals except for the pig in particular and Dislikes everything from the sea (fishes) which does not have a skin (scale) for it like the paper, and it is not Forbidden, but rather it is disliked’.[53]

و عنه: بإسناده عن الحسين بن سعيد، عن عبد الرحمن بن أبي نجران، عن عاصم بن حميد، عن محمد بن مسلم، قال: سألت أبا عبد الله (عليه السلام) عن الجري، و المار ما هي، و الزمير، و ما ليس له قشر من السمك، حرام هو؟

And from him, by his chain from Al-Husayn Bin Saeed, from Abdul Rahman Bin Abu Najran, from Aasim Bin Hameed, from Muhammad Bin Muslim who said,

‘I asked Abu Abdullah^-asws about the sea-bass -الجري, and المار – an eel and الزمير – ellesmere fish,  and that which does not have scales from the fish, is it Prohibited?’

فقال لي: «يا محمد، اقرأ هذه الآية التي في الأنعام: قُلْ لا أَجِدُ فِي ما أُوحِيَ إِلَيَّ مُحَرَّماً». قال: فقرأتها حتى فرغت منها، فقال: «إنما الحرام ما حرم الله و رسوله في كتابه، و لكنهم قد كانوا يعافون أشياء فنحن نعافها

He^-asws said to me: ‘O Muhammad! Read this Verse which is in (Surah) Al-Anaam Say: ‘I do not find in what is Revealed to me a Prohibition [6:145]’. So I recited it until I was free from it, so he^-asws said: ‘But rather, the Prohibited is what Allah^-azwj has Prohibited in His^-azwj Book, and His^-azwj Rasool^-saww, but they used to excuse (certain) things, so we^-asws excuse them (as well)’.[54]

فقدت من بني إسرائيل أمتان واحدة في البحر و أخرى في البر فلا تأكلوا إلا ما عرفتم

(Amir-Al-Momineen^-asws said) From the Children of Israel, two nations were lost, one went into the sea whereas the other went missing into the land, so do not eat except what you recognise’ (as being Permissible).[55]

العياشي: عن حريز، عن أبي عبد الله (عليه السلام) قال: سئل عن سباع الطير و الوحش حتى ذكر له القنافذ، و الوطواط، و الحمير، و البغال، و الخيل، فقال: «ليس الحرام إلا ما حرم الله في كتابه، و قد نهى رسول‏ الله (صلى الله عليه و آله) يوم خيبر عن أكل لحوم الحمير، و إنما نهاهم من أجل ظهورهم أن يفنوها. و ليس الحمير بحرام

Al Ayyashi, from Hareyz,

‘From Abu Abdullah^-asws, said, ‘I asked about the predator birds and the wild animals to the extent that I mentioned the hedgehogs, and the bats, and the donkeys, and the mules, and the cavalry horses. So he^-asws said: ‘It isn’t the Prohibited except what Allah^-azwj Prohibited in His^-azwj Book, and Rasool-Allah^-saww had forbidden on the day of Khyber from eating the meat of the donkeys, and rather he^-saww forbade them from a reason of their backs (carrying load) lest they perish them, and the donkey isn’t with a Prohibition’.

و قال: «اقرأ هذه الآيات: قُلْ لا أَجِدُ فِي ما أُوحِيَ إِلَيَّ مُحَرَّماً عَلى طاعِمٍ يَطْعَمُهُ إِلَّا أَنْ يَكُونَ مَيْتَةً أَوْ دَماً مَسْفُوحاً أَوْ لَحْمَ خِنزِيرٍ فَإِنَّهُ رِجْسٌ أَوْ فِسْقاً أُهِلَّ لِغَيْرِ اللَّهِ بِهِ

And he^-asws said: ‘Read these Verses: Say: ‘I do not find in what is Revealed to me a Prohibition upon a food to be eaten except if it happens to be dead, or blood burst forth, or meat of pig, for it is an uncleanness or a transgression, dedicated with for other than Allah [6:145]’’.[56]

VERSES 146 – 148

وَعَلَى الَّذِينَ هَادُوا حَرَّمْنَا كُلَّ ذِي ظُفُرٍ ۖ وَمِنَ الْبَقَرِ وَالْغَنَمِ حَرَّمْنَا عَلَيْهِمْ شُحُومَهُمَا إِلَّا مَا حَمَلَتْ ظُهُورُهُمَا أَوِ الْحَوَايَا أَوْ مَا اخْتَلَطَ بِعَظْمٍ ۚ ذَٰلِكَ جَزَيْنَاهُمْ بِبَغْيِهِمْ ۖ وَإِنَّا لَصَادِقُونَ {146}

And to those Jews We Prohibited all with claws; and from the cows and the sheep we Prohibited upon them both their meats except what their backs carried, or the entrails, or what was mixed with bones. That was Our Recompense due to their rebellion, and We are Truthful [6:146]

فَإِنْ كَذَّبُوكَ فَقُلْ رَبُّكُمْ ذُو رَحْمَةٍ وَاسِعَةٍ وَلَا يُرَدُّ بَأْسُهُ عَنِ الْقَوْمِ الْمُجْرِمِينَ {147}

But if they are belying you, then say, ‘Your Lord is with Capacious Mercy, and there is no averting His Wrath from the criminal people [6:147]

سَيَقُولُ الَّذِينَ أَشْرَكُوا لَوْ شَاءَ اللَّهُ مَا أَشْرَكْنَا وَلَا آبَاؤُنَا وَلَا حَرَّمْنَا مِنْ شَيْءٍ ۚ كَذَٰلِكَ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ حَتَّىٰ ذَاقُوا بَأْسَنَا ۗ قُلْ هَلْ عِنْدَكُمْ مِنْ عِلْمٍ فَتُخْرِجُوهُ لَنَا ۖ إِنْ تَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ أَنْتُمْ إِلَّا تَخْرُصُونَ {148}

Those who are associating would be saying, ‘Had Allah so Desired, we would not have associated nor would have our fathers, nor prohibited from anything’. Like that lied those from before them until they tasted Our Wrath. Say, ‘Is there any knowledge with you? (If so), then bring it out to us. You are not following except for the conjecture and that you are only fabricating lies’ [6:148]

العياشي: عن محمد الحلبي، عن أبي عبد الله (عليه السلام) قال: «حرم على بني إسرائيل كل ذي ظفر و الشحوم إِلَّا ما حَمَلَتْ ظُهُورُهُما أَوِ الْحَوايا أَوْ مَا اخْتَلَطَ بِعَظْمٍ

Al-Ayyashi, from Muhammad Al Halby,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Prohibited upon the Children of Israel, everything which had claws, and the fats, except what their backs carried, or the entrails, or what was mixed with bones [6:146]’.[57]

VERSE 149

قُلْ فَلِلَّهِ الْحُجَّةُ الْبَالِغَةُ ۖ فَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ {149}

Say: ‘For Allah is the conclusive Proof. Then if He so Desires to, He would Guide you altogether’ [6:149]

العياشي: عن الحسين، قال: سمعت أبا طالب القمي يروي عن سدير، عن أبي عبد الله (عليه السلام) قال: «نحن الحجة البالغة على من دون السماء و فوق الأرض

Al Ayyashi, from Al-Husayn, from Abu Talib Al Qummi, from Sudeyr,

(It has been narrated) from Abu Abdullah^-asws having said: ‘We^-asws are the conclusive Proof [6:149] over the ones under the sky and above the earth’.[58]

حدثنا الحسين بن ابراهيم بن هشام المؤدب وعلي بن عبد الله الوراق واحمد بن زياد بن جعفر الهمداني رضى الله عنهم قالوا: حدثنا علي بن ابراهيم بن هاشم، عن ابيه عن محمد بن سنان قال: كنت عند مولاي الرضا ” ع ” بخراسان وكان المأمون يقعده على يمينه إذا قعد للناس يوم الاثنين ويوم الخميس فرفع إلى المأمون ان رجلا من الصوفية سرق

Al-Husayn Bin Ibrahim Bin Hisham Al Mowdab narrated to us, and Ali Bin Abdulla Al Waraq, and Ahmad Bin Ziyad Bin Ja’far Al Hamdany, from Ali Bin Ibrahim Bin Hashim, from his father, from Muhammad Bin Sinan who said,

‘I was in the presence of my Master^-asws Al-Reza^-asws at Khurasan, and Al-Mamoun had him^-asws seated on his right, whenever he used to have a gathering for the people on Mondays and Thursdays. A matter was raised to Al-Mamoun in the case of a man from the Sufis who had committed theft.

فالتفت المأمون إلى ابى الحسن ” ع ” فقال ما ترى في أمره؟ فقال ” ع “: قل فلله الحجة البالغة وهى التى تبلغ الجاهل فيعلمها بجهله كما يعلمها العالم بعلمه والدنيا والآخرة قايمتان بالحجة وقد احتج الرجل بالقرآن

Al-Mamoun turned towards Abu Al-Hassan^-asws, so he said, ‘What is your^-asws view regarding his matter?’ So he^-asws said: ‘Say: ‘For Allah is the conclusive Proof [6:149] – and it is which reaches the ignorant one, so he learns it by his ignorance, just as the knowledgeable one learns it by his knowledge, and the world and the Hereafter are both standing by the Proofs (Divine Authorities), and the man has argued with the Quran’.[59]

العلامة الحلي في (الكشكول): عن أحمد بن عبد الرحمن الناوردي، يوم الجمعة في شهر رمضان، سنة عشرين و ثلاث مائة، قال: قال الحسين بن العباس، عن المفضل الكرماني، قال: حدثني محمد بن صدقة، قال: قال محمد بن سنان، عن المفضل بن عمر الجعفي، قال: سألت مولاي جعفر بن محمد الصادق (عليهما السلام) عن قول الله عز و جل: قُلْ فَلِلَّهِ الْحُجَّةُ الْبالِغَةُ فَلَوْ شاءَ لَهَداكُمْ أَجْمَعِينَ

Al Allam Al Hilly in (the book) Al Kashkowl, from Ahmad Bin Abdul Rahman Al Nawardy, on the day of Friday during the month of Ramazan of the year three hundred and twenty, from Al Hassan Bin Al Abbas, from al Mufazzal Al Kirmany, from Muhammad Bin Sadaqa, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar Al Ju’fy who said,

‘I asked my Master^-asws Ja’far Bin Muhammad Al-Sadiq^-asws about the Words of the Mighty and Majestic: ‘For Allah is the conclusive Proof. Then if He so Desires to, He would Guide you altogether’ [6:149].

فقال جعفر بن محمد (عليهما السلام): «الحجة البالغة: التي تبلغ الجاهل من أهل الكتاب فيعلمها بجهله كما يعلمها العالم بعلمه، لأن الله تعالى أكرم و أعدل من أن يعذب أحدا إلا بحجة». ثم تلا جعفر بن محمد (عليهما السلام): وَ ما كانَ اللَّهُ لِيُضِلَّ قَوْماً بَعْدَ إِذْ هَداهُمْ حَتَّى يُبَيِّنَ لَهُمْ ما يَتَّقُونَ.

Ja’far^-asws Bin Muhammad^-asws said: ‘The conclusive proof is that which reached the ignorant one from the people of the Book, so he learns it by his ignorance just as the knowledgeable one learns it by his knowledge, because Allah^-azwj the Exalted is more Benevolent and Just than for Him^-azwj to Punish anyone except by a Proof’. Then Ja’far^-asws Bin Muhammad^-asws recited: It was not for Allah to Let a people stray after having Guided them until He Clarifies to them what they should be fearing [9:115]’’.[60]

الشيخ في (أماليه)، قال: حدثنا محمد بن محمد- يعني الشيخ المفيد- قال: أخبرني أبو القاسم جعفر بن محمد، قال: حدثني محمد بن محمد بن عبد الله بن جعفر الحميري، عن أبيه، عن هارون بن مسلم، عن مسعدة بن زياد، قال:

Al Sheykh in his Amaali said, ‘It was narrated to us by Muhammad Bin Muhammad, meaning Al Sheykh Al Mufeed, from Abu Al Qasim Ja’far Bin Muhammad, from Muhammad Bin Muhammad Bin Abdullah Bin Ja’far Al Humeyri, from his father, from Haroun Bin Muslim, from Mas’ada Bin Ziyad who said,

سمعت جعفر بن محمد (عليهم السلام) و قد سئل عن قوله تعالى: فَلِلَّهِ الْحُجَّةُ الْبالِغَةُ. فقال: «إن الله تبارك و تعالى يقول للعبد يوم القيامة: عبدي أ كنت عالما؟ فإن قال: نعم، قال له: أ فلا عملت بما علمت؟ و إن قال: كنت جاهلا، قال له: أ فلا تعلمت حتى تعمل، فيخصمه، فتلك الحجة البالغة

‘I heard Ja’far^-asws Bin Muhammad^-asws, and he^-asws had been asked about the Words of the Exalted: For Allah is the conclusive Proof [6:149]. So he^-asws said: ‘Allah^-azwj Blessed and Exalted would be Saying to the servant on the Day of Judgment: “My^-azwj servant! Were you knowledgeable?” So if he says, ‘Yes’. He^-azwj would Say to him: “So why did you not work by what you knew?” And if he says, ‘I was ignorant’, He^-azwj would Say to him: “So why did you not learn until you could work (by it)?” Thus He^-azwj would Challenge him, and that is the conclusive Proof [6:149]’.[61]

VERSES 150 & 151

قُلْ هَلُمَّ شُهَدَاءَكُمُ الَّذِينَ يَشْهَدُونَ أَنَّ اللَّهَ حَرَّمَ هَٰذَا ۖ فَإِنْ شَهِدُوا فَلَا تَشْهَدْ مَعَهُمْ ۚ وَلَا تَتَّبِعْ أَهْوَاءَ الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَالَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ وَهُمْ بِرَبِّهِمْ يَعْدِلُونَ {150}

Say: ‘Bring forwards your witnesses, those testifying that Allah Prohibited this. So if they do testify, then do not testify with them, nor follow the whims of those who are belying our Signs, and those who are not believing in the Hereafter, and they are setting up equals with their Lord [6:150]

قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ ۖ أَلَّا تُشْرِكُوا بِهِ شَيْئًا ۖ وَبِالْوَالِدَيْنِ إِحْسَانًا ۖ وَلَا تَقْتُلُوا أَوْلَادَكُمْ مِنْ إِمْلَاقٍ ۖ نَحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ ۖ وَلَا تَقْرَبُوا الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ ۖ وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ ۚ ذَٰلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَعْقِلُونَ {151}

Say: ‘Come, I shall recite (regarding that) which your Lord has Prohibited upon you all – that you will not be associating anything with Him, and kindness with the parents, and you will not be killing your children due to destitution’ – We are Sustaining you and them – ‘And you will not approach the immoralities, whatever is apparent from these and what is hidden, nor will you be killing the soul which Allah has Prohibited, except with the right. That is (what) you have been Bequeathed with, perhaps you will understand’ [6:151]

العياشي: عن أبي بصير، قال: كنت جالسا عند أبي جعفر (عليه السلام) و هو متكئ على فراشه إذ قرأ الآيات المحكمات التي لم ينسخهن شي‏ء من الأنعام و قال: «شيعها سبعون ألف ملك: قُلْ تَعالَوْا أَتْلُ ما حَرَّمَ رَبُّكُمْ عَلَيْكُمْ أَلَّا تُشْرِكُوا بِهِ شَيْئاً

Al Ayyashi, from Abu Baseer who said,

‘I was seated in the presence of Abu Ja’far^-asws and he^-asws was reclining upon his bed when he^-asws recited the Decisive Verses which had not Abrogated anything from (Surah) Al-Anaam, and said: ‘Seventy thousand Angels escorted:  Say: ‘Come, I shall recite (regarding that) what your Lord has Prohibited upon you all – that you will not be associating anything with Him [6:151]’.[62]

عن عمرو بن أبي المقدام، عن أبيه، عن علي بن الحسين (صلوات الله عليه)، قال: الْفَواحِشَ ما ظَهَرَ مِنْها وَ ما بَطَنَ، قال: «ما ظهر منها: نكاح امرأة الأب، و ما بطن: الزنا

From Amro Bin Abu Al Maqdam, from his father,

(It has been narrated) from Ali^-asws Bin Al-Husayn^-asws having said: And you will not approach the immoralities, whatever is apparent from these and what is hidden [6:151], said: ‘What is apparent from it – Marriage to a step-mother, and what is concealed – the adultery’.[63]

وقال على بن أبي طالب (عليه السلام): سمعت رسول الله (صلى الله عليه وآله) يقول: أنا وعلي أبوا هذه الامة، ولحقنا عليهم أعظم من حق أبوي ولادتهم، فانا ننقذهم ـ إن أطاعونا ـ من النار إلى دار القرار، ونلحقهم من العبودية بخيار الاحرار

And Ali^-asws Bin Abu Talib^-asws said: ‘I^-asws heard from Rasool-Allah^-saww that: ‘I^-saww and Ali^-asws are the fathers of this community, and our^-asws rights are higher than those of their fathers who gave them birth, for we^-asws save them, due to their obedience, from the Fire and take them to the Place of happiness, and take them out of slavery and place them with the good free ones’.[64]

و عنه بإسناده عن يحيى بن إبراهيم بن أبي البلاد، عن أبيه، عن جده، عن أبي عبد الله (عليه السلام) قال: «لو علم الله شيئا أدنى من أف لنهى عنه و هو من أدنى العقوق، و من العقوق أن ينظر الرجل إلى والديه فيحد النظر إليهما

And from him (Yaqoub Al Kulayni), from Yahya Bin Ibrahim Bin Abu Al Bilad, from his father, from his grandfather,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Had there been in the Knowledge of Allah^-azwj anything smaller than ‘Ugh’ (that person would say), He^-azwj would have Prohibited from it, and it (Saying of ‘Ugh)) is the lowest of the disobedience. And from the disobedience is that the man look at his parents, so he looks slightly away from them’.[65]

VERSE 152

وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُ ۖ وَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ ۖ لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا ۖ وَإِذَا قُلْتُمْ فَاعْدِلُوا وَلَوْ كَانَ ذَا قُرْبَىٰ ۖ وَبِعَهْدِ اللَّهِ أَوْفُوا ۚ ذَٰلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَذَكَّرُونَ {152}

And do not approach the wealth of the orphan except by that which is best until he reaches his maturity, fulfil the weight and the measure with the justice. We do not Encumber a soul except to its capacity. And when you speak, then be fair, and even it was a relative. And fulfil the Covenant of Allah. That is (what you) are Bequeathed with, perhaps you will be mindful [6:152]

Devouring the wealth of the orphans is a major sin

عَنْهُ عَنِ ابْنِ مَحْبُوبٍ قَالَ كَتَبَ مَعِي بَعْضُ أَصْحَابِنَا إِلَى أَبِي الْحَسَنِ ( عليه السلام ) يَسْأَلُهُ عَنِ الْكَبَائِرِ كَمْ هِيَ وَ مَا هِيَ فَكَتَبَ الْكَبَائِرُ مَنِ اجْتَنَبَ مَا وَعَدَ اللَّهُ عَلَيْهِ النَّارَ كَفَّرَ عَنْهُ سَيِّئَاتِهِ إِذَا كَانَ مُؤْمِناً وَ السَّبْعُ الْمُوجِبَاتُ قَتْلُ النَّفْسِ الْحَرَامِ وَ عُقُوقُ الْوَالِدَيْنِ وَ أَكْلُ الرِّبَا وَ التَّعَرُّبُ بَعْدَ الْهِجْرَةِ وَ قَذْفُ الْمُحْصَنَاتِ وَ أَكْلُ مَالِ الْيَتِيمِ وَ الْفِرَارُ مِنَ الزَّحْفِ

From him, from Ibn Mahboub who said,

‘One of our companions wrote along with me, to Abu Al-Hassan^-asws, asking him^-asws about the major sins, how many they are and what they are. So he^-asws wrote: ‘The major sins one should avoid are what Allah^-azwj has Promised the Fire upon to expiate his sins from him, when he was a Momin; and the seven Obligating (such) are – killing a self unlawfully, and disloyalty to the parents, and consuming the usury, and the adoption of Pre-Islamic practices after the emigration, and slandering the married woman, and devouring the wealth of the orphans, and fleeing from the battle march’.[66]

VERSE 153

وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ ۚ ذَٰلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَتَّقُونَ {153}

And surely this one is My Straight Path, therefore obey him, and do not be following the ways (of others), for they will separate you from His Way. That is (what you) are Bequeathed with, perhaps you would be fearing [6:153]

محمد بن الحسن الصفار: عن عمران بن موسى، عن موسى بن جعفر، عن علي بن أسباط، عن محمد بن الفضيل، عن أبي حمزة الثمالي، عن أبي عبد الله (عليه السلام) قال: سألته عن قول الله تبارك و تعالى: وَ أَنَّ هذا صِراطِي مُسْتَقِيماً فَاتَّبِعُوهُ. قال: «هو و الله علي، هو و الله الصراط و الميزان

Muhammad Bin Al Hassan Al Saffar, from Imran Bin Musa, from Musa Bin Ja’far, from Ali Bin Asbaat, from Muhammad Bin Al Fazeyl, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj Blessed and Exalted: And surely this one is My Straight Path, therefore obey him [6:153]. He^-asws said: ‘By Allah^-azwj! He^-asws is Ali^-asws. By Allah^-azwj! He^-asws is the Path and the Scale’.[67]

العياشي، عن بريد العجلي، عن أبي جعفر (عليه السلام)، قال: وَ أَنَّ هذا صِراطِي مُسْتَقِيماً فَاتَّبِعُوهُ وَ لا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ قال: «أ تدري ما يعني ب صِراطِي مُسْتَقِيماً؟» قلت: لا. قال: «ولاية علي و الأوصياء (عليهم السلام)

From Al Ayyashi, from Bureyd Al Ajaly,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I said, ‘(What about) And surely this one is My Straight Path, therefore obey him, and do not be following the ways (of others), for they will separate you from His Way [6:153]? He^-asws said: ‘Do you know what it Means by: My Straight Path?’ I said, ‘No’. He^-asws said: ‘Wilayah of Ali^-asws and the successors^-asws’.

قال: «و تدري ما يعني فَاتَّبِعُوهُ؟» قال: قلت: لا. قال: «يعني علي بن أبي طالب (صلوات الله عليه)». قال: «و تدري ما يعني وَ لا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ؟». قلت: لا. قال: «ولاية فلان و فلان، و الله

He^-asws said: ‘And do you know what it Means by: therefore follow him?’ I said, ‘No’. He^-asws said: ‘It Means (follow) Ali^-asws Bin Abu Talib^-asws’. He^-asws said: ‘And do you know what is Meant by: and do not be following the ways (of others), for they will separate you from His Way?’ I said, ‘No’. He^-asws said: ‘By Allah^-azwj! It is the Wilayah of so and so and so and so (Abu Bakr and Umar)’.

قال: «و تدري ما يعني فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ؟». قلت: لا. قال: «يعني سبيل علي (عليه السلام)

He^-asws said: ‘And do you know what is Meant by: for they will separate you from His Way?’ I said, ‘No’. He^-asws said: ‘It Means (from) the way of Ali^-asws’.[68]

و عن جابر بن عبد الله: أن النبي (صلى الله عليه و آله) هيأ أصحابه عنده، إذ قال و أشار بيده إلى علي (عليه السلام): وَ أَنَّ هذا صِراطِي مُسْتَقِيماً فَاتَّبِعُوهُ وَ لا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ

And from Jabir Bin Abdullah who said,

‘The Prophet^-saww made it easy for his^-saww companions who were in his^-saww presence when he^-saww said, and gestured by his^-saww hand towards Ali^-asws: ‘And surely this one is My Straight Path, therefore follow him, and do not be following the ways (of others), for they will separate you from His Way [6:153]’.[69]

ثم قال علي بن إبراهيم: أخبرنا الحسن بن علي، عن أبيه، عن الحسين بن سعيد، عن محمد بن سنان، عن أبي خالد القماط، عن أبي بصير، عن أبي جعفر (عليه السلام)، في قوله: وَ أَنَّ هذا صِراطِي مُسْتَقِيماً فَاتَّبِعُوهُ وَ لا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ، قال: «نحن السبيل، فمن أبى فهذه السبل

Then Ali Bin Ibrahim said, ‘Al Hassan Bin Ali informed us, from his father, from Al-Husayn Bin Saeed, from Muhammad Bin Sinan, from Abu Khalid Al Qamat, from Abu Baseer,

‘From Abu Ja’far^-asws regarding His^-azwj Words: And surely this one is My Straight Path, therefore follow him, and do not be following the ways (of others), for they will separate you from His Way [6:153]. He^-asws said: ‘We^-asws are the Way. So the one who refuses, then these are the (other) ways’’.[70]

عن سعد، عن أبي جعفر (عليه السلام) وَ أَنَّ هذا صِراطِي مُسْتَقِيماً فَاتَّبِعُوهُ، قال: «آل محمد (صلى الله عليه و آله) الصراط الذي دل عليه

From Sa’ad,

‘From Abu Ja’far^-asws (Regarding): And surely this one is My Straight Path, therefore obey him [6:153]. He^-asws said: ‘The Progeny^-asws of Muhammad^-saww are the Way which is pointed upon’’.[71]

VERSES 154 – 157

ثُمَّ آتَيْنَا مُوسَى الْكِتَابَ تَمَامًا عَلَى الَّذِي أَحْسَنَ وَتَفْصِيلًا لِكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً لَعَلَّهُمْ بِلِقَاءِ رَبِّهِمْ يُؤْمِنُونَ {154}

Then We Gave Musa the Book as a completion upon those who were good doers, and detail of all things, and Guidance and Mercy, perhaps they would be believing in meeting their Lord [6:154]

وَهَٰذَا كِتَابٌ أَنْزَلْنَاهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُوا لَعَلَّكُمْ تُرْحَمُونَ {155}

And this is a Book We Revealed it as Blessed, therefore follow it and be fearing, perhaps you would be Mercied [6:155]

أَنْ تَقُولُوا إِنَّمَا أُنْزِلَ الْكِتَابُ عَلَىٰ طَائِفَتَيْنِ مِنْ قَبْلِنَا وَإِنْ كُنَّا عَنْ دِرَاسَتِهِمْ لَغَافِلِينَ {156}

Lest you should be saying, ‘But rather, the Book was Revealed upon two groups from before us, and surely we were unaware about their studying’ [6:156]

أَوْ تَقُولُوا لَوْ أَنَّا أُنْزِلَ عَلَيْنَا الْكِتَابُ لَكُنَّا أَهْدَىٰ مِنْهُمْ ۚ فَقَدْ جَاءَكُمْ بَيِّنَةٌ مِنْ رَبِّكُمْ وَهُدًى وَرَحْمَةٌ ۚ فَمَنْ أَظْلَمُ مِمَّنْ كَذَّبَ بِآيَاتِ اللَّهِ وَصَدَفَ عَنْهَا ۗ سَنَجْزِي الَّذِينَ يَصْدِفُونَ عَنْ آيَاتِنَا سُوءَ الْعَذَابِ بِمَا كَانُوا يَصْدِفُونَ {157}

Or you should be saying, ‘If the Book had been Revealed unto us, we would have been more Guided than them’. So there has come to you all a clear proof from your Lord, and Guidance, and Mercy. So who is more unjust than the one who belies the Signs of Allah and turns away from these? We would be Recompensing those who are turning away from Our Signs with the evil Punishment due to what they were shunning [6:157]

349- فِي كِتَابِ كَمَالِ الدِّينِ وَ تَمَامِ النِّعْمَةِ بِإِسْنَادِهِ إِلَى الْحُسَيْنِ بْنِ الْمُخْتَارِ قَالَ: دَخَلَ حَيَّانُ السَّرَّاجُ عَلَى الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَلَيْهِ السَّلَامُ فَقَالَ لَهُ: يَا حَيَّانُ مَا يَقُولُ أَصْحَابُكَ فِي مُحَمَّدِ بْنِ الْحَنَفِيَّةِ؟ قَالَ: يَقُولُونَ إِنَّهُ حَيٌّ يُرْزَقُ

In the book Kamaal Al Deen Wa Tamam Al Ni’ma, by his chain up to Al-Husayn Bin Al Mukhtar who said,

‘Hayyan Al-Sarraj went over to Al-Sadiq Ja’far^-asws Bin Muhammad^-asws, so he^-asws said to him: ‘O Hayyan! What are your companions saying regarding Muhammad Bin Al-Hanafiyya?’ He said, ‘They are saying he is (still) alive being Sustained (by Allah^-azwj)’.

فَقَالَ الصَّادِقُ عَلَيْهِ السَّلَامُ حَدَّثَنِي أَبِي عَلَيْهِ السَّلَامُ إِنَّهُ كَانَ فِيمَنْ عَادَهُ فِي مَرَضِهِ وَ فِيمَنْ أَغْمَضَهُ وَ أَدْخَلَهُ حُفْرَتَهُ وَ زَوَّجَ نِسَاءَهُ وَ قَسَّمَ مِيرَاثَهُ

Imam Al-Sadiq^-asws said: ‘My^-asws father^-asws narrated to me^-asws that he^-asws was among the ones who consoled him during his illness, and among the ones who closed his eyes, and inserted him in his grave, and got his womenfolk to be (re) married, and distributed his inheritance’.

فَقَالَ: يَا أَبَا عَبْدِ اللَّهِ إِنَّمَا مَثَلُ مُحَمَّدٍ فِي هَذِهِ الْأُمَّةِ كَمَثَلِ عِيسَى بْنِ مَرْيَمَ عَلَيْهِ السَّلَامُ شُبِّهَ أَمْرُهُ لِلنَّاسِ

He said, ‘O Abu Abdullah^-asws! But rather an example of Muhammad (Bin Hanafiyya) in this community is like the example of Isa^-as Bin Maryam^-as. His matter was made to be confusing to the people’.

فَقَالَ الصَّادِقُ عَلَيْهِ السَّلَامُ: شُبِّهَ أَمْرُهُ عَلَى أَوْلِيَائِهِ أَوْ عَلَى أَعْدَائِهِ قَالَ. بَلَى عَلَى أَعْدَائِهِ، فَقَالَ، أَ تَزْعُمُ أَنَّ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ الْبَاقِرَ عَلَيْهِ السَّلَامُ عَدُوُّ عَمِّهِ مُحَمَّدِ بْنِ حَنَفِيَّةَ؟ فَقَالَ، لَا

Al-Sadiq^-asws said: ‘Was his matter made to be confusing upon his friends or upon his enemies?’ He said, ‘Yes, upon his enemies’. So he^-asws said: ‘Are you alleging that Abu Ja’far Muhammad^-asws Bin Ali Al-Baqir^-asws was an enemy of his^-asws uncle Muhammad Bin Hanafiyya?’ He said, ‘No’.

فَقَالَ الصَّادِقُ عَلَيْهِ السَّلَامُ. يَا حَيَّانُ إِنَّكُمْ صَدَفْتُمْ عَنْ آيَاتِ اللَّهِ وَ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى: سَنَجْزِي الَّذِينَ يَصْدِفُونَ عَنْ آياتِنا سُوءَ الْعَذابِ بِما كانُوا يَصْدِفُونَ.

Al-Sadiq^-asws said: ‘O Hayyan! You are all ratifying about the Verses of Allah^-azwj, and Allah^-azwj Blesse and Exalted Said: We would be Recompensing those who are turning away from Our Signs with the evil Punishment due to what they were shunning [6:157]’’.[72]

VERSE 158

هَلْ يَنْظُرُونَ إِلَّا أَنْ تَأْتِيَهُمُ الْمَلَائِكَةُ أَوْ يَأْتِيَ رَبُّكَ أَوْ يَأْتِيَ بَعْضُ آيَاتِ رَبِّكَ ۗ يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لَا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا ۗ قُلِ انْتَظِرُوا إِنَّا مُنْتَظِرُونَ {158}

Are they only waiting that the Angels should come to them, or your Lord should come, or some of the Signs of your Lord should come? The day some of the Signs of your Lord do come, a soul will not benefit from its Eman which had not believed from before, or earned goodness during its Eman. Say, ‘Await, (for) we are awaiting (too)’ [6:158]

في كتاب الاحتجاج للطبرسي (ره) عن أمير المؤمنين عليه السلام واما قوله: ” وجاء ربك والملك صفا صفا ” وقوله: ” هل ينظرون الا أن تأتيم الملائكة أو يأتي ربك أو يأتي بعض آيات ربك ” فذلك كله حق وليست له جثة جل ذكره كجثة  خلقه وانه رب كل شئ ورب شئ من كتاب الله عزوجل يكون تأويله على غير تنزيله، ولا يشبه تأويل كلام البشر ولا فعل البشر،

In the book Al-Ihtijaj Al-Tabarsy, reporting it –

‘From Amir-Al-Momineen^-asws: ‘And as for His^-azwj Words: And your Lord and the Angels would come in rows and rows [89:22],  and His^-azwj Words: Are they only waiting that the Angels should come to them, or your Lord should come, or some of the Signs of your Lord should come? [6:158], so that is all true. And there is no physical (body) for Him^-azwj, like the physical (body) of His^-azwj creatures. And He^-azwj is the Lord^-azwj of everything. The interpretation (Taweel) of the Book of Allah^-azwj Mighty and Majestic is upon other than its Revelation (Tanzeel). And the interpretation does not resemble the speech of the human beings, nor does it resemble the actions of the human beings.[73]

علي بن إبراهيم، قال: حدثني أبي، عن صفوان، عن ابن مسكان، عن أبي بصير، عن أبي جعفر (عليه السلام)، في قوله: يَوْمَ يَأْتِي بَعْضُ آياتِ رَبِّكَ لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ قال: «نزلت: أو اكتسبت» فِي إِيمانِها خَيْراً قُلِ انْتَظِرُوا إِنَّا مُنْتَظِرُونَ، قال: «إذا طلعت الشمس من مغربها فكل من آمن في ذلك اليوم لا ينفعه إيمانه

Ali Bin Ibrahim said, ‘My father narrated to me, from Safwan, from Ibn Muskan, from Abu Baseer,

(It has been narrated) from Abu Ja’far^-asws regarding His^-azwj Words: The day some of the Signs of your Lord do come, a soul will not benefit from its Eman which had not believed from before, or earned goodness during its Eman [6:158]. He^-asws said: ‘It was Revealed as: Or gained goodness during its Eman. Say, ‘Await, (for) we are awaiting (too)’ [6:158]’.

قال: «إذا طلعت الشمس من مغربها فكل من آمن في ذلك اليوم لا ينفعه إيمانه

He^-asws said: ‘When the sun emerges from its west, so everyone who believes during that day, its Eman would not benefit it’’.[74]

مُحَمَّدُ بْنُ يَحْيَى عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْيَمَانِيِّ عَنْ مَنِيعِ بْنِ الْحَجَّاجِ عَنْ يُونُسَ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ يَعْنِي فِي الْمِيثَاقِ أَوْ كَسَبَتْ فِي إِيمانِها خَيْراً قَالَ الْإِقْرَارُ بِالْأَنْبِيَاءِ وَ الْأَوْصِيَاءِ وَ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) خَاصَّةً قَالَ لَا يَنْفَعُ إِيمَانُهَا لِأَنَّهَا سُلِبَتْ

Muhammad Bin Yahya, from Hamdan Bin Suleyman, from Abdullah Bin Muhammad Al Yamani, from Mani’e Bin Al Hajjaj, from Yunus, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: a soul will not benefit from its Eman which had not believed from before [6:158] – Meaning during the Covenant, or earned goodness during its Eman [6:158]. He^-asws said: ‘The acknowledgement with the Prophets^-as and the successors^-as and Amir Al-Momineen^-asws in particular’. He^-asws said: ‘Its Eman would not benefit it because it would have been Confiscated’.[75]

ابن بابويه، قال: حدثني أبي (رضي الله عنه)، قال: حدثنا سعد بن عبد الله، قال: حدثنا محمد بن‏ الحسين بن أبي الخطاب، عن الحسن بن محبوب، عن علي بن رئاب، عن أبي عبد الله (عليه السلام)، أنه قال في قول الله عز و جل: يَوْمَ يَأْتِي بَعْضُ آياتِ رَبِّكَ لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ. فقال (عليه السلام): «الآيات: الأئمة، و الآية المنتظرة: القائم (عليه السلام)، فيومئذ لا ينفع نفسا إيمانها لم تكن آمنت من قبل قيامه بالسيف، و إن آمنت بمن تقدم من آبائه (عليهم السلام)».

Ibn Babuwayh said, ‘My father narrated to me, from Sa’ad Bin Abdullah, from Muhammad Bin Al-Husayn Bin Abu Al Khattab, from Al Hassan Bin Mahboub, from Ali Bin Ra’aib,

(It has been narrated) from Abu Abdullah^-asws having said regarding the Words of Allah^-azwj Mighty and Majestic: The day some of the Signs of your Lord do come, a soul will not benefit from its Eman which had not believed from before [6:158], so he^-asws said: ‘The Signs – The Imams^-asws, and the Sign which is awaited – Al-Qaim^-asws. Thus, on that day a soul will not benefit from its Eman which had not believed from before [6:158] his^-asws rising by the sword and believed in the ones who had preceded from his^-asws forefathers^-asws’.[76]

مُحَمَّدُ بْنُ عَبْدِ اللَّهِ وَ مُحَمَّدُ بْنُ يَحْيَى جَمِيعاً عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ قَالَ اجْتَمَعْتُ أَنَا وَ الشَّيْخُ أَبُو عَمْرٍو رَحِمَهُ اللَّهُ عِنْدَ أَحْمَدَ بْنِ إِسْحَاقَ فَغَمَزَنِي أَحْمَدُ بْنُ إِسْحَاقَ أَنْ أَسْأَلَهُ عَنِ الْخَلَفِ فَقُلْتُ لَهُ يَا أَبَا عَمْرٍو إِنِّي أُرِيدُ أَنْ أَسْأَلَكَ عَنْ شَيْ‏ءٍ وَ مَا أَنَا بِشَاكٍّ فِيمَا أُرِيدُ أَنْ أَسْأَلَكَ عَنْهُ فَإِنَّ اعْتِقَادِي وَ دِينِي أَنَّ الْأَرْضَ لَا تَخْلُو مِنْ حُجَّةٍ إِلَّا إِذَا كَانَ قَبْلَ يَوْمِ الْقِيَامَةِ بِأَرْبَعِينَ يَوْماً فَإِذَا كَانَ ذَلِكَ رُفِعَتِ الْحُجَّةُ وَ أُغْلِقَ بَابُ التَّوْبَةِ فَلَمْ يَكُ يَنْفَعُ نَفْساً إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْراً

Muhammad Bin Abdullah and Muhammad Bin Yahya, altogether from Abdullah Bin Ja’far Al Humeyri who said,

‘I and Sheykh Abu Amro, may Allah^-azwj be Pleased with him, gathered in the presence of Ahmad Bin Is’haq. Ahmad Bin Is’haq winked at me that I should ask him about the replacement (Imam^-asws). I said to him, ‘O Abu Amro! I want to ask you about something, and I am not with a doubt regarding what I intend to ask you about. My belief and my Religion is that the earth cannot be empty from a Divine Authority except when it would be just before the Day of Judgment by forty days. When it would be that, the Divine Authority would be Raised and the door of repentance would be shut. Thus, no soul shall benefit by its Eman which it did not belief from before, or goodness having been earned by its Eman, a soul will not benefit from its Eman which had not believed from before [6:158].

فَأُولَئِكَ أَشْرَارٌ مِنْ خَلْقِ اللَّهِ عَزَّ وَ جَلَّ وَ هُمُ الَّذِينَ تَقُومُ عَلَيْهِمُ الْقِيَامَةُ وَ لَكِنِّي أَحْبَبْتُ أَنْ أَزْدَادَ يَقِيناً وَ إِنَّ إِبْرَاهِيمَ ( عليه السلام ) سَأَلَ رَبَّهُ عَزَّ وَ جَلَّ أَنْ يُرِيَهُ كَيْفَ يُحْيِي الْمَوْتَى قَالَ أَ وَ لَمْ تُؤْمِنْ قَالَ بَلَى وَ لَكِنْ لِيَطْمَئِنَّ قَلْبِي

They would be the most evil of the creatures of Allah^-azwj Mighty and Majestic, and they are those against whom the Day of Judgment would be Established. But, I would like to increase conviction and that Ibrahim^-as asked his^-as Lord^-azwj Mighty and Majestic how He^-azwj Revives the dead: He said: “Or do you not believe?” He Said: Yes (I do), but to reassure my heart [2:260].

وَ قَدْ أَخْبَرَنِي أَبُو عَلِيٍّ أَحْمَدُ بْنُ إِسْحَاقَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ وَ قُلْتُ مَنْ أُعَامِلُ أَوْ عَمَّنْ آخُذُ وَ قَوْلَ مَنْ أَقْبَلُ فَقَالَ لَهُ الْعَمْرِيُّ ثِقَتِي فَمَا أَدَّى إِلَيْكَ عَنِّي فَعَنِّي يُؤَدِّي وَ مَا قَالَ لَكَ عَنِّي فَعَنِّي يَقُولُ فَاسْمَعْ لَهُ وَ أَطِعْ فَإِنَّهُ الثِّقَةُ الْمَأْمُونُ

And Abu Ali Ahmad Bin Is’haq informed me from Abu Al-Hassan^-asws (10^th Imam^-asws) saying, ‘I asked him^-asws and said, ‘So who is the office bearer, or from whom should I take, and whose word should I accept?’ So he^-asws said to him: ‘Al-Amiry is my^-asws reliable one, therefore whatever he brings to you from me^-asws, so I^-asws have put it across, and whatever he says to you from me^-asws, so I^-asws have said it. Therefore, listen to him and obey, for he is the reliable, the trustworthy’.

وَ أَخْبَرَنِي أَبُو عَلِيٍّ أَنَّهُ سَأَلَ أَبَا مُحَمَّدٍ ( عليه السلام ) عَنْ مِثْلِ ذَلِكَ فَقَالَ لَهُ الْعَمْرِيُّ وَ ابْنُهُ ثِقَتَانِ فَمَا أَدَّيَا إِلَيْكَ عَنِّي فَعَنِّي يُؤَدِّيَانِ وَ مَا قَالَا لَكَ فَعَنِّي يَقُولَانِ فَاسْمَعْ لَهُمَا وَ أَطِعْهُمَا فَإِنَّهُمَا الثِّقَتَانِ الْمَأْمُونَانِ فَهَذَا قَوْلُ إِمَامَيْنِ قَدْ مَضَيَا فِيكَ

And Abu Ali informed me that he asked Abu Muhammad^-asws (11^th Imam^-asws) about similar to that, so he^-asws said to him: ‘Al-Amiry and his son are two reliable ones. So whatever they both bring to you from me^-asws, so I^-asws have put it across to them, and whatever they both say to you, so I^-asws have said it to them. Therefore, listen to them both and obey them, for they are both reliable ones, trustworthy ones. So these are the words of two Imams^-asws proceeding with regards to you’.

قَالَ فَخَرَّ أَبُو عَمْرٍو سَاجِداً وَ بَكَى ثُمَّ قَالَ سَلْ حَاجَتَكَ فَقُلْتُ لَهُ أَنْتَ رَأَيْتَ الْخَلَفَ مِنْ بَعْدِ أَبِي مُحَمَّدٍ ( عليه السلام ) فَقَالَ إِي وَ اللَّهِ وَ رَقَبَتُهُ مِثْلُ ذَا وَ أَوْمَأَ بِيَدِهِ

He said, ‘So Abu Amro fell prostrating and wept. Then he said, ‘Ask your need’. So I said to him, ‘You have seen the replacement (Imam^-asws) from after Abu Muhammad^-asws?’ So he said, ‘Yes, by Allah^-azwj, and his^-asws neck was similar to that’, and he gestured by his hand.

فَقُلْتُ لَهُ فَبَقِيَتْ وَاحِدَةٌ فَقَالَ لِي هَاتِ قُلْتُ فَالِاسْمُ قَالَ مُحَرَّمٌ عَلَيْكُمْ أَنْ تَسْأَلُوا عَنْ ذَلِكَ وَ لَا أَقُولُ هَذَا مِنْ عِنْدِي فَلَيْسَ لِي أَنْ أُحَلِّلَ وَ لَا أُحَرِّمَ وَ لَكِنْ عَنْهُ ( عليه السلام ) فَإِنَّ الْأَمْرَ عِنْدَ السُّلْطَانِ أَنَّ أَبَا مُحَمَّدٍ مَضَى وَ لَمْ يُخَلِّفْ وَلَداً وَ قَسَّمَ مِيرَاثَهُ وَ أَخَذَهُ مَنْ لَا حَقَّ لَهُ فِيهِ وَ هُوَ ذَا عِيَالُهُ يَجُولُونَ لَيْسَ أَحَدٌ يَجْسُرُ أَنْ يَتَعَرَّفَ إِلَيْهِمْ أَوْ يُنِيلَهُمْ شَيْئاً وَ إِذَا وَقَعَ الِاسْمُ وَقَعَ الطَّلَبُ فَاتَّقُوا اللَّهَ وَ أَمْسِكُوا عَنْ ذَلِكَ

I said to him, ‘So there remains one (question)’. He said to me, ‘Give’. I said, ‘So (what is) the name?’ He said, ‘It is Prohibited upon you that you should be asking about that nor will I be saying this from myself. Thus, there isn’t for me that I should permit nor that I should prohibit, but it is from him^-asws, for the matter with the ruling authority (Caliph Mu’tasim) is that Abu Muhammad^-asws passed away and did not leave behind a son, and he^-asws distributed his^-asws inheritance, and it was taken by the ones who had no right to it with regards to it, and he^-asws is with dependents who are roaming around. There isn’t anyone bold enough that he should introduce himself to them nor give them anything. And when the name will occur, the seeking (from the ruling authorities) would occur, therefore fear Allah^-azwj and withhold from that’.[77]

و عنه، قال: حدثنا المظفر بن جعفر بن المظفر العلوي السمرقندي (رحمه الله)، قال: حدثنا جعفر بن محمد بن مسعود، و حيدر بن محمد بن نعيم السمرقندي جميعا، [عن محمد بن مسعود العياشي، قال: حدثني علي بن محمد بن شجاع‏] ، عن محمد بن عيسى، عن يونس بن عبد الرحمن، عن علي بن أبي حمزة، عن أبي بصير، قال: قال الصادق جعفر بن محمد (عليهما السلام) في قول الله عز و جل: يَوْمَ يَأْتِي بَعْضُ آياتِ رَبِّكَ لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمانِها خَيْراً: «يعني خروج القائم المنتظر منا

And from him, said, ‘It was narrated to us by Al Muzaffar Bin Ja’far Bin Al Muzaffar Al Alawy Al Samarqandy, from Ja’far Bin Muhammad Bin Masoud, and Hyder Bin Muhammad Bin Naeem Al Zamarqandy, altogether from Muhammad Bin Masoud Al Ayyashi, from Ali Bin Muhammad Bin Shaja’a, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘Al-Sadiq Ja’far^-asws Bin Muhammad^-asws said regarding the Words of Allah^-azwj Mighty and Majestic: The day some of the Signs of your Lord do come, a soul will not benefit from its Eman which had not believed from before, or earned goodness during its Eman [6:158]: ‘It means the rising of Al-Qaim^-asws, and awaiting one from us^-asws’.

ثم قال (عليه السلام): «يا أبا بصير، طوبى لشيعة قائمنا، المنتظرين لظهوره في غيبته، و المطيعين له في ظهوره، أولئك أولياء الله، الذين لا خوف عليهم و لا هم يحزنون

Then, he^-asws said: ‘O Abu Baseer! Beatitude is for the Shias of our^-asws Qaim^-asws, the ones awaiting for his^-asws appearance during his^-asws occultation, and the followers of his^-asws during his^-asws appearance. They are the friends of Allah^-azwj, those upon whom there would neither be fear nor would they be grieving’’.[78]

عن زرارة و حمران و محمد بن مسلم، عن أبي جعفر و أبي عبد الله (عليهما السلام)، في قوله: يَوْمَ يَأْتِي بَعْضُ آياتِ رَبِّكَ لا يَنْفَعُ نَفْساً إِيمانُها، قال: طلوع الشمس من المغرب، و خروج الدابة، و الدخان، و الرجل يكون مصرا و لم يعمل عمل الإيمان، ثم تجي‏ء الآيات فلا ينفعه إيمانه

From Zurara and Humran and Muhammad Bin Muslim,

‘From Abu Ja’far^-asws and Abu Abdullah^-asws regarding His^-azwj Words: The day some of the Signs of your Lord do come, a soul will not benefit from its Eman [6:158]. He^-asws said: ‘Emergence of the sun from the west, and the coming of the walker (upon the earth), and the man would happen to be adamant and would not be doing a deed of the Eman, then the Signs would come, therefore its Eman would not benefit him’’.[79]

عن حفص بن غياث، عن جعفر بن محمد (عليهما السلام) قال: «سأل رجل أبي (عليه السلام) عن حروب أمير المؤمنين (عليه السلام) و كان السائل من محبينا، قال: فقال أبو جعفر (عليه السلام): إن الله بعث محمدا (صلى الله عليه و آله) بخمسة أسياف: ثلاثة منها شاهرة لا تغمد إلى أن تضع الحرب أوزارها، و لن تضع الحرب أوزارها حتى تطلع الشمس من مغربها، فإذا طلعت الشمس من مغربها آمن الناس كلهم في ذلك اليوم، فيومئذ لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمانِها خَيْراً

From Hafs Bin Giyas,

‘From Ja’far Bin Muhammad^-asws having said: ‘A man asked my^-asws father^-asws about the battles of Amir Al Momineen^-asws, and the questioner was from the ones who loved us^-asws. Abu Ja’far^-asws said: ‘Allah^-azwj Sent Muhammad^-saww with five swords – three of these would be utilised, not sheathed until the battle is placed and it ends, and the battle will never be placed and be ended until the sun emerges from its west. So when the sun emerges from its west, the people would believe, all of them, during that day, but on that day a soul will not benefit from its Eman which had not believed from before, or earned goodness during its Eman [6:158]’’.[80]

VERSE 159

إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَسْتَ مِنْهُمْ فِي شَيْءٍ ۚ إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ ثُمَّ يُنَبِّئُهُمْ بِمَا كَانُوا يَفْعَلُونَ {159}

Surely, those who were dividing their religion and became sects, you haven’t anything to do with them. But rather, their matter is to Allah, then He would Inform them with what they were doing [6:159]

و العيّاشيّ عن الصادق عليه السلام قال: كان عليّ عليه السلام يقرؤها فارقوا دينهم قال فارق و اللَّه القوم‏ وَ كانُوا شِيَعاً فرقاً يشيع كل فرقة اماماً

Al-Ayyashi –

‘From Al-Sadiq^-asws having said: ‘Ali^-asws was reciting it as left their Religion [6:159] (instead of ‘dividing their Religion’)’. He^-asws said: ‘By Allah^-azwj! The people separated (from their Religion) and they became sects, each sect came to be with an imam.[81]

علي بن إبراهيم، قال: حدثني أبي، عن النضر بن سويد، عن يحيى الحلبي، عن المعلى بن خنيس، عن أبي عبد الله (عليه السلام)، في قوله: إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَ كانُوا شِيَعاً، قال: «فارق القوم و الله دينهم

Ali Bin Ibrahim said, ‘My father said to me, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Al Moala Bin Khunays,

(It has been narrated) from Abu Abdullah^-asws regarding His^-azwj Words Surely, those who were dividing their religion and became sects [6:159], he^-asws said: ‘By Allah^-azwj! The people separated (from) their Religion’.[82]

VERSE 160

مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا ۖ وَمَنْ جَاءَ بِالسَّيِّئَةِ فَلَا يُجْزَىٰ إِلَّا مِثْلَهَا وَهُمْ لَا يُظْلَمُونَ {160}

One who comes with the good deed, then for him would be ten the likes of it, and one who comes with the evil deed, so he would not be Recompensed except the like of it, and they would not be wronged [6:160]

محمد بن يعقوب: عن عدة من أصحابنا، عن أحمد بن محمد، عن البرقي، عن القاسم بن محمد، عن العيص، عن نجم بن حطيم، عن أبي جعفر (عليه السلام)، قال: «من نوى الصوم ثم دخل على أخيه فسأله أن يفطر عنده فليفطر و ليدخل عليه السرور، فإنه يحتسب له بذلك اليوم عشرة أيام، و هو قول الله عز و جل: مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها

Muhammad Bin Yaqoub, from a number of our companions, from Ahmad Bin Muhammad, from Al Barqy, from Al Qasim Bin Muhammad, from Al Ays, from Najam Bin Hateym,

(It has been narrated) from Abu Ja’far^-asws having said (the example of a good deeds is like): ‘The one who begins the Fast, then comes up to his brother, and he asks him to break the Fast with him, so he breaks the Fasts, and the cheerfulness comes upon him, so he would be Reckoned, for that day, ten such days, and these are the Words of Allah^-azwj Mighty and Majestic: One who comes with the good deed, then for him would be ten the likes of it [6:160]’.[83]

و عنه: عن عدة من أصحابنا، عن سهل بن زياد، عن أحمد بن محمد بن أبي نصر، قال: سألت أبا الحسن (عليه السلام) عن الصيام في الشهر كيف هو؟ قال: «ثلاث في الشهر في كل عشرة يوم، إن الله تبارك و تعالى يقول: مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها

And from him, from a number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I asked Abu Al-Hassan^-asws about the Fasts during the months, how is it (to be done)?’ He^-asws said: ‘Three during the month, in every ten days of it. Allah^-azwj Blessed and Exalted is saying: One who comes with the good deed, then for him would be ten the likes of it [6:160]’.[84]

أحمد بن محمد بن خالد البرقي: عن أبيه، عن النضر، عن يحيى الحلبي، عن ابن مسكان، عن زرارة، قال سئل أبو عبد الله (عليه السلام) و أنا جالس عن قول الله عز و جل: مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها يجري لهؤلاء ممن لا يعرف منهم هذا الأمر؟ فقال: «إنما هي للمؤمنين خاصة

Ahmad Bin Muhammad Bin Khalid Al Barqy, from his father, from Al Nazar, from Yahya Al Halby, from Ibn Muskaan, from Zarara who said,

‘Abu Abdullah^-asws was asked and I was seated, about the Words of Allah^-azwj Mighty and Majestic: One who comes with the good deed, then for him would be ten the likes of it [6:160], does this flow for those one who do not recognise this matter (Al-Wilayah) amongst you^-asws?’ So he^-asws said: ‘But rather, it is for the Momineen in particular’.

فقلت له: أصلحك الله، أ رأيت من صام و صلى و اجتنب المحارم و حسن ورعه ممن لا يعرف و لا ينصب؟ فقال: «إن الله يدخل أولئك الجنة برحمته

I said to him^-asws, ‘May Allah^-azwj Keep you well! What do you^-asws view for the ones who Fast, and pray Salat, and keep away from the Prohibitions, and are good and pious, and are not hostile (to you^-asws)?’ So he^-asws said: ‘Allah^-azwj may Enter them into the Paradise due to His^-azwj Mercy’.[85]

عن زرارة و حمران و محمد بن مسلم، عن أبي جعفر و أبي عبد الله (عليهما السلام)، قالوا: سألناهما عن قوله: مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها أ هي لضعفاء المسلمين؟ قالا: «لا، و لكنها للمؤمنين، و إنه لحق على الله أن يرحمهم

From Zurara and Humran and Muhammad Bin Muslim,

‘From Abu Ja’far^-asws and Abu Abdullah^-asws. They said, ‘We asked both of them^-asws about His^-azwj Words: ‘One who comes with the good deed, then for him would be ten the likes of it [6:160], ‘Is it for the weak ones of the Muslims?’ They^-asws both said: ‘No, but it is for the Momineen, and it is a right upon Allah^-azwj that He^-azwj is Merciful with them’’.[86]

ابن بابويه: عن أبيه، قال: حدثنا سعد بن عبد الله، عن يعقوب بن يزيد، عن ابن أبي عمير، عن هشام بن سالم، عن أبي عبد الله (عليه السلام)، قال: «كان علي بن الحسين (صلوات الله عليهما) يقول: ويل لمن غلبت آحاده أعشا

Ibn Babuwah, from his father, from Sa’d Bin Abdullah, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Hisham Bin Saalim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Ali^-asws Bin Al-Husayn^-asws used to say: ‘Woe be unto the one whose ‘one’ is overcome by his ten’.

فقلت له: و كيف هذا؟ فقال: «أما سمعت الله عز و جل يقول: مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها وَ مَنْ جاءَ بِالسَّيِّئَةِ فَلا يُجْزى إِلَّا مِثْلَها؟ فالحسنة الواحدة إذا عملها كتبت له عشرا، و السيئة الواحدة إذا عملها كتبت له واحدة، فنعوذ بالله ممن يرتكب في يوم واحد عشر سيئات و لا تكون له حسنة واحدة فتغلب حسناته سيئاته

I said, ‘And how can this be?’ He^-asws said: ‘Have you not heard Allah^-azwj Mighty and Majestic Saying: One who comes with the good deed, then for him would be ten the likes of it, and one who comes with the evil deed, so he would not be Recompensed except the like of it [6:160]? So when someone does a good deed, ten are written for him, and when he does an evil deed, only one is written against him. So we seek Refuge with Allah^-azwj from the one who indulges in ten evil deeds in a day and there is not a single good deed for him, and his good deeds are overcome by his evil deeds’.[87]

قال محمد بن عيسى: في رواية شريف، عن محمد بن علي (عليهما السلام): «الحسنة التي عنى الله ولايتنا أهل البيت، و السيئة عداوتنا أهل البيت

Muhammad Bin Isa said, in a noble report,

(It has been narrated) from Muhammad^-asws Bin Ali^-asws: ‘The good deed which Allah^-azwj Means is our^-asws Wilayah of the People^-asws of the Household; and the evil deeds are our^-asws enemies, of the People^-asws of the Household’.[88]

عن زرارة، عنه (عليه السلام) مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها قال: «من ذكرهما فلعنهما كل غداة كتب الله له سبعين حسنة و محا عنه عشر سيئات، و رفع له عشر درجات

From Zarara,

(It has been narrated) from him^-asws (6^th Imam^-asws) regarding One who comes with the good deed, then for him would be ten the likes of it [6:160], said: ‘The one who mentions the two of them (Abu Bakr and Umar) and curses them every morning, Allah^-azwj Writes for him seventy Rewards, and Deletes ten of his evil deeds, and Raises him by ten Levels’.[89]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ حُمْرَانَ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ الْإِيمَانُ مَا اسْتَقَرَّ فِي الْقَلْبِ وَ أَفْضَى بِهِ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ صَدَّقَهُ الْعَمَلُ بِالطَّاعَةِ لِلَّهِ وَ التَّسْلِيمِ لِأَمْرِهِ وَ الْإِسْلَامُ مَا ظَهَرَ مِنْ قَوْلٍ أَوْ فِعْلٍ وَ هُوَ الَّذِي عَلَيْهِ جَمَاعَةُ النَّاسِ مِنَ الْفِرَقِ كُلِّهَا وَ بِهِ حُقِنَتِ الدِّمَاءُ وَ عَلَيْهِ جَرَتِ الْمَوَارِيثُ وَ جَازَ النِّكَاحُ وَ اجْتَمَعُوا عَلَى الصَّلَاةِ وَ الزَّكَاةِ وَ الصَّوْمِ وَ الْحَجِّ

A number of our companions, from Sahl Bin Ziyad, and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Ali Bin Raib, from Humran Bin Ayn,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I heard him^-asws saying: ‘Al-Emān is that which settles in the heart and leads with it to Allah^-azwj Mighty and Majestic, and the deeds ratify it with the obedience to Allah^-azwj and the submission to His^-azwj Command; but Al-Islām is what is apparent from the words or deeds, and it is what the communities of the people are upon, from all of the sects. And by it, the bloods are saved, and upon it flow the inheritances, and the marriages are validated, and they gather upon the Salāt, and the Zakāt, and the Soām, and the Hajj.

فَخَرَجُوا بِذَلِكَ مِنَ الْكُفْرِ وَ أُضِيفُوا إِلَى الْإِيمَانِ وَ الْإِسْلَامُ لَا يَشْرَكُ الْإِيمَانَ وَ الْإِيمَانُ يَشْرَكُ الْإِسْلَامَ وَ هُمَا فِي الْقَوْلِ وَ الْفِعْلِ يَجْتَمِعَانِ كَمَا صَارَتِ الْكَعْبَةُ فِي الْمَسْجِدِ وَ الْمَسْجِدُ لَيْسَ فِي الْكَعْبَةِ وَ كَذَلِكَ الْإِيمَانُ يَشْرَكُ الْإِسْلَامَ وَ الْإِسْلَامُ لَا يَشْرَكُ الْإِيمَانَ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ قالَتِ الْأَعْرابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَ لكِنْ قُولُوا أَسْلَمْنا وَ لَمَّا يَدْخُلِ الْإِيمانُ فِي قُلُوبِكُمْ فَقَوْلُ اللَّهِ عَزَّ وَ جَلَّ أَصْدَقُ الْقَوْلِ

Thus, by that, they are exiting from the disbelief and entering into the Emān; but the Islām does not include the Emān, but the Emān does include the Islām, and they are both together in the words and the deeds, just as the Kabah comes to be in the Masjid, and the Masjid is not in the Kabah, similarly the Emān includes the Islām, but the Islām does not include the Emān. And Allah^-azwj Mighty and Majestic has Said The Bedouins say: ‘We believe’. Say: ‘You are not believing, but you should be saying, ‘We became Muslims’, and Eman has not entered into your hearts [49:14], and the Words of Allah^-azwj Mighty and Majestic are the most truthful of the Words’.

قُلْتُ فَهَلْ لِلْمُؤْمِنِ فَضْلٌ عَلَى الْمُسْلِمِ فِي شَيْ‏ءٍ مِنَ الْفَضَائِلِ وَ الْأَحْكَامِ وَ الْحُدُودِ وَ غَيْرِ ذَلِكَ فَقَالَ لَا هُمَا يَجْرِيَانِ فِي ذَلِكَ مَجْرَى وَاحِدٍ وَ لَكِنْ لِلْمُؤْمِنِ فَضْلٌ عَلَى الْمُسْلِمِ فِي أَعْمَالِهِمَا وَ مَا يَتَقَرَّبَانِ بِهِ إِلَى اللَّهِ عَزَّ وَ جَلَّ

I said, ‘So is there a preference for the Momin upon the Muslim with regards to anything from the merits, and the Ordinances, and the legal punishments, and other than that?’ He^-asws said: ‘No. They both flow with regards to that with one flow, but the Momin has superiority upon the Muslim regarding their deeds and (through) which they are getting closer with to Allah^-azwj Mighty and Majestic’.

قُلْتُ أَ لَيْسَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها وَ زَعَمْتَ أَنَّهُمْ مُجْتَمِعُونَ عَلَى الصَّلَاةِ وَ الزَّكَاةِ وَ الصَّوْمِ وَ الْحَجِّ مَعَ الْمُؤْمِنِ

I said, ‘Isn’t Allah^-azwj Mighty and Majestic Saying: One who comes with the good deed, then for him would be ten the likes of it [6:160], and you^-asws alleged they are together upon the Salāt, and the Zakāt, and the Soām, and the Hajj along with the Momin?’.

قَالَ أَ لَيْسَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ فَيُضاعِفَهُ لَهُ أَضْعافاً كَثِيرَةً فَالْمُؤْمِنُونَ هُمُ الَّذِينَ يُضَاعِفُ اللَّهُ عَزَّ وَ جَلَّ لَهُمْ حَسَنَاتِهِمْ لِكُلِّ حَسَنَةٍ سَبْعُونَ ضِعْفاً فَهَذَا فَضْلُ الْمُؤْمِنِ وَ يَزِيدُهُ اللَّهُ فِي حَسَنَاتِهِ عَلَى قَدْرِ صِحَّةِ إِيمَانِهِ أَضْعَافاً كَثِيرَةً وَ يَفْعَلُ اللَّهُ بِالْمُؤْمِنِينَ مَا يَشَاءُ مِنَ الْخَيْرِ

He^-asws said: ‘Hasn’t Allah^-azwj Mighty and Majestic Said: Who is it that who will lend to Allah a goodly loan, so He will Multiply it for him manifold? [2:245]? So, the Momineen, they are those for whom Allah^-azwj would Multiply their good deeds, for every good deed, a multiple of seventy. Thus, this is the superiority of the Momin, and Allah^-azwj will Increase for him with regards to the good deeds, upon a measurement of the health of his Emān, a manifold multiple, and Allah^-azwj Does with the Momineen whatever He^-azwj so Desires to, from the goodness’.

قُلْتُ أَ رَأَيْتَ مَنْ دَخَلَ فِي الْإِسْلَامِ أَ لَيْسَ هُوَ دَاخِلًا فِي الْإِيمَانِ فَقَالَ لَا وَ لَكِنَّهُ قَدْ أُضِيفَ إِلَى الْإِيمَانِ وَ خَرَجَ مِنَ الْكُفْرِ وَ سَأَضْرِبُ لَكَ مَثَلًا تَعْقِلُ بِهِ فَضْلَ الْإِيمَانِ عَلَى الْإِسْلَامِ

I said, ‘What is your^-asws view of the one who enters into Al-Islām, would he not have entered into the Emān?’ So he^-asws said: ‘No. But he would have been guided to the Emān and exited from the disbelief, and I^-asws shall strike for you an example you can get to know by it the superiority of the Emān over the Islām.

أَ رَأَيْتَ لَوْ بَصُرْتَ رَجُلًا فِي الْمَسْجِدِ أَ كُنْتَ تَشْهَدُ أَنَّكَ رَأَيْتَهُ فِي الْكَعْبَةِ قُلْتُ لَا يَجُوزُ لِي ذَلِكَ قَالَ فَلَوْ بَصُرْتَ رَجُلًا فِي الْكَعْبَةِ أَ كُنْتَ شَاهِداً أَنَّهُ قَدْ دَخَلَ الْمَسْجِدَ الْحَرَامَ قُلْتُ نَعَمْ قَالَ وَ كَيْفَ ذَلِكَ قُلْتُ إِنَّهُ لَا يَصِلُ إِلَى دُخُولِ الْكَعْبَةِ حَتَّى يَدْخُلَ الْمَسْجِدَ فَقَالَ قَدْ أَصَبْتَ وَ أَحْسَنْتَ ثُمَّ قَالَ كَذَلِكَ الْإِيمَانُ وَ الْإِسْلَامُ.

What is your view, if you were to see a man in the Masjid, would you testify that you have seen him to be in the Kabah?’ I said, ‘That is not allowed for me’. He^-asws said: ‘So if you were to see a man in the Kabah, would you bear witness that he had entered the Sacred Masjid?’ I said, ‘Yes’. He^-asws said: ‘And how is that?’ I said, ‘He could not have arrived to enter the Kabah unless he had entered the Masjid (first)’. So he^-asws said: ‘You are correct, and have done well’. Then he^-asws said: ‘Like that is the Emān and the Islām’.[90]

The false righteous deeds

ثُمَّ قَالَ‏ ع: فَإِنَّ مَنِ اتَّبَعَ هَوَاهُ، وَ أُعْجِبَ بِرَأْيِهِ- كَانَ كَرَجُلٍ سَمِعْتُ غُثَاءَ الْعَامَّةِ تُعَظِّمُهُ وَ تَصِفُهُ‏، فَأَحْبَبْتُ لِقَاءَهُ مِنْ حَيْثُ لَا يَعْرِفُنِي- لِأَنْظُرَ مِقْدَارَهُ وَ مَحَلَّهُ فَرَأَيْتُهُ فِي مَوْضِعٍ قَدْ أَحْدَقَ بِهِ خَلْقٌ مِنْ غُثَاءِ الْعَامَّةِ، فَوَقَفْتُ مُنْتَبِذاً عَنْهُمْ، مُتَغَشِّياً بِلِثَامٍ أَنْظُرُ إِلَيْهِ وَ إِلَيْهِمْ

Then he^-asws (Imam Hassan Al-Askari^-asws) said: ‘The one who follows his personal desires and is fascinated by his opinions, he would be like a man who hears the scum of the general Muslims revering him (someone) and describing him. I^-asws loved to meet him, from where he would not recognise me^-asws – to look at his power and his position. I^-asws saw him in a place where the people from the scum of the general Muslims were staring at him. I^-asws paused disguised from them, covered with a veil looking at him and them.

فَمَا زَالَ يُرَاوِغُهُمْ‏ حَتَّى خَالَفَ طَرِيقَهُمْ فَفَارَقَهُمْ، وَ لَمْ يَعُدْ فَتَفَرَّقَتِ الْعَامَّةُ عَنْهُ لِحَوَائِجِهِمْ. وَ تَبِعْتُهُ أَقْتَفِي أَثَرَهُ، فَلَمْ يَلْبَثْ أَنْ مَرَّ بِخَبَّازٍ فَتَغَفَّلَهُ، فَأَخَذَ مِنْ دُكَّانِهِ رَغِيفَيْنِ مُسَارَقَةً، فَتَعَجَّبْتُ مِنْهُ، ثُمَّ قُلْتُ فِي نَفْسِي: لَعَلَّهُ مُعَامَلَةٌ

He did not cease to dodge them until their way differed, so he separated from them, and he did not retract. The general Muslims separated from him for their needs, and I^-asws followed him pursuing his tracks. It was not long before he passed by a baker. When he was inattentive, he grabbed two loaves from his shop, stealthily. I^-asws was astounded from it. Then I^-asws said within myself^-asws: ‘Perhaps it was a transaction’.

ثُمَّ مَرَّ بَعْدَهُ بِصَاحِبِ رُمَّانٍ، فَمَا زَالَ بِهِ حَتَّى تَغَفَّلَهُ فَأَخَذَ مِنْ عِنْدِهِ رُمَّانَتَيْنِ مُسَارَقَةً فَتَعَجَّبْتُ مِنْهُ، ثُمَّ قُلْتُ [فِي نَفْسِي‏]: لَعَلَّهُ مُعَامَلَةٌ، ثُمَّ أَقُولُ: وَ مَا حَاجَتُهُ [إِذاً] إِلَى الْمُسَارَقَةِ

Them after it, he passed by an owner of pomegranates. So he did not cease to be with him until he was inattentive, and he grabbed two pomegranates from him (his shop), stealthily. I^-asws was astounded from him, then said to myself^-asws: ‘Perhaps it was a transaction’. Then I^-asws said: ‘So what is his need then, to the stealth?’.

ثُمَّ لَمْ أَزَلْ أَتْبَعُهُ حَتَّى مَرَّ بِمَرِيضٍ، فَوَضَعَ الرَّغِيفَيْنِ وَ الرُّمَّانَتَيْنِ بَيْنَ يَدَيْهِ وَ مَضَى، وَ تَبِعْتُهُ حَتَّى اسْتَقَرَّ فِي بُقْعَةٍ مِنْ صَحْرَاءَ فَقُلْتُ لَهُ: يَا عَبْدَ اللَّهِ لَقَدْ سَمِعْتُ بِكَ [خَيْراً] وَ أَحْبَبْتُ لِقَاءَكَ، فَلَقِيتُكَ، لَكِنِّي رَأَيْتُ مِنْكَ مَا شَغَلَ قَلْبِي، وَ إِنِّي سَائِلُكَ عَنْهُ، لِيَزُولَ بِهِ شُغُلُ قَلْبِي. قَالَ: مَا هُوَ

Then, I^-asws did not cease to follow him until he passed by a sick person. Then he placed the two loaves and the two pomegranates in front of him and went away, and I^-asws followed him until he settled in a spot from the desert. So I^-asws said to him: ‘O servant of Allah^-azwj! I^-asws have heard good about you and I^-asws loved to meet you, so I^-asws came to meet you. But, I^-asws saw from you what pre-occupied my^-asws heart, and I^-asws would like to ask you about it, in order to recede what pre-occupies my^-asws heart’. He said, ‘What is it?’.

قُلْتُ: رَأَيْتُكَ مَرَرْتَ بِخَبَّازٍ فَسَرَقْتَ مِنْهُ رَغِيفَيْنِ، ثُمَّ مَرَرْتَ بِصَاحِبِ الرُّمَّانِ فَسَرَقْتَ مِنْهُ رُمَّانَتَيْنِ! قَالَ: فَقَالَ لِي: قَبْلَ كُلِّ شَيْ‏ءٍ حَدِّثْنِي مَنْ أَنْتَ قُلْتُ لَهُ: رَجُلٌ مِنْ وُلْدِ آدَمَ مِنْ أُمَّةِ مُحَمَّدٍ ص. قَالَ: حَدِّثْنِي‏ مِمَّنْ أَنْتَ قُلْتُ: رَجُلٌ مِنْ أَهْلِ بَيْتِ رَسُولِ اللَّهِ ص

I said, ‘I^-asws saw you pass by a baker, and you stole two loaves from him. Then you passed by the owner of the pomegranates, and you stole two pomegranates from him!’. So he^-asws said to me: ‘Before everything (else), narrate to me who you^-asws are’. I^-asws said to him: ‘A man from Al-Medina from the children of Adam^-as, from the community of Muhammad^-saww’. He said, ‘Narrate to me, from whom are you^-asws?’ I^-asws said: ‘I^-asws am a man from the People^-asws of the Household of Rasool-Allah^-saww’.

قَالَ: أَيْنَ بَلَدُكَ قُلْتُ: الْمَدِينَةُ. قَالَ: لَعَلَّكَ جَعْفَرُ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ قُلْتُ: بَلَى. قَالَ لِي: فَمَا يَنْفَعُكَ شَرَفُ [أَهْلِكَ وَ] أَصْلُكَ- مَعَ جَهْلِكَ بِمَا شُرِّفْتَ بِهِ، وَ تَرْكِكَ عِلْمَ جَدِّكَ وَ أَبِيكَ- لِئَلَّا تُنْكِرَ مَا يَجِبُ أَنْ تَحْمَدَ وَ تَمْدَحَ فَاعِلَهُ! قُلْتُ: وَ مَا هُوَ قَالَ: الْقُرْآنُ كِتَابُ اللَّهِ

He said, ‘Where is your city?’. I^-asws said: ‘Al-Medina’. He said, ‘Perhaps you^-asws are Ja’far^-asws Bin Muhammad Bin Ali^-asws Bin Al-Husayn^-asws Bin Ali^-asws Bin Abu Talib^-asws?’. I^-asws said: ‘Yes’. He said, ‘So what benefitted you^-asws, the nobility of your^-asws family and your^-asws origin, with your^-asws ignorance with what you^-asws are ennobled with, and your^-asws neglecting the knowledge of your^-asws grandfather^-saww and your^-asws father^-asws? Perhaps you^-asws are denying what is Obligated that you^-asws praise and laud its performer?’ I^-asws said: ‘And what is it?’. He said, ‘The Quran, Book of Allah^-azwj’.

قُلْتُ: وَ مَا الَّذِي جَهِلْتُ مِنْهُ قَالَ: قَوْلُ اللَّهِ عَزَّ وَ جَلَّ: «مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها- وَ مَنْ جاءَ بِالسَّيِّئَةِ فَلا يُجْزى‏ إِلَّا مِثْلَها» وَ إِنِّي لَمَّا سَرَقْتُ الرَّغِيفَيْنِ كَانَتْ سَيِّئَتَيْنِ، وَ لَمَّا سَرَقْتُ الرُّمَّانَتَيْنِ كَانَتْ سَيِّئَتَيْنِ‏  .فَهَذِهِ أَرْبَعُ سَيِّئَاتٍ، فَلَمَّا تَصَدَّقْتُ بِكُلِّ وَاحِدَةٍ مِنْهَا كَانَتْ أَرْبَعِينَ حَسَنَةً، فَانْتَقَصَ مِنْ أَرْبَعِينَ حَسَنَةً أَرْبَعُ (حَسَنَاتٍ بِأَرْبَعِ سَيِّئَاتٍ) بَقِيَ لِي سِتٌّ وَ ثَلَاثُونَ حَسَنَةً

I^-asws said: ‘And what is that which I^-asws am ignorant of from it?’ He Said, ‘The Words of Allah^-azwj Mighty and Majestic: One who comes with the good deed, then for him would be ten the likes of it, and one who comes with the evil deed, so he would not be Recompensed except the like of it [6:160]; and I, when I stole the two loaves, it was two evil deeds, and when I stole the two pomegranates, it was two evil deeds. So these are four evil deeds. But when I gave in charity with each of these, it was forty good deeds, so when you deduct four (evil deeds) from forty (good deeds), there remains for me thirty six good deeds’.

قُلْتُ: ثَكِلَتْكَ أُمُّكَ أَنْتَ الْجَاهِلُ بِكِتَابِ اللَّهِ تَعَالَى، أَ مَا سَمِعْتَ قَوْلَ اللَّهِ تَعَالَى: «إِنَّما يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ» إِنَّكَ لَمَّا سَرَقْتَ الرَّغِيفَيْنِ كَانَتْ سَيِّئَتَيْنِ وَ لَمَّا سَرَقْتَ الرُّمَّانَتَيْنِ كَانَتْ سَيِّئَتَيْنِ، وَ لَمَّا دَفَعْتَهُمَا إِلَى غَيْرِ صَاحِبِهِمَا، بِغَيْرِ أَمْرِ صَاحِبِهِمَا، كُنْتَ إِنَّمَا أَضَفْتَ أَرْبَعَ سَيِّئَاتٍ إِلَى أَرْبَعِ سَيِّئَاتٍ، وَ لَمْ تُضِفْ أَرْبَعِينَ حَسَنَةً إِلَى أَرْبَعِ سَيِّئَاتٍ

I^-asws said: ‘May your mother be bereft of you! You are ignorant of the Book of Allah^-azwj the Exalted. Have you not heard the Words of Allah^-azwj the Exalted, ‘But rather, Allah only Accepts from the pious ones [5:27]. You, when you stole the two loaves, these were two evil deeds, and when you stole the two pomegranates, these were two evil deeds, and when you handed these over to other than its owner, without the instructions of their owner, you rather added four evil deeds to the four evil deeds, and did not add forty good deeds to four evil deeds’.

فَجَعَلَ يُلَاحِظُنِي‏، فَتَرَكْتُهُ وَ انْصَرَفْتُ

He became alarmed at me. I^-asws left him and went away.

قَالَ الصَّادِقُ ع: بِمِثْلِ هَذَا التَّأْوِيلِ الْقَبِيحِ الْمُسْتَنْكَرِ يَضِلُّونَ وَ يُضِلُّونَ.  وَ هَذَا [نَحْوُ] تَأْوِيلِ مُعَاوِيَةَ عَلَيْهِ مَا يَسْتَحِقُّ- لَمَّا قُتِلَ عَمَّارُ بْنُ يَاسِرٍ (ره) فَارْتَعَدَتْ فَرَائِصُ خَلْقٍ كَثِيرٍ، وَ قَالُوا: قَالَ رَسُولُ اللَّهِ ص: عَمَّارٌ تَقْتُلُهُ الْفِئَةُ الْبَاغِيَةُ

Al-Sadiq^-asws said: ‘With the like of this ugly, evil interpretation, they are going astray and leading (others) astray. And this is approximately the interpretation of Muawiya, upon him be what he deserves, to the killing of Ammar Bin Yasser, as a lot of people were shaken and they said, ‘Rasool-Allah^-saww said: ‘Ammar, the rebellious group would kill him’.

فَدَخَلَ عَمْرُو بْنُ الْعَاصِ عَلَى مُعَاوِيَةَ، وَ قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ قَدْ هَاجَ النَّاسُ وَ اضْطَرَبُوا. قَالَ: لِمَا ذَا قَالَ: لِقَتْلِ عَمَّارِ بْنِ يَاسِرٍ، حَيْثُ قَالَ رَسُولُ اللَّهِ ص: عَمَّارٌ تَقْتُلُهُ الْفِئَةُ الْبَاغِيَةُ

Amro Bin Al-Aas came over to Muawiya and said, ‘O commander of the faithful! The people have argued and they are disturbed’. He said, ‘To what is that (which they are disturbed)?’ He said, ‘To the killing of Ammar Bin Yasser, where Rasool-Allah^-saww said: ‘Ammar, the rebellious group would kill him’.

فَقَالَ لَهُ مُعَاوِيَةُ: دُحِضْتَ‏ فِي قَوْلِكَ، أَ نَحْنُ قَتَلْنَاهُ إِنَّمَا قَتَلَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ لِمَا أَلْقَاهُ بَيْنَ رِمَاحِنَا. فَاتَّصَلَ ذَلِكَ بِعَلِيٍّ ع

Muawiya said to him, ‘You have slipped in your words. Did we kill him? But rather, Ali^-asws Bin Abu Talib^-asws killed him, due to what he^-asws made him face our spears’. Thus, he linked that with Ali^-asws’.

فَقَالَ ع:  إِذًا رَسُولُ اللَّهِ ص هُوَ الَّذِي قَتَلَ حَمْزَةَ (ره) لِمَا أَلْقَاهُ بَيْنَ رِمَاحِ الْمُشْرِكِينَ

He^-asws said: ‘Then (accordingly) Rasool-Allah^-saww would be the one who killed Hamza^-as due to him^-saww making him^-as face the spears of the Polytheists’.[91]

VERSES 161 – 164

قُلْ إِنَّنِي هَدَانِي رَبِّي إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ دِينًا قِيَمًا مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۚ وَمَا كَانَ مِنَ الْمُشْرِكِينَ {161

Say: ‘Surely, my Lord Guided me to the Straight Path, a correct Religion of the nation of Ibrahim the upright ones, and he was not from the associaters’ [6:161]

قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ {162}

Say: ‘Surely my Salat, and my sacrifice, and my life, and my death are for Allah Lord of the worlds [6:162]

لَا شَرِيكَ لَهُ ۖ وَبِذَٰلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ {163}

There is no associate for Him; and with that I am Commanded, and I am the first of submitters’ [6:163]

قُلْ أَغَيْرَ اللَّهِ أَبْغِي رَبًّا وَهُوَ رَبُّ كُلِّ شَيْءٍ ۚ وَلَا تَكْسِبُ كُلُّ نَفْسٍ إِلَّا عَلَيْهَا ۚ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۚ ثُمَّ إِلَىٰ رَبِّكُمْ مَرْجِعُكُمْ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ {164}

Say: ‘Is other than Allah I should seek as a Lord and He is the Lord of all thing? And no soul earns except against it, nor will it bear the burden of another; then to your Lord is your return, so He would be Informing you with what you were differing in [6:164]

عن جابر الجعفي، عن محمد بن علي (عليه السلام)، قال: «ما من أحد من هذه الأمة يدين بدين إبراهيم (عليه السلام) غيرنا و شيعتنا

From Jabir Al Ju’fy,

(It has been narrated) from Muhammad^-asws Bin Ali^-asws having said: ‘There is none from this community who makes it a Religion by the Religion of Ibrahim^-as apart from us^-asws and our^-asws Shias’.[92]

و عنه، قال: حدثنا أحمد بن زياد بن جعفر الهمداني ، قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن عبد السلام بن صالح الهروي، قال: قلت لأبي الحسن الرضا (عليه السلام): ما تقول في حديث يروى عن الصادق (عليه السلام) أنه إذا خرج القائم (عليه السلام) قتل ذراري قتلة الحسين (عليه السلام) بفعال آبائهم؟ فقال (عليه السلام): «هوكذلك

And from him, from Ahmad Bin Ziyad Bin Ja’far Al-hamdany, from Ali Bin Ibrahim Bin Hashim, from his father, from Abdul Salam Bin Salih Al-Harwy who said,

‘I said to Abu Al-Hassan Al-Reza^-asws,’What would you^-asws say regarding a Hadeeth which is being reported from Al-Sadiq^-asws that, when Al-Qaim^-asws rises, he^-asws would kill the descendants of the killers of Al-Husayn^-asws, for the actions of their forefathers?’ So he^-asws said: ‘It is like that’.

فقلت: و قول الله عز و جل: وَ لا تَزِرُ وازِرَةٌ وِزْرَ أُخْرى ما معناه؟

I said, ‘And the Words of Allah^-azwj Mighty and Majestic: nor will it bear the burden of another [6:163], what does then it mean?’

قال: «صدق الله تعالى في جميع أقواله، و لكن ذراري قتلة الحسين (عليه السلام) يرضون بفعال آبائهم و يفتخرون بها، و من رضي شيئا كان كمن أتاه، و لو أن رجلا قتل بالمشرق فرضي بقتله رجل في المغرب لكان الراضي عند الله عز و جل شريك القاتل، و إنما يقتلهم القائم (عليه السلام) إذا خرج، لرضاهم بفعل آبائهم

He^-asws said: ‘Allah^-azwj is True in all of His^-azwj Words, but the descendants of the killers of Al-Husayn^-asws would be pleased with the actions of their forefathers. And the one who is happy with a matter is like the one who has done it, even if a man was killed in the east and the man in the west was pleased with him being killed, because the one who is pleased with it, in the Presence of Allah^-azwj Mighty and Majestic, is an associate of the killer. But rather, Al-Qaim^-asws would kill them when he^-asws rises, due to them being pleased with the actions of their forefathers’.

». قال: فقلت له: بأي شي‏ء يبدأ القائم (عليه السلام) منكم؟ قال: «يبدأ ببني شيبة، و يقطع أيديهم لأنهم سراق بيت الله عز و جل

I asked him^-asws, ‘With what thing will Al-Qaim^-asws from you, begin with?’ He^-asws said: ‘He^-asws will begin with the clan of Shayba, and he^-asws will cut off their hands, because they are thieves in the House of Allah^-azwj Mighty and Majestic’.[93]

[ الحاكم النيسابوري ] أخبرنا أبو بكر بن إسحاق الفقيه، حدثنا إسماعيل بن قتيبة، حدثنا أبو بكر بن أبي شيبة، حدثنا النضر بن إسماعيل البجلي، حدثنا أبو حمزة الثمالي، عن سعيد ابن جبير، عن عمران بن حصين (رضي الله عنه) ان رسول الله (صلى الله عليه وآله وسلم) قال: يا فاطمة قومي إلى إضحيتك فاشهديها فانه يغفر لك عند أول قطرة تقطر من دمها كل ذنب عملتيه وقولي: * (إن صلاتي ونسكى ومحياى ومماتي لله رب العلمين لا شريك له وبذلك أمرت وأنا أول المسلمين)

Al Haakim Al Neyshapouri – Abu Bakr Bin Is’haq Al Faqeeh narrated to us, from Ismail Bin Quteyba, from Abu Bakr Bin Abu Shayba, from Al Nazar Bin Ismail Al Bajaly, from Abu Hamza Al Sumaly, from Saeed Ibn Jubeyr, from Imran Bin Haseyn who said,

‘Rasool-Allah^-saww said: ‘O Fatima^-asws! Go to initiate your^-asws sacrifice, so I^-saww will witness it, for He^-azwj would Forgive (for) you^-asws, during the first drop which drips from its blood, for every sin committed, and my^-saww words Say: ‘Surely my Salat, and my sacrifice, and my life, and my death are for Allah Lord of the worlds [6:162] There is no associate for Him; and with that I am Commanded, and I am the first of submitters’ [6:163]’.

قال عمران: قلت يارسول الله هذا لك ولأهل بيتك خاصة فأهل ذاك أنتم أم للمسلمين عامة ؟ قال: لا، بل للمسلمين عامة

Imran said, ‘I said, ‘O Rasool-Allah^-saww! This is for you^-asws and for your^-saww Family in particular, so are you all the rightful ones of that or (is it) the Muslims in general?’ He^-saww said: ‘No, but the Muslims in general’.[94]

فقال زين العابدين (عليه السلام): إن القرآن ـ نزل ـ بلغة العرب، فهو يخاطب فيه أهل ـ هذا ـ اللسان بلغتهم، يقول الرجل التميمي ـ قد أغار قومه على بلد وقتلوا من فيه ـ: أغرتم على بلد كذا ـ وكذا ـ وقتلتم كذا، ويقول العربي أيضا: نحن فعلنا ببني فلان، ونحن سبينا آل فلان ونحن خربنا بلد كذا، لا يريد أنهم باشروا ذلك، ولكن يريد هؤلاء بالعذل وأولئك بالافتخارأن قومهم فعلوا كذا

Imam Zayn Al-Abideen^-asws said: ‘The Quran was Sent down in the Arabic language, and addresses the people of this language in their language. For instance a man of Al-Tamimi says – We destroyed a city and killed the people therein, although such and such destroyed the city and such and such killed the people. In the same way an Arab says: ‘We are the people of such a clan, and we captured the children of such a clan and we destroyed a particular city.’ He does not mean that he himself was involved in it personally, but he means those who actually performed the deed were from among his people.

وقول الله تعالى في هذه الآيات إنما هو توبيخ لاسلافهم، وتوبيخ العذل على هؤلاء الموجودين، لان ذلك هو اللغة التي بها أنزل القرآن، فلان هؤلاء الاخلاف أيضا راضون بما فعل أسلافهم، مصوبون ذلك لهم، فجاز أن يقال ـ لهم ـ : أنتم فعلتم، أي إذ رضيتم بقبيح فعلهم

And the Words of Allah^-azwj in these Verses is a Rebuke to the ancestors and a Rebuke to those who are in the present times, because this is the language in which the Quran was Revealed, for those who are in the progenies are happy with the deeds of their ancestors, and think of them to be correct, and therefore it is appropriate to be said to them: ‘You have done this.’ Meaning – you are happy with the ugly deeds of your ancestors.[95]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَرَدْتَ أَنْ تَذْبَحَ الْعَقِيقَةَ قُلْتَ يَا قَوْمِ إِنِّي بَرِي‏ءٌ مِمَّا تُشْرِكُونَ إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَ الْأَرْضَ حَنِيفاً مُسْلِماً وَ مَا أَنَا مِنَ الْمُشْرِكِينَ إِنَّ صَلَاتِي وَ نُسُكِي وَ مَحْيَايَ وَ مَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ لَا شَرِيكَ لَهُ وَ بِذَلِكَ أُمِرْتُ وَ أَنَا مِنَ الْمُسْلِمِينَ

Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Ahmad Bin Al Hassan, from Amro Bin Saeed, from Musaddaw Bin Sadaqa, from Ammar Bin Musa,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whenever you intend to slaughter the Aqeeqa, say, ‘O people! I disavow from what you are associating. [6:78] I turn my face towards the One Who Originated the skies and the earth [6:79] Say: Surely my Salat, and my sacrifice, and my life, and my death are for Allah Lord of the worlds [6:162] There is no associate for Him; and with that I am Commanded, and I am the first of submitters [6:163].

اللَّهُمَّ مِنْكَ وَ لَكَ بِسْمِ اللَّهِ وَ اللَّهُ أَكْبَرُ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ تَقَبَّلْ مِنْ فُلَانِ بْنِ فُلَانٍ وَ تُسَمِّي الْمَوْلُودَ بِاسْمِهِ ثُمَّ تَذْبَحُ

O Allah^-azwj! From You^-azwj, and for You^-azwj, in the Name of Allah^-azwj, and Allah^-azwj is the Greatest. O Allah^-azwj! Send Blessings upon Muhammad^-saww and the Progeny^-asws of Muhammad, and Accept from so and so, son of so and so’ – and name the new-born with its name, then slaughter’.[96]

عن عمر بن أبي ميثم، قال: سمعت الحسين بن علي (صلوات الله عليه) يقول: «ما أحد على ملة إبراهيم إلا نحن و شيعتنا، و سائر الناس منها براء

From Umar Bin Abu Maysam who said,

‘I heard Al-Husayn^-asws Bin Ali^-asws saying: ‘There is no one upon the nation (Religion) of Ibrahim^-as except us^-asws and our^-asws Shias, and the rest of the people are disavowed from it’’.[97]

VERSE 165

وَهُوَ الَّذِي جَعَلَكُمْ خَلَائِفَ الْأَرْضِ وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِيَبْلُوَكُمْ فِي مَا آتَاكُمْ ۗ إِنَّ رَبَّكَ سَرِيعُ الْعِقَابِ وَإِنَّهُ لَغَفُورٌ رَحِيمٌ {165}

And He is the One Who Made you Caliphs in the earth and Raised some of you above the others by ranks in order to Try you regarding what He Gave you. Surely your Lord is Swift of the Punishment and he is Forgiving, Merciful [6:165]

The Caliphs Made by Allah^-azwj

ابن شاذان: عن علي بن الحسين، عن أبيه (عليهما السلام): قال أمير المؤمنين (عليه السلام): «من لم يقل إني رابع الخلفاء الأربعة، فعليه لعنة الله

Ibn Shazan, from Ali^-asws Bin Al-Husayn^-asws, from his^-asws father^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The one who does not say that I^-asws am the fourth Caliph, so upon him is the Curse of Allah^-azwj’’.

قال الحسين بن زيد: فقلت لجعفر بن محمد (عليهما السلام): قد رويتم غير هذا فإنكم لا تكذبون؟! قال (عليه السلام): «نعم قال الله تعالى في محكم كتابه: وَ إِذْ قالَ رَبُّكَ لِلْمَلائِكَةِ إِنِّي جاعِلٌ فِي الْأَرْضِ خَلِيفَةً فكان آدم أول خليفة الله. و يا داوُدُ إِنَّا جَعَلْناكَ خَلِيفَةً فِي الْأَرْضِ فكان داود الثاني

Al-Husayn Bin Zayd said, ‘So I said to Ja’far^-asws Bin Muhammad^-asws, ‘It has been reported other than this, and you (Imams^-asws) are not lying?’ He^-asws said: ‘Yes. Allah^-azwj the Exalted Said in the Decisive (Verses) of His^-azwj Book: And when your Lord said to the Angels: I am going to Make a Caliph in the earth [2:30] – so Adam^-as was the first Caliph of Allah^-azwj. And O Dawood ! We have Made you a Caliph in the earth [38:26] – So Dawood^-as was the second.

و كان هارون خليفة موسى قوله تعالى: اخْلُفْنِي فِي قَوْمِي وَ أَصْلِحْ، و هو خليفة محمد (صلى الله عليه و آله)، فلم لم يقل: إني رابع الخلفاء الأربعة؟.

And Haroun^-as was the Caliph of Musa^-as, saying it in the Words of the Exalted Be my Caliph, and correct (the people) [7:142]. And he (Ali^-asws) is the Caliph of Muhammad^-saww. So why shouldn’t one say he^-asws is the fourth Caliph?’[98]

العياشي: عن أبي بصير، عن أبي عبد الله (عليه السلام) قال: «لا نقول درجة واحدة، إن الله يقول: درجات بعضها فوق بعض، إنما تفاضل القوم بالأعمال

Al Ayyashi, from Abu Baseer,

‘From Abu Abdullah^-asws having said: ‘We are not saying there is one level (rank). Allah^-azwj is Saying: Raised some of you above the others by ranks [6:165]. But rather, the people are merited by the deeds’’.[99]

[1] تفسير القمّي 1: 213.

[2] تفسير العيّاشي 1: 373/ 80

[3] تفسير القمّي 2: 38 (Extract)

[4] الكافي 2: 280/ 12.

[5] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 7 H 32

[6] تفسير القمّي 1: 213.

[7] تفسير القمّي 1: 213.

[8] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 1 H 42

[9] تفسير القمّي 1: 214.

[10] Wasaail Al Shia – H 33192

[11] Al Kafi – H 14697

[12] Basaair Al Darajaat – P 9 Ch 7 H 2

[13] Basaair Al Darajaat – P 9 Ch 11 H 3

[14] Tafseer Abu Hamza Al Sumaly – H 94

[15] Al Mahaasin – V 2 Bk 1 H 32

[16] تفسير العيّاشي 1: 375/ 87.

[17] Al Kafi – H 14449

[18] Al Kafi – V 6 – The Book of Slaughtered (animals) Ch 15 H 1

[19] تفسير العيّاشي 1: 375/ 85.

[20] تفسير العيّاشي 1: 375/ 86.

[21] تفسير العيّاشي 1: 375/ 88.

[22] Al Kafi V 1 – The Book Of Divine Authority CH 7 H 13

[23] تفسير العيّاشي 1: 376/ 90.

[24] الكافي 2: 4/ 7 (Extract)

[25] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allah^azwj) CH 9 H 5

[26] تفسير العيّاشي 1: 376/ 91.

[27] تفسير القمّي 1: 213.

[28] معاني الأخبار: 145/ 2.

[29] تفسير العيّاشي 1: 377/ 96.

[30] الكافي 1: 126/ 2

[31] Al Mahaasin – V 1 Bk 5 H 41

[32] Al Kafi V 2 – The Book Of Belief and Disbelief CH 184 H 5

[33] معاني الأخبار: 145/ 1

[34] تفسير العيّاشي 1: 377/ ذيل الحديث 95

[35] Al Illal Al Sharaie – V 1 Ch 96 H 5

[36] Al Kafi V 2 – The Book Of Belief and Disbelief CH 136 H 19

[37] تفسير القمّي 1: 217 مجمع البيان 4: 571

[38] Basaair Al Darajaat – P 3 Ch 4 (Rare) H 3 (Extract)

[39] Basaair Al Darajaat – P 3 Ch 4 (Rare) H 4

[40] تفسير القمّي 1: 218

[41] Al Kafi V 3 – The Book Of Zakāt  CH 45 H 1

[42] Al Kafi V 3 – The Book Of Zakāt  CH 45 H 2

[43] تفسير العيّاشي 1: 377/ 100.

[44] تفسير العيّاشي 1: 379/ 105

[45] Al Kafi V 3 – The Book Of Zakāt  CH 45 H 3

[46] Al Kafi V 3 – The Book Of Zakāt  CH 45 H 4

[47] Al Kafi V 3 – The Book Of Zakāt  CH 45 H 6

[48] تفسير العيّاشي 1: 377/ 97

[49] Al Kafi – H 14875

[50] Al Kafi – V 4 – The Book of Hajj Ch 181 H 17

[51] تفسير العيّاشي 1: 381/ 117.

[52] تفسير العياشي 1: 380/ 115

[53] التهذيب 9: 5: 15.

[54] التهذيب 9: 6/ 16.

[55] Imam Aliasws Teaches 400 Golden Rules for the World and the Hereafter, الخصال ج : 2 ص : 611

[56] تفسير العيّاشي 1: 382/ 118

[57] تفسير العيّاشي 1: 383/ 121

[58] تفسير العيّاشي 1: 383/ 122.

[59] Al Illal Al Sharaie – V 1 Ch 174 H 2

[60] الكشكول فيما جرى على آل الرسول: 179- 185 للسيّد حيدر بن عليّ الآملي

[61] الأمالي 1: 8

[62] تفسير العيّاشي 1: 383/ 123.

[63] تفسير العيّاشي 1: 383/ 124.

[64] Tafseer Imam Hassan Al Askari^asws – S 190

[65] الكافي 2: 261/ 7.

[66] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 2

[67] بصائر الدرجات: 99/ 9.

[68] تفسير العيّاشي 1: 383/ 125.

[69] المناقب 3: 74.

[70] تفسير القمّي 1: 221

[71] تفسير العيّاشي 1: 384/ 126

[72] تفسير نور الثقلين، ج‏1، ص: 780

[73] Tafseer Noor Al Thaqalayn – Ch 89 H 21

[74] تفسير القمّي 1: 221

[75] Al Kafi V 1 – The Book Of Divine Authority CH 108 H 81

[76] كمال الدين و تمام النعمة: 336/ 8

[77] Al Kafi V 1 – The Book Of Divine Authority CH 77 H 1

[78] كمال الدين و تمام النعمة: 357/ 54، ينابيع المودة: 422

[79] تفسير العيّاشي 1: 384/ 128

[80] تفسير العيّاشي 1: 385/ 129

[81] Tafseer Safi – V 2 P 174

[82] تفسير القمّي 1: 222.

[83] الكافي 4: 150/ 2.

[84] الكافي 4: 93/ 7.

[85] المحاسن: 158/ 94.

[86] تفسير العيّاشي 1: 386/ 133.

[87] معاني الأخبار: 248/ 1.

[88] تفسير العيّاشي 1: 386/ 137.

[89] تفسير العيّاشي 1: 387/ 140.

[90] Al Kafi V 2 – The Book Of Belief and Disbelief CH 15 H 5

[91] Tafseer Imam Hassan Al-Askari^asws – S 20 (Extract)

[92] تفسير العيّاشي 1: 388/ 144

[93] عيون أخبار الرّضا (عليه السّلام) 1: 273/ 5

[94] Tafseer Abu Hamza Al Sumaly – H 96 (Non-Shiah source)

[95] Tafseer Imam Hassan Al Askari^asws – S 139 (Extract)

[96] Al Kafi – V 7 – The Book of Aqeeqa Ch 19 H 4

[97] تفسير العيّاشي 1: 388/ 146

[98] مائة منقبة: 125 منقبة 59.

[99] تفسير العيّاشي 1: 388/ 147.