VERSE 255
اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ۚ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ۚ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ ۚ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ ۚ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ ۖ وَلَا يَئُودُهُ حِفْظُهُمَا ۚ وَهُوَ الْعَلِيُّ الْعَظِيمُ {255}
Allah, there is no god except He, the Living, the Eternal; neither does slumber seize Him nor does sleep; for Him is whatever is in the skies and whatever is in the earth; who is that who can intercede in His Presence except by His Permission? He Knows what is in front of them and what is behind them while they are not encompassing anything from His Knowledge except with whatever He so Desires; His Chair contains the skies and the earth, and their preservation does not tire Him; and He is the Exalted, the Magnificent [2:255]
Explanation of the Verse of the Chair (Ayat Al-Kursy)
علي بن إبراهيم، قال: حدثني أبي، عن الحسين بن خالد
Ali Bin Ibrahim said, ‘My father narrated to me, from Al Husayn Bin Khalid, said,
أنه قرأ أبو الحسن الرضا (عليه السلام): «الله لا إله إلا هو الحي القيوم، لا تأخذه سنة- أي نعاس- و لا نوم، له ما في السماوات و ما في الأرض، و ما بينهما و ما تحت الثرى، عالم الغيب و الشهادة، هو الرحمن الرحيم
‘Abu Al-Hassan Al-Reza-asws recited Allah is He besides Whom there is no god, the Ever-living, the Eternal; neither does slumber seize Him – i.e., forgetfulness nor does sleep; for Him is whatever is in the skies and whatever is in the earth, and what is between these two and what is underneath the soil, the Knower of the seen as well as the unseen. He-azwj is the Beneficent, the Merciful.
من ذا الذي يشفع عنده إلا بإذنه، يعلم ما بين أيديهم و ما خلفهم». قال: «ما بين أيديهم: فأمور الأنبياء، و ما كان، و ما خلفهم: أي ما لم يكن بعد، إلا بما شاء، أي بما يوحى إليهم، و لا يؤده حفظهما، أي لا يثقل عليه حفظ ما في السماوات و الأرض
who is that who can intercede in His Presence except by His Permission? He Knows what is in front of them and what is behind them. He-asws said: ‘what is in front of them – so these are the orders of the Prophets-as, and what has transpired; and what is behind them – i.e., what is not going to happen afterwards except what Allah-azwj so Desires, i.e., by what Allah-azwj would be Revealing to them, and their preservation does not tire Him – i.e., it is not heavy upon Him-azwj, the preservation of whatever is skies and the earth’’.[1]
أحمد بن محمد بن خالد البرقي، بإسناده، قال: قلت لأبي عبد الله (عليه السلام): قوله تعالى: مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ يَعْلَمُ ما بَيْنَ أَيْدِيهِمْ وَ ما خَلْفَهُمْ؟ قال: «نحن أولئك الشافعون
Ahmad Bin Muhammad Bin Khalid Al Barqy, by his chain, said,
‘I said to Abu Abdullah-asws, ‘The Words of the High who is that who can intercede in His Presence except by His Permission? [2:255]’. He-asws said: ‘We-asws are those intercessors’.[2]
The Throne (Arsh) and the Chair (Kursy)
ابن بابويه: قال: حدثنا أحمد بن الحسن القطان، قال: حدثنا عبد الرحمن بن محمد الحسني ، قال: حدثنا أبو جعفر أحمد بن عيسى بن أبي مريم العجلي، قال: حدثنا محمد بن أحمد بن عبد الله بن زياد العرزمي، قال: حدثنا علي بن حاتم المنقري، عن المفضل بن عمر، قال
Ibn Babuwayh, from Ahmad Bin Al Hassan Al Qataan, from Abdul Rahman Bin Muhammad Al Hasny, from Abu Ja’far Ahmad Bin Isa Bin Abu Maryam Al Ajaly, from Muhammad Bin Ahmad Bin Abdullah Bin Ziyad Al Arzamy, from Ali Bin Hatim Al Manqary, from Al Mufazzal Bin Umar who said,
سألت أبا عبد الله (عليه السلام) عن العرش و الكرسي، ما هما؟ فقال: «العرش في وجه: هو جملة الخلق، و الكرسي وعاؤه
‘I asked Abu Abdullah-asws about the Throne and the Chair, what are these two?’ So he-asws said: ‘The Throne in a perspective – it is the whole of the creation, and the Chair is its container (of the creation apart from the Throne).
و في وجه آخر: العرش هو العلم الذي أطلع الله عليه أنبياءه و رسله و حججه. و الكرسي: هو العلم الذي لم يطلع الله عليه أحدا من أنبيائه و رسله و حججه (عليهم السلام)
And in another perspective, the Throne – it is the Knowledge which Allah-azwj Notified His-azwj Prophets-as, and His-azwj Rasools-as, and His-azwj Proofs-asws. And the Chair – it is the Knowledge which Allah-azwj did not Notify anyone from His-azwj Prophets-as, and His-azwj Rasools-as, and His-azwj Proofs-asws’.[3]
و عنه، قال: حدثنا أبي، عن إسحاق بن الهيثم، عن سعد بن طريف، عن الأصبغ بن نباتة
And from him, said, ‘My father narrated to me, from Is’haq Bin Al Haysam, from Sa’ad Bin Tareyf, from al Asbagh Bin Nabata,
أن عليا (عليه السلام) سئل عن قول الله عز و جل: وَسِعَ كُرْسِيُّهُ السَّماواتِ وَ الْأَرْضَ. فقال: «السماوات و الأرض و ما فيهما من مخلوق، في جوف الكرسي، و له أربعة أملاك يحملونه بإذن الله
‘Ali-asws was asked about the Words of Allah-azwj Mighty and Majestic His Chair contains the skies and the earth [2:255]. So he-asws said: ‘The skies, and the earth, and whatever is within these from the creation, are within the Chair, and for it there are four Angels carrying it by the Permission of Allah-azwj.
فأما ملك منهم «1» ففي صورة الآدميين، و هي أكرم الصور على الله، و هو يدعو الله و يتضرع إليه، و يطلب الشفاعة و الرزق لبني آدم
So as for (one of the) Angels from them, so he is in the image of the human beings, and it is the most prestigious of the images upon Allah-azwj; and he supplicates to Allah-azwj and beseeches to Him-azwj, and seeks the intercession and the sustenance of the children of Adam-as.
و الملك الثاني في صورة الثور، و هو سيد البهائم، و هو يطلب الرزق من الله و يتضرع إليه، و يطلب الشفاعة لجميع البهائم
And the second Angel is in the image of the bull, and it is the chief of the beasts; and he seeks the sustenance from Allah-azwj and beseeches to Him-azwj, and seeks the intercession for the entirety of the animals.
و الملك الثالث في صورة النسر، و هو سيد الطير، و هو يتضرع إلى الله و يطلب الشفاعة و الرزق لجميع الطير
And the third Angel is in the image of the eagle, and it is the chief of the birds; and he beseeches to Allah-azwj and seeks the intercession and the sustenance for the entirety of the birds.
و الملك الرابع في صورة الأسد، و هو سيد السباع، و هو يرغب إلى الله و يتضرع إليه، و يطلب من الله الشفاعة و الرزق لجميع السباع
And the fourth Angel is in the image of the lion, and it is the chief of the predators; and he hopes to Allah-azwj and beseeches to Him-azwj, and seeks from Allah-azwj the intercession and the sustenance for the entirety of the predator.
و لم يكن في هذه الصور أحسن من الثور، و لا أشد انتصابا منه، حتى اتخذ الملأ من بني إسرائيل العجل [إلها]، فلما عكفوا عليه و عبدوه من دون الله، خفض الملك الذي في صورة الثور رأسه، استحياء من الله أن عبد من دون الله شيء يشبهه، و تخوف أن ينزل به العذاب
And there did not happen to be among these images more beautiful than the bull, nor any more upright than it, until (such time as) the chiefs of the Children of Israel took the calf (as a god). So when they embarked upon it, and worshipped it besides Allah-azwj, the Angel which was in the image of the bull lowered its head in embarrassment from Allah-azwj that something resembling it has been worshipped besides Allah-azwj, and fearing that the Punishment might descend upon him’’.[4]
(احتجاج الطبرسي): في حديث عن الصادق (عليه السلام) و قد سأله رجل، قال له: الكرسي أكبر أم العرش؟ قال (عليه السلام): «كل شيء خلق الله في جوف الكرسي ما خلا عرشه، فإنه أعظم من أن يحيط به الكرسي
Ihtijaj Al-Tabarsy, in a Hadeeth from Al-Sadiq-asws, and a man had asked him-asws, saying to him-asws, ‘The Chair is greater or the Throne?’ He-asws said: ‘Allah-azwj Created everything inside the Chair, apart from His-azwj Throne, for it is greater than to be encompassed by the Chair’.[5]
أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ذَاكَرْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فِيمَا يَرْوُونَ مِنَ الرُّؤْيَةِ فَقَالَ الشَّمْسُ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ الْكُرْسِيِّ وَ الْكُرْسِيُّ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ الْعَرْشِ وَ الْعَرْشُ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ الْحِجَابِ وَ الْحِجَابُ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ السِّتْرِ فَإِنْ كَانُوا صَادِقِينَ فَلْيَمْلَئُوا أَعْيُنَهُمْ مِنَ الشَّمْسِ لَيْسَ دُونَهَا سَحَابٌ
Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Aasim Bin Humeyd,
(It has been narrated) from Abu Abdullah-asws having said: ‘I discussed with Abu Abdullah-asws regarding what they (reporters) are reporting of the sighting. So he-asws said: ‘The sun is a one part from the seventy of the light of the Chair (الْكُرْسِيِّ), and the Chair (الْكُرْسِيِّ) is one part of seventy parts from the Light of the Throne (الْعَرْشِ), and the Throne (الْعَرْشِ ) is one part from seventy parts from the Light of the Veil, and the Veil is one part from the seventy part from the Light of the Curtain. So if they were truthful, so let them be filling their eyes from the sun where there is no cloud under it’.[6]
عن حماد، عنه (عليه السلام)، قال: رأيته جالسا متوركا برجله على فخذه، فقال له رجل عنده: جعلت فداك، هذه جلسة مكروهة؟ فقال: «لا، إن اليهود قالت: إن الرب لما فرغ من خلق السماوات و الأرض جلس على الكرسي هذه الجلسة ليستريح، فأنزل الله: اللَّهُ لا إِلهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ لا تَأْخُذُهُ سِنَةٌ وَ لا نَوْمٌ لم يكن متوركا كما كان
From Hamaad,
(It has been narrated) from him-asws (Imam Al Sadiq-asws), said, ‘I saw him-asws seated with his-asws leg upon his-asws thigh, so a man in his-asws presence said, ‘May I be sacrificed for you-asws, is this the (manner of the) sitting which is disliked?’ So he-asws said: ‘No! The Jews said that when the Lord-azwj was free from the Creating the skies and the earth, sat upon the Chair with this (manner of) seating, to rest’. So Allah-azwj Revealed: Allah, there is no god except He, the Living, the Eternal; neither does slumber seize Him nor does sleep [2:255], No, He-azwj does not Exist like this! (in any posture). [7]
Approximate size of the Chair (Kursy)
عن الحسن المثنى، عمن ذكره
From Al Hassan Al Masny, from the one who mentioned it,
عن أبي عبد الله (عليه السلام)، قال: «قال أبو ذر: يا رسول الله، ما أفضل ما أنزل عليك؟ قال: آية الكرسي، ما السماوات السبع و الأرضون السبع في الكرسي إلا كحلقة ملقاة بأرض فلاة، ثم و إن فضل العرش على الكرسي كفضل الفلاة على الحلقة
(It has been narrated) from Abu Abdullah-asws having said: ‘Abu Zarr-as said: ‘O Rasool Allah-saww! What is the best of what is Revealed upon you-saww?’ He-saww said: ‘The Verse of the Chair (آية الكرسي). What are the seven skies and the seven firmaments in the Chair, except like the ring thrown in the desert, then the excess of the Chair is like the (excess of the) desert over the ring’.[8]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنِ الْحُسَيْنِ بْنِ زَيْدٍ الْهَاشِمِيِّ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Abdul Rahmaan Bin Abu Najraan, from Safwaan, from Halaf Bin Hammaad, from Al-Husayn Bin Zayd Al-Hashimy,
عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ جَاءَتْ زَيْنَبُ الْعَطَّارَةُ الْحَوْلَاءُ إِلَى نِسَاءِ النَّبِيِّ (صلى الله عليه وآله) وَ بَنَاتِهِ وَ كَانَتْ تَبِيعُ مِنْهُنَّ الْعِطْرَ فَجَاءَ النَّبِيُّ (صلى الله عليه وآله) وَ هِيَ عِنْدَهُنَّ فَقَالَ إِذَا أَتَيْتِنَا طَابَتْ بُيُوتُنَا فَقَالَتْ بُيُوتُكَ بِرِيحِكَ أَطْيَبُ يَا رَسُولَ اللَّهِ قَالَ إِذَا بِعْتِ فَأَحْسِنِي وَ لَا تَغُشِّي فَإِنَّهُ أَتْقَى وَ أَبْقَى لِلْمَالِ
From Abu Abdullah-asws having said: ‘Zaynab the perfume seller came to the wives and the daughters of the Prophet-saww, and she used to sell the perfume to them. The Prophet-saww came over while she was among them. So he-saww said: ‘You bring aroma to our-saww house’. She said, ‘Your-saww house is better in aroma due to your-saww fragrance, O Rasool Allah-saww!’ He-saww said: ‘When you sell, do it well and do not cheat, for it would be more pious and protective of the wealth’.
فَقَالَتْ يَا رَسُولَ اللَّهِ مَا أَتَيْتُ بِشَيْءٍ مِنْ بَيْعِي وَ إِنَّمَا أَتَيْتُ أَسْأَلُكَ عَنْ عَظَمَةِ اللَّهِ عَزَّ وَ جَلَّ فَقَالَ جَلَّ جَلَالُ اللَّهِ سَأُحَدِّثُكِ عَنْ بَعْضِ ذَلِكِ
She said, ‘O Rasool Allah-saww, I did not come to sell anything, but rather I came to ask you-saww about the Magnificence of Allah-azwj Mighty and Majestic’. So he-saww said: ‘Majestic is the Majesty of Allah-azwj. I-saww shall tell you about some of that’.
ثُمَّ قَالَ إِنَّ هَذِهِ الْأَرْضَ بِمَنْ عَلَيْهَا عِنْدَ الَّتِي تَحْتَهَا كَحَلْقَةٍ مُلْقَاةٍ فِي فَلَاةٍ قِيٍّ وَ هَاتَانِ بِمَنْ فِيهِمَا وَ مَنْ عَلَيْهِمَا عِنْدَ الَّتِي تَحْتَهَا كَحَلْقَةٍ مُلْقَاةٍ فِي فَلَاةٍ قِيٍّ وَ الثَّالِثَةُ حَتَّى انْتَهَى إِلَى السَّابِعَةِ
Then he-saww said: ‘This earth with the ones upon it, compared to that which is below it, is like a ring thrown in the desert, and these two with what is within them and what is upon them, compared to what is beneath them is like a ring thrown in the desert, and the third one, until it ends with the seventh’.
وَ تَلَا هَذِهِ الْآيَةَ خَلَقَ سَبْعَ سَماواتٍ وَ مِنَ الْأَرْضِ مِثْلَهُنَّ وَ السَّبْعُ الْأَرَضِينَ بِمَنْ فِيهِنَّ وَ مَنْ عَلَيْهِنَّ عَلَى ظَهْرِ الدِّيكِ كَحَلْقَةٍ مُلْقَاةٍ فِي فَلَاةٍ قِيٍّ وَ الدِّيكُ لَهُ جَنَاحَانِ جَنَاحٌ فِي الْمَشْرِقِ وَ جَنَاحٌ فِي الْمَغْرِبِ وَ رِجْلَاهُ فِي التُّخُومِ وَ السَّبْعُ وَ الدِّيكُ بِمَنْ فِيهِ وَ مَنْ عَلَيْهِ عَلَى الصَّخْرَةِ كَحَلْقَةٍ مُلْقَاةٍ فِي فَلَاةٍ قِيٍّ
And he-saww recited this Verse: He Created seven skies and of the earth, their like [65:12]. And the seven earths along with all that is contained within it and what is on it are upon the back of the rooster, like a ring thrown in the desert. And the rooster has two wings to it – a wing in the east and a wing in the west, and its legs are on the fringes of it, and the seven (earths) and the rooster and all that is contained with these and whatever is on it, are upon a rock, like a ring thrown in the desert.
وَ الصَّخْرَةُ بِمَنْ فِيهَا وَ مَنْ عَلَيْهَا عَلَى ظَهْرِ الْحُوتِ كَحَلْقَةٍ مُلْقَاةٍ فِي فَلَاةٍ قِيٍّ وَ السَّبْعُ وَ الدِّيكُ وَ الصَّخْرَةُ وَ الْحُوتُ بِمَنْ فِيهِ وَ مَنْ عَلَيْهِ عَلَى الْبَحْرِ الْمُظْلِمِ كَحَلْقَةٍ مُلْقَاةٍ فِي فَلَاةٍ قِيٍّ وَ السَّبْعُ وَ الدِّيكُ وَ الصَّخْرَةُ وَ الْحُوتُ وَ الْبَحْرُ الْمُظْلِمُ عَلَى الْهَوَاءِ الذَّاهِبِ كَحَلْقَةٍ مُلْقَاةٍ فِي فَلَاةٍ قِيٍّ
And the rock along with all that it contains, and all that is on it, are upon the back of the whale like a ring thrown in the desert. And the seven (earths), and the rooster, and the rock, and the whale along with that they contain and what is on them are upon the dark ocean like a ring thrown in the desert.
وَ السَّبْعُ وَ الدِّيكُ وَ الصَّخْرَةُ وَ الْحُوتُ وَ الْبَحْرُ الْمُظْلِمُ وَ الْهَوَاءُ عَلَى الثَّرَى كَحَلْقَةٍ مُلْقَاةٍ فِي فَلَاةٍ قِيٍّ
And the seven (earths), and the rooster, and the rock, and the whale, and the dark ocean are upon the outgoing air like a ring thrown in the desert. And the seven (firmaments), and the rooster, and the rock, and the whale, and the dark ocean, and the air are upon the soil (Al-Sarayy) like a ring thrown in the desert’.
ثُمَّ تَلَا هَذِهِ الْآيَةَ لَهُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ وَ ما بَيْنَهُما وَ ما تَحْتَ الثَّرى ثُمَّ انْقَطَعَ الْخَبَرُ عِنْدَ الثَّرَى
Then he-saww recited this Verse: For Him is whatever is in the skies, and whatever is in the earth, and whatever is in between the two, and whatever is beneath the soil [20:6]’. Then the information is terminated, at (the mention of) the soil’’.
وَ السَّبْعُ وَ الدِّيكُ وَ الصَّخْرَةُ وَ الْحُوتُ وَ الْبَحْرُ الْمُظْلِمُ وَ الْهَوَاءُ وَ الثَّرَى بِمَنْ فِيهِ وَ مَنْ عَلَيْهِ عِنْدَ السَّمَاءِ الْأُولَى كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ
And the seven (earths), and the rooster, and the rock, and the whale, and the dark ocean, and the air, and the soil) along with all that these contain and whatever is on it, compared to the first sky is like a ring thrown in the desert.
وَ هَذَا كُلُّهُ وَ سَمَاءُ الدُّنْيَا بِمَنْ عَلَيْهَا وَ مَنْ فِيهَا عِنْدَ الَّتِي فَوْقَهَا كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ
And all of this, and the sky of the world along with what is on it and what is contained within it, compared to that which is above it, is like a ring thrown in the desert.
وَ هَاتَانِ السَّمَاءَانِ وَ مَنْ فِيهِمَا وَ مَنْ عَلَيْهِمَا عِنْدَ الَّتِي فَوْقَهُمَا كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ
And these two skies and whatever these two contain, and what is on them, compared to what is above these two, are like a ring thrown in the desert.
وَ هَذِهِ الثَّلَاثُ بِمَنْ فِيهِنَّ وَ مَنْ عَلَيْهِنَّ عِنْدَ الرَّابِعَةِ كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ حَتَّى انْتَهَى إِلَى السَّابِعَةِ
And these three, along with what is contained within them and whatever is on them, compared to the fourth, are like a ring thrown in the desert, (and it is like this) until it ends with the seventh.
وَ هُنَّ وَ مَنْ فِيهِنَّ وَ مَنْ عَلَيْهِنَّ عِنْدَ الْبَحْرِ الْمَكْفُوفِ عَنْ أَهْلِ الْأَرْضِ كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ
And these and all that is contained within them and whatever is on them, compared to the ocean hidden from the people of the earth, is like a ring thrown in the desert.
وَ هَذِهِ السَّبْعُ وَ الْبَحْرُ الْمَكْفُوفُ عِنْدَ جِبَالِ الْبَرَدِ كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ
And these seven, and the hidden ocean, compared to the cold mountain are like a ring thrown in the desert’.
وَ تَلَا هَذِهِ الْآيَةَ وَ يُنَزِّلُ مِنَ السَّماءِ مِنْ جِبالٍ فِيها مِنْ بَرَدٍ وَ هَذِهِ السَّبْعُ وَ الْبَحْرُ الْمَكْفُوفُ وَ جِبَالُ الْبَرَدِ عِنْدَ الْهَوَاءِ الَّذِي تَحَارُ فِيهِ الْقُلُوبُ كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ
And he-saww recited this Verse: And He Sends down of the sky, from the mountains wherein is hail [24:43]. And these seven, and the hidden ocean, and the cold mountain, compared to the air which the hearts are confused about, are like a ring thrown in the desert.
And these seven, and the hidden ocean, and the cold mountain, and the air, compared to veils of the light are like a ring thrown in the desert.
وَ هَذِهِ السَّبْعُ وَ الْبَحْرُ الْمَكْفُوفُ وَ جِبَالُ الْبَرَدِ وَ الْهَوَاءُ وَ حُجُبُ النُّورِ عِنْدَ الْكُرْسِيِّ كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ
And these seven, and the hidden ocean, and the cold mountain, and the air, and the veils of the light, compared to the Chair (Al-Kursy) are like a ring thrown in the desert’.
ثُمَّ تَلَا هَذِهِ الْآيَةَ وَسِعَ كُرْسِيُّهُ السَّماواتِ وَ الْأَرْضَ وَ لا يَؤُدُهُ حِفْظُهُما وَ هُوَ الْعَلِيُّ الْعَظِيمُ
And he-saww recited this Verse: His Chair contains the skies and the earth, and their preservation does not tire Him; and He is the Exalted, the Magnificent [2:255].
وَ هَذِهِ السَّبْعُ وَ الْبَحْرُ الْمَكْفُوفُ وَ جِبَالُ الْبَرَدِ وَ الْهَوَاءُ وَ حُجُبُ النُّورِ وَ الْكُرْسِيُّ عِنْدَ الْعَرْشِ كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ وَ تَلَا هَذِهِ الْآيَةَ الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى
And these seven, and the hidden ocean, and the cold mountain, and the air, and veils of the light, and the Chair, compared to the Throne are like a ring thrown in the desert’. And he-saww recite this Verse: The Beneficent is established upon the Throne [20:5]’’.
[وَ فِي رِوَايَةِ الْحَسَنِ] الْحُجُبُ قَبْلَ الْهَوَاءِ الَّذِي تَحَارُ فِيهِ الْقُلُوبُ
(And in the report of Al-Hassan) – ‘The veils before (compared to the) the air is that about which the hearts are confused’.[9]
Various utilisations of the Verse of the Chair (Ayat Al Kursy)
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَ لَا أُخْبِرُكُمْ بِمَا كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَقُولُ إِذَا أَوَى إِلَى فِرَاشِهِ قُلْتُ بَلَى قَالَ كَانَ يَقْرَأُ آيَةَ الْكُرْسِيِّ وَ يَقُولُ بِسْمِ اللَّهِ آمَنْتُ بِاللَّهِ وَ كَفَرْتُ بِالطَّاغُوتِ اللَّهُمَّ احْفَظْنِي فِي مَنَامِي وَ فِي يَقَظَتِي
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Muhammad Bin Marwan who said,
‘Abu Abdullah-asws said: ‘Shall I-asws inform you with what Rasool Allah-saww used to say whenever he-saww retired to his-saww bed?’ I said, ‘Yes’. He-asws said: ‘He-saww used to recite The Verse of the Chair (Ayat Al Kursy – 2:255) and he-saww was saying: ‘In the Name of Allah-azwj. I-saww believe in Allah-azwj and disbelieve in the idols. O Allah-azwj! Protect me-saww during my-saww sleep and during my-saww waking up’.[10]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ قُتَيْبَةَ الْأَعْشَى قَالَ عَلَّمَنِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Quteyba Al A’asha who said,
‘Abu Abdullah-asws taught me saying: ‘Say,
بِسْمِ اللَّهِ الْجَلِيلِ أُعِيذُ فُلَاناً بِاللَّهِ الْعَظِيمِ مِنَ الْهَامَّةِ وَ السَّامَّةِ وَ اللَّامَّةِ وَ الْعَامَّةِ وَ مِنَ الْجِنِّ وَ الْإِنْسِ وَ مِنَ الْعَرَبِ وَ الْعَجَمِ وَ مِنْ نَفْثِهِمْ وَ بَغْيِهِمْ وَ نَفْخِهِمْ وَ بِآيَةِ الْكُرْسِيِّ ثُمَّ تَقْرَؤُهَا
‘In the Name of Allah-azwj the Majestic! I seek refuge for so and so, with Allah-azwj the Magnificent, from the insects and the venomous (reptiles), and the evil eyes, and the generality (of creatures), and from the Jinn and the human beings, and from the Arabs and the non-Arabs, and from their sorcery and their rebellions, and their spells, and by the Ayat Al Kursy (2:255)’ – then recite it.
ثُمَّ تَقُولُ فِي الثَّانِيَةِ بِسْمِ اللَّهِ أُعِيذُ فُلَاناً بِاللَّهِ الْجَلِيلِ حَتَّى تَأْتِيَ عَلَيْهِ
Then you should be saying during the second (time), ‘In the Name of Allah-azwj! I seek Refuge with Allah-azwj the Majestic’ until you overcome upon it’.[11]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى الْكَاهِلِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا لَقِيتَ السَّبُعَ فَاقْرَأْ فِي وَجْهِهِ آيَةَ الْكُرْسِيِّ وَ قُلْ لَهُ عَزَمْتُ عَلَيْكَ بِعَزِيمَةِ اللَّهِ وَ عَزِيمَةِ مُحَمَّدٍ ( صلى الله عليه وآله ) وَ عَزِيمَةِ سُلَيْمَانَ بْنِ دَاوُدَ ( عليه السلام ) وَ عَزِيمَةِ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ( عليه السلام ) وَ الْأَئِمَّةِ الطَّاهِرِينَ مِنْ بَعْدِهِ فَإِنَّهُ يَنْصَرِفُ عَنْكَ إِنْ شَاءَ اللَّهُ قَالَ فَخَرَجْتُ
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Ali Bin Muhammad, from Abdullah Bin Yahya Al Kahily who said,
‘Abu Abdullah-asws said: ‘When you come across a predatory wild animal, so recite Ayat Al-Kursy (2:255) in its face, and say to it: ‘I am determined against you by the Determination of Allah-azwj, and determination of Muhammad-saww, and determination of Suleyman Bin Dawood-as, and determination of Amir Al-Momineen Ali-asws Bin Abu Talib-asws and the Purified Imams-asws from after him-asws’, so it would be exchanged from him, Allah-azwj Willing.
فَإِذَا السَّبُعُ قَدِ اعْتَرَضَ فَعَزَمْتُ عَلَيْهِ وَ قُلْتُ لَهُ إِلَّا تَنَحَّيْتَ عَنْ طَرِيقِنَا وَ لَمْ تُؤْذِنَا قَالَ فَنَظَرْتُ إِلَيْهِ قَدْ طَأْطَأَ بِرَأْسِهِ وَ أَدْخَلَ ذَنَبَهُ بَيْنَ رِجْلَيْهِ وَ انْصَرَفَ
A wild animal presented itself, so I was determined against it and said it, to it so it step aside from our way and did not harm us. I looked at it and it had bowed its head and entered its tail between its legs and left’.[12]
عَنْهُ رَفَعَهُ قَالَ مَنْ بَاتَ فِي دَارٍ وَ بَيْتٍ وَحْدَهُ فَلْيَقْرَأْ آيَةَ الْكُرْسِيِّ وَ لْيَقُلِ
From him, raising it,
‘He-asws said: ‘The one spends the night in a house and a room alone, so let him recited Ayat Al-Kursy (2:255), and let him say,
اللَّهُمَّ آنِسْ وَحْشَتِي وَ آمِنْ رَوْعَتِي وَ أَعِنِّي عَلَى وَحْدَتِي
‘O Allah-azwj! Comfort my loneliness, and Secure my awe, and Assist me upon my loneliness’’.[13]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ الْمِنْقَرِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَ بِامْرَأَةِ أَحَدِكُمْ حَبَلٌ فَأَتَى عَلَيْهَا أَرْبَعَةُ أَشْهُرٍ فَلْيَسْتَقْبِلْ بِهَا الْقِبْلَةَ وَ لْيَقْرَأْ آيَةَ الْكُرْسِيِّ وَ لْيَضْرِبْ عَلَى جَنْبِهَا وَ لْيَقُلِ اللَّهُمَّ إِنِّي قَدْ سَمَّيْتُهُ مُحَمَّداً فَإِنَّهُ يَجْعَلُهُ غُلَاماً
Muhammad Bin Yahya, from Ahmad Bni Muhammad Bin Isa, from Abdul Rahman Bin Abu Najran, from Al Husayn Bin Ahmad Al Minqary, from one of our companions,
(It has been narrated) from Abu Abdullah-asws having said: ‘Whenever one of you were to have a pregnancy with a woman, so four months come upon her, so let her face the Qiblah and let her recite the Verse of the Throne (2:255), and let her strike upon her side and let her say, ‘O Allah-azwj! I have named him Muhammad’.
فَإِنْ وَفَى بِالِاسْمِ بَارَكَ اللَّهُ لَهُ فِيهِ وَ إِنْ رَجَعَ عَنِ الِاسْمِ كَانَ لِلَّهِ فِيهِ الْخِيَارُ إِنْ شَاءَ أَخَذَهُ وَ إِنْ شَاءَ تَرَكَهُ
Thus, if he were to be loyal with the naming, Allah-azwj would Bless for him with regards to it, and if he retracts from the naming, there would be for Allah-azwj a Choice in it, if He-azwj so Desires to He-azwj Takes him (back), and if He-azwj so Desires to, Leaves him’.[14]
عَلِيُّ بْنُ إِبْرَاهِيمَ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ وَ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي مُحَمَّدٍ الْأَنْصَارِيِّ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شَكَا إِلَيْهِ رَجُلٌ عَبَثَ أَهْلِ الْأَرْضِ بِأَهْلِ بَيْتِهِ وَ بِعِيَالِهِ فَقَالَ كَمْ سَقْفُ بَيْتِكَ فَقَالَ عَشَرَةُ أَذْرُعٍ فَقَالَ اذْرَعْ ثَمَانِيَةَ أَذْرُعٍ ثُمَّ اكْتُبْ آيَةَ الْكُرْسِيِّ فِيمَا بَيْنَ الثَّمَانِيَةِ إِلَى الْعَشَرَةِ كَمَا تَدُورُ فَإِنَّ كُلَّ بَيْتٍ سَمْكُهُ أَكْثَرُ مِنْ ثَمَانِيَةِ أَذْرُعٍ فَهُوَ مُحْتَضَرٌ تَحْضُرُهُ الْجِنُّ يَكُونُ فِيهِ مَسْكَنُهُ
Ali Bin Ibrahim, and a number of our companions, from Ahmad Bin Abu Abdullah, and Sahl Bin Ziyad, altogether, from Muhammad Bin Isa, from Abu Muhammad Al Ansary, from Aban Bin Usman,
(It has been narrated) from Abu Abdullah-asws having said: ‘A man complained to him-asws of the bad treatment of the people of the land with his family and his children. So he-asws said: ‘How much (height) is the ceiling of your house’. So he-asws said: ‘Ten cubits’. So he-asws said : ‘Measure out eight cubits, then write the Verse of the Chair (2:255) in what is between the eight to the ten, just as you go around. So in each of the rooms, it its ceiling is higher than eight cubits, so it is a meeting place, the Jinn being present in it, and in it would become its dwelling’.[15]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ وَ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ جَمِيعاً عَنْ يُونُسَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي سَمْكِ الْبَيْتِ إِذَا رُفِعَ ثَمَانِيَةَ أَذْرُعٍ كَانَ مَسْكُوناً فَإِذَا زَادَ عَلَى ثَمَانِيَةٍ فَلْيُكْتَبْ عَلَى رَأْسِ الثَّمَانِ آيَةُ الْكُرْسِيِّ
Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, and Ahmad Bin Abu Abdullah, from his father, altogether from Yunus, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws having said regarding a ceiling of the house when it is raised to eight cubits, it would be a dwelling. So when it exceeds eight, so let him write at the top of the eight, the Verse of the Chair (2:255)’.[16]
عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ وَ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا كَانَ الْبَيْتُ فَوْقَ ثَمَانِيَةِ أَذْرُعٍ فَاكْتُبْ فِي أَعْلَاهُ آيَةَ الْكُرْسِيِّ
From him, from Ali Bin Al Hakam, and Muhsan Bin Ahmad, from Aban Bin Usman, form Muhammad Bin Ismail,
(It has been narrated) from Abu Abdullah-asws having said: ‘When the house is above eight cubits, so write in its upper part the Verse of the Chair (2:255)’.[17]
Allah-azwj’s Attribute of Life
و في كتاب التّوحيد، بإسناده إلى أبي بصير، عن أبي جعفر- عليه السّلام- في حديث طويل يذكر فيه صفة الرّبّ- عزّ و جلّ- و فيه يقول: لم يزل حيّا بلا حياة. [كان حيّا بلا حياة حادثة
And in Kitab Al Tawheed, by his chain going up to Abu Baseer,
From Abu Ja’far-asws – in a lengthy Hadeeth in which he-asws mentioned an Attribute of the Lord-azwj Mighty and Majestic – and during it he-asws is saying: ‘He-azwj did not cease to be living, being without a life. He-azwj has been Alive without there being a newly occurring life (for Him-azwj)’. [18]
VERSE 256
لَا إِكْرَاهَ فِي الدِّينِ ۖ قَدْ تَبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ ۚ فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِنْ بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ لَا انْفِصَامَ لَهَا ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ {256}
There is no compulsion in the Religion; the right way has been clarified from the error. Therefore the one who disbelieves in the tyrant and believes in Allah, so he has grasped the most trustworthy handhold, there would be no breaking for it; and Allah is Hearing, Knowing [2:256]
و بإسناده الى أبي بصير، قال
And by his chain going up to Abu Baseer who said,
سمعت أبا عبد اللّه- عليه السلام- يقول لا إِكْراهَ فِي الدِّينِ. قَدْ تَبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ. فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَ يُؤْمِنْ بِاللَّهِ، فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقى. لَا انْفِصامَ لَها. وَ اللَّهُ سَمِيعٌ عَلِيمٌ. اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُماتِ إِلَى النُّورِ. وَ الَّذِينَ كَفَرُوا أَوْلِياؤُهُمُ الطَّاغُوتُ هم الظّالمون لآل محمّد يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُماتِ. أُولئِكَ أَصْحابُ النَّارِ هُمْ فِيها خالِدُونَ. و الحمد للّه ربّ العالمين. كذا نزلت
‘I heard Abu Abdullah-asws saying: ‘There is no compulsion in the Religion; the right way has been clarified from the error. Therefore the one who disbelieves in the tyrant and believes in Allah, so he has grasped the most trustworthy Handhold, there would be no breaking for it; and Allah is Hearing, Knowing [2:256]
Allah is the Guardian of those who believe. He Extracts them from the darkness’s into the Light; and (as for) those who are committing Kufr, their guardian is the tyrant. They are being unjust to the Progeny of Muhammad, extracting them from the Light into the darkness’s; these are the inmates of the Fire; they would be in it eternally. And the Praise is for Allah Lord of the Worlds [2:257] – Like this is how it was Revealed’’.[19]
There is no compulsion in Religion
قوله تعالى لا إِكْراهَ فِي الدِّينِ قال الطبرسي رحمه الله قيل نزلت في رجل من الأنصار كان له غلام أسود يقال له صبح و كان يكرهه على الإسلام و قيل في رجل من الأنصار يدعى أبا الحصين و كان له ابنان فقدم تجار الشام إلى المدينة يحملون الزيت
(Regarding the Words of the Exalted) – There is no compulsion in the Religion [2:256], Al-Tabarsy said, ‘It is said it was revealed regarding a man from the Helpers who had a black slave for him, called Sabah, and he was compelling him upon (accepting) Al-Islam, and it is said it is regarding a man from the Helpers who invited Abu Al-Haseyn (to Al-Islam), and there were two sons for him. Some traders proceeded from Syria to Al-Medina carrying the oil.
فلما أرادوا الرجوع أتاهم ابنا أبي الحصين فدعوهما إلى النصرانية فتنصرا و مضيا إلى الشام فأخبر أبو الحصين رسول الله ص فأنزل الله سبحانه لا إِكْراهَ فِي الدِّينِ فقال رسول الله ص أبعدهما الله هما أول من كفر
When they wanted to return, the two sons of Abu Al-Haseyn came over to them and invited them to Christianity. They became Christians and went back to Syria. Abu Al-Haseyn informed Rasool Allah-saww, and Allah-azwj, Glorious is He-azwj, Revealed: There is no compulsion in the Religion [2:256]. So Rasool Allah-saww said: ‘May Allah-azwj Distance them both! They are the first ones to commit Kufr’.
فوجد أبو الحصين في نفسه على النبي ص حيث لم يبعث في طلبهما فأنزل الله قوله: لا إِكْراهَ فِي الدِّينِ، أي: لا يكره أحد على دينه إلّا بعد أن تبيّن له و تبيّن له الرّشد من الغيّ
Abu Al-Haseyn found (a grudge) against the Prophet-saww when he did not go to seek them. Thus, Allah-azwj Revealed His-azwj Words: There is no compulsion in the Religion [2:256] – i.e., do not compel anyone upon his Religion except after it is explained to him the right way has been clarified from the error’.[20]
The clarification of the right way from the error
Imam Al-Reza said: ‘And he (Rasool Allah)-saww did not pass away until he-saww clarified to his-saww community the information of their Religion and explained to them the ways, and left them upon a direction of the way of the Truth, and he-saww established Ali-asws for them as a flag and an Imam-asws. And he-saww did not neglect anything for them which the community would be needy to except that he-saww clarified it. So the one who claims that Allah-azwj Mighty and Majestic did not Perfect His-azwj Religion, so he has rejected the Book of Allah-azwj, and the one who rejects the Book of Allah-azwj, so he is a disbeliever in it.[21]
The tyrant
فِي مَجْمَعِ الْبَيَانِ «فَمَنْ يَكْفُرْ بِالطَّاغُوتِ» وَ قِيلَ فِيهِ خَمْسَةُ أَقْوَالٍ أَحَدُهَا أَنَّهُ الشَّيْطَانُ وَ هُوَ الْمَرْوِيُّ عَنِ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ
In Majma Al-Bayan – Therefore the one who disbelieves in the tyrant [2:256] – ‘And five things are said with regards to it, and one of them is that he (the tyrant) is the Satan-la, and it is reported from Abu Abdullah-asws’.[22]
محمد بن يعقوب: عن محمد بن يحيى، عن أحمد بن محمد، عن الحسين بن سعيد، عن حماد بن عيسى، عن الحسين بن المختار، عن أبي بصير، عن أبي عبد الله (عليه السلام)، قال: «كل راية ترفع قبل قيام القائم فصاحبها طاغوت، يعبد من دون الله عز و جل
Muhammad Bin Yaqoub, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Hamad bin Isa, from al husayn Bin Al Mukhtar, from Abu Baseer,
From Abu Abdullah-asws having said: ‘Every flag raised before the rising of Al-Qaim-asws, so its owner is a tyrant, worshipping one besides Allah-azwj Mighty and Majestic’’.[23]
The most trustworthy Handhold – (the Hand of Amir Al-Momineen-asws)
[ يحيى الشجري ] [ قال: وبالاسناد ] قال حدثنا حصين، عن أبي حمزة، عن أبي جعفر وزيد بن علي (عليهما السلام) * (فقد استمسك بالعروة الوثقى) * قال: كلمة لا إله إلا الله
Yahya Al Shajry who said, ‘And by the chain, Haseyn narrated to us, from Abu Hamza,
(It has been narrated) from Abu Ja’far-asws, and Zayd son of Ali-asws (Bin Al-Husayn-asws) – so he has grasped the most trustworthy Handhold [2:256] – said: ‘The words, ‘There is no god except for Allah-azwj’.[24]
و عنه: بإسناده، قال: قال رسول الله (صلى الله عليه و آله): «الأئمة من ولد الحسين، من أطاعهم فقد أطاع الله، و من عصاهم فقد عصى الله، هم العروة الوثقى، و هم الوسيلة إلى الله تعالى
And from him, by his chain, said, ‘Rasool Allah-saww said: ‘The Imams-asws from the sons-asws of Al-Husayn-asws, the one who obeys them-asws so he has obeyed Allah-azwj, and the one who disobeys them-asws, so he has disobeyed Allah-azwj. They-asws are the most trustworthy Handhold [2:256], and they-asws are the means (الوسيلة) to Allah-azwj the Exalted’’.[25]
و عنه: بإسناده، قال رسول الله (صلى الله عليه و آله): «من أحب أن يستمسك بالعروة الوثقى فليستمسك بحب علي و أهل بيته
And from him, by his chain – Rasool Allah-saww said: ‘The one who loves to grasp the most trustworthy Handhold [2:256], so let him grasp with the Love of Ali-asws and the People-asws of his-asws Household’’.[26]
محمد بن العباس، قال: حدثنا أحمد بن محمد بن سعيد، عن أحمد بن الحسين بن سعيد، عن أبيه، عن الحصين بن مخارق
Muhammad Bin Al-Abbas, from Ahmad Bin Muhammad Bin Saeed, from Ahmad Bin Al-Husayn Bin Saeed, from his father, from Al-Haseyn Bin Mukharaq, who says:
عن أبي الحسن موسى بن جعفر، عن أبيه، عن آبائه (عليهم السلام) في قوله عز و جل: فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقى، قال: «مودتنا أهل البيت
(It has been narrated) from Abu Al-Hassan Musa-asws Bin Ja’far-asws, from his-asws father-asws, from his-asws forefathers-asws regarding the Words of the Mighty and Majestic: So he has grasped the most trustworthy Handhold [2:256], said: ‘Our-asws cordiality, the People-asws of the Household’.[27]
ابن بابويه، قال: حدثنا محمد بن علي ماجيلويه (رضي الله عنه)، قال: حدثني عمي محمد بن أبي القاسم، عن أحمد بن أبي عبد الله البرقي، عن أبيه، عن خلف بن حماد الأسدي، عن أبي الحسن العبدي، عن الأعمش، عن عباية بن ربعي، عن عبد الله بن عباس، قال
Ibn Babuwayh, from Muhammad Bin Ali Majaylawiya, from his uncle Muhammad Bin Abu Al-Qasim, from Ahmad Bin Abu Abdullah Al-Barqy, from his father, from Khalaf Bin Hamaad Al-Asady, from Abu Al-Hassan Al-Abdy, from Al-Amsh, from Abayat Bin Rabi’e, from Abdullah Bin Abbas who said,
قال رسول الله (صلى الله عليه و آله): «من أحب أن يتمسك بالعروة الوثقى التي لا انفصام لها فليستمسك بولاية أخي و وصيي علي بن أبي طالب، فإنه لا يهلك من أحبه و تولاه، و لا ينجو من أبغضه و عاداه
‘Rasool Allah-saww said: ‘The one who loves that he grasps the most trustworthy Handhold, there would be no breaking for it [2:256], so he should attach himself to the Wilayah of my-saww brother-asws, and my-saww successor-asws Ali-asws Bin Abu Talib-asws, for he will not be destroyed, the one who loves him-asws and befriends him-asws; and he would not be Rescued, the one who hates him-asws and is inimical to him-asws’’.[28]
وعنه، بإسناده، قال: قال رسول الله (صلى الله عليه و آله): «الأئمة من ولد الحسين (عليهم السلام)، من أطاعهم فقد أطاع الله، و من عصاهم فقد عصى الله عز و جل، هم العروة الوثقى، و هم الوسيلة إلى الله تعالى
And from him, by his chain, said,
‘Rasool Allah-saww said: ‘The Imams-asws from the sons-asws of Al-Husayn-asws – the one who obeys them-asws, has obeyed Allah-azwj, and the one who disobeys them-asws, so he has disobeyed Allah-asws Mighty and Majestic. They-asws are the most trustworthy Handhold [2:256], and they-asws are the means (الوسيلة) to Allah-azwj the High’.[29]
الشيخ الفقيه أبو الحسن محمد بن أحمد بن علي بن الحسين بن شاذان: رواه من طريق العامة، عن الرضا (عليه السلام)، عن آبائه (عليهم السلام)، قال: «قال رسول الله (صلى الله عليه و آله): ستكون بعدي فتنة مظلمة، الناجي منها من تمسك بالعروة الوثقى
Al-Sheykh, in Al-Faqeeh – Abu Al-Hassan Muhammad Bin Ahmad Bin Ali Bin Al-Husayn Bin Shazaan, reporting from the way of the general-Muslims,
(It has been narrated) from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool Allah-saww said: ‘There will happen, after me-saww, ‘فتنة مظلمة’ dark fitna (strife). The saved ones from it would be the ones who attaches to the most trustworthy Handhold [2:256]’.
فقيل: يا رسول الله، و ما العروة الوثقى؟ قال: ولاية سيد الوصيين
It was said, ‘O Rasool Allah-saww, and what is the most trustworthy Handhold [2:256]?’ He-saww said: ‘Wilayah of the Chief of the successors-asws’.
قيل: يا رسول الله، و من سيد الوصيين. قال: أمير المؤمنين
It was said, ‘O Rasool Allah-saww! And who is the Chief of the successors-asws?’ He-saww said: ‘Amir Al-Momineen-asws’.
قيل: يا رسول الله، و من أمير المؤمنين؟ قال: مولى المسلمين و إمامهم بعدي
It was said, ‘O Rasool Allah-saww! And who is Amir Al-Momineen-asws?’ He-saww said: ‘The Master of the Muslims and their Imam-asws after me-saww’.
قيل: يا رسول الله، و من مولى المسلمين و إمامهم بعدك؟ قال: أخي علي بن أبي طالب
It was said, ‘O Rasool Allah-saww! And who is the Master of the Muslims and their Imam-asws after you-saww?’ He-saww said: ‘My-saww brother-asws, Ali-asws Bin Abu Talib-asws’.[30]
و عنه، بإسناده عن حذيفة بن أسيد، قال
From him, by his chain from Huzeyfa Bin Aseyd who said,
قال رسول الله (صلى الله عليه و آله): «يا حذيفة، إن حجة الله عليكم بعدي علي بن أبي طالب، الكفر به كفر بالله، و الشرك به شرك بالله، و الشك فيه شك في الله، و الإلحاد فيه إلحاد في الله، و الإنكار له إنكار لله، و الإيمان به إيمان بالله، لأنه أخو رسول الله و وصيه، و إمام أمته، و هو حبل الله المتين، و عروته الوثقى لا انفصام لها
‘Rasool Allah-saww said: ‘O Huzeyfa! The Divine Authority of Allah-azwj over you, after me-saww is Ali-asws Bin Abu Talib-asws. The Kufr with him-asws is Kufr with Allah-azwj, and the Shirk (taking another guide along) with him-asws is the Shirk with Allah-azwj (Association), and the doubt in him-asws is doubt in Allah-azwj, and the heresy in him-asws is heresy in Allah-azwj, and the rejecting of him-asws is rejection of Allah-azwj, and the Eman in him-asws is Eman in Allah-azwj, because he-asws is the brother of Rasool Allah-saww, and his-saww successor-asws, and the Imam-asws of his-saww community, and he-asws is the strong Rope of Allah-azwj, and [2:256] the most trustworthy Handhold [2:256], not having any dichotomy (or break) in it.
يا حذيفة، لا تفارقن عليا فتفارقني، و لا تخالفن عليا فتخالفني، إن عليا مني، و أنا منه، من أسخطه فقد أسخطني، و من أرضاه فقد أرضاني
O Huzeyfa! Do not separate from Ali-asws for you would have separated from me-saww, and do not oppose Ali-asws for you would have opposed me-saww. Ali-asws is from me -saww and I-saww am from him-asws. Whoever is angry with him-asws so he is angry with me-saww, and the one who is pleased with him-asws, so he is pleased with me-saww’.[31]
و عنه: بإسناده، قال رسول الله (صلى الله عليه و آله): «من أحب أن يستمسك بالعروة الوثقى فليستمسك بحب علي و أهل بيته
And from him, by his chain, ‘Rasool Allah-saww said: ‘The one who loves that he should attach himself to the most trustworthy Handhold [2:256] so he should attach himself to the love of Ali-asws and the People-asws of his-asws Household’.[32]
و من طريق المخالفين، ما رواه موفق بن أحمد، بإسناده عن عبد الرحمن بن أبي ليلى، قال: قال رسول الله (صلى الله عليه و آله) لعلي (عليه السلام): «أنت العروة الوثقى
And from the ways of the opponents, is what has been reported by Mofaq Bin Ahmad, by his chain from Abdul Rahman Bin Abu Layli who said,
‘Rasool Allah-saww said to Ali-asws: ‘O Ali-asws! You-asws are the most trustworthy Handhold [2:256]’.[33]
VERSE 257
اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ ۖ وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُمَاتِ ۗ أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ {257}
Allah is the Guardian of those who believe. He Extracts them from the (multitude of) darkness into the Light; and (as for) those who are committing Kufr, their guardian is the tyrant who extracts them from the Light into the (multitude of) darkness; these are the inmates of the Fire; they would be in it eternally [2:257]
سَهْلُ بْنُ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ حُمْرَانَ بْنِ أَعْيَنَ
Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Ra’ab, from Humraan Bin Ayn, who has narrated the following:
عَنْ أَبِي جَعْفَرٍ (عليه السلام) وَ الَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّوَاغِيتُ
Abu Ja’far-asws said (referring to the ‘Tahreef in Quran) in this and (as to) those who are committing Kufr, their guardians are the tyrants [2:257]”. (‘الطَّوَاغِيتُ’ instead of ‘الطَّاغُوتُ’)’.[34]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أُخَالِطُ النَّاسَ فَيَكْثُرُ عَجَبِي مِنْ أَقْوَامٍ لَا يَتَوَلَّوْنَكُمْ وَ يَتَوَلَّوْنَ فُلَاناً وَ فُلَاناً لَهُمْ أَمَانَةٌ وَ صِدْقٌ وَ وَفَاءٌ وَ أَقْوَامٌ يَتَوَلَّوْنَكُمْ لَيْسَ لَهُمْ تِلْكَ الْأَمَانَةُ وَ لَا الْوَفَاءُ وَ الصِّدْقُ
A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abdul Aziz Al Abady, from Abdullah Bin Abu Yafour who said,
‘I said to Abu Abdullah-asws, ‘I tend to mingle with the people, and I am frequently astounded from the people who are not in the guardianship (Wilayah) of you-asws all (Imams-asws) and are in the guardianship of so and so, and so and so. For them is trustworthiness, and truthfulness, and loyalty. And there are a people who are in your-asws guardianship (Wilayah), there isn’t that trustworthiness for them, nor the loyalty and the truthfulness’.
قَالَ فَاسْتَوَى أَبُو عَبْدِ اللَّهِ ( عليه السلام ) جَالِساً فَأَقْبَلَ عَلَيَّ كَالْغَضْبَانِ ثُمَّ قَالَ لَا دِينَ لِمَنْ دَانَ اللَّهَ بِوَلَايَةِ إِمَامٍ جَائِرٍ لَيْسَ مِنَ اللَّهِ وَ لَا عَتْبَ عَلَى مَنْ دَانَ بِوَلَايَةِ إِمَامٍ عَادِلٍ مِنَ اللَّهِ
He (the narrator) said, ‘Abu Abdullah-asws sat upright and turned towards me as if angered, then said: ‘There is no Religion for the one who makes it a Religion by the guardianship of a tyrannous imam (leader) who isn’t from Allah-azwj, nor is there any blame upon the one who makes it a Religion by the Wilayah of a Just Imam-asws from Allah-azwj’.
قُلْتُ لَا دِينَ لِأُولَئِكَ وَ لَا عَتْبَ عَلَى هَؤُلَاءِ قَالَ نَعَمْ لَا دِينَ لِأُولَئِكَ وَ لَا عَتْبَ عَلَى هَؤُلَاءِ
I said, ‘There is no Religion for those ones and there is no blame upon these ones?’ He-asws said: ‘Yes! There is no Religion for those ones and there is no blame upon these ones’.
ثُمَّ قَالَ أَ لَا تَسْمَعُ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُماتِ إِلَى النُّورِ يَعْنِي مِنْ ظُلُمَاتِ الذُّنُوبِ إِلَى نُورِ التَّوْبَةِ وَ الْمَغْفِرَةِ لِوَلَايَتِهِمْ كُلَّ إِمَامٍ عَادِلٍ مِنَ اللَّهِ
Then he-asws said: ‘Have you not listened to the Words of Allah-azwj Mighty and Majestic Allah is the Guardian of those who believe. He Extracts them from the darkness’s into the Light [2:257]? It Means, from the darkness of the sins to the light of the repentance and the Forgiveness, due to their Wilayah for every just Imam-asws from Allah-azwj.
وَ قَالَ وَ الَّذِينَ كَفَرُوا أَوْلِياؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُماتِ إِنَّمَا عَنَى بِهَذَا أَنَّهُمْ كَانُوا عَلَى نُورِ الْإِسْلَامِ فَلَمَّا أَنْ تَوَلَّوْا كُلَّ إِمَامٍ جَائِرٍ لَيْسَ مِنَ اللَّهِ عَزَّ وَ جَلَّ خَرَجُوا بِوَلَايَتِهِمْ إِيَّاهُ مِنْ نُورِ الْإِسْلَامِ إِلَى ظُلُمَاتِ الْكُفْرِ فَأَوْجَبَ اللَّهُ لَهُمُ النَّارَ مَعَ الْكُفَّارِ فَ أُولئِكَ أَصْحابُ النَّارِ هُمْ فِيها خالِدُونَ
And He-azwj Said and (as for) those who are committing Kufr, their guardian is the tyrant who extracts them from the Light into the (multitude of) darkness [2:257]. But rather it Means by this that they were upon the light of Al-Islam. So when they took as guardians every tyrannical imam (leader) who wasn’t from Allah-azwj Mighty and Majestic, they exited from the light of Al-Islam due to their befriending them, to the darkness of the disbelief. Thus, Allah-azwj Obligated the Fire for them along with the disbelievers these are the inmates of the Fire; they would be in it eternally [2:257]’.[35]
عن مسعدة بن صدقة، قال
From Mas’adat Bin Sadaqa who said,
قص أبو عبد الله قصة الفريقين جميعا في الميثاق، حتى بلغ الاستثناء من الله في الفريقين، فقال: «إن الخير و الشر خلقان من خلق الله
‘Abu Abdullah-asws related the story for the two groups (good and evil) together during the Covenant, until he-asws reached the Exclusion (separation) from Allah-azwj regarding the two groups, so he-asws said: ‘The good and the evil are two creatures from the creatures of Allah-azwj.
و ذلك أن الله قال في كتابه: اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُماتِ إِلَى النُّورِ وَ الَّذِينَ كَفَرُوا أَوْلِياؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُماتِ فالنور هم آل محمد (صلوات الله عليهم)، و الظلمات عدوهم
And that is what Allah-azwj Said in His-azwj Book: Allah is the Guardian of those who believe. He Extracts them from the darkness’s into the Light; and (as for) those who are committing Kufr, their guardian is the tyrant who extracts them from the Light into the (multitude of) darkness [2:257]. So the Light – they-asws are the Progeny of Muhammad-saww, and the darkness are their-asws enemies’.[36]
عن مهزم الأسدي، قال: سمعت أبا عبد الله (عليه السلام) يقول: «قال الله تبارك و تعالى: لأعذبن كل رعية دانت بإمام ليس من الله، و إن كانت الرعية في أعمالها برة تقية، و لأغفرن عن كل رعية دانت بكل إمام من الله، و إن كانت الرعية في أعمالها سيئةt
From Mahzam Al Asady who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Blessed and High Said: “I-azwj will Punish every person who makes a religion by an imam who is not from Allah-azwj, and even if that person was benevolent and pious in his deeds. And I-azwj shall Forgive every person who makes a Religion by every Imam-asws from Allah-azwj, and even if the person was evil in his deeds’.
قلت: فيعفو عن هؤلاء، و يعذب هؤلاء؟ قال: «نعم، إن الله يقول: اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُماتِ إِلَى النُّورِ
I said, ‘He-azwj would Forgive these ones and Punish those?’ He-asws said: ‘Yes! Allah-azwj is Saying Allah is the Guardian of those who believe. He Extracts them from the (multitude of) darkness into the Light [2:257]’.
ثم ذكر الحديث الأول- حديث ابن أبي يعفور، برواية محمد بن الحسين- و زاد فيه: «فأعداء علي أمير المؤمنين (عليه السلام) هم الخالدون في النار، و إن كانوا في أديانهم على غاية الورع و الزهد و العبادة، و المؤمنون بعلي (عليه السلام) هم الخالدون في الجنة، و إن كانوا في أعمالهم على ضد ذلك
Then (the narrator) mentioned the first Hadeeth – A Hadeeth of Ibn Abu Yafour, by the report of Muhammad Bin Al-Husayn – and in was the additional (information) – He-asws said: ‘So it is the enemies of Ali Amir Al-Momineen-asws, these are the inmates of the Fire; they would be in it eternally [2:257], and even if, in their religion, they were very pious, and ascetic, and the worshippers. And the Momineen, along with Ali-asws, they would be abiding in the Paradise, and even if they used to be, in their deeds, opposite to that’.[37]
ابن شهر آشوب: عن الباقر (عليه السلام)، في قوله تعالى: وَ الَّذِينَ كَفَرُوا بولاية علي بن أبي طالب (عليه السلام) أَوْلِياؤُهُمُ الطَّاغُوتُ نزلت في أعدائه و من تبعهم، أخرجوا الناس من النور- و النور: ولاية علي- فصاروا إلى ظلمة ولاية أعدائه
Ibn Shehr Ashoub,
(It has been narrated) from Al-Baqir-asws, regarding the Words of the High [2:257] and (as for) those who are committing Kufr – in the Wilayah of Ali-asws Bin Abu Talib-asws, their guardian is the tyrant who extracts them from the Light into the (multitude of) darkness [2:257] – it was Revealed regarding his-asws enemies and the ones who followed them. They extracted the people from the Light – and the Light is the Wilayah of Ali-asws – so took them into the darkness – Wilayah of his-asws enemies’.[38]
و في الكافي، عن أحدهما- عليهما السّلام. قال: إذا جحد إمامة أمير المؤمنين، فأولئك أصحاب النّار، هم فيها خالدون
And in Al-Kafi – from one of the two (5th or 6th Imam-asws) having said: ‘When they rejected the Imamate of Amir Al-Momineen-asws, so these are the inmates of the Fire; they would be in it eternally [2:257]’. [39]
و في أمالي شيخ الطّائفة- قدّس سرّه- بإسناده إلى عليّ- عليه السّلام- عن النّبيّ- صلّى اللّه عليه و آله- أنّه تلا هذه الآية: أُولئِكَ أَصْحابُ النَّارِ هُمْ فِيها خالِدُونَ قيل: يا رسول اللّه! من أصحاب النّار؟ قال: من قاتل عليّا بعدي. فأولئك أصحاب النّار مع الكفّار. فقد كفروا بالحقّ لمّا جاءهم
And in Amaaly of Sheykh Al-Taifa, by his chain going up to Ali-asws, from the Prophet-saww having recited this Verse these are the inmates of the Fire; they would be in it eternally [2:257]. It was said, ‘O Rasool Allah-saww! Who are the inmates of the Fire?’ He-saww said: ‘The one who fights against Ali-asws after me-saww, so they would be the inmates of the Fire along with the Kafirs, for they would have done Kufr with the Truth when it came to them’’. [40]
و في كتاب الخصال، عن أبي عبد اللّه، عن أبيه، عن آبائه، عن عليّ بن أبي طالب- عليهم السّلام- قال: المؤمن يتقلّب في خمسة من النّور: مدخله نور، و مخرجه نور، و علمه نور، و كلامه نور، و منظره يوم القيامة إلى النّور
And in the book Al-Khisaal – from Abu Abdullah-asws, from his-asws father-asws, from Ali-asws Bin Abu Talib-asws having said: ‘The Momin fluctuates in five of the lights – His entry is light, and his exit is light, and his knowledge is light, and his speech is light, and his looking on the Day of Judgment would be towards the light’’. [41]
VERSE 258
أَلَمْ تَرَ إِلَى الَّذِي حَاجَّ إِبْرَاهِيمَ فِي رَبِّهِ أَنْ آتَاهُ اللَّهُ الْمُلْكَ إِذْ قَالَ إِبْرَاهِيمُ رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ قَالَ أَنَا أُحْيِي وَأُمِيتُ ۖ قَالَ إِبْرَاهِيمُ فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِي كَفَرَ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ {258}
Have you not considered him (Nimrod) who disputed with Ibrahim regarding his Lord, because Allah had Given him the kingdom? So Ibrahim said: ‘My Lord is He Who Causes to live and Causes to die’. He said: ‘I cause to live and I cause to die’. Ibrahim said: ‘So surely, Allah Brings the sun from the east, so bring it from the west’. Thus, he who committed Kufr was confounded; and Allah does not Guide the unjust people [2:258]
العياشي: عن أبان، عن حجر، عن أبي عبد الله (عليه السلام)، قال: «خالف إبراهيم (عليه السلام) قومه، و عاب آلهتهم حتى ادخل على نمرود فخاصمهم. فقال إبراهيم: رَبِّيَ الَّذِي يُحْيِي وَ يُمِيتُ. قال: أَنَا أُحْيِي وَ أُمِيتُ، قال إبراهيم: فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِها مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِي كَفَرَ وَ اللَّهُ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ
Al Ayyashi, from Aban, from Hajar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Ibrahim-as opposed his-as people and faulted their gods, until he-as went over to Nimrod and he-as debated with them. So Ibrahim said: ‘My Lord is He Who Causes to live and Causes to die’. He said: ‘I cause to live and I cause to die’. Ibrahim said: ‘So surely, Allah Brings the sun from the east, so bring it from the west’. Thus, he who committed Kufr was confounded; and Allah does not Guide the unjust people [2:258]’’.[42]
عن حنان بن سدير، عن رجل من أصحاب أبي عبد الله (عليه السلام)، قال: سمعته يقول: «إن أشد الناس عذابا يوم القيامة سبعة نفر: أولهم ابن آدم الذي قتل أخاه، و نمرود بن كنعان الذي حاج إبراهيم في ربه
From Hanan Bin Sadeyr, from a man from the companions of Abu Abdullah-asws who said, ‘I heard him-asws saying: ‘The most intensely Punished of the people on the Day of Judgment would be seven persons – the first of them being the son of Adam-as Who killed his brother, and Nimrod Bin Canaan who disputed with Ibrahim-as regarding his-as Lord-azwj’’.[43]
و فيه بإسناده إلى إسحاق بن عمّار الصّيرفيّ، عن أبي الحسن الماضي، في حديث طويل يقول في آخره: و إنّ في جوف تلك الحيّة، لسبع صناديق، فيها خمسة من الأمم السّالفة و اثنان من هذه الأمّة
And in it (Sawaab Al-Amaal), by his chain going up to Is’haq Bin Ammar Al-Sayrafi, from Abu Al-Hassan Al-Maazy-asws (7th Imam-asws), in a lengthy Hadeeth, he-asws is saying at the end of it: ‘And in the interior of that serpent would be seven boxes wherein would be five from the past communities and two from this community’.
قال: قلت: جعلت فداك! و من الخمسة؟ و من الاثنان؟ قال: أمّا الخمسة: فقابيل الّذي قتل هابيل، و نمرود الّذي حاجّ إبراهيم في ربّه، قال: أَنَا أُحْيِي وَ أُمِيتُ.، و فرعون الّذي قال: أَنَا رَبُّكُمُ الْأَعْلى.، و يهود الّذي هوّد اليهود، و بولس الّذي نصر النّصارى. و من هذه الأمة، أعرابيّان
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! And who are the five? And who are the two?’ He-asws said: ‘As for the five – so it is Qabeel-la who killed Habeel, and Nimrod-la who disputed against Ibrahim-as regarding his-as Lord-azwj. He said: ‘I cause to live and I cause to die’. And Pharaoh-la who said, ‘I am your lord, the most high [79:24]. And the Jew who Judaised the Jews, and Paul who Christianised the Christians. And from this community, the two Bedouins’’. [44]
أبو علي الطبرسي، قال: قال: و روي عن الصادق (عليه السلام): «أن إبراهيم (عليه السلام) قال له: أحيى من قتلته إن كنت صادقا
Abu Ali Al Tabarsy said,
‘And it has been reported from Al-Sadiq-asws having said: ‘Ibrahim-as said to Nimrod-la: ‘Revive the ones you-la have killed if you-la were truthful’.[45]
VERSE 259
أَوْ كَالَّذِي مَرَّ عَلَىٰ قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحْيِي هَٰذِهِ اللَّهُ بَعْدَ مَوْتِهَا ۖ فَأَمَاتَهُ اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهُ ۖ قَالَ كَمْ لَبِثْتَ ۖ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ ۖ قَالَ بَلْ لَبِثْتَ مِائَةَ عَامٍ فَانْظُرْ إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ ۖ وَانْظُرْ إِلَىٰ حِمَارِكَ وَلِنَجْعَلَكَ آيَةً لِلنَّاسِ ۖ وَانْظُرْ إِلَى الْعِظَامِ كَيْفَ نُنْشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا ۚ فَلَمَّا تَبَيَّنَ لَهُ قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {259}
Or the like the one who passed by a town, and it had fallen down upon its roofs; he said: ‘How will Allah Revive this after its death?’ So Allah Caused him to die for a hundred years, then Resurrected him. He said: “How long did you tarry?” He said: ‘I tarried for a day, or a part of a day’. He Said: “But, You tarried for a hundred years, so look at your food and your drink – they did not age, and look at your donkey; and in order for Us to Make you a Sign for the people. And look at the bones, how We Set them together, then We Clothed these with flesh”. So when it was clear to him, he said: ‘I know that Allah is Able over all things’. [2:259]
عن جابر، عن أبي جعفر (عليه السلام)، قال: «نزلت هذه الآية على رسول الله (صلى الله عليه و آله) هكذا: ألم تر إلى العظام كيف ننشزها ثم نكسوها لحما فلما تبين له- قال: ما تبين لرسول الله (صلى الله عليه و آله) أنها في السماوات- قال الرسول: أعلم أن الله على كل شيء قدير
From Jabir,
From Abu Ja’far-asws having said: ‘This Verse was Revealed unto Rasool Allah-saww like this – Have you not looked at the bones how We Set them together then We Clothe these with flesh? So when it was Clear to him [2:259] – He-asws said: ‘What became clear to the Rasool Allah-saww that it is in the skies, the Rasool-saww said: ‘I know that Allah is Able over all things’. [2:259].
سلم رسول الله (صلى الله عليه و آله) للرب، و آمن بقول الله: فَلَمَّا تَبَيَّنَ لَهُ قالَ أَعْلَمُ أَنَّ اللَّهَ عَلى كُلِّ شَيْءٍ قَدِيرٌ
Rasool Allah-saww submitted to the Lord-azwj, and firmly believed, as per the Words of Allah-azwj: When it was clear to him, he said: ‘I know that Allah is Able over all things’. [2:259]’’.[46]
أبو علي الطبرسي، قال: الذي مر على قرية هو عزير. قال: و هو المروي عن أبي عبد الله (عليه السلام). قال: و قيل: هو إرميا. و هو المروي عن أبي جعفر (عليه السلام)
Abu Ali Al-Tabarsy said, ‘The one who passed by upon the town, he is Uzair-as, and it is reported from Abu Abdullah-asws. And it is said he-as was Irmiah-as, and it is reported from Abu Ja’far-asws’.[47]
Ahadeeth referring to Uzair-as
أبو طاهر العلوي، عن علي بن محمد العلوي، عن علي بن مرزوق، عن إبراهيم بن محمد، قال: ذكر جماعة من أهل العلم أن ابن الكواء قال لعلي (عليه السلام): يا أمير المؤمنين، ما ولد أكبر من أبيه من أهل الدنيا؟
Abu Tahir Al Alawy, from Ali Bin Muhammad Al Alawy, from Ali Bin Marzouq, from Ibrahim Bin Muhammad who said,
‘A group of knowledgeable people mentioned that Ibn Al Kawa said to Ali-asws, ‘O Amir Al Momineen-asws! Was there ever a son older than his father, from the people of the world?’
قال: «نعم، أولئك ولد عزيز، حين مر على قرية خربة و قد جاء من ضيعة له، تحته حمار، و معه شنة فيها تين، و كوز فيه عصير
He-asws said: ‘Yes, they were the children of Uzair-as, when he-as passed by a town in ruins and he-as had come from an estate of his-as. Under him-as was a donkey, and with him-as was a water skin wherein was some figs, and a jug wherein was some honey.
فمر على قرية خربة، فقال: أَنَّى يُحْيِي هذِهِ اللَّهُ بَعْدَ مَوْتِها فَأَماتَهُ اللَّهُ مِائَةَ عامٍ فتوالد ولده و تناسلوا، ثم بعث الله إليه فأحياه في المولد الذي أماته فيه، فأولئك ولده أكبر من أبيهم
He-as passed by a ruined town and he-as said: ‘‘How will Allah Revive this after its death?’. Allah Caused him to die for a hundred years [2:259]. His-as children gave birth and they multiplied. Then Allah-azwj Sent (Revelation) to him-as and Revived him among the children of the generation which he-as had died in. Thus, those children of his-as were older than their father-as’’.[48]
عنه، قال: و روي عن علي (عليه السلام): «أن عزيرا خرج من أهله، و امرأته حامل، و له خمسون سنة، فأماته الله مائة سنة، ثم بعثه فرجع إلى أهله ابن خمسين سنة، و له ابن له مائة سنة، فكان ابنه أكبر منه، فذلك من آيات الله
From him who said, ‘And it is reported from Ali-asws that Uzair-as went out from his-as family and his-as wife was pregnant, and for him-as were (age of) fifty years. So Allah-azwj Caused him-as to die, then Resurrected him-as. So he-as returned to his-as family as a man of fifty years old, and for him-as was a son a hundred years old. Thus, his-as son was older than him-as, and that is from the Signs of Allah-azwj’’.[49]
Ahadeeth referring to Irmiah-as
الطبرسي في (الاحتجاج): في حديث عن الصادق (عليه السلام) و قد سأله زنديق، فقال: فلو أن الله رد إلينا من الأموات في كل مائة عام [واحدا]، لنسأله عمن مضى منا إلى ما صاروا و كيف حالهم، و ماذا لقوا بعد الموت، أي شيء صنع بهم، لعمل الناس على اليقين، و اضمحل الشك، و ذهب الغل عن القلوب
Al-Tabarsy in Al-Ihtijaj – In a Hadeeth from Al-Sadiq-asws, and an atheist had asked him-asws, so he said, ‘If only Allah-azwj would Return to us from the deceased ones, during every one hundred years, (one person), for us to question him about the ones who have passed away from us, to what they have come to and how is their state, and what is that which they faced after the death, which thing was done with them, in order for the people to act upon conviction and annihilate the doubt, and remove the malignancy from the hearts’.
قال (عليه السلام): «إن هذه مقالة من أنكر الرسل و كذبهم [و لم يصدق] بما جاءوا به من عند الله، [إذ] أخبروا و قالوا: إن الله عز و جل أخبر في كتابه على لسان الأنبياء (عليهم السلام) حال من مات منا، أ فيكون أحدا أصدق من الله قولا و من رسله
He-asws said: ‘These are the words of the ones who deny the Rasools-as and belie them-as, and do not ratify what they-as came with from the Presence of Allah-azwj, when they-as informed and said. Allah-azwj Mighty and Majestic Informs in His-azwj Book upon the tongues of the Prophets-as the states of the ones who died from us. So, can anyone happen to be more truthful than Allah-azwj in Words and (more truthful) than His-azwj Rasool-saww?’
و قد رجع إلى الدنيا ممن مات خلق كثير، منهم: أصحاب الكهف، أماتهم الله ثلاث مائة عام و تسعة، ثم بعثهم في زمان قوم أنكروا البعث، ليقطع حجتهم، و ليريهم قدرته، و ليعلموا أن البعث حق
And there have returned to the world, from the ones who had died, a lot of people. From them are the companions of the cave. Allah-azwj Caused them to die for three hundred and nine years, then Resurrected them in the era of a people who were denying the Resurrection, in order to cut off their arguments, and to show them His-azwj Power, and so that they would be knowing that the Resurrection is true.
و أمات الله إرميا النبي (عليه السلام) الذي نظر إلى خراب بيت المقدس و ما حوله حين غزاهم بخت نصر، فقال: أَنَّى يُحْيِي هذِهِ اللَّهُ بَعْدَ مَوْتِها فَأَماتَهُ اللَّهُ مِائَةَ عامٍ ثم أحياه و نظر إلى أعضائه كيف تلتئم، و كيف تلبس اللحم، و إلى مفاصله و عروقه كيف توصل، فلما استوى قائما»، قال: أَعْلَمُ أَنَّ اللَّهَ عَلى كُلِّ شَيْءٍ قَدِيرٌ
And Allah-azwj Caused the Prophet Irmiah-as to die, the one who looked at the ruins of Bayt Al-Maqdis and what was around it when Bakht Nasar (see full details in Hadeeth below) invaded them. So he-as said: ‘‘How will Allah Revive this after its death?’. So Allah Caused him to die for a hundred years, then Resurrected him [2:259]. And he-as look at his-as own limbs how they had healed and how the flesh was clothed upon it, and to his-as bones and his-as veins how they had connected. So when he-as stood up standing he said: ‘I know that Allah is Able over all things’. [2:259]’’.[50]
علي بن إبراهيم، قال: حدثني أبي، عن النضر بن سويد، عن يحيى الحلبي، عن هارون بن خارجة
Ali Bin Ibrahim said, ‘My father narrated to me, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Haroun Bin Kharjat,
عن أبي عبد الله (عليه السلام)، قال: «لما عملت بنو إسرائيل المعاصي و عتوا عن أمر ربهم، أراد الله أن يسلط عليهم من يذلهم و يقتلهم، فأوحى الله تعالى إلى إرميا: يا إرميا، ما بلد انتجبته من بين البلدان، فغرست فيه من كرائم الشجر، فأخلف فأنبت خرنوبا؟
(It has been narrated) from Abu Abdullah-asws having said: ‘When the Children of Israel acted in disobedience and revolted against the Command of their Lord-azwj, Allah-azwj Intended them to be overcome by one who would humiliate them and kill them. Allah-azwj the High Revealed unto Irmiah-as: “O Irmiah!” What city from the cities did I-azwj Choose for the growth of the noblest of the trees, so instead the Kharnouba (tree) grew?”
فأخبر إرميا أحبار بني إسرائيل، فقالوا له: راجع ربك، ليخبرنا ما معنى هذا المثل
Therefore, Irmiah-as informed the Rabbis of the Children of Israel, and they said, ‘Return to your-as Lord-azwj, to inform us what is the meaning of this example’.
فصام إرميا سبعا، فأوحى الله إليه: يا إرميا، أما البلد فبيت المقدس، و أما ما أنبت فيه فبنو إسرائيل الذين أسكنتهم فيها، فعملوا بالمعاصي، و غيروا ديني، و بدلوا نعمتي كفرا، فبي حلفت، لأمتحننهم بفتنة يظل الحليم فيها حيرانا، و لا سلطن عليهم شر عبادي ولادة، و شرهم طعاما، فيسلطن عليهم بالجبرية فيقتل مقاتليهم، و يسبي حريمهم، و يخرب ديارهم التي يغترون بها، و يلقي حجرهم الذي يفتخرون به على الناس في المزابل مائة سنة
Therefore, Irmiah-as Fasted for seven (days), and Allah-azwj Revealed unto him-as: “As for the city, it is Bayt Al-Maqdas, and as for what grew in it, it is the Children of Israel who dwelled therein. They have acted with disobedience, and changed My-azwj Religion, and altered My-azwj Bounties with disbelief. Therefore, I-azwj Swear by Myself-azwj that I-azwj will Try them with such a Fitna (strife) in which even the forbearing would be confused, and will Empower over them from My-azwj servant of the evilest birth, and he would spoil their food. So I-azwj will Empower over them with the compulsive ones who would kill their fighters, and captivate their women, and ruin their houses by which they have been conceited, and throw their chambers into the dump yard for one hundred years”.
فأخبر إرميا أحبار بني إسرائيل، فقالوا له: راجع ربك، فقل له: ما ذنب الفقراء و المساكين و الضعفاء؟ فصام إرميا سبعا، ثم أكل أكلة فلم يوح إليه شيء، ثم صام سبعا، فأوحى الله إليه: يا إرميا، لتكفن عن هذا، أو لأردن وجهك إلى قفاك
Then Irmiah-as informed the Rabbis of the Children of Israel, and they said, ‘Return to your-as Lord-azwj and say to Him-azwj, ‘What is the sin of the poor, and the beggars, and the weak ones?’ Irmiah-as Fasted for seven (days), then ate the food. But, nothing was Revealed unto him-as. Then he-as Fasted for seven (days), Allah-azwj Revealed unto him-as: “O Irmiah-as! Refrain from this, or else I-azwj shall Turn your-as face to the back of your-as neck’.
قال: «ثم أوحى الله تعالى إليه: قل لهم لأنكم رأيتم المنكر فلم تنكروه. فقال أرميا: رب، أعلمني من هو حتى آتيه، فآخذ لنفسي و أهل بيتي منه أمانا؟ قال: ائت موضع كذا و كذا، فانظر إلى غلام أشدهم زمانة، و أخبثهم ولادة، و أضعفهم جسما، و شرهم غذاء، فهو ذلك
He-asws said: ‘Then Allah-azwj the High Revealed unto him-as: “Say to them: ‘Because when they saw the evil, they did not reject it’.” Irmiah-as said: ‘Lord-azwj! Teach me-as, who is the one who would be coming, so I-as take safety from him for myself-as and my-as family?’ He-azwj Said: “Go to such and such a place, and look at a boy, in most difficulties of his time, and or bad birth, and most weak of them in physique, and most evil of them in food, so he is that”.
فأتى إرميا ذلك البلد فإذا هو بغلام في خان، زمن، ملقى على مزبلة وسط الخان، و إذا له أم ترمي بالكسر، و تفت الكسر في القصعة، و تحلب عليه خنزيرة لها، ثم تدنيه من ذلك الغلام فيأكله
Therefore, Irmiah-as came to that city, and there was a boy in a pit who had been thrown into the dustbin of the pit, and if there was a mother for him she would have thrown him and fractured him in the dustbin, and the pigs were feeding him their milk, then when they move away he would eat (the rubbish)’.
فقال إرميا: إن كان في الدنيا الذي وصفه الله فهو هذا. فدنا منه، فقال له: ما اسمك؟ قال: بخت نصر. فعرف أنه هو، فعالجه حتى برئ. ثم قال له: تعرفني؟ قال: لا، أنت رجل صالح. قال: أنا إرميا نبي بني إسرائيل، أخبرني الله أنه سيسلطك على بني إسرائيل فتقتل رجالهم، و تفعل بهم كذا و كذا
Irmiah-as said: ‘If there was anyone in the world whom Allah-azwj has Described, so it is him’. He-as approached him and said to him: ‘What is your name?’ He said, ‘Bakht Nasar’. He-as recognised that it was him, and he-as treated him until he was cured. Then he-as said to him: ‘Do you recognise me?’ He said, ‘No, you are a righteous man’. He-as said: ‘I-as am Irmiah-as, Prophet-as to the Children of Israel. Allah-azwj Informed me-as that He-azwj would be Empowering you upon the Children of Israel, so you would be killing their men, and do with them such and such’.
– قال-: فتاه الغلام في نفسه في ذلك الوقت، ثم قال إرميا: اكتب لي كتابا بأمان منك. فكتب له كتابا، و كان يخرج إلى الجبل و يحتطب، و يدخله المدينة و يبيعه، فدعا إلى حرب بني إسرائيل فأجابوه، و كان مسكنهم في بيت المقدس، و أقبل بخت نصر و من أجابه نحو بيت المقدس، و قد اجتمع إليه بشر كثير
He-asws said: ‘The boy was astonished within himself at that time. Then Irmiah-as said: ‘Write down a letter of security for me-as, from you’. He wrote for him-as a letter. And he used to go to the mountain to gather firewood, and entered the city, so they paid their allegiance to him. He called them for war against the Children of Israel, and they answered him. And their poor ones used to be in Bayt Al-Maqdas, and Bakht Nasr along with those who answered his call came to near Bayt Al-Maqdas. And a lot of people had gathered for him.
فلما بلغ إرميا إقباله نحو بيت المقدس، استقبله على حمار له و معه الأمان الذي كتبه له بخت نصر، فلم يصل إليه إرميا من كثرة جنوده و أصحابه، فصير الأمان على قصبة أو خشبة و رفعها، فقال: من أنت؟ فقال: أنا أرميا النبي الذي بشرتك بأنك سيسلطك الله على بني إسرائيل، و هذا أمانك لي
When (the news) reached Irmiah-as, he-as went to welcome him near Bayt Al-Maqdas, facing him upon a pony and with him-as was the security letter which Bakht Nasr had wrote out for him-as. But, Irmiah-as did not arrive to him due to the numerous soldiers of his and his companions, so he-as made the letter to be upon a bone or wood and raised it. So he said, ‘Who are you-as?’ He-as said: ‘I-as am Irmiah-as, the Prophet-as who gave you the news that Allah-azwj would be Empowering you upon the Children of Israel, and this is your security letter for me-as’.
فقال: أما أنت فقد أمنتك، و أما أهل بيتك فإني أرمي من هاهنا إلى بيت المقدس، فإن وصلت رميتي إلى بيت المقدس فلا أمان لهم عندي، و إن لم تصل فهم آمنون. و انتزع قوسه و رمى نحو بيت المقدس، فحملت الريح النشابة حتى علقتها في بيت المقدس، فقال: لا أمان لهم عندي
He said, ‘As for you-as, so there is safety for you-as, and as for your-as family, so I would throw (an arrow) from here towards Bayt Al-Maqdas. If my throw reaches to Bayt Al-Maqdas, then there is not safety for them from me, but if it does not reach, so they are safe’. And he grabbed his bow and fired (the arrow) towards Bayt Al-Maqdas. The wind carried it until it immersed into Bayt Al-Maqdas, so he said, ‘There is no safety for them from me’.
فلما وافى نظر إلى جبل من تراب وسط المدينة، و إذا دم يغلي وسطه، كلما ألقي عليه التراب خرج و هو يغلي، فقال: ما هذا؟ فقالوا: هذا [دم] نبي كان لله، فقتله ملوك بني إسرائيل و دمه يغلي، و كلما ألقينا عليه التراب خرج يغلي. فقال بخت نصر: لأقتلن بني إسرائيل أبدا حتى يسكن هذا الدم
When he went into the town, he saw a mound of sand in the middle of it and blood was oozing out from the middle of it. Everywhere (more) sand was thrown at it, it would come out and flow. He said, ‘What is this?’ They said, ‘This is blood of a Prophet-as who was from Allah-azwj, The kings of the Children of Israel killed him and his-as blood flows, and wherever we throw the sand at it, it comes out and flows’. Bakht Nasar said, ‘I will kill the Children of Israel forever until this blood settles down’.
و كان ذلك الدم دم يحيى بن زكريا (عليه السلام)، و كان في زمانه ملك جبار يزني بنساء بني إسرائيل، و كان يمر بيحيى بن زكريا، فقال له يحيى: اتق الله- أيها الملك- لا يحل لك هذا. فقالت له امرأة من اللواتي كان يزني بهن حين سكر: أيها الملك اقتل يحيى. فأمر أن يؤتى برأسه
And that blood was the blood of Yahya-as Bin Zakariyya-as, and there was a tyrannous king during his-as time who committed adultery with the women of the Children of Israel. And he passed by Yahya-as Bin Zakariyya-as, so Yahya-as said to him: ‘Fear Allah-azwj – O you king – this is not Permissible for you’. But a woman with whom he used to commit adultery with when drunk, said, ‘O king! Kill Yahya-as’. So he ordered for his-as head.
فأتي برأس يحيى (عليه السلام) في طست، و كان الرأس يكلمه، و يقول له: يا هذا، اتق الله، لا يحل لك هذا. ثم غلى الدم في الطست حتى فاض إلى الأرض، فخرج يغلي و لا يسكن، و كان بين قتل يحيى و بين خروج بخت نصر مائة سنة
They brought the head of Yahya-as on a tray, and the head was speaking and was saying to him: ‘O you! Fear Allah-azwj. This is not Permissible for you’. Then blood oozed from the middle of it until it dropped upon the ground. It came out flowing and would not settle. And in between the killing of Yahya-as and the rise of Bakht Nasar there was a period of one hundred years.
و لم يزل بخت نصر يقتلهم، و كان يدخل قرية قرية، فيقتل الرجال و النساء و الصبيان، و كل حيوان، و الدم يغلي حتى أفناهم، فقال: بقي أحد في هذه البلاد؟ فقالوا: عجوز في موضع كذا و كذا. فبعث إليها فضرب عنقها على الدم فسكن، و كانت آخر من بقي
And Bakht Nasar did not cease killing them, and used to enter town upon town, and he would kill the men, and the women, and the children, and every animal, and the blood kept on flowing, until they were exterminated. He said, ‘Does there remain anyone from this country?’ They said, ‘An old woman in such and such a place’. He sent for her, and struck her neck, and the blood flow stopped, and she was the last one who had remained’.
ثم أتى بابل فبنى بها مدينة، و أقام و حفر بئرا، فألقى فيها دانيال، و ألقى معه اللبوة، فجعلت اللبوة تأكل طين البئر، و يشرب دانيال لبنها، فلبث بذلك زمانا. فأوحى الله إلى النبي الذي كان في بيت المقدس: أن اذهب بهذا الطعام و الشراب إلى دانيال، و أقرئه مني السلام. قال: و أين دانيال، يا رب؟ قال: في بئر ببابل في موضع كذا و كذا
Then he came to Babel and built a city there, and set up, and dug wells, he threw therein Danyal-as and threw the lioness along with him-as. So the lioness went on to eat the clay of the well, and Danyal-as drank its milk. So that (situation) remained for a time. Allah-azwj Revealed to the Prophet-as who was in Bayt Al-Maqdas: “Go with this food and drink to Danyal-as, and Convey My-azwj Greetings to him-as”. He-as said: ‘And where is Danyal-as, O Lord-azwj?’ He-azwj Said: “Inside a well in such and such a place”.
فأتاه فاطلع في البئر، فقال: يا دانيال؟ فقال: لبيك، صوت غريب. قال: إن ربك يقرئك السلام، و قد بعث إليك بالطعام و الشراب. فدلاه إليه- قال- فقال دانيال: الحمد لله الذي لا ينسى من ذكره، الحمد لله الذي لا يخيب من دعاه، الحمد لله الذي من توكل عليه كفاه، الحمد لله الذي من وثق به لم يكله إلى غيره، الحمد لله الذي يجزي بالإحسان إحسانا، الحمد لله الذي يجزي بالصبر نجاة، الحمد لله الذي يكشف ضرنا عند كربتنا، الحمد لله الذي هو ثقتنا حين تنقطع الحيل منا، الحمد لله الذي هو رجاؤنا حين ساء ظننا بأعمالنا
He came over to it and announced, ‘O Danyal-as?’ He-as said: ‘Here I-as am! A stranger’s voice’. He-as said: ‘Your-as Lord-azwj Conveys His-azwj Greetings to you, and has Sent me-as to you-as with the food and the drink’. He-as showed it to him-as, so Danyal-as said: ‘The Praise is for Allah-azwj Who does not Forget the one who remembers Him-azwj! The Praise is due to Allah-azwj Who Suffices the one who relies upon Him-azwj! The Praise is due to Allah-azwj Who, the one who trusts in Him-azwj does not (need to) go to someone else! The Praise is due to Allah-azwj Who Recompenses good with the Good! The Praise is due to Allah-azwj Who Recompenses the patience with the salvation! The Praise is due to Allah-azwj Who Removes our harm during our Afflictions! The Praise is due to Allah-azwj Who Cuts-off the tricks from us when our confidence (is low)! He-azwj is our hope when we think our deeds have worsened’.
قال: «فرأى بخت نصر في منامه كأن رأسه من حديد، و رجليه من نحاس، و صدره من ذهب- قال-: فدعا المنجمين، فقال لهم: ما رأيت في المنام؟ قالوا: ما ندري، و لكن قص علينا ما رأيت. فقال: أنا اجري عليكم الأرزاق منذ كذا و كذا، و لا تدرون ما رأيت في المنام؟! و أمر بهم فقتلوا
He-asws said: ‘Bakht Nasar saw in his dream as if his head was of iron, and his legs were of copper, and his chest was of gold. So he called the astrologers and said to them, ‘What did I see in the dream?’ They said, ‘We do not know, but relate to us what you saw’. So he said, ‘I have made the sustenance to flow for you all since such and such (a time), and you do not know what I saw in the dream?’ And he ordered for them to be killed.
قال: «فقال له بعض من كان عنده: إن كان عند أحد شيء فعند صاحب الجب، فإن اللبوة لم تتعرض له، و هي تأكل الطين و ترضعه، فبعث إلى دانيال، فقال: ما رأيت في المنام؟ قال: رأيت كأن رأسك من حديد، و رجليك من نحاس، و صدرك من ذهب. فقال: هكذا رأيت، فما ذاك؟ قال: قد ذهب ملكك، و أنت مقتول إلى ثلاثة أيام، يقتلك رجل من ولد فارس
He-asws said: ‘Someone who was in his presence said, ‘If there is anyone who has anything (about this), so it is with the one in the pit, for the lioness does not come to him-as, and she eats the clay and feeds him-as instead. He sent for Danyal-as and said, ‘So, what did I seen in the dream?’ He-as said: ‘You saw as if your head was of iron, and your feet were of copper and your chest was of gold’. He said, ‘This is what I saw! So, what was that?’ He-as said: ‘Your kingdom has gone away, and you would be killed in three days, a man from Persia would kill you’.
قال: «فقال: إن علي سبع مدائن، على باب كل مدينة حرس، و ما رضيت بذلك حتى وضعت بطة من نحاس على باب كل مدينة، لا يدخل غريب إلا صاحت عليه، حتى يؤخذ- قال- فقال له: إن الأمر كما قلت لك». قال: «فبث الخيل، و قال: لا تلقون أحدا من الخلق إلا قتلتموه كائنا من كان. و كان دانيال جالسا عنده، و قال: لا تفارقني هذه الثلاثة أيام، فإن مضت هذه الثلاثة أيام و أنا سالم قتلتك
He-asws said: ‘So he (Bakht Nasar) said, ‘I have seven cities, upon the gate of each of the cities is a guard, and I would not be happy with that until I place a lock of copper upon the gate of each city. No stranger would enter it except he is called for, until he is seized’. He-as said to him: ‘The matter is as I-as have said it to you’. He-asws said: ‘He sent for the cavalry, and said, ‘Do not let anyone from the creatures in except that you kill him, whoever he is’. And Danyal-as was seated in his presence, and he said, ‘Do not separate from me during these three days, for it three days pass by, and I am safe, I will have you-as killed’.
فلما كان في اليوم الثالث ممسيا أخذه الغم، فخرج فتلقاه غلام كان يخدم ابنا له، من أهل فارس، و هو لا يعلم أنه من أهل فارس، فدفع إليه سيفه، و قال: يا غلام، لا تلقى أحدا من الخلق إلا و قتلته، و إن لقيتني أنا فاقتلني. فأخذ الغلام سيفه فضرب به بخت نصر ضربة فقتله
When it was the third day, in the evening he was overcome with gloom. He went out, where he met a young boy whose parents used to serve him, from the Persians, and he did not know that he was from the Persians. He handed his sword to him and said, ‘O boy! Do not meet anyone from the creatures except that you kill him, and even if I were to meet myself, I would kill myself’. The boy grabbed hold of the sword and struck at Bakht Nasar with a strike, and killed him.
فخرج إرميا على حمار و معه تين قد تزوده، و شيء من عصير، فنظر إلى سباع البر و سباع البحر و سباع الجو تأكل الجيف، ففكر في نفسه ساعة، ثم قال: أَنَّى يُحْيِي هذِهِ اللَّهُ بَعْدَ مَوْتِها و قد أكلتهم السباع، فأماته الله مكانه و هو قول الله تبارك و تعالى: أَوْ كَالَّذِي مَرَّ عَلى قَرْيَةٍ وَ هِيَ خاوِيَةٌ عَلى عُرُوشِها قالَ أَنَّى يُحْيِي هذِهِ اللَّهُ بَعْدَ مَوْتِها فَأَماتَهُ اللَّهُ مِائَةَ عامٍ ثُمَّ بَعَثَهُ أي أحياه
Irmiah-as went out upon his donkey with him-as were some figs as a provision for himself-as, and some honey. So he-as looked towards the predators of the well, and predators of the sea, and predators of the air eating the dead flesh, so he-as thought to himself-as for a while, then said [2:259] How will Allah Give it life after its death and it has been eaten by the predators?’ Allah-azwj Caused him-as to die in his-as place, and these are the Words of Allah-azwj Blessed and High [2:259] Or the like of him who passed by a town, and it had fallen down upon its roofs; he said: How will Allah Give it life after its death? So Allah Caused him to die for a hundred years, then Raised him to life, i.e., Revived him-as.
فلما رحم الله بني إسرائيل، و أهلك بخت نصر، رد بني إسرائيل إلى الدنيا، و كان عزير لما سلط الله بخت نصر على بني إسرائيل، هرب و دخل في عين و غاب فيها، و بقي إرميا ميتا مائة سنة
When Allah-azwj had Mercy upon the Children of Israel, and destroyed Bakht Nasar, Returned the Children of Israel back to the world. And when Allah-azwj Empowered Bakht Nasar over the Children of Israel, and Uzair-as had escaped and entered in a spring and hid in it, and there remained Irmiah-as dead for a hundred years.
ثم أحياه الله تعالى، فأول ما أحيا منه عيناه في مثل غرقئ البيض، فنظر، فأوحى الله تعالى إليه: كم لبثت؟ قال لبثت يوما. ثم نظر إلى الشمس و قد ارتفعت فقال: أو بعض يوم
Then Allah-azwj the Exalted Revived him-as. So the first of what was Revived from him-as were his-as eyes which were like white eggs. So he-as looked, and Allah-azwj the High Revealed unto him-as He said: “How long did you tarry?” He said: ‘I tarried for a day – then he-as looked at the sun and it had risen, so he-as said or a part of a day’ [2:259].
فقال الله تعالى: بَلْ لَبِثْتَ مِائَةَ عامٍ فَانْظُرْ إِلى طَعامِكَ وَ شَرابِكَ لَمْ يَتَسَنَّهْ أي لم يتغير وَ انْظُرْ إِلى حِمارِكَ وَ لِنَجْعَلَكَ آيَةً لِلنَّاسِ وَ انْظُرْ إِلَى الْعِظامِ كَيْفَ نُنْشِزُها ثُمَّ نَكْسُوها لَحْماً
Allah-azwj the High Said: He Said: “But, You tarried for a hundred years, so look at your food and your drink – they did not age – i.e., they have not changed (rotted away), and look at your donkey; and for Us to Make you a Sign for the people. And look at the bones, how We Set them together, then clothed them with flesh”.
فجعل ينظر إلى العظام البالية المنفطرة تجتمع إليه و إلى اللحم الذي قد أكلته السباع يتألف إلى العظام من هاهنا و هاهنا، و يلتزق بها حتى قام، و قام حماره، فقال: أَعْلَمُ أَنَّ اللَّهَ عَلى كُلِّ شَيْءٍ قَدِيرٌ
He-as went on to look at the bones which were split and ragged, the predators having eaten its flesh, so there were just bones here and there. And he-as moved and stood up, and his donkey stood up as well. So he-as said: I know that Allah is Able over all things’. [2:259]’’.[51]
VERSE 260
وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَىٰ ۖ قَالَ أَوَلَمْ تُؤْمِنْ ۖ قَالَ بَلَىٰ وَلَٰكِنْ لِيَطْمَئِنَّ قَلْبِي ۖ قَالَ فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلَىٰ كُلِّ جَبَلٍ مِنْهُنَّ جُزْءًا ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْيًا ۚ وَاعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ {260}
And when Ibrahim said: ‘Lord! Show me how You Revive the dead’. He said: “Or do you not believe?” He Said: Yes (I am), but to reassure my heart’. He Said: “Then take four of the birds, so incline them towards you. Then place on every mountain a part of them, then call them, they will come to you swiftly; and know that Allah is Mighty, Wise [2:260]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ لَمَّا رَأَى إِبْرَاهِيمُ (عليه السلام) مَلَكُوتَ السَّمَاوَاتِ وَ الْأَرْضِ الْتَفَتَ فَرَأَى رَجُلًا يَزْنِي فَدَعَا عَلَيْهِ فَمَاتَ ثُمَّ رَأَى آخَرَ فَدَعَا عَلَيْهِ فَمَاتَ حَتَّى رَأَى ثَلَاثَةً فَدَعَا عَلَيْهِمْ فَمَاتُوا
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayyub Al-Khazzaaz, from Abu Baseer, who has narrated:
Abu Abdullah-asws having said: ‘When Ibrahim-as saw the Kingdom of the skies and the earth, he-as turned and saw a man committing adultery. So he-as supplicated against him. He died. Then he-as saw another one. He-as supplicated against him, so he died as well, to the extent that he-as saw a third one, and he-as supplicated against him and he died too.
فَأَوْحَى اللَّهُ عَزَّ ذِكْرُهُ إِلَيْهِ يَا إِبْرَاهِيمُ إِنَّ دَعْوَتَكَ مُجَابَةٌ فَلَا تَدْعُ عَلَى عِبَادِي فَإِنِّي لَوْ شِئْتُ لَمْ أَخْلُقْهُمْ إِنِّي خَلَقْتُ خَلْقِي عَلَى ثَلَاثَةِ أَصْنَافٍ عَبْداً يَعْبُدُنِي لَا يُشْرِكُ بِي شَيْئاً فَأُثِيبُهُ وَ عَبْداً يَعْبُدُ غَيْرِي فَلَنْ يَفُوتَنِي وَ عَبْداً عَبَدَ غَيْرِي فَأُخْرِجُ مِنْ صُلْبِهِ مَنْ يَعْبُدُنِي
Allah-azwj Revealed unto him-as: “O Ibrahim-as! If you-as supplicate, it would be Answered, so do not supplicate against My-azwj servants, for if I-azwj had so Desired, I-azwj would have never Created them. I-azwj Created My-azwj creation upon three categories. There is a type of servant who worships Me-azwj and does not associate anything with Me-azwj, so I-azwj Reward him; and there is a servant who worships other than Me-azwj so he won’t escape Me-azwj; and a servant who worships other than Me-azwj, so I-azwj bring out from his descendants the one who would worship Me-azwj”.
ثُمَّ الْتَفَتَ فَرَأَى جِيفَةً عَلَى سَاحِلِ الْبَحْرِ نِصْفُهَا فِي الْمَاءِ وَ نِصْفُهَا فِي الْبِرِّ تَجِيءُ سِبَاعُ الْبَحْرِ فَتَأْكُلُ مَا فِي الْمَاءِ ثُمَّ تَرْجِعُ فَيَشُدُّ بَعْضُهَا عَلَى بَعْضٍ فَيَأْكُلُ بَعْضُهَا بَعْضاً وَ تَجِيءُ سِبَاعُ الْبَرِّ فَتَأْكُلُ مِنْهَا فَيَشُدُّ بَعْضُهَا عَلَى بَعْضٍ فَيَأْكُلُ بَعْضُهَا بَعْضاً
Then he-as turned, so he-as saw a carcass on the coast of the sea, half of it was in the water and half of it in the sand. The sea predators came and ate what was in the water, then returned and he-as saw some of them on top of the others eating each other, and the predators of the land came and ate from it. So he-as saw some of them on top of each other, eating each other.
فَعِنْدَ ذَلِكَ تَعَجَّبَ إِبْرَاهِيمُ ( عليه السلام ) مِمَّا رَأَى وَ قَالَ رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتى قَالَ كَيْفَ تُخْرِجُ مَا تَنَاسَلَ الَّتِي أَكَلَ بَعْضُهَا بَعْضاً قالَ أَ وَ لَمْ تُؤْمِنْ قالَ بَلى وَ لكِنْ لِيَطْمَئِنَّ قَلْبِي يَعْنِي حَتَّى أَرَى هَذَا كَمَا رَأَيْتُ الْأَشْيَاءَ كُلَّهَا
Hence, during that, Ibrahim-as was surprised from what he-as saw, and said: ‘Lord! Show me how You Revive the dead’– i.e. How do You-azwj Bring back that which has consumed each other’. He Said: Yes (I am), but to reassure my heart’, meaning, until he-as sees this like he sees all the (other) things’.
قالَ فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلى كُلِّ جَبَلٍ مِنْهُنَّ جُزْءاً فَقَطِّعْهُنَّ وَ اخْلِطْهُنَّ كَمَا اخْتَلَطَتْ هَذِهِ الْجِيفَةُ فِي هَذِهِ السِّبَاعِ الَّتِي أَكَلَ بَعْضُهَا بَعْضاً فَخَلَّطَ ثُمَّ جَعَلَ عَلَى كُلِّ جَبَلٍ مِنْهُنَّ جُزْءاً ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْياً فَلَمَّا دَعَاهُنَّ أَجَبْنَهُ وَ كَانَتِ الْجِبَالُ عَشَرَةً
He Said: “Then take four of the birds, so incline them towards you. Then place on every mountain a part of them – So cut them up into pieces and make these to be mixed up just as these carcasses have been mixed up by these predatory wild animal which have eaten each other. So he-as mixed them. Then place on every mountain a part of them, then call them, they will come to you swiftly – So when he-as called them over, they responded. And the mountains were ten in number’.[52]
عنه، قال: حدثنا تميم بن عبد الله بن تميم القرشي، قال: حدثني أبي، عن حمدان بن سليمان النيسابوري، عن علي بن محمد بن الجهم، قال
From him, from Tameem Bin Abdullah Bin Tameem Al Qarshy, from his father, from Hamaad Bin Suleyman Al Neysabouri, from Ali Bin Muhammad Bin Al Jaham who said,
حضرت مجلس المأمون و عنده الرضا علي بن موسى (عليه السلام)، فقال له المأمون: يا ابن رسول الله، أليس من قولك أن الأنبياء معصومون؟ قال: «بلى». فسأله عن آيات من القرآن، فكان فيما سأله أن قال له: فأخبرني عن قول الله: رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتى قالَ أَ وَ لَمْ تُؤْمِنْ قالَ بَلى وَ لكِنْ لِيَطْمَئِنَّ قَلْبِي
‘I was present at a gathering of Al-Mamoun and in his presence was Al-Reza Ali-asws Bin Musa-asws. Al-Mamoun said to him-asws, ‘O son-asws of Rasool Allah-saww! Is it not from your-asws words that the Prophets-as are infallible?’ He-asws said: ‘Yes’. He asked him-asws about (some) Verses from the Quran. Therefore, from what he asked was that he said to him-asws, ‘Inform me about the Words of Allah-azwj And when Ibrahim said: ‘Lord! Show me how You Revive the dead’. He said: “Or are you not believing?’’ He Said: Yes (I am), but to reassure my heart’ [2:260]’.
قال الرضا (عليه السلام): «إن الله تبارك و تعالى كان أوحى إلى إبراهيم (عليه السلام): أني متخذ من عبادي خليلا، إن سألني إحياء الموتى أجبته، فوقع في نفس إبراهيم (عليه السلام) أنه ذلك الخليل، فقال: رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتى قالَ أَ وَ لَمْ تُؤْمِنْ قالَ بَلى وَ لكِنْ لِيَطْمَئِنَّ قَلْبِي على الخلة
Al-Reza-asws said: ‘Allah-azwj Blessed and High Revealed unto Ibrahim-as: “I-azwj have Taken a friend from My-azwj servants, if he were to ask Me-azwj to Revive the dead, I-azwj shall Answer him”. So it occurred in the self of Ibrahim-as that he-as himself was that friend, so he-as said ‘Lord! Show me how You Revive the dead’. He said: “Or do you not believe?’ He Said: Yes (I am), but to reassure my heart’ – (based) upon the friendship.
قالَ فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلى كُلِّ جَبَلٍ مِنْهُنَّ جُزْءاً ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْياً وَ اعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
He Said: “Then take four of the birds, so incline them towards you. Then place on every mountain a part of them, then call them, they will come to you swiftly; and know that Allah is Mighty, Wise [2:260].
فأخذ إبراهيم (عليه السلام) نسرا و بطا و طاوسا و ديكا فقطعهن و خلطهن، ثم جعل على كل جبل من الجبال التي كانت حوله- و كانت عشرة- منهن جزءا، و جعل مناقيرهن بين أصابعه، ثم دعاهن بأسمائهن، و وضع عنده حبا و ماء
Therefore, Ibrahim-as took an eagle, and a duck, and a peacock and a cockerel. So he-as cut them up and mixed them, then made them to be upon a mountain from the mountains, which were around him-as – and these were ten – a part on each of them, and made their beaks to be between his fingers. Then he-as called them by their names, and placed some seeds and water in his-as presence.
فتطايرت تلك الأجزاء بعضها إلى بعض حتى استوت الأبدان، و جاء كل بدن حتى انضم إلى رقبته و رأسه، فخلى إبراهيم (عليه السلام) عن مناقيرهن فطرن، ثم وقعن و شربن من ذلك الماء، و التقطن من ذلك الحب، و قلن: يا نبي الله، أحييتنا أحياك الله. فقال إبراهيم (عليه السلام): بل الله يحيي و يميت، و هو على كل شيء قدير
Those parts flew back together, (joining up) with each other until the bodies were complete, and everybody came and joined with the neck and its head. So Ibrahim-as left the beaks alone so it joined up with them, and they came and drank from that water, and picked up those seeds, and said: ‘O Prophet-as of Allah-azwj! You-as have revived us, May Allah-azwj Revive you-as’. So Ibrahim-as said: ‘But, it is Allah-azwj Who Revives and Causes to die, and He-azwj has Power over all things’.
. قال المأمون: بارك الله فيك يا أبا الحسن
Al-Mamoun said, ‘May Allah-azwj Bless you-asws, O Abu Al Hassan-asws’.[53]
محمد بن يعقوب: عن علي بن إبراهيم، عن محمد بن عيسى، عن يونس، عن الحسين بن الحكم، قال
Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Al Husayn Bin Al Hakam who said,
كتبت إلى العبد الصالح (عليه السلام) أخبره أني شاك، و قد قال إبراهيم (عليه السلام): رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتى و إني أحب أن تريني شيئا من ذلك، فكتب: «إن إبراهيم كان مؤمنا و أحب أن يزداد إيمانا، و أنت شاك و الشاك لا خير فيه
‘I wrote to Al-Abd Al-Salih-asws (7th Imam-asws) (asking him-asws) to inform me about doubt, and Ibrahim-as had said And when Ibrahim said: ‘Lord! Show me how You Revive the dead’ [2:260], and that I would love it if you could show me something from that’. So he-asws wrote (back): ‘Ibrahim-as was a Believer and loved it that there should be an increase in his-as belief, while you are doubting. And the doubt (is something) there is no good in it’.
و كتب (عليه السلام): «إنما الشك ما لم يأت اليقين، فإذا جاء اليقين لم يجز الشك
And he-asws wrote: ‘But rather, the doubt is where conviction does not come, for when the conviction does come, there would be no allowance for doubt’.
و كتب: «إن الله عز و جل يقول: وَ ما وَجَدْنا لِأَكْثَرِهِمْ مِنْ عَهْدٍ وَ إِنْ وَجَدْنا أَكْثَرَهُمْ لَفاسِقِينَ» قال: «نزلت في الشاك
And he-asws wrote: ‘Surely Allah-azwj Mighty and Majestic is Saying: And We did not Find for most of them any (faithfulness to) the Covenant, and We Found most of them to be as transgressors [7:102] – it was Revealed regarding the doubt’.[54]
عن محمد بن إسماعيل، عن عبد الله بن عبد الله، قال: جاءني أبو جعفر بن سليمان الخراساني، و قال
From Muhammad Bin Ismail, from Abdullah Bin Abdullah who said, ‘Abu Ja’far Bin Suleyman Al Khurasany came to me and said,
نزل بي رجل من خراسان من الحجاج فتذاكرنا الحديث، فقال: مات لنا أخ بمرو، و أوصى إلي بمائة ألف درهم، و أمرني أن اعطي أبا حنيفة منها جزءا، و لم أعرف الجزء كم هو مما ترك؟ فلما قدمت الكوفة أتيت أبا حنيفة، فسألته عن الجزء، فقال لي: الربع
‘A man from the Pilgrims of Khurasan stayed with me, so we mentioned the Hadeeth, so he said, ‘A brother of mine died at Merv, and bequeathed to me one hundred thousand Dirhams, and ordered me that I should give Abu Hanifa a part from it, and I did not know how much constituted a part, from what he had left. So when I proceeded to Al-Kufa, I came up to Abu Hanifa. I asked him about the ‘part’, so he said to me, ‘A quarter’.
فأبى قلبي ذلك، فقلت: لا أفعل حتى أحج و استقصي المسألة. فلما رأيت أهل الكوفة قد أجمعوا على الربع، قلت لأبي حنيفة: لا سوءة بذلك، لك أوصى بها يا أبا حنيفة، و لكن أحج و استقصي المسألة. فقال أبو حنيفة: و أنا أريد الحج
But my heart refused to accept that, so I said (to myself), ‘I will not do it until I go for Hajj and investigate the problem. So when I saw the people of Al-Kufa to have formed a consensus over the quarter (being ‘a part’), I said to Abu Hanifa, ‘There is no shame with that, it is to you that it has been bequeathed, but I shall go for Hajj and investigate the matter’. So Abu Hanifa said, ‘And I also intend for Hajj’.
فلما أتينا مكة، و كنا في الطواف فإذا نحن برجل شيخ قاعد، قد فرغ من طوافه، و هو يدعو و يسبح، إذ التفت أبو حنيفة، فلما رآه قال: إن أردت أن تسأل غاية الناس فسل هذا، فلا أحد بعده. قلت: و من هذا؟ قال: جعفر بن محمد
When we came to Makkah, and it was during the circumambulation that there was an old man seated, having completed his-asws circumambulation, and he-asws was supplicating and Glorifying, when Abu Hanifa turned around, so when he saw him-asws, said, ‘If you want to ask, the highest degree of the people, so ask this one, for there is no one after him-asws’. I said, ‘And who is this?’ He said: ‘Ja’far-asws Bin Muhammad-asws’.
فلما قعدت و استمكنت، إذ استدار أبو حنيفة خلف ظهر جعفر بن محمد (عليه السلام)، فقعد قريبا مني فسلم عليه و عظمه، و جاء غير واحد مزدلفين مسلمين عليه و قعدوا. فلما رأيت ذلك من تعظيمهم له اشتد ظهري
When I was seated to listen, Abu Hanifa turned around the back of Ja’far-asws Bin Muhammad-asws, So he-asws was seated near to me, and I greeted him-asws and revered him-asws, and someone else came and greeted and seated himself. So when I saw that from their reverence for him-asws, my back strengthened (more courage).
فغمزني أبو حنيفة أن تكلم. فقلت: جعلت فداك، إني رجل من أهل خراسان، و إن رجلا مات و أوصى إلي بمائة ألف درهم، و أمرني أن أعطي منها جزءا، و سمى لي الرجل، فكم الجزء، جعلت فداك؟
Abu Hanifa winked at me to speak, and I said, ‘May I be sacrificed for you-asws! I am a man from the people of Khurasan, and a man died and bequeathed to me one hundred thousand Dirhams, and ordered me that I should give a part from it, and mentioned the name of that man to me. So how much is the ‘part’, may I be sacrificed for you-asws?’
فقال جعفر بن محمد (عليهما السلام): «يا أبا حنيفة، لك أوصى، قل فيها» فقال: الربع، فقال لابن أبي ليلي: «قل فيها» فقال: الربع
Ja’far-asws Bin Muhammad -asws said: ‘O Abu Hanifa! It is to you that it has been bequeathed, so speak regarding it’. So he said, ‘The quarter’. He-asws said to Abu Layli: ‘Speak regarding it’. He said, ‘The quarter’.
فقال جعفر (عليه السلام): «من أين قلتم الربع؟». قال: لقول الله: فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلى كُلِّ جَبَلٍ مِنْهُنَّ جُزْءاً. فقال أبو عبد الله (عليه السلام) لهم، و أنا أسمع هذا: «قد علمت أن الطير أربعة، فكم كانت الجبال، إنما الأجزاء للجبال ليس للطير؟» فقالوا: ظننا أنها أربعة. فقال أبو عبد الله (عليه السلام): «و لكن الجبال عشرة
Ja’far-asws said: ‘From where are you speaking, ‘the quarter’?’ He said: ‘From the Words of Allah-azwj “Then take four of the birds, so incline them towards you. Then place on every mountain a part of them [2:260]’. Abu Abdullah-asws said to them: ‘And I-asws hear this: ‘He-as knew that the birds were four, so how many were the mountains? But rather, the parts were for the mountain, not for the birds?’ They said, ‘We thought that they were four’. Abu Abdullah-asws said: ‘But, the mountains were ten (in number) (i.e. a ‘part’ equates to a tenth not a quarter)’.[55]
عنه، عن محمد بن عبد الحميد، عن صفوان بن يحيى قال: سألت أبا الحسن الرضا (ع) عن قول الله لابراهيم (ع): ” أولم تؤمن؟ – قال: بلى، ولكن ليطمئن قلبى ” أكان في قلبه شك؟ – قال: لا، كان على يقين، ولكنه أراد من الله الزيادة في يقينه
From him, from Muhammad Bin Abdul Hameed, from Safwan Bin Yahya who said,
‘I asked Abu Al-Hassan Al-Reza-asws about the Words of Allah-azwj to Ibrahim-as “Or are you not believing?’ He Said: Yes (I am), but to reassure my heart’ [2:260]. Was there a doubt in his-as heart?’ He-asws said: ‘No. He-as was upon conviction, but, he-as wanted an increase of conviction in his-as heart from Allah-azwj’.[56]
عن صالح بن سهل الهمداني، عن أبي عبد الله (عليه السلام) في قوله: فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلى كُلِّ جَبَلٍ مِنْهُنَّ جُزْءاً. فقال: «أخذ الهدهد و الصرد «1» و الطاوس، و الغراب، فذبحهن و عزل رؤوسهن، ثم نحز أبدانهم بالمنحاز بريشهن، و لحومهن، و عظامهن حتى اختلطت، ثم جزأهن عشرة أجزاء على عشرة جبال، ثم وضع عنده حبا و ماء، ثم جعل مناقيرهن بين أصابعه
From Salih Bin Sahl Al Hamdany,
(It has been narrated) from Abu Abdullah-asws regarding His-azwj Words: “Then take four of the birds, so incline them towards you. Then place on every mountain a part of them [2:260]. So he-as said: ‘He-as took the hoopoe, and the shrike, and the peacock, and the crow. So he-as slaughtered them and isolated their heads. Then he-as crushed their bodies with the pestle, their feathers, and their flesh, and their bones, until they were mixed up. Then he-as separated this into ten parts upon then mountains. Then he-asws placed with him-as some seeds and water, then made their beaks to be between his-as fingers.
ثم قال: ائتيني سعيا بإذن الله، فتطايرت بعض إلى بعض، اللحوم و الريش و العظام حتى استوت الأبدان كما كانت، و جاء كل بدن حتى التزق برقبته التي فيها المنقار، فخلى إبراهيم (عليه السلام) عن مناقيرها، فرفعن و شربن من ذلك الماء، و التقطن من ذلك الحب، ثم قلن: يا نبي الله، أحييتنا أحياك الله. فقال: بل الله يحيي و يميت
Then he-as said: ‘Come to me-as swiftly by the Permission of Allah-azwj!’. So the parts flew to each other’s, the flesh and the feathers and the bones, until the bodies were complete just as they used to be, and each body came with its neck to be stuck to the beak. So Ibrahim-as isolated from their beaks. So they raised and drank from that water, and pecked from those seeds. Then they said, ‘O Prophet-as of Allah-azwj! You-as revived us, may Allah-azwj Cause you-as to live’. So he-as said: ‘But, Allah-azwj Causes to live and He-azwj Causes to die’.
فهذا تفسيره في الظاهر، و أما تفسيره في باطن القرآن، قال: خذ أربعة ممن يحتمل الكلام فاستودعهم علمك، ثم ابعثهم في أطراف الأرض حججا لك على الناس، فإذا أردت أن يأتوك دعوتهم بالاسم الأكبر يأتونك سعيا، بإذن الله تعالى
This is the interpretation regarding the apparent (meaning). And as for its interpretation regarding the esoteric of the Quran, He-azwj Said: ‘Take four (people) who can bear the speech and entrust your-as knowledge to them. Then send them to the outskirts of the land as your-as arguers upon the people. So whenever you-as want that they should come to you-as, call them with the Great Name (لاسم الأكبر), they would come to you-as swiftly, by the Permission of Allah-azwj the Exalted”’.[57]
VERSE 261
مَثَلُ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنْبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنْبُلَةٍ مِائَةُ حَبَّةٍ ۗ وَاللَّهُ يُضَاعِفُ لِمَنْ يَشَاءُ ۗ وَاللَّهُ وَاسِعٌ عَلِيمٌ {261}
The example of those who are spending their wealth in the Way of Allah is like the example of a grain growing seven ears, in every ear being a hundred grains; and Allah Multiplies for the one He so desires to; and Allah is Capacious, Knowing [2:261]
أحمد بن محمد بن خالد البرقي: عن ابن محبوب، عن عمر بن يزيد، قال
Ahmad Bin Muhammad Khalid Al Barqy, from Ibn Mahboub, from Umar Bin Yazeed who said,
سمعت أبا عبد الله (عليه السلام) يقول: «إذا أحسن العبد المؤمن عمله ضاعف الله تعالى عمله، لكل حسنة سبع مائة، و ذلك قول الله: وَ اللَّهُ يُضاعِفُ لِمَنْ يَشاءُ فأحسنوا أعمالكم التي تعملونها لثواب الله
‘I heard Abu Abdullah-asws saying: ‘When the Momin servant does good deeds, Allah-azwj the High Multiplies each of this deeds by seven hundred times, and these are the Words of Allah-azwj and Allah Multiplies for the one He so desires to [2:261]. Therefore, perform your good deeds for the Reward of Allah-azwj’.
فقلت له: و ما الإحسان؟ قال: فقال: «إذا صليت فأحسن ركوعك و سجودك، و إذا صمت فتوق كل ما فيه فساد صومك، و إذا حججت فتوق ما يحرم عليك في حجك و عمرتك- قال-: و كل عمل تعمله لله فليكن نقيا من الدنس
I said, ‘What is the ‘goodness’ (of the deeds)?’ So he-asws said: ‘When you Pray, so make good the Rukus and the Sajdahs, and when you Fast, fear all that would spoil your Sawm (Fast), and when you perform Hajj fear whatever is Forbidden to you regarding your Hajj and your Umrah’. And he-asws said: ‘And every deed that you do for the Sake of Allah-azwj, let it be pure from the filth’.[58]
عن المفضل بن محمد الجعفي ، قال: سألت أبا عبد الله عن قول الله: كَمَثَلِ حَبَّةٍ أَنْبَتَتْ سَبْعَ سَنابِلَ. قال: «الحبة: فاطمة (صلى الله عليها)، و السبع سنابل: سبعة من ولدها، سابعهم قائمهم
From Mufazzal Bin Muhammad Al Ju’fy who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj like the example of a grain growing seven ears [2:261]. He-asws said: ‘The grain – Fatima-asws, and the seven ears (seed bearing parts of the corn) – seven from her-asws sons-asws, seventh of them-asws being Al Mahdi-asws’.
قلت: الحسن (عليه السلام)؟ قال: «الحسن إمام من الله مفترض طاعته، و لكن ليس من السنابل السبعة، أولهم الحسين (عليه السلام)، و آخرهم القائم
I said, ‘Al-Hassan-asws?’ He-asws said: ‘Al-Hassan-asws is an Imam-asws from Allah-azwj, obedience to him-asws is Obligatory, but he-asws isn’t from the seven ears. The first of them-asws is Al-Husayn-asws, and the last of them-asws is Al-Qaim-asws’.
فقلت: قوله: فِي كُلِّ سُنْبُلَةٍ مِائَةُ حَبَّةٍ. قال: يولد الرجل منهم في الكوفة مائة من صلبه، و ليس ذلك إلا هؤلاء السبعة». تفسير العيّاشي
I said, ‘His-azwj Words in every ear being a hundred grains?’ He-asws said: ‘The (a) man from them-asws would beget in Al-Kufa, one hundred from his-asws offspring, and that isn’t except for those seven-asws’’.[59]
VERSES 262 – 264
الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ ثُمَّ لَا يُتْبِعُونَ مَا أَنْفَقُوا مَنًّا وَلَا أَذًى ۙ لَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ {262}
Those who are spending their wealth in the Way of Allah, then they are neither following up whatever they spent with reminders of generosity nor (causing) distress, for them, their Recompense would be with their Lord, and there would neither be fear upon them nor would they be grieving [2:262]
قَوْلٌ مَعْرُوفٌ وَمَغْفِرَةٌ خَيْرٌ مِنْ صَدَقَةٍ يَتْبَعُهَا أَذًى ۗ وَاللَّهُ غَنِيٌّ حَلِيمٌ {263}
Kind words and forgiveness is better than charity followed by (causing) distress; and Allah is Needless, Forbearing [2:263]
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُبْطِلُوا صَدَقَاتِكُمْ بِالْمَنِّ وَالْأَذَىٰ كَالَّذِي يُنْفِقُ مَالَهُ رِئَاءَ النَّاسِ وَلَا يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۖ فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ فَتَرَكَهُ صَلْدًا ۖ لَا يَقْدِرُونَ عَلَىٰ شَيْءٍ مِمَّا كَسَبُوا ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ {264}
O you those who are believing! Do not invalidate your charities by reminders of generosity and (causing) distress, like him who spends his wealth to show off to the people and he does not believe in Allah and the Last Day. So his example is like an example of a smooth rock with soil upon it, and a torrent hits it and leaves it bare. They would not able upon anything from what they earned; and Allah does not Guide the Kafir people [2:264]
العياشي: عن المفضل بن صالح، عن بعض أصحابه
Al Ayyashi, from Al Mufazzal Bin Salih, from one of his companions,
عن جعفر بن محمد، أو أبي جعفر (عليهما السلام)، في قول الله: يا أَيُّهَا الَّذِينَ آمَنُوا لا تُبْطِلُوا صَدَقاتِكُمْ بِالْمَنِّ وَ الْأَذى إلى آخر الآية. قال: «نزلت في عثمان، و جرت في معاوية و أتباعهما
(It has been narrated) from Ja’far-asws Bin Muhammad-asws or Abu Ja’far-asws regarding the Words of Allah-azwj: O you those who are believing! Do not invalidate your charities by reminders of generosity and (causing) distress [2:264] – up to the end of the Verse. He-asws said: ‘It was Revealed regarding Usman, and it flows regarding Muawiya and the followers of these two’.[60]
عن سلام بن المستنير
From Salaam Bin Mustaneer,
عن أبي جعفر (عليه السلام)، في قوله تعالى: يا أَيُّهَا الَّذِينَ آمَنُوا لا تُبْطِلُوا صَدَقاتِكُمْ بِالْمَنِّ وَ الْأَذى: «لمحمد و آل محمد (عليه الصلاة و السلام)، هذا تأويل. قال: أنزلت في عثمان
(It has been narrated) from Abu Ja’far-asws regarding the Words of the High: O you those who are believing! Do not invalidate your charities by reminders of generosity and (causing) distress [2:264]: ‘Causing the distress – to Muhammad-saww and the Progeny-asws of Muhammad-saww. This is (an) explanation’. He-asws said: ‘It was Revealed regarding Usman’.[61]
عن أبي بصير، عن أبي عبد الله (عليه السلام)، في قوله: يا أَيُّهَا الَّذِينَ آمَنُوا لا تُبْطِلُوا صَدَقاتِكُمْ بِالْمَنِّ وَ الْأَذى إلى قوله: لا يَقْدِرُونَ عَلى شَيْءٍ مِمَّا كَسَبُوا. قال: «صفوان: أي حجر، و الذين ينفقون أموالهم رياء الناس: فلان، و فلان، و فلان، و معاوية، و أشياعهم
From Abu Baseer,
(It has been narrated) from Abu Abdullah-asws regarding His-azwj Words: O you those who are believing! Do not invalidate your charities by reminders of generosity and the injury – up to His-azwj Words: They would not able upon anything from what they earned [2:264]. He-asws said: ‘Safwan (صفوان) – i.e., a rock, and the ones who were spending their wealth to show off to the people were so and so (1), and so and so (2), and so and so (3), and Muawiya, and their adherents’.[62]
علي بن إبراهيم: قال: الصادق (عليه السلام): «قال رسول الله (صلى الله عليه و آله): من أسدى إلى مؤمن معروفا، ثم آذاه بالكلام أو من عليه، فقد أبطل الله صدقته، ثم ضرب فيه مثلا، فقال: كَالَّذِي يُنْفِقُ مالَهُ رِئاءَ النَّاسِ وَ لا يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَمَثَلُهُ كَمَثَلِ صَفْوانٍ عَلَيْهِ تُرابٌ فَأَصابَهُ وابِلٌ فَتَرَكَهُ صَلْداً لا يَقْدِرُونَ عَلى شَيْءٍ مِمَّا كَسَبُوا وَ اللَّهُ لا يَهْدِي الْقَوْمَ الْكافِرِينَ
Ali Bin Ibrahim – ‘Al-Sadiq-asws said: ‘Rasool Allah-saww said: ‘The one who confers a goodness upon a Momin, then hurts him with the speech or a reminder of the generosity upon him, so Allah-azwj would Invalidate his (act of) charity. Then He-azwj Struck an example regarding it, so He-azwj Said: like him who spends his wealth to show off to the people and he does not believe in Allah and the Last Day. So his example is like an example of a smooth rock with soil upon it, and a torrent hits it and leaves it bare. They would not able upon anything from what they earned; and Allah does not Guide the Kafir people [2:264].
و قال: من كثر امتنانه و أذاه لمن يتصدق عليه بطلت صدقته، كما يبطل التراب الذي يكون على الصفوان
And he-asws said: ‘The one who frequently reminds of his generosity and hurts the one who he has been charitable upon, his charity would be invalidated just as the soil gets invalidated (washed off), which is upon the smooth rock’’.[63]
VERSE 265
وَمَثَلُ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمُ ابْتِغَاءَ مَرْضَاتِ اللَّهِ وَتَثْبِيتًا مِنْ أَنْفُسِهِمْ كَمَثَلِ جَنَّةٍ بِرَبْوَةٍ أَصَابَهَا وَابِلٌ فَآتَتْ أُكُلَهَا ضِعْفَيْنِ فَإِنْ لَمْ يُصِبْهَا وَابِلٌ فَطَلٌّ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ {265}
And an example of those who are spending their wealth, seeking the Pleasure of Allah and an affirmation from themselves is an example of a garden on a hill, a torrent hits it so it brings forth double its edibles, but if a torrent does not hit it, then a sprinkle (is sufficient); and Allah Sees what you are doing [2:265]
عن سلام بن المستنير
From Salaam Bin Al Mustaneer,
عن أبي جعفر (عليه السلام)، في قوله: الَّذِينَ يُنْفِقُونَ أَمْوالَهُمُ ابْتِغاءَ مَرْضاتِ اللَّهِ. قال: «نزلت في علي (عليه السلام)
(It has been narrated) from Abu Ja’far-asws, regarding His-azwj Words: And an example of those who are spending their wealth, seeking the Pleasure of Allah [2:265]. He-asws said: ‘It was Revealed regarding Ali-asws’.[64]
عن أبي بصير، عن أبي عبد الله (عليه السلام): مَثَلُ الَّذِينَ يُنْفِقُونَ أَمْوالَهُمُ ابْتِغاءَ مَرْضاتِ اللَّهِ، قال: «علي أمير المؤمنين (عليه السلام) أفضلهم، و هو ممن ينفق ماله ابتغاء مرضاة الله
From Abu Baseer,
From Abu Abdullah-asws: ‘And an example of those who are spending their wealth, seeking the Pleasure of Allah [2:265] – Ali-asws, the Emir of the Momineen is their superior, and he-asws is from the ones who spent his-asws wealth, seeking the Pleasure of Allah-azwj’’.[65]
عن أبي بصير، عن أبي عبد الله (عليه السلام): مَثَلُ الَّذِينَ يُنْفِقُونَ أَمْوالَهُمُ ابْتِغاءَ مَرْضاتِ اللَّهِ، قال: «علي أمير المؤمنين (عليه السلام) أفضلهم، و هو ممن ينفق ماله ابتغاء مرضاة الله
From Abu Baseer,
(It has been narrated) from Abu Abdullah-asws And an example of those who are spending their wealth, seeking the Pleasure of Allah [2:265]. He-asws said: ‘Ali Amir Al-Momineen-asws is the best of them, and he-asws is from the ones who spent his-asws wealth seeking the Pleasure of Allah-azwj’.[66]
و عنه: قال الصادق (عليه السلام): «ما شيء أحب إلي من رجل سلفت مني إليه يد أتبعتها أختها و أحسنت بها له، لأني رأيت منع الأواخر يقطع لسان شكر الأوائل
And from him – Al-Sadiq-asws said: ‘There is nothing more beloved to me-asws than a man who borrows from me-asws, I-asws follow it up by a hand (gift) of its counterpart and do him a favour with it to him, because I-asws have seen that the prevention of another (favour) cuts off the tongue of gratefulness of the first (act of generosity).
ثم ضرب مثل المؤمنين الذين ينفقون أموالهم ابتغاء مرضاة الله، و تثبيتا من أنفسهم عن المن و الأذى، فقال: وَ مَثَلُ الَّذِينَ يُنْفِقُونَ أَمْوالَهُمُ ابْتِغاءَ مَرْضاتِ اللَّهِ وَ تَثْبِيتاً مِنْ أَنْفُسِهِمْ كَمَثَلِ جَنَّةٍ بِرَبْوَةٍ أَصابَها وابِلٌ فَآتَتْ أُكُلَها ضِعْفَيْنِ فَإِنْ لَمْ يُصِبْها وابِلٌ فَطَلٌّ وَ اللَّهُ بِما تَعْمَلُونَ بَصِيرٌ
Then He-azwj Struck an example for the Momineen, those who are spending their wealth, seeking the Pleasure of Allah-azwj and as affirmation from themselves (away) from the reminders of the generosity and the hurting. So He-azwj Said: And an example of those who are spending their wealth, seeking the Pleasure of Allah and an affirmation from themselves is an example of a garden on a hill, a torrent hits it so it brings forth double its edibles, but if a torrent does not hit it, then a sprinkle (is sufficient); and Allah Sees what you are doing [2:265].
قال: مثلهم كمثل جنة: أي بستان، في موضع مرتفع، أصابها وابل: أي مطر، فآتت أكلها ضعفين: أي يتضاعف ثمرها كما يتضاعف أجر من أنفق ماله ابتغاء مرضاة الله، و الطل: ما يقع بالليل على الشجر و النبات
He-asws said: ‘Their example is an example of a garden – i.e., an orchard, in a high place, a torrent hits it – i.e., rain, so it brings forth double its edibles – i.e., its fruits multiply just a the Recompense of the one who spends his wealth seeking the Pleasure of Allah-azwj. And the sprinkle – is (the dew) what occurs at night upon the trees and the vegetation’’.[67]
VERSE 266
أَيَوَدُّ أَحَدُكُمْ أَنْ تَكُونَ لَهُ جَنَّةٌ مِنْ نَخِيلٍ وَأَعْنَابٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ لَهُ فِيهَا مِنْ كُلِّ الثَّمَرَاتِ وَأَصَابَهُ الْكِبَرُ وَلَهُ ذُرِّيَّةٌ ضُعَفَاءُ فَأَصَابَهَا إِعْصَارٌ فِيهِ نَارٌ فَاحْتَرَقَتْ ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ {266}
Would one of you like that there should happen to be a garden for him, of palm tree, and grape vines, the rivers flowing beneath it; for him in it to be every (kind of) fruit, and old age hits him, and for him are weak offspring. Then a tornado in which is fire, hits it, so it gets incinerated. Like that, Allah Clarifies the Signs for you, perhaps you would be pondering [2:266]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ وَ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ قَالَ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al-Hassan Bin Mahboub, from Ali Bin Ra’ab and Hashaam Bin Saalim, from Abu Baseer who said:
سَأَلْتُ أَبَا جَعْفَرٍ (عليه السلام) عَنِ الرِّيَاحِ الْأَرْبَعِ الشَّمَالِ وَ الْجَنُوبِ وَ الصَّبَا وَ الدَّبُورِ وَ قُلْتُ إِنَّ النَّاسَ يَذْكُرُونَ أَنَّ الشَّمَالَ مِنَ الْجَنَّةِ وَ الْجَنُوبَ مِنَ النَّارِ فَقَالَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ جُنُوداً مِنْ رِيَاحٍ يُعَذِّبُ بِهَا مَنْ يَشَاءُ مِمَّنْ عَصَاهُ وَ لِكُلِّ رِيحٍ مِنْهَا مَلَكٌ مُوَكَّلٌ بِهَا فَإِذَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يُعَذِّبَ قَوْماً بِنَوْعٍ مِنَ الْعَذَابِ أَوْحَى إِلَى الْمَلَكِ الْمُوَكَّلِ بِذَلِكَ النَّوْعِ مِنَ الرِّيحِ الَّتِي يُرِيدُ أَنْ يُعَذِّبَهُمْ بِهَا قَالَ فَيَأْمُرُهَا الْمَلَكُ فَيَهِيجُ كَمَا يَهِيجُ الْأَسَدُ الْمُغْضَبُ
‘I asked Abu Ja’far-asws about the four types of winds – the North, the South, Al-Saba and Al-Dabour, and I said that the people are mentioning that the North (wind) is from the Paradise, and the South (wind) is from the Fire’. So he-asws said: ‘Allah-azwj has armies of winds by which He-azwj Punishes whomsoever that He-azwj so Wishes to from the ones who disobey Him-azwj, and from every wind from these is an Angel allocated to it. So if Allah-azwj Intends to Punish a people by some kind of torment, He-azwj Reveals to the Angel in charge of that particular type of the winds by which He-azwj Intends to Punish them by. So the Angel orders it and it get excited like a lion gets excited when bothered’.
قَالَ وَ لِكُلِّ رِيحٍ مِنْهُنَّ اسْمٌ أَ مَا تَسْمَعُ قَوْلَهُ تَعَالَى كَذَّبَتْ عادٌ فَكَيْفَ كانَ عَذابِي وَ نُذُرِ إِنَّا أَرْسَلْنا عَلَيْهِمْ رِيحاً صَرْصَراً فِي يَوْمِ نَحْسٍ مُسْتَمِرٍّ وَ قَالَ الرِّيحَ الْعَقِيمَ وَ قَالَ رِيحٌ فِيها عَذابٌ أَلِيمٌ وَ قَالَ فَأَصابَها إِعْصارٌ فِيهِ نارٌ فَاحْتَرَقَتْ وَ مَا ذُكِرَ مِنَ الرِّيَاحِ الَّتِي يُعَذِّبُ اللَّهُ بِهَا مَنْ عَصَاهُ
He-asws said: ‘And for every wind from these is a name. Have you not heard the Words of the High-azwj: (People of) Ad belied, so how was My punishment and Warning? [54:18] For We sent against them a furious wind Sarsara, on a Day of continuous bad luck [54:19]. And Said: the destructive wind (Al-Aqeem) [51:41]. And Said: a (blast of) wind wherein is a painful Punishment [46:24]. And Said: ‘Then a tornado in which is fire, hits it, so it gets incinerated [2:266]. And (others) from winds which have not been Mentioned by which Allah-azwj Punishes the ones who disobey Him-azwj’.
قَالَ وَ لِلَّهِ عَزَّ ذِكْرُهُ رِيَاحُ رَحْمَةٍ لَوَاقِحُ وَ غَيْرُ ذَلِكَ يَنْشُرُهَا بَيْنَ يَدَيْ رَحْمَتِهِ مِنْهَا مَا يُهَيِّجُ السَّحَابَ لِلْمَطَرِ وَ مِنْهَا رِيَاحٌ تَحْبِسُ السَّحَابَ بَيْنَ السَّمَاءِ وَ الْأَرْضِ وَ رِيَاحٌ تَعْصِرُ السَّحَابَ فَتَمْطُرُهُ بِإِذْنِ اللَّهِ وَ مِنْهَا رِيَاحٌ مِمَّا عَدَّدَ اللَّهُ فِي الْكِتَابِ
He-asws said: ‘And Allah-azwj Mighty is His-azwj mention has winds of Mercy which occur, and others besides that which He-azwj Displays His-azwj Mercy. From these is that which incites clouds for the rain, and from these is a wind which holds up the clouds in between the sky and the earth, and the winds which squeeze the clouds so they make rain by the Permission of Allah-azwj, and from these are winds which Allah-azwj has Counted in His-azwj Book.
فَأَمَّا الرِّيَاحُ الْأَرْبَعُ الشَّمَالُ وَ الْجَنُوبُ وَ الصَّبَا وَ الدَّبُورُ فَإِنَّمَا هِيَ أَسْمَاءُ الْمَلَائِكَةِ الْمُوَكَّلِينَ بِهَا فَإِذَا أَرَادَ اللَّهُ أَنْ يُهِبَّ شَمَالًا أَمَرَ الْمَلَكَ الَّذِي اسْمُهُ الشَّمَالُ فَيَهْبِطُ عَلَى الْبَيْتِ الْحَرَامِ فَقَامَ عَلَى الرُّكْنِ الشَّامِيِّ فَضَرَبَ بِجَنَاحِهِ فَتَفَرَّقَتْ رِيحُ الشَّمَالِ حَيْثُ يُرِيدُ اللَّهُ مِنَ الْبَرِّ وَ الْبَحْرِ
As for the four winds – the North, and the South, and Al-Saba, and Al-Dabour, so these are the names of the Angels who have been allocated to these. So if Allah-azwj Intends the North wind to blow, He-azwj Commands the Angel whose name is the North (Al-Shimaal), so he descends upon the Sacred House (Al-Bayt Al-Haram), stands upon the Al-Shamy corner of it and flaps his wings. So the North wind disperses in the land and the sea wherever Allah-azwj Desires it to.
وَ إِذَا أَرَادَ اللَّهُ أَنْ يَبْعَثَ جَنُوباً أَمَرَ الْمَلَكَ الَّذِي اسْمُهُ الْجَنُوبُ فَهَبَطَ عَلَى الْبَيْتِ الْحَرَامِ فَقَامَ عَلَى الرُّكْنِ الشَّامِيِّ فَضَرَبَ بِجَنَاحِهِ فَتَفَرَّقَتْ رِيحُ الْجَنُوبِ فِي الْبَرِّ وَ الْبَحْرِ حَيْثُ يُرِيدُ اللَّهُ
And if Allah-azwj Intends to Send the South winds, He-azwj Commands the Angel whose name is the South (Al-Junoub), so he descends upon the Sacred House (Al-Bayt Al-Haram), stands upon the Al-Shamy corner of it and flaps his wings. So the South wind disperses in the land and the sea wherever Allah-azwj Desires it to.
وَ إِذَا أَرَادَ اللَّهُ أَنْ يَبْعَثَ رِيحَ الصَّبَا أَمَرَ الْمَلَكَ الَّذِي اسْمُهُ الصَّبَا فَهَبَطَ عَلَى الْبَيْتِ الْحَرَامِ فَقَامَ عَلَى الرُّكْنِ الشَّامِيِّ فَضَرَبَ بِجَنَاحِهِ فَتَفَرَّقَتْ رِيحُ الصَّبَا حَيْثُ يُرِيدُ اللَّهُ جَلَّ وَ عَزَّ فِي الْبَرِّ وَ الْبَحْرِ
And if Allah-azwj Intends to Send Al-Saba wind, He-azwj Commands the Angel whose name is Al-Saba, so he descends upon the Sacred House, stands upon the Al-Shamy corner of it and flaps his wings. So the Al-Saba wind disperses in the land and the sea wherever Allah-azwj Desires it to.
وَ إِذَا أَرَادَ اللَّهُ أَنْ يَبْعَثَ دَبُوراً أَمَرَ الْمَلَكَ الَّذِي اسْمُهُ الدَّبُورُ فَهَبَطَ عَلَى الْبَيْتِ الْحَرَامِ فَقَامَ عَلَى الرُّكْنِ الشَّامِيِّ فَضَرَبَ بِجَنَاحِهِ فَتَفَرَّقَتْ رِيحُ الدَّبُورِ حَيْثُ يُرِيدُ اللَّهُ مِنَ الْبَرِّ وَ الْبَحْرِ
And if Allah-azwj Intends to Send Daboura, He-azwj Commands the Angel whose name is Al-Dabour, so he descends upon the Sacred House, stands upon the Al-Shamy corner of it and flaps his wings. So Al-Dabour wind disperses in the land and the sea wherever Allah-azwj Desires it to’.
ثُمَّ قَالَ أَبُو جَعْفَرٍ (عليه السلام) أَ مَا تَسْمَعُ لِقَوْلِهِ رِيحُ الشَّمَالِ وَ رِيحُ الْجَنُوبِ وَ رِيحُ الدَّبُورِ وَ رِيحُ الصَّبَا إِنَّمَا تُضَافُ إِلَى الْمَلَائِكَةِ الْمُوَكَّلِينَ بِهَا
Then Abu Ja’far-asws said: ‘As for your hearing their words – the North wind, and the South wind, and Al-Dabour wind, and Al-Saba wind, but rather these are the Angels who have been entrusted with these.[68]
VERSE 267
يَا أَيُّهَا الَّذِينَ آمَنُوا أَنْفِقُوا مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ وَمِمَّا أَخْرَجْنَا لَكُمْ مِنَ الْأَرْضِ ۖ وَلَا تَيَمَّمُوا الْخَبِيثَ مِنْهُ تُنْفِقُونَ وَلَسْتُمْ بِآخِذِيهِ إِلَّا أَنْ تُغْمِضُوا فِيهِ ۚ وَاعْلَمُوا أَنَّ اللَّهَ غَنِيٌّ حَمِيدٌ {267}
O you those who are believing! Spend from the good of what you earn, and from what We Extracted for you from the ground, and do not be aiming the bad to be spending from it, and you wouldn’t be taking it unless you are closing your eyes during it; and know that Allah is Needless, Praiseworthy [2:267]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Aban, from Abu Baseer,
عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ يا أَيُّهَا الَّذِينَ آمَنُوا أَنْفِقُوا مِنْ طَيِّباتِ ما كَسَبْتُمْ وَ مِمَّا أَخْرَجْنا لَكُمْ مِنَ الْأَرْضِ وَ لا تَيَمَّمُوا الْخَبِيثَ مِنْهُ تُنْفِقُونَ قَالَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا أَمَرَ بِالنَّخْلِ أَنْ يُزَكَّى يَجِيءُ قَوْمٌ بِأَلْوَانٍ مِنْ تَمْرٍ وَ هُوَ مِنْ أَرْدَى التَّمْرِ يُؤَدُّونَهُ مِنْ زَكَاتِهِمْ تَمْراً يُقَالُ لَهُ الْجُعْرُورُ وَ الْمِعَى فَأْرَةُ قَلِيلَةَ اللِّحَاءِ عَظِيمَةَ النَّوَى وَ كَانَ بَعْضُهُمْ يَجِيءُ بِهَا عَنِ التَّمْرِ الْجَيِّدِ
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic: O you those who are believing! Spend from the good of what you earn, and from what We Extracted for you from the ground, and do not be aiming the bad to be spending from it [2:267]. He-asws said: ‘When Rasool Allah-saww wanted people to pay Zakat of dates (Zakat to be given from fruits), a group of people came with types of dates, and these were from the ruined dates, paying is as their Zakat, dates called Al-Ju’rour, and Al-Mi’ay, with little fruit and large cores; and some of them came over with it instead of the good quality dates.
فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا تَخْرُصُوا هَاتَيْنِ التَّمْرَتَيْنِ وَ لَا تَجِيئُوا مِنْهَا بِشَيْءٍ وَ فِي ذَلِكَ نَزَلَ وَ لا تَيَمَّمُوا الْخَبِيثَ مِنْهُ تُنْفِقُونَ وَ لَسْتُمْ بِآخِذِيهِ إِلَّا أَنْ تُغْمِضُوا فِيهِ وَ الْإِغْمَاضُ أَنْ تَأْخُذَ هَاتَيْنِ التَّمْرَتَيْنِ
Rasool Allah-saww said: ‘Do not bring these two dates, and do not come with anything from these’. And it was regarding that, it was Revealed: And do not aim at what is bad that you may spend from of it, while you would not take it yourselves unless you close your eyes (with disdain) [2:267], and the closing of the eyes is that you take these two dates (and give it as Zakat)’.
و قال: «لا يصل إلى الله صدقة من كسب حرام
And he-saww said: ‘It does not arrive to Allah-azwj, a charity from Prohibited earnings’’.[69]
وَ فِي رِوَايَةٍ أُخْرَى عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أَنْفِقُوا مِنْ طَيِّباتِ ما كَسَبْتُمْ فَقَالَ كَانَ الْقَوْمُ قَدْ كَسَبُوا مَكَاسِبَ سَوْءٍ فِي الْجَاهِلِيَّةِ فَلَمَّا أَسْلَمُوا أَرَادُوا أَنْ يُخْرِجُوهَا مِنْ أَمْوَالِهِمْ لِيَتَصَدَّقُوا بِهَا فَأَبَى اللَّهُ تَبَارَكَ وَ تَعَالَى إِلَّا أَنْ يُخْرِجُوا مِنْ أَطْيَبِ مَا كَسَبُوا
And in another report, from Abu Baseer, from Abu Abdullah-asws regarding the Word of Allah-azwj Mighty and Majestic: And do not be aiming the bad to be spending from it; and you wouldn’t be taking it unless you are closing your eyes during it [2:267], so he-asws said: ‘The people had earned evil earnings during the Pre-Islamic period. So when they became Muslims, they wanted that they take these (evil earnings) from their wealth in order to give charity with it. So, Allah-azwj Blessed and High Refused except that they should take out from the good of what they had been earning’.[70]
عن زرارة، عن أبي جعفر (عليه السلام)، في قول الله: وَ لا تَيَمَّمُوا الْخَبِيثَ مِنْهُ تُنْفِقُونَ. قال: «كانت بقايا في أموال الناس أصابوها من الربا، [من المكاسب] الخبيثة قبل ذلك، فكان أحدهم يتيممها فينفقها و يتصدق بها، فنهاهم الله عن ذلك
From Zarara,
(It has been narrated) from Abu Ja’far-asws regarding the Words of Allah-azwj and do not be aiming the bad to be spending from it [2:267]. He-asws said: ‘There had remained in the wealth of the people what they had earned from the interest from the bad earning before that. So one of the aimed that he would spend and give it in charity with it, but Allah-azwj Forbid from that’.[71]
عن محمد بن خالد الضبي، قال: مر إبراهيم النخعي على امرأة و هي جالسة على باب دارها بكرة، و كان يقال لها: ام بكر، و في يدها مغزل تغزل به، فقال: يا أم بكر، أما كبرت، ألم يأن لك أن تضعي هذا المغزل؟ فقالت: و كيف أضعه، و سمعت علي بن أبي طالب أمير المؤمنين (عليه السلام) يقول: «هو من طيبات الكسب
From Muhammad Bin Khalid Al Zaby who said,
‘Ibrahim Al-Nakhai’e passed by a woman and she was seated by the door of her house with a spinning wheel. And she was called Umm Bakar, and in her hand was a spindle she was spinning with. So he said, ‘O Umm Bakar, you have grown old. Does it not pain you to spin this spindle?’ So she said, ‘And how do I place it (stop), and I heard Ali-asws Bin Abu Talib-asws Amir Al-Momineen-asws saying it is: ‘from the good of what you earn [2:267]’.[72]
VERSE 268
الشَّيْطَانُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُمْ بِالْفَحْشَاءِ ۖ وَاللَّهُ يَعِدُكُمْ مَغْفِرَةً مِنْهُ وَفَضْلًا ۗ وَاللَّهُ وَاسِعٌ عَلِيمٌ {268}
The Satan promises you the poverty and instructs you with the immoralities, and Allah Promises you Forgiveness from Himself and Grace; and Allah is Capacious, Knowing [2:268]
ابن بابويه، قال: حدثني أبي (رضي الله عنه)، قال: حدثنا محمد بن يحيى العطار، قال: حدثنا محمد ابن أحمد بن يحيى، قال: حدثنا الحسن بن علي، عن عباس، عن أسباط، عن أبي عبد الرحمن، قال
Ibn Babuwayh said, ‘My father narrated to me, from Muhammad Bin Yahya Al Ataar, from Muhammad Ibn Ahmad Bin Yahya, from Al Hassan Bin Ali, from Abbas, from Asbat, from Abu Abdul Rahman who said,
قلت لأبي عبد الله (عليه السلام): إني ربما حزنت فلا أعرف في أهل و لا مال و لا ولد، و ربما فرحت فلا أعرف في أهل و لا مال و لا ولد. فقال: «إنه ليس من أحد إلا و معه ملك و شيطان، فإذا كان فرحه كان من دنو الملك منه، و إذا كان حزنه كان من دنو الشيطان منه، و ذلك قول الله تبارك و تعالى: الشَّيْطانُ يَعِدُكُمُ الْفَقْرَ وَ يَأْمُرُكُمْ بِالْفَحْشاءِ وَ اللَّهُ يَعِدُكُمْ مَغْفِرَةً مِنْهُ وَ فَضْلًا وَ اللَّهُ واسِعٌ عَلِيمٌ
‘I said to Abu Abdullah-asws, ‘Sometimes I grieve such that I neither know my wife, nor wealth, nor children, and sometimes I am so happy that I neither know my wife, nor wealth, nor children’. He-asws said: ‘There is no one except that there is an Angel with him and a Satan-la. When he is happy so the Angel is nearer to him, and when he is in grief then the Satan-la is nearer to him, and these are the Words of the Blessed and High The Satan promises you the poverty and instructs you with the immoralities, and Allah Promises you Forgiveness from Himself and Grace; and Allah is Capacious, Knowing [2:268]’.[73]
[1] تفسير القمّي 1: 84
[2] المحاسن: 183/ 184
[3] معاني الأخبار: 29/ 1.
[4] تفسير القمّي 1: 85
[5] الاحتجاج: 352
[6] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 9 H 7
[7] تفسير العيّاشي 1: 137/ 452.
[8] تفسير العيّاشي 1: 137/ 455
[9] Al Kafi – H 14590
[10] Al Kafi V 2 – The Book Of Supplication CH 49 H 4
[11] Al Kafi V 2 – The Book Of Supplication CH 57 H 5
[12] Al Kafi V 2 – The Book Of Supplication CH 57 H 11
[13] Al Kafi V 2 – The Book Of Supplication CH 57 H 13
[14] Al Kafi – V 7 – The Book of Aqeeqa Ch 5 H 1
[15] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 66 H 3
[16] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 66 H 4
[17] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 66 H 7
[18] ( 6) التوحيد/ 173، ح 2.
[19] Tafseer Kanz Al Daqaiq – V 2 P 406
[20] مجمع البيان 1: 258- 260
[21] Al Kafi V 1 – The Book Of Divine Authority CH 15 H 1
[22] Tafseer Noor Al Saqalayn – H 1051
[23] الكافي 8: 295/ 452.
[24] Tafseer Abu Hamza Al Sumaly Hadeeth No. 30
[25] عيون أخبار الرّضا (عليه السّلام) 2: 58/ 217، ينابيع المودة: 259 و 445.
[26] عيون أخبار الرّضا (عليه السّلام) 2: 58/ 216
[27] تأويل الآيات 1: 439/ 10.
[28] معاني الأخبار: 368/ 1.
[29] عيون أخبار الرّضا (عليه السّلام) 2: 58/ 217
[30] مائة منقبة: 149/ 81.
[31] أمالي الصدوق: 165/ 2.
[32] عيون أخبار الرّضا (عليه السّلام) 2: 58/ 216
[33] مناقب الخوارزمي: 24.
[34] Al Kafi – H 14884
[35] Al Kafi V 1 – The Book Of Divine Authority CH 86 H 3
[36] تفسير العيّاشي 1: 138/ 461.
[37] تفسير العيّاشي 1: 139/ 462.
[38] المناقب 3: 81.
[39] ( 1) الكافي 1/ 429، ح 82.
[40] ( 8) أمالي الشيخ 1/ 374.
[41] ( 2) الخصال 1/ 277، ح 20.
[42] تفسير العيّاشي 1: 139/ 464.
[43] تفسير العيّاشي 1: 140/ 465.
[44] ( 3) ثواب الأعمال/ 256.
[45] مجمع البيان 2: 635.
[46] تفسير العيّاشي 1: 141/ 467.
[47] مجمع البيان 2: 639
[48] تفسير العيّاشي 1: 141/ 468
[49] مجمع البيان 2: 641
[50] الاحتجاج: 343
[51] تفسير القمّي 1: 86
[52] Al Kafi – H 14921
[53] عيون أخبار الرّضا (عليه السّلام) 1: 198/ 1
[54] الكافي 2: 293/ 1
[55] تفسير العيّاشي 1: 144/ 476
[56] Al Mahaasin – V 1 Bk 5 H 249
[57] تفسير العيّاشي 1: 145/ 477
[58] المحاسن: 254/ 283
[59] تفسير العياشي، ج1، ص: 147, H. 470
[60] تفسير العيّاشي 1: 147/ 482
[61] تفسير العيّاشي 1: 147/ 483.
[62] تفسير العيّاشي 1: 148/ 484.
[63] تفسير القمّي 1: 91
[64] تفسير العيّاشي 1: 148/ 485
[65] تفسير العيّاشي 1: 148/ 486.
[66] تفسير العيّاشي 1: 148/ 486.
[67] تفسير القمّي 1: 91
[68] Al Kafi – H 14511
[69] Al Kafi – V 4 – The Book of Zakat Ch 78 H 9 & – تفسير العيّاشي 1: 148/ 489.
[70] Al Kafi – V 4 – The Book of Zakat Ch 78 H 10
[71] تفسير العيّاشي 1: 149/ 491.
[72] تفسير العيّاشي 1: 150/ 494
[73] علل الشرائع: 93/ 1.