VERSES 65 – 67

وَاللَّهُ أَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا ۚ إِنَّ فِي ذَٰلِكَ لَآيَةً لِقَوْمٍ يَسْمَعُونَ {65}

And Allah Sends down water from the sky, so He Revives the earth by it after its death. Surely in that is a Sign for a people who listen [16:65]

وَإِنَّ لَكُمْ فِي الْأَنْعَامِ لَعِبْرَةً ۖ نُسْقِيكُمْ مِمَّا فِي بُطُونِهِ مِنْ بَيْنِ فَرْثٍ وَدَمٍ لَبَنًا خَالِصًا سَائِغًا لِلشَّارِبِينَ {66}

And surely there is a lesson for you in the cattle. We Quench you from what is in their bellies – from what is between dung and blood – pure milk, palatable for the drinkers [16:66]

وَمِنْ ثَمَرَاتِ النَّخِيلِ وَالْأَعْنَابِ تَتَّخِذُونَ مِنْهُ سَكَرًا وَرِزْقًا حَسَنًا ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً لِقَوْمٍ يَعْقِلُونَ {67}

And from fruits of the palms and the grapes, you are taking intoxicants from it and a goodly sustenance. Surely in that there is a Sign for people using their intellects [16:67]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَيْسَ أَحَدٌ يَغَصُّ بِشُرْبِ اللَّبَنِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لَبَناً خالِصاً سائِغاً لِلشَّارِبِينَ

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘There is no one who chokes by drinking the milk because Allah^-azwj Mighty and Majestic is Saying: pure milk, palatable for the drinkers [16:66]’.[1]

العياشي: عن سعيد بن يسار، عن أبي عبد الله (عليه السلام) قال: «إن الله أمر نوحا (عليه السلام) أن يحمل في السفينة من كل زوجين اثنين. فحمل الفحل و العجوة، فكانا زوجا، فلما نضب الماء أمر الله نوحا أن يغرس الحبلة و هي الكرم، فأتاه إبليس فمنعه من غرسها، و أبي نوح (عليه السلام) إلا أن يغرسها، و أبي إبليس أن يدعه يغرسها، و قال: ليست لك و لا لأصحابك، إنما هي لي و لأصحابي فتنازعا ما شاء الله

Al Ayyashi, from Saeed Bin Yasaar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Commanded Noah^-as that he^-as should carry in the ship, two from every pair. So he^-as carried the palm (tree) and Al-Ajwa (dates of the finest quality), which were a pair. So when the water subsided, Allah^-azwj Commanded Noah^-as that he^-as should plant it. So Iblees^-la came to him^-as and prevented him^-as from planting it, and Noah^-as refused except that he^-as would (definitely) plant it, and Iblees^-la refused to let him^-as plant it, and said, ‘This is not for you^-as, nor for your^-as companions. But rather, it is for me^-la and my^-la companions. So there was a conflict for as long as Allah^-azwj so Desired it.

ثم إنهما اصطلحا على أن جعل نوح (عليه السلام) لإبليس ثلثيها و لنوح (عليه السلام) ثلثها، و قد أنزل الله لنبيه (صلى الله عليه و آله) في كتابه ما قد قرأتموه: وَ مِنْ ثَمَراتِ النَّخِيلِ وَ الْأَعْنابِ تَتَّخِذُونَ مِنْهُ سَكَراً وَ رِزْقاً حَسَناً فكان المسلمون [يشربون‏] بذلك

Then they both reconciled upon that Noah^-as would make two thirds of it to be for Iblees^-la, and a third to be for Noah^-as. And Allah^-azwj has Revealed to His^-azwj Prophet^-saww in His^-azwj Book what had you have read it: And from the fruits of the palms and the grapes – you obtain from them intoxicants and goodly provision [16:67]. So the Muslims were drinking that.

ثم أنزل الله آية التحريم، هذه الآية: إِنَّمَا الْخَمْرُ وَ الْمَيْسِرُ وَ الْأَنْصابُ وَ الْأَزْلامُ- إلى- مُنْتَهُونَ يا سعيد، فهذه آية التحريم، و هي نسخت الآية الاخرى

Then Allah^-azwj Revealed the Verse of the Prohibition, this Verse: O you who believe! But rather, the wine, and the gambling, and the monuments (for idols), and the arrows (for dividing) [5:90] – up to So will you (not) be abstaining? [5:91]. O Saeed! So this is the Verse of the Prohibition, and it Abrogates the other Verse’.[2]

VERSES 68 & 69

وَأَوْحَىٰ رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنَ الْجِبَالِ بُيُوتًا وَمِنَ الشَّجَرِ وَمِمَّا يَعْرِشُونَ {68}

And your Lord Revealed unto the bee saying: “Take houses from the mountains and from the trees and from what they are constructing [16:68]

ثُمَّ كُلِي مِنْ كُلِّ الثَّمَرَاتِ فَاسْلُكِي سُبُلَ رَبِّكِ ذُلُلًا ۚ يَخْرُجُ مِنْ بُطُونِهَا شَرَابٌ مُخْتَلِفٌ أَلْوَانُهُ فِيهِ شِفَاءٌ لِلنَّاسِ ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً لِقَوْمٍ يَتَفَكَّرُونَ {69}

Then eat from all the fruits and travel the Way of your Lord submissively’. There comes out from their bellies a drink of different colours wherein is healing for the people. Surely in that there is a Sign for a thinking people” [16:69]

The esoteric explanation

علي بن إبراهيم، قال: حدثني أبي، عن الحسن بن علي الوشاء، عن رجل، عن حريز بن عبد الله، عن أبي عبد الله (عليه السلام) في قوله: وَ أَوْحى رَبُّكَ إِلَى النَّحْلِ. قال: «نحن النحل الذي أوحى الله إليها: أَنِ اتَّخِذِي مِنَ الْجِبالِ بُيُوتاً أمرنا أن نتخذ من العرب شيعة وَ مِنَ الشَّجَرِ يقول: من العجم وَ مِمَّا يَعْرِشُونَ من الموالي، و الذي يَخْرُجُ مِنْ بُطُونِها شَرابٌ مُخْتَلِفٌ أَلْوانُهُ العلم الذي يخرج منا إليكم

Ali Bin Ibrahim said, ‘My father narrated to me, from Al Hassan Bin Ali Al Washa, from Hareyz Bin Abdullah,

(It has been narrated) from Abu Abdullah^-asws regarding His^-azwj Words: And your Lord Revealed unto the bee [16:68]. He^-asws said: ‘We^-asws are the bees whom Allah^-azwj has Revealed unto, “Take houses from the mountains – Commanded that we^-asws should take Shias from the Arabs, and from the trees – and from the non-Arabs, and from what they are constructing [16:68] – from the slaves. There comes out from their bellies a drink of different colours [16:69]. Its colours, it is the Knowledge which comes out from us^-asws to you all’.[3]

العياشي: عن مسعدة بن صدقة، عن أبي عبد الله (عليه السلام) في قوله: وَ أَوْحى رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنَ الْجِبالِ بُيُوتاً وَ مِنَ الشَّجَرِ وَ مِمَّا يَعْرِشُونَ إلى إِنَّ فِي ذلِكَ لَآيَةً لِقَوْمٍ يَتَفَكَّرُونَ

Al Ayyashi, from Mas’adat Bin Sadaqa,

(It has been narrated) from Abu Abdullah^-asws regarding His^-azwj Words: And your Lord Revealed unto the bee saying: “Take houses from the mountains and from the trees and from what they are constructing [16:68] – up to: Surely in that there is a Sign for a thinking people [16:69].

«فالنحل: الأئمة، و الجبال: العرب، و الشجر: الموالي عتاقة، و مما يعرشون: يعني الأولاد و العبيد ممن لم يعتق و هو يتولى الله و رسوله و الأئمة

(He^-asws said): ‘So, the bee – the Imams^-asws; and the mountains – the Arabs; and the trees – the freed slaves; and what they are constructing – Means the children and the slaves from the ones who have not been freed, and they are befriending Allah^-azwj, and His^-azwj Rasool^-saww, and the Imams^-asws.

و شَرَابٌ المختلف ألوانها: فنون العلم الذي قد يعلم الأئمة شيعتهم: فِيهِ شِفاءٌ لِلنَّاسِ يقول: في العلم شفاء للناس، و الشيعة هم الناس، و غيرهم الله أعلم بهم ما هم

And: a drink of different colours [16:69] – skill of the Knowledge which the Imams^-asws have taught their^-asws Shias, wherein is healing for the people. And the Shias, they are the people, and as for the others, Allah^-azwj is more Knowing what they are’.

قال: «و لو كان كما يزعم أنه العسل الذي يأكله الناس، إذن ما أكل منه و لا شرب ذو عاهة إلا برئ، لقول الله: فِيهِ شِفاءٌ لِلنَّاسِ و لا خلف لقول الله

He^-asws: ‘And if it was as they are claiming it to be, that it is the honey which the people are eating, then no one with a handicap would eat from it, except that he would be free from it, as per the Words of Allah^-azwj: wherein is healing for the people, and it is not opposing the Words of Allah^-azwj.

و إنما الشفاء في علم القرآن، لقوله: وَ نُنَزِّلُ مِنَ الْقُرْآنِ ما هُوَ شِفاءٌ وَ رَحْمَةٌ لِلْمُؤْمِنِينَفهو شفاء و رحمة لأهله لا شك فيه و لا مرية، و أهله: أئمة الهدى الذين قال الله: ثُمَّ أَوْرَثْنَا الْكِتابَ الَّذِينَ اصْطَفَيْنا مِنْ عِبادِنا

But rather, the healing is the Knowledge of the Quran, as per His^-azwj Words: And We Reveal from the Quran what is a healing and a mercy for the Momineen [17:82]. So it is a Healing and a Mercy for its people, there is no doubt in it whatsoever. And its people are the Imams^-asws of Guidance about whom Allah^-azwj Says: Then We Gave the Book as an inheritance to those We Chose from among Our servants [35:32]’.[4]

الحسن بن أبي الحسن الديلمي، بإسناده عن أبي بصير، عن أبي عبد الله (عليه السلام) في قوله عز و جل: وَ أَوْحى رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنَ الْجِبالِ بُيُوتاً وَ مِنَ الشَّجَرِ وَ مِمَّا يَعْرِشُونَ. قال: «ما بلغ بالنحل أن يوحى إليها، بل فينا نزلت، و نحن النحل، و نحن المقيمون لله في أرضه بأمره، و الجبال: شيعتنا، و الشجر: النساء المؤمنات

Al Hassan Bin Abu Al Hassan Al Daylami, by his chain from Abu Baseer,

‘From Abu Abdullah^-asws regarding the Words of the Mighty and Majestic: And your Lord Revealed unto the bee saying: “Take houses from the mountains and from the trees and from what they are constructing [16:68]. He^-asws said: ‘What can reach by the bee if it is Revealed to it? But, it was Revealed regarding us^-asws, and we^-asws are the bee, and we^-asws are the establishers for Allah^-azwj in His^-azwj earth by His^-azwj Command. And the mountains are our^-asws Shias, and the trees are the believing women (Mominaat)’’.[5]

و في رواية أبي الربيع الشامي، عنه (عليه السلام) في قول الله: وَ أَوْحى رَبُّكَ إِلَى النَّحْلِ فقال: «رسول الله (صلى الله عليه و آله)» أَنِ اتَّخِذِي مِنَ الْجِبالِ بُيُوتاً قال: «تزوج من قريش» وَ مِنَ الشَّجَرِ قال: «في العرب» وَ مِمَّا يَعْرِشُونَ، قال: «في الموالي» يَخْرُجُ مِنْ بُطُونِها شَرابٌ مُخْتَلِفٌ أَلْوانُهُ قال: «أنواع العلم فيه شفاء للناس

And in a report of Abu Al Rabie Al Shamy,

‘From him^-asws regarding the Words of Allah^-azwj: And your Lord Revealed unto the bee, so he^-asws said: ‘Rasool-Allah^-saww, “Take houses from the mountains – Marry from Quraysh, and from the trees, he^-asws said: ‘Among the Arabs’, and from what they are constructing [16:68], he^-asws said: ‘Among the slaves’. There comes out from their bellies a drink of different colours [16:69], he^-asws said: ‘Variety of knowledge wherein is healing for the people [16:69]’’.[6]

The apparent explanation

العياشي: عن محمد بن يوسف، عن أبيه، قال: سألت أبا جعفر (عليه السلام) عن قول الله: وَ أَوْحى رَبُّكَ إِلَى النَّحْلِ قال: «إلهام

Al Ayyashi, from Muhammad Bin Yusuf, from his father who said,

‘I asked Abu Ja’far^-asws about the Words of Allah^-azwj: And your Lord Revealed unto the bee [16:68]. He^-asws said: ‘Inspiration’’.[7]

The apparent cure of licking honey

عن أبي بصير، عن أبي عبد الله (عليه السلام) قال: «لعقة العسل فيها شفاء، قال: مُخْتَلِفٌ أَلْوانُهُ فِيهِ شِفاءٌ لِلنَّاسِ

From Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Lick the honey, for there is a healing therein’. He^-azwj Said: There comes out from their bellies a drink of different colours wherein is healing for the people [16:69]’.[8]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَعْقُ الْعَسَلِ شِفَاءٌ مِنْ كُلِّ دَاءٍ قَالَ اللَّهُ عَزَّ وَ جَلَّ يَخْرُجُ مِنْ بُطُونِها شَرابٌ مُخْتَلِفٌ أَلْوانُهُ فِيهِ شِفاءٌ لِلنَّاسِ وَ هُوَ مَعَ قِرَاءَةِ الْقُرْآنِ وَ مَضْغِ اللُّبَانِ يُذِيبُ الْبَلْغَمَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Licking the honey is a healing from every illness. Allah^-azwj Mighty and Majestic Says: There comes out from their bellies a drink of different colours wherein is healing for the people [16:69], and it is with the recitation of the Quran and chewing frankincense melting the phlegm’.[9]

Drinking water, honey, or milk

عن سيف بن عميرة، عن شيخ من أصحابنا، عن أبي عبد الله (عليه السلام) قال: كنا عنده، فسأله شيخ، فقال: بي وجع و أنا أشرب له النبيذ، و وصفه لي الشيخ؟ فقال له: «ما يمنعك من الماء الذي جعل الله منه كل شي‏ء حي؟» قال: لا يوافقني

From Sayf Bin Umeyra, from a Sheykh from our companions,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I was in his^-asws presence, so an old man asked him^-asws, ‘I have pain, and I drink intoxicant (النبيذ) for it, and it has been prescribed for me by the Sheykh (as medicine)?’ So he^-asws said to him: ‘What prevents you from (drinking) the water which Allah^-azwj has Made every living thing?’ He said, ‘It does not agree with me’.

قال له أبو عبد الله (عليه السلام): «فما يمنعك من العسل؟ قال الله: فِيهِ شِفاءٌ لِلنَّاسِ قال: لا أجده. قال: «فما يمنعك من اللبن الذي نبت منه لحمك، و اشتد عظمك». قال: لا يوافقني. فقال له أبو عبد الله (عليه السلام): «أ تريد أن آمرك بشرب الخمر؟! لا و الله، لا آمرك

Abu Abdullah^-asws said to him: ‘So what prevents you from the honey? Allah^-azwj Says wherein is healing for the people [16:69]?’ He said, ‘I cannot find it’. He^-asws said: ‘So what is preventing you from the milk by which your flesh grows, and your bones get stronger?’ He said, ‘It does not agree with me’. So Abu Abdullah^-asws said: ‘Do you want me^-asws that I^-asws should order you to drink the intoxicant? No, by Allah^-azwj, I^-asws will not order it’.[10]

The Emir of the bees

ابن شهر آشوب: عن الرضا (عليه السلام) في هذه الآية: «قال النبي (صلى الله عليه و آله): علي أمير بني‏ هاشم ، فسمي أمير النحل

Ibn Shehr Ashub,

(It has been narrated) from Al-Reza^-asws regarding this Verse (16:68) having said: ‘The Prophet^-saww said: ‘Ali^-asws is the Emir of the Clan of Hashim^-as, so is called Emir of the bees (أمير النحل)’.[11]

VERSE 70

وَاللَّهُ خَلَقَكُمْ ثُمَّ يَتَوَفَّاكُمْ ۚ وَمِنْكُمْ مَنْ يُرَدُّ إِلَىٰ أَرْذَلِ الْعُمُرِ لِكَيْ لَا يَعْلَمَ بَعْدَ عِلْمٍ شَيْئًا ۚ إِنَّ اللَّهَ عَلِيمٌ قَدِيرٌ {70}

And Allah Created you, then He Causes you to die, and from you is one who is returned to the worst age so that he does not know anything, after knowing. Surely Allah is All-Knowing, Powerful [16:70]

علي بن إبراهيم، قال: حدثنا محمد بن جعفر، قال: حدثنا محمد بن أحمد، عن العباس، عن ابن أبي نجران، عن محمد بن القاسم، عن علي بن المغيرة، عن أبي عبد الله (عليه السلام) قال: «إذا بلغ العبد مائة سنة فذلك أرذل العمر

Ali Bin Ibrahim said, ‘Muhammad Bin Ja’far narrated to us, from Muhammad Bin Ahmad, from Al Abbas, from Ibn Abu Najran, from Muhammad Bin Al Qasim, from Ali Bin Al Mugheira,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When the servant reaches the age of one hundred years, so that is: the worst age [16:70] (أرذل العمر)’.[12]

الطبرسي: روي عن علي (عليه السلام): «إن أرذل العمر خمس و سبعون سنة». و روي عن النبي (صلى الله عليه و آله) مثل ذلك

Al-Tabarsy – ‘It has been reported from Ali^-asws having said: ‘the worst age [16:70] (أرذل العمر) is the age of seventy five years’. And it is reported from the Prophet^-saww similar to that’.[13]

حدثنا عمران بن موسى بن جعفر عن على بن معبد عن عبد الله بن عبد الله الواسطي عن درست بن ابى منصور عمن ذكره عن جابر قال سألت ابا جعفر عليه السلام عن الروح قال يا جابر

It has been narrated to us by Umran Bin Musa Bin Ja’far, from Ali Bin Ma’bad, from Abdullah^-asws bin Abdullah Al-Wasity, from Darsat Bin Abu Mansour, from Jabir who said:

‘I asked Abu Ja’far^-asws about the Spirit. He^-asws said: .O Jabir! . . .

واما ما ذكرت من اصحاب الميمنة فهم المؤمنون حقا جعل فيهم اربعة ارواح روح الايمان وروح القوة وروح الشهوة وروح البدن ولا يزال العبد مستعملا بهذه الارواح الاربعة حتى يهم بالخطيئة فإذا هم بالخطيئة زين له روح الشهوة وشجعه روح القوة وقاده روح البدن حتى يوقعه في تلك الخطيئة فإذا لامس الخطيئة انتقص من الايمان وانتقص الايمان منه

And as for what has been Mentioned of the companions of the right hand, they are the true Momineen. He^-azwj has Made four Spirits to be in them – Spirit of the Faith, and Spirit of the Strength, and Spirit of the Desire, and Spirit of the Body. The servant does not cease to make use of these four Spirits until he commits sins. If he is with sin, the Spirit of Desire adorns it for him, and the Spirit of Strength encourages him until he indulges in that sin. When the sin has been committed he gets taken away from the Eman and Eman gets taken away from him.

فان تاب تاب الله عليه وقد يأتي على العبد تارات ينقص منه بعض هذه الاربعة وذلك قول الله تعالى ومنكم من يرد إلى ارذل العمر لكيلا يعلم بعد علم شيئا

If he repents to Allah^-azwj, Allah^-azwj Forgives him, and Reduces from the servant one of these four, and these are the Words of Allah^-azwj; And Allah Created you, then He Causes you to die, and from you is one who is returned to the worst age so that he does not know anything, after knowing [16:70].

فتنتقص روح القوة ولا يستطيع مجاهدة العدو ولا معالجة المعيشة وينتقص منه روح الشهوة فلو مرت به احسن بنات آدم لم يحن إليها وتبقى فيه روح الايمان ورح البدن فبروح الايمان يعبد الله وبروح البدن ويدب ويدرج حتى تأتية ملك الموتr

The reduction is of the Spirit of the Strength, he would not have the ability to struggle against the enemy, nor look after the livelihood; and if the reduction from it is of the Spirit of the Desire, he would pass by the best of the daughters of Adam^-as, not coming to them; and there would remain in him the Spirit of the Eman and Spirit of the Body. With the Spirit of the Eman, he worships Allah^-azwj, and with the Spirit of the Body, he conducts (his actions) and intermingles (with the people) until there comes to him the Angel of Death’.[14]

VERSES 71 & 72

وَاللَّهُ فَضَّلَ بَعْضَكُمْ عَلَىٰ بَعْضٍ فِي الرِّزْقِ ۚ فَمَا الَّذِينَ فُضِّلُوا بِرَادِّي رِزْقِهِمْ عَلَىٰ مَا مَلَكَتْ أَيْمَانُهُمْ فَهُمْ فِيهِ سَوَاءٌ ۚ أَفَبِنِعْمَةِ اللَّهِ يَجْحَدُونَ {71}

And Allah has Preferred some of you over the others regarding the Sustenance, but those who have been Preferred will not hand over their sustenance to what their right hands possess so they would be equal in it. Is it the Favour of Allah they are denying? [16:71]

وَاللَّهُ جَعَلَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا وَجَعَلَ لَكُمْ مِنْ أَزْوَاجِكُمْ بَنِينَ وَحَفَدَةً وَرَزَقَكُمْ مِنَ الطَّيِّبَاتِ ۚ أَفَبِالْبَاطِلِ يُؤْمِنُونَ وَبِنِعْمَتِ اللَّهِ هُمْ يَكْفُرُونَ {72}

And Allah Made wives for you from yourselves and Made sons to be for you from your wives, and grandsons, and Graced you from the good things. Is it the falsehood they are believing in and with the Favour of Allah they are committing Kufr? [16:72]

العياشي: عن عبد الرحمن الأشل، قال: قال أبو عبد الله (عليه السلام) عن قول الله: وَ جَعَلَ لَكُمْ مِنْ أَزْواجِكُمْ بَنِينَ وَ حَفَدَةً. قال: «الحفدة: بنو البنت، و نحن حفدة رسول الله (صلى الله عليه و آله)

Al Ayyashi, from Abdul Rahman Al A’shal who said,

‘Abu Abdullah^-asws said about the Words of Allah^-azwj: and Made sons to be for you from your wives, and grandsons [16:72]: ‘الحفدة’ (Grandsons) are the sons of the daughter, and we^-asws are the grandsons (الحفدة) of Rasool-Allah^-saww’.[15]

VERSES 73 & 74

وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَمْلِكُ لَهُمْ رِزْقًا مِنَ السَّمَاوَاتِ وَالْأَرْضِ شَيْئًا وَلَا يَسْتَطِيعُونَ {73}

And they are worshipping from besides Allah what neither controls for them any sustenance from the skies and the earth by anything nor are they able to [16:73]

فَلَا تَضْرِبُوا لِلَّهِ الْأَمْثَالَ ۚ إِنَّ اللَّهَ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ {74}

Therefore, do not strike resemblances for Allah; surely Allah Knows and you do not know [16:74]

علي بن إبراهيم، قال: حدثنا حميد بن زياد، عن محمد بن الحسين، عن محمد بن يحيى، عن طلحة بن زيد، عن جعفر بن محمد، عن أبيه (عليهما السلام)، في حديث تفسير قوله تعالى: اللَّهُ نُورُ السَّماواتِ وَ الْأَرْضِ مَثَلُ نُورِهِ كَمِشْكاةٍ فِيها مِصْباحٌ الْمِصْباحُ الآية، و في آخر الحديث: قلت لجعفر بن محمد: جعلت فداك- يا سيدي- إنهم يقولون: مثل نور الرب؟ قال: «سبحان الله! ليس لله مثل، قال الله: فَلا تَضْرِبُوا لِلَّهِ الْأَمْثالَ

Ali Bin Ibrahim said, ‘Humeyd Bin Ziyad narrated to us, from Muhammad Bin Al Husayn, from Muhammad Bin Yahya, from Talha bin Zayd,

(It has been narrated) from Ja’far Bin Muhammad^-asws from his^-asws father^-asws in a Hadeeth of Tafseer of the Words of the Exalted: Allah is Light of the skies and the earth. An example of His Light is like a niche wherein is a lamp, the lamp [24:35] – the Verse, and in another Hadeeth, (the narrator said), ‘I said to Ja’far^-asws Bin Muhammad^-asws, ‘May I be sacrificed for you^-asws, O my Master^-asws! They (people) are saying, ‘The Lord^-azwj is like light?’ He^-asws said: ‘Glorious is He^-azwj! There is no example for Allah^-azwj. Allah^-azwj Says: Therefore do not strike resemblances for Allah [16:74]’’.[16]

VERSE 75

ضَرَبَ اللَّهُ مَثَلًا عَبْدًا مَمْلُوكًا لَا يَقْدِرُ عَلَىٰ شَيْءٍ وَمَنْ رَزَقْنَاهُ مِنَّا رِزْقًا حَسَنًا فَهُوَ يُنْفِقُ مِنْهُ سِرًّا وَجَهْرًا ۖ هَلْ يَسْتَوُونَ ۚ الْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ {75}

Allah Strikes an example of an owned slave, not being able upon anything; and one We Graced from Us a googly sustenance, so he spends from it secretly and openly, are they equal? The Praise is for Allah! But, most of them do not know [16:75]

الشيخ في (التهذيب): بإسناده عن الحسين بن سعيد، عن حماد بن عيسى، عن حريز، عن محمد بن مسلم، قال: سألت أبا عبد الله (عليه السلام) عن رجل ينكح أمته من رجل، أ يفرق بينهما إذا شاء؟ فقال: «إن كان مملوكه، فليفرق بينهما إذا شاء، إن الله تعالى يقول: عَبْداً مَمْلُوكاً لا يَقْدِرُ عَلى شَيْ‏ءٍ فليس للعبد شي‏ء من الأمر، و إن كان زوجها حرا فإن طلاقها عتقها

Al Sheykh in Al Tehzeeb, by his chain from Al Husayn Bin Saeed, from Hamaad Bin Isa, from Hareyz, from Muhammad Bin Muslim who said,

‘I asked Abu Abdullah^-asws about a man who marries off his bondmaid to a man, can he effect a separation between the two of them if he so desires to?’ So he^-asws said: ‘If he was in his possession, so he can affect separation between the two of them if he so desires to. Allah^-azwj is saying: an owned slave, not being able upon anything [16:75]. Thus there is nothing from the commands for the slave. And if he marries her, then she is free. So if he were to divorce her, so she is a freed slave’.[17]

و عنه: بإسناده عن أحمد بن محمد بن عيسى، عن علي بن الحكم، عن أبان بن عثمان، عن شعيب بن يعقوب العقرقوفي، عن أبي عبد الله (عليه السلام) قال: سئل- و أنا عنده أسمع- عن طلاق العبد. قال: «ليس له طلاق و لا نكاح، أما تسمع الله تعالى يقول: عَبْداً مَمْلُوكاً لا يَقْدِرُ عَلى شَيْ‏ءٍ» قال: «لا يقدر على طلاق و لا على نكاح إلا بإذن مولاه

And from him, by his chain from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abaan Bin Usman, from Shuayb Bin Yaqoub Al Aqarqufy,

‘Abu Abdullah^-asws was asked, and I was in his^-asws presence, about the divorce of the slave. He said: ‘There is no divorce for him, nor a marriage. Have you not heard Allah^-azwj the Exalted Saying: an owned slave, not being able upon anything [16:75]?’ He^-asws said: ‘He neither has the power upon the divorce, nor upon the marriage except by the permission of his master’.[18]

مُحَمَّدٌ عَنْ أَحْمَدَ عَنْ ابْنِ فَضَّالٍ عَنْ مُفَضَّلِ بْنِ صَالِحٍ عَنْ لَيْثٍ الْمُرَادِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْعَبْدِ هَلْ يَجُوزُ طَلَاقُهُ فَقَالَ إِنْ كَانَتْ أَمَتَكَ فَلَا إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ عَبْداً مَمْلُوكاً لا يَقْدِرُ عَلى شَيْ‏ءٍ وَ إِنْ كَانَتْ أَمَةَ قَوْمٍ آخَرِينَ أَوْ حُرَّةً جَازَ طَلَاقُهُ

Muhammad, from Ahmad, from Ibn Fazzal Bin Salih, from Lays Al Murady who said,

‘I asked Abu Abdullah^-asws about the slave, is his divorce allowed?’ So he^-asws said: ‘If she was a bondmaid, so no. Allah^-azwj Mighty and Majestic is Saying: an owned slave, not being able upon anything [16:75]. If she was a bondmaid of another people, or a free woman, his divorce is allowed’.[19]

VERSE 76

وَضَرَبَ اللَّهُ مَثَلًا رَجُلَيْنِ أَحَدُهُمَا أَبْكَمُ لَا يَقْدِرُ عَلَىٰ شَيْءٍ وَهُوَ كَلٌّ عَلَىٰ مَوْلَاهُ أَيْنَمَا يُوَجِّهْهُ لَا يَأْتِ بِخَيْرٍ ۖ هَلْ يَسْتَوِي هُوَ وَمَنْ يَأْمُرُ بِالْعَدْلِ ۙ وَهُوَ عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ {76}

And Allah Strikes an example of two men – one of them being dumb, not being able upon anything, and he is a burden upon his master. Wherever he sends him, he does not come with any good. Are they equal, him and the one who orders with the justice, and he is upon the Straight Path? [16:76]

ابن شهر آشوب: عن حمزة بن عطاء، عن أبي جعفر (عليه السلام) في قوله تعالى: هَلْ يَسْتَوِي هُوَ وَ مَنْ يَأْمُرُ بِالْعَدْلِ. قال: «هو علي بن أبي طالب (عليه السلام)، يأمر بالعدل، و هو على صراط مستقيم

Ibn Shehr Ashub, from Hamza Bin Ata’a,

(It has been narrated) from Abu Ja’far^-asws regarding the Words of the Exalted: Are they equal, him and the one who orders with the justice [16:76], he^-asws said: ‘He^-asws is Ali^-asws Bin Abu Talib^-asws, ordering by the justice, and he is upon the Straight Path? [16:76]’.[20]

و عنه، قال: حدثنا أبي (رحمه الله) قال: حدثنا محمد بن أحمد بن علي بن الصلت، عن عبدالله بن الصلت، عن يونس بن عبد الرحمن، عمن ذكره، عن عبيد الله الحلبي، عن أبي عبد الله (عليه السلام)، قال: «الصراط المستقيم أمير المؤمنين علي (عليه السلام)

And from him, his father, from Muhammad Bin Ahmad Bin Ali Bin Al-Salt, from Abdullah Bin Al-Salt, from Yunus Bin Abdul Rahman, from the one who mentioned it, from Ubeydullah Al-Halby,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Straight Path is Amir-Al-Momineen Ali^-asws’.[21]

في كتاب كمال الدين وتمام النعمة باسناده إلى خيثمة الجعفي عن أبى جعفر عليه السلام حديث طويل وفيه يقول عليه السلام: ونحن الطريق الواضح والصراط المستقيم إلى الله عزوجل، ونحن من نعمة الله على خل

In the book Kamaal-Al-deen Wa Tamaam Al-Ne’ma, by its chain going up to Khaysama Al-Ju’fi

(It has been narrated) from Abu Ja’far^-asws in a lengthy Hadeeth and in it he^-asws said: ‘And we^-asws are the Clear Way and the Straight Path to Allah^-azwj Mighty and Majestic, and we^-asws are the Favour of Allah^-azwj upon His^-azwj creation’.[22]

VERSES 77 – 81

وَلِلَّهِ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَمَا أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {77}

And for Allah is the unseen of the skies and the earth. And what is the matter of the Hour except like a blink of the eye or it is nearer. Surely, Allah is Able upon all things [16:77]

وَاللَّهُ أَخْرَجَكُمْ مِنْ بُطُونِ أُمَّهَاتِكُمْ لَا تَعْلَمُونَ شَيْئًا وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۙ لَعَلَّكُمْ تَشْكُرُونَ {78}

And Allah Extracted you from the bellies of your mothers, you were not knowing anything, and Made for you the hearing, and the sight, and the heart, perhaps you would be grateful [16:78]

أَلَمْ يَرَوْا إِلَى الطَّيْرِ مُسَخَّرَاتٍ فِي جَوِّ السَّمَاءِ مَا يُمْسِكُهُنَّ إِلَّا اللَّهُ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ {79}

Are they not looking at the birds controlled in the atmosphere of the sky? What is withholding them except Allah? Surely in that are Signs for a believing people [16:79]

وَاللَّهُ جَعَلَ لَكُمْ مِنْ بُيُوتِكُمْ سَكَنًا وَجَعَلَ لَكُمْ مِنْ جُلُودِ الْأَنْعَامِ بُيُوتًا تَسْتَخِفُّونَهَا يَوْمَ ظَعْنِكُمْ وَيَوْمَ إِقَامَتِكُمْ ۙ وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَا أَثَاثًا وَمَتَاعًا إِلَىٰ حِينٍ {80}

And Allah Made dwellings to be for you from your houses and Made houses to be for you from the skins of the cattle. You find these light on the day of your departing and the day of your staying; and from their wool, and their fur, and their hair (you make) furnishings and a provision for a while [16:80]

وَاللَّهُ جَعَلَ لَكُمْ مِمَّا خَلَقَ ظِلَالًا وَجَعَلَ لَكُمْ مِنَ الْجِبَالِ أَكْنَانًا وَجَعَلَ لَكُمْ سَرَابِيلَ تَقِيكُمُ الْحَرَّ وَسَرَابِيلَ تَقِيكُمْ بَأْسَكُمْ ۚ كَذَٰلِكَ يُتِمُّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تُسْلِمُونَ {81}

And Allah Made shades for you from what He Created, and Made shelters for you from the mountains, and Made garments for you to save you from the heat and garments to save you from your fighting. Like that He Completes His Favours upon you, perhaps you would be submitting [16:81]

قال علي بن إبراهيم: و في رواية أبي الجارود، في قوله: أَثاثاً قال: «المال»، وَ مَتاعاً قال: «المنافع»، إِلى حِينٍ: «أي إلى حين بلاغها

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

(It has been narrated) regarding His^-azwj Words: furnishings [16:80] (أَثاثاً), he^-asws (5^th Imam^-asws) said: ‘The wealth’. and a provision, he^-asws said: ‘The benefits’, for a while, he^-asws said: ‘Until it reaches it (its term)’.[23]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ (عليه السلام) عَنِ الْحَرِّ وَ الْبَرْدِ مِمَّا يَكُونَانِ فَقَالَ لِي يَا أَبَا أَيُّوبَ إِنَّ الْمِرِّيخَ كَوْكَبٌ حَارٌّ وَ زُحَلَ كَوْكَبٌ بَارِدٌ فَإِذَا بَدَأَ الْمِرِّيخُ فِي الِارْتِفَاعِ انْحَطَّ زُحَلُ وَ ذَلِكَ فِي الرَّبِيعِ فَلَا يَزَالَانِ كَذَلِكَ كُلَّمَا ارْتَفَعَ الْمِرِّيخُ دَرَجَةً انْحَطَّ زُحَلُ دَرَجَةً ثَلَاثَةَ أَشْهُرٍ حَتَّى يَنْتَهِيَ الْمِرِّيخُ فِي الِارْتِفَاعِ وَ يَنْتَهِيَ زُحَلُ فِي الْهُبُوطِ

Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Malik Bin Atiyya, from Suleyman Bin Khalid who said:

I asked Abu Abdullah^-asws about the heat and the cold, from what do they emanate?’ O Abu Ayyub! Mars is a hot planet and Saturn is a cold planet. So if Mars begins to rise, the Saturn goes lower, and that is in the spring. So they do not stop being like that. Every time Mars rises a level, Saturn falls for three months until the Mars ends up high and Saturn ends up in the decline.

فَيَجْلُوَ الْمِرِّيخُ فَلِذَلِكَ يَشْتَدُّ الْحَرُّ فَإِذَا كَانَ فِي آخِرِ الصَّيْفِ وَ أَوَّلِ الْخَرِيفِ بَدَأَ زُحَلُ فِي الِارْتِفَاعِ وَ بَدَأَ الْمِرِّيخُ فِي الْهُبُوطِ فَلَا يَزَالَانِ كَذَلِكَ كُلَّمَا ارْتَفَعَ زُحَلُ دَرَجَةً انْحَطَّ الْمِرِّيخُ دَرَجَةً حَتَّى يَنْتَهِيَ الْمِرِّيخُ فِي الْهُبُوطِ وَ يَنْتَهِيَ زُحَلُ فِي الِارْتِفَاعِ فَيَجْلُوَ زُحَلُ وَ ذَلِكَ فِي أَوَّلِ الشِّتَاءِ وَ آخِرِ الْخَرِيفِ فَلِذَلِكَ يَشْتَدُّ الْبَرْدُ

For the Mars that is its hottest time. So when it is at the end of the summer and the beginning of the autumn, Saturn begins to ascend and the Mars begins to descend. So these two do not stop being like that. Every time Saturn rises a level, Mars declines a level, and that is at the beginning of the winter and at the end of the summer. So that is its coldest time.

وَ كُلَّمَا ارْتَفَعَ هَذَا هَبَطَ هَذَا وَ كُلَّمَا هَبَطَ هَذَا ارْتَفَعَ هَذَا فَإِذَا كَانَ فِي الصَّيْفِ يَوْمٌ بَارِدٌ فَالْفِعْلُ فِي ذَلِكَ لِلْقَمَرِ وَ إِذَا كَانَ فِي الشِّتَاءِ يَوْمٌ حَارٌّ فَالْفِعْلُ فِي ذَلِكَ لِلشَّمْسِ هَذَا تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ وَ أَنَا عَبْدُ رَبِّ الْعَالَمِينَ

Every time this one rises, this one comes down, and every time this one comes down, this one rises. So if there is a cold day in the summer, so that is the action of the Moon, and if there is a hot day in the winter, so that action is due to the Sun.[24]

VERSES 82 & 83

فَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ الْمُبِينُ {82}

So if they turn back, then rather upon you is the clear delivery (of the Message) [16:82]

يَعْرِفُونَ نِعْمَتَ اللَّهِ ثُمَّ يُنْكِرُونَهَا وَأَكْثَرُهُمُ الْكَافِرُونَ {83}

They are recognising the Favour of Allah, then they are denying it, and most of them are Kafirs [16:83]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْهَاشِمِيِّ قَالَ حَدَّثَنِي أَبِي عَنْ أَحْمَدَ بْنِ عِيسَى قَالَ حَدَّثَنِي جَعْفَرُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ ( عليه السلام ) فِي قَوْلِهِ عَزَّ وَ جَلَّ يَعْرِفُونَ نِعْمَتَ اللَّهِ ثُمَّ يُنْكِرُونَها قَالَ لَمَّا نَزَلَتْ إِنَّما وَلِيُّكُمُ اللَّهُ وَ رَسُولُهُ وَ الَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلاةَ وَ يُؤْتُونَ الزَّكاةَ وَ هُمْ راكِعُونَ اجْتَمَعَ نَفَرٌ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فِي مَسْجِدِ الْمَدِينَةِ

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad, from Al Hassan Bin Muhammad Al Hashimy who said, ‘My father narrated to me, from Ahmad Bin Isa who said,

‘Ja’far^-asws Bin Muhammad^-asws narrated to me, from his^-asws father^-asws, from his^-asws grandfather^-asws regarding the Words of the Mighty and Majestic They are recognising the Favour of Allah, then they are denying it [16:83]. He^-asws said: ‘When it was Revealed: But rather, your Guardian is Allah, and His Rasool, and those who are believing, those who are establishing the Salat and are giving the Zakat while they are performing Ruku [5:55], a number of the companions of Rasool-Allah^-saww gathered in the Masjid of Al-Medina.

فَقَالَ بَعْضُهُمْ لِبَعْضٍ مَا تَقُولُونَ فِي هَذِهِ الْآيَةِ فَقَالَ بَعْضُهُمْ إِنْ كَفَرْنَا بِهَذِهِ الْآيَةِ نَكْفُرُ بِسَائِرِهَا وَ إِنْ آمَنَّا فَإِنَّ هَذَا ذُلٌّ حِينَ يُسَلِّطُ عَلَيْنَا ابْنَ أَبِي طَالِبٍ فَقَالُوا قَدْ عَلِمْنَا أَنَّ مُحَمَّداً صَادِقٌ فِيمَا يَقُولُ وَ لَكِنَّا نَتَوَلَّاهُ وَ لَا نُطِيعُ عَلِيّاً فِيمَا أَمَرَنَا

Some of them said to the others, ‘What are you saying regarding this Verse?’ Some of them said, ‘If we were to disbelieve in this Verse, we would be disbelieving with the rest of it, and if we believe, so this would be a humiliation when the son^-asws of Abu Talib^-asws would be empowered upon us’. So they said, ‘We have known that Muhammad^-saww is truthful in whatever he^-saww is saying, but we shall turn back on him^-saww and we will not obey Ali^-asws in what he^-saww is commanding us’.

قَالَ فَنَزَلَتْ هَذِهِ الْآيَةُ يَعْرِفُونَ نِعْمَتَ اللَّهِ ثُمَّ يُنْكِرُونَها يَعْرِفُونَ يَعْنِي وَلَايَةَ عَلِيِّ بْنِ أَبِي طَالِبٍ وَ أَكْثَرُهُمُ الْكَافِرُونَ بِالْوَلَايَةِ

He^-asws said: ‘Thus, this Verse was Revealed: They are recognising the Favour of Allah, then they are denying it [16:83] – Meaning the Wilayah of Ali^-asws Bin Abu Talib^-asws, and most of them are Kafirs with the Wilayah’.[25]

ابن شهر آشوب: عن الباقر (عليه السلام) في قوله تعالى: يَعْرِفُونَ نِعْمَتَ اللَّهِ الآية. قال: «عرفهم ولاية علي (عليه السلام) و أمرهم بولايته، ثم أنكروا بعد وفاته

Ibn Shehr Ashub,

(It has been narrated) from Al-Baqir^-asws regarding the Words of the Exalted: They are recognising the Favour of Allah [16:83] – the Verse. He^-asws said: ‘He^-saww made them to recognise the Wilayah of Ali^-asws, and ordered them for his^-asws Wilayah, then they denied it after his^-saww passing away’.[26]

Ibn Shehr Ashub,

‘From Al-Baqir^-asws regarding the Words of the Exalted: They are recognising the Favour of Allah [16:83] – the Verse: ‘And he^-saww ordered them with his^-asws Wilayah, then they denied after his^-saww expiry’’.[27]

العياشي: عن جعفر بن أحمد، عن العمركي النيسابوري، عن علي بن جعفر بن محمد، عن أخيه موسى بن جعفر (عليهما السلام) أنه سئل عن هذه الآية يَعْرِفُونَ نِعْمَتَ اللَّهِ الآية، فقال: «عرفوه ثم أنكروه

Al Ayyashi, from Ja’far Bin Ahmad, from Al Amraky Al Neyshapouri,

‘From Ali son of Ja’far Bin Muhammad^-asws, from his brother^-asws Musa^-asws Bin Ja’far^-asws having been asked about this Verse: They are recognising the Favour of Allah [16:83] – the Verse, so he^-asws said: ‘They recognised it, then they denied it’’.[28]

VERSE 84

وَيَوْمَ نَبْعَثُ مِنْ كُلِّ أُمَّةٍ شَهِيدًا ثُمَّ لَا يُؤْذَنُ لِلَّذِينَ كَفَرُوا وَلَا هُمْ يُسْتَعْتَبُونَ {84}

And on the Day when We will Send a witness from every community, then those who are committing Kufr will neither be Permitted (excuses) nor would they be (Permitted) to make amends [16:84]

[ ابن شهرآشوب ] أبو حمزة الثمالي، عن أبي جعفر (عليه السلام) في قوله تعالى: * (ويوم نبعث من كل أمة شهيدا) * قال: نحن الشهود على هذه الامة

Ibn Shehr Ashub, Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’far^-asws regarding the Words of the Exalted: And on the Day when We will Send a witness from every community [16:84], said: ‘We^-asws are the witnesses upon this community’.[29]

الطبرسي: عن الصادق (عليه السلام) قال: «لكل زمان و أمة إمام، تبعث كل امة مع إمامها

Al Tabarsy,

‘From Al-Sadiq^-asws having said: ‘For every era and community there is an Imam^-asws. Every community would be Resurrected with its Imam^-asws’’.[30]

حدثنا الحسين بن محمد عن معلى بن محمد قال حدثنى أبو الفضل المدايني عن ابى مريم الانصاري عن منهال بن عمرو عن رزين بن حبيش قال سمعت عليا عليه السلام يقول ان العبد إذا دخل حفرته اتاه ملكان اسمهما منكر ونكير فاول من يسئلانه عن ربه ثم عن نبيه ثم عن وليه فان اجاب نجا وان عجز عذباه

It has been narrated to us by Al-Husayn Bin Muhammad, from Moala Bin Muhammad, from Abu Al-Fazal-Al-Madainy, from Abu Maram Al-Ansar, from MinhaAl-Bin Amro, from Razeyn Bin Habeysh who said:

‘I heard Ali^-asws say that: ‘When the servant enters his grave, two Angels come up to him, called Munkar and Nakeer. Firstly, they will question him about his Lord^-azwj, then about his Prophet^-saww, then about his Wali^-asws (Guardian). If he answers (correctly) he achieves salvation, and if he is unable to do so, he gets Punished’.

فقال له رجل لمن عرف ربه ونبيه ولم يعرف وليه فقال مذبذب لا إلى هؤلاء ولا إلى هؤلاء ومن يضلل الله فلن تجد له سبيلا ذلك لاسبيل له

A man said to him^-asws, ‘For the one who recognises his Lord^-azwj, and his Prophet^-saww, and does not recognise his Guardian^-asws?’ He^-asws said: ‘Not to these, and not to those, and the one whom Allah^-azwj Let’s to stray, that way will not be found for him, there will be no way for him.

وقد قيل للنبى صلى الله عليه وآله من الولى يا نبى الله قال وليكم في هذا الزمان على عليه السلام ومن بعده وصيه ولكل زمان عالم يحتج الله به لئلا يكون كما قال الضلال قبلهم حين فارقتهم انبيائهم ربنا لولا ارسلت الينا رسولا نتبع آياتك من قبل ان نذل ونخزى تمام ضلالتهم جهالتهم بالايات وهم الاوصياء

And it was said to the Prophet^-saww, ‘Who is the Guardian^-asws O Prophet^-saww?’ He^-saww said: ‘Your Guardian in this era is Ali^-asws, and the one^-asws after him^-asws, his^-asws successor^-asws; and for every era there is a knowledgeable one^-asws that Allah^-azwj Argues by, lest that they would say similar to what the former ones said when they were separated from their Prophets^-as, ‘Our Lord^-azwj, If only You^-azwj had Sent to us a Rasool^-as so that we could have follow Your^-azwj Signs before we become disgraced and discredited’. They were completely misguided and ignorant from the Signs, as were (established) for the successors^-as (of their Prophets^-as).

هم الشهداء على اوليائهم والنبى الشهيد عليهم اخذ لهم مواثيق العباد بالطاعة واخذ النبي صلى الله عليه وآله عليهم المواثيق بالطاعة

They^-asws are witnesses over their^-asws friends, and the Prophet^-saww is the witness over them^-asws, having taken a Covenant for them^-asws over the servants of their obedience to them^-asws, and the Prophet^-saww took a Covenant to them^-asws for their^-asws obedience to him^-saww’.[31]

VERSES 85 – 89

وَإِذَا رَأَى الَّذِينَ ظَلَمُوا الْعَذَابَ فَلَا يُخَفَّفُ عَنْهُمْ وَلَا هُمْ يُنْظَرُونَ {85}

And when those who are unjust see the Punishment, then it would neither be Lightened from them nor would they be Respited [16:85]

وَإِذَا رَأَى الَّذِينَ أَشْرَكُوا شُرَكَاءَهُمْ قَالُوا رَبَّنَا هَٰؤُلَاءِ شُرَكَاؤُنَا الَّذِينَ كُنَّا نَدْعُو مِنْ دُونِكَ ۖ فَأَلْقَوْا إِلَيْهِمُ الْقَوْلَ إِنَّكُمْ لَكَاذِبُونَ {86}

And when those who associated see their associates, they shall say, ‘Our Lord! These are our associates, those we were supplicating to from besides you’. But the words would be thrown back to them: “You are liars!” [16:86]

وَأَلْقَوْا إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ ۖ وَضَلَّ عَنْهُمْ مَا كَانُوا يَفْتَرُونَ {87}

And they shall cast the submission to Allah on that Day, and it would be lost from them, whatever they had been fabricating [16:87]

الَّذِينَ كَفَرُوا وَصَدُّوا عَنْ سَبِيلِ اللَّهِ زِدْنَاهُمْ عَذَابًا فَوْقَ الْعَذَابِ بِمَا كَانُوا يُفْسِدُونَ {88}

Those who are committing Kufr and are hindering from the Way of Allah, We shall Increase them in Punishment above the Punishment due to what they had been corrupting [16:88]

وَيَوْمَ نَبْعَثُ فِي كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِمْ مِنْ أَنْفُسِهِمْ ۖ وَجِئْنَا بِكَ شَهِيدًا عَلَىٰ هَٰؤُلَاءِ ۚ وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ {89}

And on the Day We will Send into every community a witness upon them from themselves, and We shall Come with you as a witness upon these (witnesses). And We Revealed the Book unto you as a clarification of all things, and Guidance and Mercy and glad tidings for the submitters [16:89]

ويؤيد هذا التأويل: ما رواه صاحب كتاب الاحتجاج بإسناده إلى عبد الله بن جعفر الحميري ذكر حديثا مسندا يرفعه إلى حماد اللحام قال: قال أبو عبد الله عليه السلام: نحن والله نعلم ما في السماوات والارض، وما في الجنة وما في النار، وما بين ذلك. قال حماد: فنهنهت إليه النظر. فقال: يا حماد إن ذلك في كتاب الله يقولها ثلاثا

And what supports this explanation, is what has been reported by the author of the book Al-Ihtijaj (Al Tabarsee) by his chain to Abdullah Bin Ja’far Al-Humeyri with a chain going up to Hamaad Al-Haam who said,

‘Abu Abdullah^-asws said: ‘We^-asws, by Allah^-azwj, know what is in the skies and the earth, and what is in Paradise and what is in Hell, and what there is in between that.’ Hamaad said, ‘I ended up looking at him^-asws.’ He^-asws said: ‘O Hamaad, that is in the Book of Allah^-azwj’. He^-as said it three times.’

ثم تلا هذه الآية (ويوم نبعث في كل امة شهيدا عليهم من أنفسهم وجئنا بك شهيدا على هؤلاء ونزلنا عليك الكتاب تبيانا لكل شئ وهدى ورحمة وبشرى للمسلمين). إنه من كتاب الله الذي فيه تبيان كل شئ.

The he^-asws recited this Verse: And on the Day We will Send into every community a witness upon them from themselves, and We shall Come with you as a witness upon these (witnesses). And We Revealed the Book unto you as a clarification of all things, and a Guidance and a Mercy and a glad tiding for the submitters [16:89]. This is from the Book of Allah^-azwj wherein is an explanation of all things.’[32]

حدثنا احمد بن محمد عن عبد الرحمن بن ابى نجران عن يونس بن يعقوب عن الحسن بن المغيره عن عبد الاعلى وعبيده بن بشير قال قال أبو عبد الله عليه السلام ابتداء منه والله ان لاعلم مافى السموات وما في الارض وما في الجنة وما في النار وما كان وما يكون إلى ان تقوم الساعة ثم قال اعلمه من كتاب انظر إليه هكذا ثم بسط كفيه ثم قال ان الله يقول انا انزلنا اليك الكتاب فيه تبيان كل شئ

It has been narrated to us Ahmad Bin Muhammad, from Abdul Rahman Bin Abu Najran, from Yunus Bin Yaqoub, from Al-Hassan Bin Al-Mugheira, from Abdul A’la and Ubeyda Bin Bashir who said:

Abu Abdullah^-asws said: ‘From the beginning, by Allah^-azwj, I know what is in the skies, and what is in the Earth, and what is in the Paradise, and what is in the Fire, and what has happened, and what will be happening up to the Establishment of the Hour’. Then said: ‘I^-asws know all this from looking at the Book’. Then he^-asws extended his^-asws hand, then said: ‘Allah^-azwj has Said: And We Revealed the Book unto you in it is a clarification of all things [16:89]’.[33]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ الْمُؤْمِنِ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ وَ اللَّهِ إِنِّي لَأَعْلَمُ كِتَابَ اللَّهِ مِنْ أَوَّلِهِ إِلَى آخِرِهِ كَأَنَّهُ فِي كَفِّي فِيهِ خَبَرُ السَّمَاءِ وَ خَبَرُ الْأَرْضِ وَ خَبَرُ مَا كَانَ وَ خَبَرُ مَا هُوَ كَائِنٌ قَالَ اللَّهُ عَزَّ وَ جَلَّ فِيهِ تِبْيَانُ كُلِّ شَيْ‏ءٍ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Isa, from Abu Abdullah Al Momin, from Abdul A’ala, a slave of the family of Saam who said,

‘I heard Abu Abdullah^-asws saying: ‘By Allah^-azwj! I^-asws am more knowing of the Book of Allah^-azwj, from its beginning to its end, as if it was in my^-asws palm. Therein is news of the sky and news of the earth, and news of what has occurred, and news of what is going to occur. Allah^-azwj Mighty and Majestic Said: in it is a clarification of all things [16:89]’.[34]

و عنه: عن إبراهيم بن إسحاق، عن عبد الله بن حماد، عن سيف التمار، قال: كنا عند أبي عبد الله (عليه السلام) و نحن جماعة في الحجر، فقال: «و رب هذه البنية، و رب هذه الكعبة- ثلاث مرات- لو كنت بين موسى و الخضر لأخبرتهما أني أعلم منهما، و لأنبأتهما بما ليس في أيديهما

And from him, from Ibrahim Bin Is’haq, from Abdullah Bin Hamad, from Sayf Al Tamar who said,

‘We were in the presence of Abu Abdullah^-asws and we were a group at the (Black) Stone, and he^-asws said: ‘By the Lord^-azwj of this construction, and Lord^-azwj of this Kabah!’ – three times – : ‘If I^-asws was between Musa^-as and Al Khizr^-as, I^-asws would inform them I^-asws am more knowledgeable than both of them^-as, and inform them with what (knowledge) wasn’t in their^-as hands’’.[35]

و عنه: عن علي بن محمد بن سعد، عن حمدان بن سليمان النيسابوري، عن عبد الله بن محمد اليماني، عن مسلم بن الحجاج، عن يونس، عن الحسين بن علوان، عن أبي عبد الله (عليه السلام) قال: «إن الله خلق‏ اولي العزم من الرسل، و فضلهم بالعلم، و أورثنا علمهم و فضلهم، و فضلنا عليهم في علمهم، و علم رسول الله (صلى الله عليه و آله) ما لم يعلموا، و علمنا علم الرسول و علمهم

And from him, from Ali Bin Muhammad Bin Saeed, from Hamdan Bin Suleyman Al Neshapuri, from Abdullah Bin Muhammad Al Yamani, from Muslim Bin Al Hajaaj, from Yunus, from Al Husayn Bin Alwaan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Surely Allah^-azwj Created the Determined Ones (اولي العزم) from the Prophets^-as, and Graced them with the Knowledge, and Made us^-asws to inherit their^-as Knowledge and their^-as merits, and Preferred us^-asws above them^-as with regards to their^-as Knowledge, and Taught Rasool-Allah^-saww what He^-azwj did not Teach them^-as, and Taught us^-asws the Knowledge of the Rasool^-saww and their^-as Knowledge (as well)’.[36]

عن عبد الملك بن سليمان: أنه وجد في دفين الزمازي رق مكتوب فيه تأريخه ألف و مائتا سنة بخط السريانية، و تفسيره بالعربية، قال: لما وقعت المشاجرة بين موسى بن عمران و الخضر (عليهما السلام) في قوله عز و جل في سورة الكهف في قصة السفينة و الغلام و الجدار، و رجع إلى قومه فسأله أخوه هارون عما استعمله من الخضر، فقال له: علم ما لم يضر جهله، و لكن كان ما هو أعجب من ذلك. قال: و ما هو؟

From Abdul Malik Bin Sulayman, who found in a buried parchment, in which was written the history of one thousand two hundred years, in Assyrian writing, and its explanation in Arabic.

He said, ‘When the disagreement occurred between Musa^-as Bin Imran^-as and Al-Khizr^-as regarding the Words of the Mighty and Majestic in Surah Al-Kahf (Chapter 18) in the story of the boat, and the young boy, and the wall, and when he^-as returned to his^-as people, his^-as brother^-as Haroun^-as asked him^-as about what transpired with Al-Khizr^-as. So he^-as said to him^-as: ‘He^-as taught me^-as that which did not harm his^-as ignorance, but there was something which was even stranger than that’. He^-as said: ‘What was it?’

قال: بينما نحن على شاطئ البحر وقوف إذ أقبل طائر على هيئة الخطاف فنزل على البحر، فأخذ في منقاره ماء فرمى به إلى المشرق، ثم أخذ ثانية و رمى به إلى المغرب، ثم أخذ ثالثة فرمى به [إلى الجنوب، ثم أخذ رابعة فرمى به إلى الشمال، ثم أخذ فرمى به‏] إلى السماء، ثم أخذ فرمى به إلى الأرض، ثم أخذ مرة أخرى فرمى به إلى البحر، ثم جعل يرفرف و طار، فبقينا مبهوتين لا نعلم ما أراد الطائر بفعله

He^-as said: ‘We^-as were paused upon the sea shore when a bird came and descended upon the sea. So it took in its beak a drop of water and threw it to towards the east. Then it took a second drop and threw it towards the west. Then it took a third drop, so it threw it towards the south. Then it took a fourth drop and threw it towards the north. Then it took a fifth drop and threw it towards the sky. Then it took a drop and threw it towards the earth. Then it took it again and threw in into the sea. Then it fluttered and flew away. So we^-as remained in astonishment, not knowing what the bird intended by its actions.

فبينما نحن كذلك إذ بعث الله علينا ملكا في صورة آدمي، فقال: ما لي أراكما مبهوتين؟ قلنا: فيما أراد الطائر بفعله، قال: أو ما تعلمان ما أراد؟ قلنا له: الله أعلم. قال: إنه يقول: ليبعثن الله في آخر الزمان نبيا اسمه محمد (صلى الله عليه و آله)، له وصي اسمه علي (عليه السلام)، و علمكما جميعا في علمهما مثل هذه القطرة في هذا البحر

We^-as were in the midst of that, when Allah^-azwj Sent unto us^-as and Angel in the image of a human, so he said: ‘What is the matter that I see the two of you^-as in astonishment?’ We^-as said: ‘It is regarding what the bird intended by its actions’. He said: ‘So what do you^-as two know about what it intended?’ We^-as said: ‘Allah^-azwj Knows’. He said: ‘Allah^-azwj would be Sending, at the end of the times, a Prophet^-saww whose name would be Muhammad^-saww, and there would be a successor^-asws for him^-saww whose name would be Ali^-asws, and all of the Knowledge of the both of you^-as compared to their^-asws Knowledge is like this drop in this sea’.[37]

VERSE 90

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَالْبَغْيِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ {90}

Surely Allah Commands with the justice, and the kindness, and giving to the near of kin, and Forbids from the immoralities, and the evil, and the tyranny. He Advises you, perhaps you would be mindful [16:90]

The esoteric interpretation

العياشي: عن سعد، عن أبي جعفر (عليه السلام): إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَ الْإِحْسانِ قال: «يا سعد، إن الله يأمر بالعدل و هو محمد (صلى الله عليه و آله)، و الإحسان و هو علي (عليه السلام) و إيتاء ذي القربى و هو قرابتنا، أمر الله العباد بمودتنا و إيتائنا، و نهاهم عن الفحشاء و المنكر، من بغى على أهل البيت و دعا إلى غيرنا

Al Ayyashi, from Sa’ad,

(It has been narrated) from Abu Ja’far^-asws regarding: Surely Allah Commands with the justice [16:90]. He^-asws said: ‘O Sa’ad! Surely Allah^-azwj Commanded for the justice and he^-saww is Muhammad^-saww, and the good, so he^-asws is Ali^-asws, and the giving to the near of kin, so they are our^-asws near of kin. Allah^-azwj has Commanded the servants to be cordial to us^-asws and to be obedient to us^-asws, and Forbidden them from the immoralities, and the evil, the ones who rebelled against the People^-asws of the Household, and called to other than us^-asws’.[38]

عن عامر بن كثير، و كان داعية الحسين بن علي، عن موسى بن أبي الغدير، عن عطاء الهمداني، عن أبي جعفر (عليه السلام) في قول الله: إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَ الْإِحْسانِ وَ إِيتاءِ ذِي الْقُرْبى. قال: «العدل: شهادة أن لا إله إلا الله، و الإحسان: ولاية أمير المؤمنين (عليه السلام)، و ينهى عن الفحشاء: الأول، و المنكر: الثاني، و البغي: الثالث

From Aamir Bin Kaseer, and he was an advocate for Al Husayn Bin Ali, from Muhas Bin Abu Al Ghadeer, from Ata’a Al Hamdany,

(It has been narrated) from Abu Ja’far^-asws regarding the Words of Allah^-azwj: Surely Allah Commands with the justice, and the kindness, and giving to the near of kin [16:90]. He^-asws said: ‘the justice – Testimony that there is no god except for Allah^-azwj; and the kindness – Wilayah of Amir-Al-Momineen^-asws; and Forbids from the immoralities – the first one (Abu Bakr); and the evil – the second one (Umar); and the tyranny – the third one (Usmaan)’.[39]

الحسن بن أبي الحسن الديلمي: بإسناده إلى عطية بن الحارث، عن أبي جعفر (عليه السلام)، في قوله تعالى: إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَ الْإِحْسانِ وَ إِيتاءِ ذِي الْقُرْبى وَ يَنْهى عَنِ الْفَحْشاءِ وَ الْمُنْكَرِ وَ الْبَغْيِ

Al Hassan Bin Abu Al Hassan Al Dulaymi, by his chain going up to Atiya Bin Al Haaris,

(It has been narrated) from Abu Ja’far^-asws, regarding the Words of the Exalted: Surely Allah Commands with the justice, and the kindness, and giving to the near of kin, and Forbids from the immoralities, and the evil, and the tyranny [16:90].

قال: «العدل: شهادة الإخلاص، و أن محمدا رسول الله (صلى الله عليه و آله)، و الإحسان: ولاية أمير المؤمنين (عليهم السلام)، و الإتيان بطاعتهما (صلوات الله عليهما). و إيتاء ذي القربى: الحسن و الحسين و الأئمة من ولده (عليهم السلام)، وَ يَنْهى عَنِ الْفَحْشاءِ وَ الْمُنْكَرِ وَ الْبَغْيِ و هو من ظلمهم و قتلهم و منع حقوقهم و موالاة أعدائهم، فهو المنكر الشنيع و الأمر الفظيع

He^-asws said: ‘The justice – the sincere testimony, and that Muhammad is Rasool-Allah^-saww; and the kindness – Wilayah of Amir-Al-Momineen, and its doing is to be obedient to both of them^-asws; and the giving to the near of kin – Al-Hassan^-asws and Al-Husayn^-asws and the Imams^-asws from his^-asws sons^-asws; And the forbidding from the immoralities, and the evil, and the tyranny [16:90], so these are the ones who were unjust to them^-asws, and murdered them^-asws, and prevented their^-asws rights, and befriended their^-asws enemies – thus it is an evil, and a heinous and horrific matter’.[40]

و في رواية سعد الإسكاف، عنه، قال: «يا سعد إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ و هو محمد (صلى الله عليه و آله) فمن أطاعه فقد عدل وَ الْإِحْسانِ علي (عليه السلام)، فمن تولاه فقد أحسن، و المحسن في الجنة، وَ إِيتاءِ ذِي الْقُرْبى فمن قرابتنا، أمر الله العباد بمودتنا و إيتائنا، و نهاهم عن الفحشاء و المنكر، من بغى علينا أهل البيت و دعا إلى غيرنا

And in a report of Sa’ad Al Sakaaf,

‘From him^-asws having said: ‘O Sa’ad! Surely Allah Commands with the justice, and he^-saww is Muhammad^-saww. So the one who obeys him^-saww, he has been just; and the kindness, is Ali^-asws. So the one who befriends him^-asws, so he has been kind, and the kind one would be in the Paradise; and giving to the near of kin, so it is (giving) our^-asws near of kin. Allah^-azwj Commanded the servant with our^-asws cordiality and giving to us^-asws, and Forbade them from the immoralities and the evil of the one who are tyrannical against us^-asws, the People^-asws of the Household and are calling to others than us^-asws’’.[41]

The Apparent interpretation

ابن بابويه، قال: حدثنا محمد بن الحسن بن أحمد بن الوليد، قال: حدثنا محمد بن الحسن الصفار، قال: حدثنا أحمد بن أبي عبد الله، قال: حدثنا عبد الرحمن بن العباس بن الفضل بن العباس بن ربيعة بن الحارث بن عبد المطلب، عن صباح بن خاقان، عن عمرو بن عثمان التيمي القاضي، قال: خرج أمير المؤمنين (عليه السلام) على أصحابه، و هم يتذاكرون المروءة. فقال: «أين أنتم من كتاب الله؟» قالوا: يا أمير المؤمنين، في أي موضع؟ فقال: في قوله عز و جل: إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَ الْإِحْسانِ فالعدل: الإنصاف، و الإحسان: التفضل

Ibn Babuwayh said, ‘It was narrated to us by Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed, from Muhammad Bin Al Hassan Al Saffar, from Ahmad Bin Abu Abdullah, from Abdul Rahman Bin Al Abbas Bin Al Fazal Bin Al Abbas Bin Rabie Bin Al Haris Bin Abdul Muttalib, from Sabah Bin Khaqan, from Amro Bin Usman Al Taymi the judge who said,

‘Amir Al-Momineen^-asws came out to his^-asws companions, and they were discussing the magnanimity, so he^-asws said: ‘Where are you from the Book of Allah^-azwj?’ They said, ‘O Amir Al-Momineen^-asws! In which place?’ He^-asws said: ‘In His^-azwj Words, the Mighty and Majestic: Allah Commands with the justice, and the kindness [16:90]. So the justice is the fairness, and the kindness is the courteousness’’.[42]

و عنه، قال: حدثنا، محمد بن أبي عبد الله، قال: حدثنا موسى بن عمران، قال: حدثني، الحسين بن يزيد، عن إسماعيل بن مسلم، قال: جاء رجل إلى أبي عبد الله جعفر بن محمد (صلوات الله عليهما) و أنا عنده، فقال: يا بن رسول الله، إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَ الْإِحْسانِ وَ إِيتاءِ ذِي الْقُرْبى وَ يَنْهى عَنِ الْفَحْشاءِ وَ الْمُنْكَرِ وَ الْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ و قوله: أَمَرَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ «1»؟

And from him, said, ‘It was narrated to us by Muhammad Bin Abu Abdullah, from Musa Bin Imran, from Al Husayn Bin Yazeed, from Ismail Bin Muslim who said,

‘A man came to Abu Abdullah Ja’far^-asws Bin Muhammad^-asws and I was in his^-asws presence, and he said, ‘O son^-asws of Rasool-Allah^-saww! (What about): Surely Allah Commands with the justice, and the kindness, and giving to the near of kin, and Forbids from the immoralities, and the evil, and the tyranny. He Advises you, perhaps you would be mindful [16:90], and His^-azwj Words: He has Commanded that you shall not worship except Him [12:40]?’

فقال: «نعم، ليس لله في عباده أمر إلا العدل و الإحسان، فالدعاء من الله عام، و الهدى خاص، مثل قوله: وَ يَهْدِي مَنْ يَشاءُ إِلى صِراطٍ مُسْتَقِيمٍ

He^-asws said: ‘Yes, there isn’t a matter for Allah^-azwj in His^-azwj worship except the justice, and the kindness. So the supplication from Allah^-azwj is general, and the Guidance is special, similar to His^-azwj Words: and Guides the one He Desires, to the Straight Path [10:25]’’.[43]

The Altered Verse

عن إسماعيل الحريري، قال: قلت لأبي عبد الله (عليه السلام): قول الله: إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَ الْإِحْسانِ وَ إِيتاءِ ذِي الْقُرْبى وَ يَنْهى عَنِ الْفَحْشاءِ وَ الْمُنْكَرِ وَ الْبَغْيِ؟

From Ismail Al Hareyri who said,

‘I said to Abu Abdullah^-asws, ‘(What about) the Words of Allah^-azwj: Surely Allah Commands with the justice, and the kindness, and giving to the near of kin, and Forbids from the immoralities, and the evil, and the tyranny [16:90]?’

قال: «اقرأ كما أقول لك- يا إسماعيل- إن الله يأمر بالعدل و الإحسان و إيتاء ذي القربى حقه

He^-asws said: ‘Read it as I^-asws am saying to you – O Ismail – Surely Allah Commands with the justice, and the kindness, and giving to the near of kin their rights [16:90]’.

فقلت: جعلت فداك، إنا لا نقرأ هكذا في قراءة زيد. قال: «و لكنا نقرؤها هكذا في قراءة علي (عليه السلام)

I said, ‘May I be sacrificed for you^-asws! We do not recite it like this in the recitation of Zayd!’ He^-asws said: ‘But we^-asws are reciting it like this in the recitation of Ali^-asws’.

قلت: فما يعني بالعدل؟ قال: «شهادة أن لا إله إلا الله». قلت: و الإحسان؟ قال: «شهادة أن محمدا رسول الله (صلى الله عليه و آله)». قلت: فما يعني بإيتاء ذي القربى حقه؟ قال: «أداء إمام إلى إمام بعد إمام» وَ يَنْهى عَنِ الْفَحْشاءِ وَ الْمُنْكَرِ قال: «ولاية فلان و فلان

I said, ‘So what is the meaning of ‘with the justice’?’ He^-asws said: ‘Testimony that there is no god except for Allah^-azwj’. I said, ‘And ‘and the kindness’?’ He^-asws said: ‘Testimony that Muhammad is Rasool-Allah^-saww’. I said, ‘So what is the meaning of ‘and giving to the near of kin their rights [16:90]?’ He^-asws said: ‘Fulfilment (of duties) to an Imam^-asws, to an Imam^-asws, after an Imam^-asws. And Forbids from the immoralities, and the evil [16:90], he^-asws said: ‘Wilayah of so and so (Abu Bakr), and so and so (Umar)’’.[44]

For the Friday sermon

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي خُطْبَةِ يَوْمِ الْجُمُعَةِ الْخُطْبَةُ الْأُولَى الْحَمْدُ لِلَّهِ نَحْمَدُهُ وَ نَسْتَعِينُهُ وَ نَسْتَغْفِرُهُ وَ نَسْتَهْدِيهِ وَ نَعُوذُ بِاللَّهِ مِنْ شُرُورِ أَنْفُسِنَا وَ مِنْ سَيِّئَاتِ أَعْمَالِنَا مَنْ يَهْدِي اللَّهُ فَلَا مُضِلَّ لَهُ وَ مَنْ يُضْلِلْ فَلَا هَادِيَ لَهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Bureyd Bin Muawiya, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws: ‘Regarding a sermon on the day of Friday, the first sermon – The Praise is for Allah^-azwj. We Praise Him^-azwj, and seek His^-azwj Assistance, and we seek His^-azwj Forgiveness, and seek His^-azwj Guidance, and we seek Refuge with Allah^-azwj from the evils of ourselves and from the sinfulness of our deeds. The one whom Allah^-azwj Guides, so there is no one to misguide him, and the one whom Allah^-azwj Lets to stray, so there is no guide for him. . . .

ثُمَّ يَدْعُو اللَّهَ عَلَى عَدُوِّهِ وَ يَسْأَلُ لِنَفْسِهِ وَ أَصْحَابِهِ ثُمَّ يَرْفَعُونَ أَيْدِيَهُمْ فَيَسْأَلُونَ اللَّهَ حَوَائِجَهُمْ كُلَّهَا حَتَّى إِذَا فَرَغَ مِنْ ذَلِكَ قَالَ اللَّهُمَّ اسْتَجِبْ لَنَا وَ يَكُونُ آخِرَ كَلَامِهِ أَنْ يَقُولَ إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَ الْإِحْسَانِ وَ إِيتَاءِ ذِي الْقُرْبَى وَ يَنْهَى عَنِ الْفَحْشَاءِ وَ الْمُنْكَرِ وَ الْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

Then he (the prayer leader) should supplicate to Allah^-azwj against His^-azwj enemies, and he should ask for himself and his companions. Then they (the people) should be raising their hands, so they should be asking Allah^-azwj for their needs, all of them, until when they are free from that, he should say, ‘O Allah^-azwj! Answer us!’, and it should happen to be the last of his speech that he should be saying: Surely Allah Commands with the justice, and the kindness, and giving to the near of kin, and Forbids from the immoralities, and the evil, and the tyranny. He Advises you, perhaps you would be mindful [16:90]’.

ثُمَّ يَقُولُ اللَّهُمَّ اجْعَلْنَا مِمَّنْ تَذَكَّرَ فَتَنْفَعُهُ الذِّكْرَى ثُمَّ يَنْزِلُ

Then he should be saying, ‘O Allah^-azwj! Make us to be from the ones who are mindful so the Reminder benefitted him’. Then you should descend (end the sermon)’.[45]

VERSES 91 – 96

وَأَوْفُوا بِعَهْدِ اللَّهِ إِذَا عَاهَدْتُمْ وَلَا تَنْقُضُوا الْأَيْمَانَ بَعْدَ تَوْكِيدِهَا وَقَدْ جَعَلْتُمُ اللَّهَ عَلَيْكُمْ كَفِيلًا ۚ إِنَّ اللَّهَ يَعْلَمُ مَا تَفْعَلُونَ {91}

And fulfil the Covenant of Allah when you were Covenanted and do not be breaking the oaths after its affirmation, and you have already made Allah as a surety upon you. Surely, Allah Knows what you are doing [16:91]

وَلَا تَكُونُوا كَالَّتِي نَقَضَتْ غَزْلَهَا مِنْ بَعْدِ قُوَّةٍ أَنْكَاثًا تَتَّخِذُونَ أَيْمَانَكُمْ دَخَلًا بَيْنَكُمْ أَنْ تَكُونَ أُمَّةٌ هِيَ أَرْبَىٰ مِنْ أُمَّةٍ ۚ إِنَّمَا يَبْلُوكُمُ اللَّهُ بِهِ ۚ وَلَيُبَيِّنَنَّ لَكُمْ يَوْمَ الْقِيَامَةِ مَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ {92}

And do not become like the one who breaks her yarn from after spinning it tightly, taking your oaths as a means of income between you that you could become a community which is more prosperous than (another) community. But rather, Allah is Trying you with him, and He will Clarify to you all on the Day of Judgment what you had been differing in [16:92]

وَلَوْ شَاءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلَٰكِنْ يُضِلُّ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ ۚ وَلَتُسْأَلُنَّ عَمَّا كُنْتُمْ تَعْمَلُونَ {93}

And had Allah so Desired it He would Make you a single community, but He Lets stray one He so Desires to and Guides one He so Desires to, and you will be Questioned about what you had been doing [16:93]

وَلَا تَتَّخِذُوا أَيْمَانَكُمْ دَخَلًا بَيْنَكُمْ فَتَزِلَّ قَدَمٌ بَعْدَ ثُبُوتِهَا وَتَذُوقُوا السُّوءَ بِمَا صَدَدْتُمْ عَنْ سَبِيلِ اللَّهِ ۖ وَلَكُمْ عَذَابٌ عَظِيمٌ {94}

And do not take your oaths as a means of deceit between you, for the feet would waver after its stability and you will taste the evil due to what you had been hindering from the Way of Allah, and for you would be a grievous Punishment [16:94]

وَلَا تَشْتَرُوا بِعَهْدِ اللَّهِ ثَمَنًا قَلِيلًا ۚ إِنَّمَا عِنْدَ اللَّهِ هُوَ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ {95}

And do not take a small price for the Covenant of Allah. Surely, what is in the Presence of Allah, it is better for you if only you knew [16:95]

مَا عِنْدَكُمْ يَنْفَدُ ۖ وَمَا عِنْدَ اللَّهِ بَاقٍ ۗ وَلَنَجْزِيَنَّ الَّذِينَ صَبَرُوا أَجْرَهُمْ بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ {96}

What is with you would deplete, and what is with Allah would remain, and We will Recompense those who were patient, being their Recompense due to the best of what they were doing [16:96]

العياشي: عن زيد بن الجهم، عن أبي عبد الله (عليه السلام) قال: سمعته يقول: «لما سلموا على علي (عليه السلام) بإمرة المؤمنين، قال رسول الله (صلى الله عليه و آله) للأول: قم فسلم عن علي بإمرة المؤمنين. فقال: أمن الله و من رسوله، يا رسول الله؟ فقال: نعم، من الله و من رسوله

Al Ayyashi, from Zayd Bin Al Jaham,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘When Ali^-asws was announced as Amir-Al-Momineen^-asws, Rasool-Allah^-saww said to the first one (Abu Bakr): ‘Stand up and greet to Ali^-asws as Amir-Al-Momineen!’ So he said, ‘Is this from Allah^-azwj and His^-azwj Rasool^-saww, O Rasool-Allah^-saww?’ So he^-saww said: ‘Yes, it is from Allah^-azwj and from His^-azwj Rasool^-saww’.

ثم قال لصاحبه: قم فسلم على علي بإمرة المؤمنين. فقال: أمن الله و من رسوله؟ قال: نعم، من الله و من رسوله

Then he^-saww said to his companion (Umar): ‘Stand and greet to Ali^-asws as Amir-Al-Momineen^-asws!’ So he said, ‘Is this from Allah^-azwj and from His^-azwj Rasool^-saww?’ He^-saww said: ‘Yes, it is from Allah^-azwj and from His^-azwj Rasool^-saww’.

ثم قال لصاحبه: قم فسلم على علي بإمرة المؤمنين. فقال: أمن الله و من رسوله؟ قال: نعم، من الله و من رسوله

The he^-saww said to his companion: ‘Stand and greet to Ali^-asws as Amir-Al-Momineen^-asws!’ So he said, ‘Is this from Allah^-azwj and from His^-azwj Rasool^-saww?’ He^-saww said: ‘Yes, it is from Allah^-azwj and His^-azwj Rasool^-saww’.

ثم قال: يا مقداد، قم فسلم على علي بإمرة المؤمنين- قال- فقام و سلم، و لم يقل ما قال صاحباه

The he^-saww said: ‘O Miqdad^-as! Stand and greet to Ali^-asws as Amir-Al-Momineen^-asws!’ He^-asws said, ‘So he^-as stood up and greeted, and did not say that which the others had said’.

ثم قال: قم- يا أبا ذرّ- فسلم على علي بإمرة المؤمنين. فقام و سلم

Then he^-saww said: ‘O Abu Dharr^-as! Go and greet to Ali^-asws as Amir-Al-Momineen^-asws!’ So he^-as stood up and submitted.

ثم قال: قم- يا سلمان- و سلم على علي بإمرة المؤمنين. فقام و سلم

Then he^-saww said: ‘Stand – O Salman^-as – and greet to Ali^-asws as Amir-Al-Momineen^-asws!’ So he^-as stood up and submitted.

قال: «حتى إذا خرجا، و هما يقولان: لا و الله، لا نسلم له ما قال أبدا، فأنزل الله تبارك و تعالى على نبيه: وَ لا تَنْقُضُوا الْأَيْمانَ بَعْدَ تَوْكِيدِها وَ قَدْ جَعَلْتُمُ اللَّهَ عَلَيْكُمْ كَفِيلًا بقولكم: أمن الله و من رسوله؟ إِنَّ اللَّهَ يَعْلَمُ ما تَفْعَلُونَ وَ لا تَكُونُوا كَالَّتِي نَقَضَتْ غَزْلَها مِنْ بَعْدِ قُوَّةٍ أَنْكاثاً تَتَّخِذُونَ أَيْمانَكُمْ دَخَلًا بَيْنَكُمْ أن تكون أئمة هي أزكى من أئمتكم

He^-asws said: ‘When the two of them (Abu Bakr and Umar) went out, and they were both saying, ‘No, by Allah^-azwj! We will not submit to him^-asws with what he^-saww has said, ever!’, so, Allah^-azwj Blessed and Exalted Revealed unto His^-azwj Prophet^-saww: and do not be breaking the oaths after its affirmation, and you have made Allah as a surety upon you [16:91] with their speech, ‘Is this from Allah^-azwj and from His^-azwj Rasool^-saww?’ Surely Allah Knows what you are doing [16:91] And do not become like the one who breaks her yarn from after spinning it tightly, taking your oaths as a means of income between you that you could become imams who are purer than your Imams [16:92]’.

قال: قلت: جعلت فداك، إنما نقرؤها أَنْ تَكُونَ أُمَّةٌ هِيَ أَرْبى مِنْ أُمَّةٍ

I said, ‘May I be sacrificed for you^-asws! But rather, we are reciting it as that you could become a community which is more prosperous than (another) community [16:92]’.

فقال: «ويحك- يا زيد- و ما أربى؟! أن تكون أئمة هي أزكى من أئمتكم إِنَّما يَبْلُوكُمُ اللَّهُ بِهِ يعني عليا (عليه السلام) وَ لَيُبَيِّنَنَّ لَكُمْ يَوْمَ الْقِيامَةِ ما كُنْتُمْ فِيهِ تَخْتَلِفُونَ‏ وَ لَوْ شاءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً واحِدَةً وَ لكِنْ يُضِلُّ مَنْ يَشاءُ وَ يَهْدِي مَنْ يَشاءُ وَ لَتُسْئَلُنَّ عَمَّا كُنْتُمْ تَعْمَلُونَ

He^-asws said: ‘Woe be unto you – O Zayd – and what is more numerous? That you could become imams who are better than your Imams. But rather, Allah is Trying you with him – meaning Ali^-asws – and He will Clarify to you all on the Day of Judgment what you had been differing in [16:92] And had Allah so Desired it He would Make you a single community, but He Lets stray one He so Desires to and Guides one He so Desires to, and you will be Questioned about what you had been doing [16:93].

وَ لا تَتَّخِذُوا أَيْمانَكُمْ دَخَلًا بَيْنَكُمْ فَتَزِلَّ قَدَمٌ بَعْدَ ثُبُوتِها بعد ما سلمتم على علي (عليه السلام) بإمرة المؤمنين وَ تَذُوقُوا السُّوءَ بِما صَدَدْتُمْ عَنْ سَبِيلِ اللَّهِ يعني عليا (عليه السلام) وَ لَكُمْ عَذابٌ عَظِيمٌ

And do not take your oaths as a means of income between you, for the feet would waver after its stability – after having submitted to Ali^-asws as Emir of the Momineen, and you will taste the evil due to what you had been hindering from the Way of Allah – meaning Ali^-asws and for you would be a grievous Punishment [16:94].

ثم قال لي: «لما أخذ رسول الله (صلى الله عليه و آله) بيد علي (عليه السلام) فأظهر ولايته، قالا جميعا: و الله، ليس هذا من تلقاء الله، و ما هو إلا شي‏ء أراد أن يشرف به ابن عمه

Then he^-asws said to me: ‘When Rasool-Allah^-saww grabbed the hand of Ali^-asws, and manifested his^-asws Wilayah, they both (Abu Bakr and Umar) said together, ‘By Allah^-azwj! This is not what Allah^-azwj has Cast, and it is nothing except something which he^-saww intends to honour his^-saww cousin with’’.[46]

علي بن إبراهيم، قال: حدثني أبي، رفعه، قال: قال أبو عبد الله (عليه السلام): «لما نزلت الولاية، و كان من قول رسول الله (صلى الله عليه و آله) بغدير خم: سلموا على علي بإمرة المؤمنين. فقالوا: أمن الله أو من رسوله؟ فقال: اللهم نعم، حقا من الله و من رسوله

Ali Bin Ibrahim said, ‘My father narrated to me, raising it, said,

‘Abu Abdullah^-asws said: ‘When the Wilayah (of Ali^-asws) was Revealed, and it was from the words of Rasool-Allah^-saww at Ghadeer Khumm: ‘Submit to Ali^-asws as Emir of the Momineen, so they saying, ‘Is it from Allah^-azwj or from His^-azwj Rasool^-saww?’ He^-saww said: ‘O Allah^-azwj, yes! It is a reality from Allah^-azwj and from His^-azwj Rasool^-saww’.

فقال: إنه أمير المؤمنين و إمام المتقين، و قائد الغر المحجلين، يقعده الله يوم القيامة على الصراط، فيدخل أولياءه الجنة، و يدخل أعداءه النار

Then he^-saww said: ‘He^-asws is Emir of the Momineen, and Imam of the pious, and Guide of the resplendent. Allah^-azwj would have him^-asws to be seated upon the Bridge on the Day of Judgment, so he^-asws would make his^-asws friends to enter the Paradise, and his^-asws enemies to enter the Fire.

و أنزل الله عز و جل وَ لا تَنْقُضُوا الْأَيْمانَ بَعْدَ تَوْكِيدِها وَ قَدْ جَعَلْتُمُ اللَّهَ عَلَيْكُمْ كَفِيلًا إِنَّ اللَّهَ يَعْلَمُ ما تَفْعَلُونَ يعني: قول رسول الله (صلى الله عليه و آله): من الله و رسوله

And Allah^-azwj Mighty and Majestic Revealed: And fulfil the Covenant of Allah when you were Covenanted and do not be breaking the oaths after its affirmation, and you have made Allah as a surety upon you. Surely Allah Knows what you are doing [16:91] – meaning, the words of Rasool-Allah^-saww: ‘(It is) from Allah^-azwj and His^-azwj Rasool^-saww’.

ثم ضرب لهم مثلا، فقال: وَ لا تَكُونُوا كَالَّتِي نَقَضَتْ غَزْلَها مِنْ بَعْدِ قُوَّةٍ أَنْكاثاً تَتَّخِذُونَ أَيْمانَكُمْ دَخَلًا بَيْنَكُمْ

Then He^-azwj Struck an example for them, so He^-azwj Said: And do not become like the one who breaks her yarn from after spinning it tightly, taking your oaths as a means of income between you [16:92]’’.[47]

عن عبد الرحمن بن سالم الأشل، عنه (عليه السلام)، قال: «التي نقضت غزلها من بعد قوة أنكاثا عائشة هي نكثت أيمانها

From Abdul Rahman Bin Saalim Al Ashal,

(It has been narrated) from him^-asws having said: ‘And do not become like the one who breaks her yarn from after spinning it tightly [16:92] – was Ayesha. She broke her oath’.[48]

VERSES 97

مَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنْثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً ۖ وَلَنَجْزِيَنَّهُمْ أَجْرَهُمْ بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ {97}

One who does righteous deeds, from male or female, and he is a Momin, then We will Make him live a good life and We will Recompense them, being their Recompense for what they were doing [16:97]

ابن بابويه، قال: حدثنا محمد بن الحسن بن أحمد بن الوليد، قال: حدثنا محمد بن الحسن الصفار، قال: حدثنا أحمد بن محمد بن عيسى، عن محمد بن أبي عمير، عن بعض أصحابه، عن أبي عبد الله (عليه السلام)، قال: قيل له: إن أبا الخطاب يذكر عنك أنك قلت له: إذا عرفت الحق فاعمل ما شئت

Ibn Babuwayh, from Muhammad Bin Al-Hassan Bin Ahmad Bin Al-Waleed, from Muhammad Bin Al-Hassan Al-Saffar, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Abu Umeyr, from one of his companions,

‘It was said to Abu Abdullah^-asws, ‘Abu Al-Khattab is mentioning from you^-asws, that you^-asws said to him: ‘When you recognise the Truth, then (you can) do whatsoever you like’.

فقال: «لعن الله أبا الخطاب، و الله ما قلت له هكذا، و لكني قلت له: إذا عرفت الحق فاعمل ما شئت من خير يقبل منك، إن الله عز و جل يقول: مَنْ عَمِلَ صالِحاً مِنْ ذَكَرٍ أَوْ أُنْثى وَ هُوَ مُؤْمِنٌ فَأُولئِكَ يَدْخُلُونَ الْجَنَّةَ يُرْزَقُونَ فِيها بِغَيْرِ حِسابٍ، و يقول تبارك و تعالى: مَنْ عَمِلَ صالِحاً مِنْ ذَكَرٍ أَوْ أُنْثى وَ هُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَياةً طَيِّبَةً

He^-asws said: ‘May Allah^-azwj Curse Abu Al-Khattab! By Allah^-azwj, I^-asws did not say it to him like this. But, I^-asws said to him: ‘When you recognise the Truth, then (you can) do whatsoever you like from the good deeds, they would be Accepted from you. Allah^-azwj Mighty and Majestic is Saying: One who does evil deeds, so he would not be Recompensed except for its like, and one who does righteous deeds, from male or female, and he is a Momin, so they would be entering the Paradise, being Sustained therein without measure [40:40]. And the Blessed and Exalted is Saying: One who does righteous deeds, from male or female, and he is a Momin, then We will Make him live a good life [16:97]’.[49]

الشيخ، في (أماليه): قال: أخبرنا أبو محمد الحسن بن محمد بن يحيى الفحام بسر من رأى، قال: حدثني أبو الحسن محمد بن أحمد بن عبيد الله بن المنصور، قال: حدثني الإمام علي بن محمد، قال: حدثني أبي محمد بن علي، قال: حدثني أبي علي بن موسى، قال: حدثني أبي موسى بن جعفر (عليهم السلام)، قال: قال سيدنا الصادق (عليه السلام) في قوله: فَلَنُحْيِيَنَّهُ حَياةً طَيِّبَةً قال: «القنوع

Al Sheykh in his (book) Amaaly, said, ‘It was informed to us by Abu Muhammad Al Hassan Bin Muhammad Bin Yahya Al Faham at Sur Man Rayy, from Abu Al Hassan Muhammad Bin Ahmad Bin Ubeydullah Bin Al Mansour,

‘From the Imam Ali^-asws Bin Muhammad^-asws having said: ‘It was narrated to me^-asws by my^-asws father^-asws Muhammad^-asws Bin Ali^-asws having said: ‘It was narrated to me^-asws by my^-asws father^-asws Ali^-asws Bin Musa^-asws having said: ‘It was narrated to me^-asws by my^-asws father Musa^-asws Bin Ja’far^-asws having said: ‘Our Master Al-Sadiq^-asws said regarding His^-azwj Words: then We will Make him live a good life [16:97], said: ‘The contentment’’.[50]

VERSES 98 – 100

فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ {98}

Whenever you recite the Quran, seek Refuge with Allah from the Pelted Satan [16:98]

إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ {99}

Surely, there isn’t any authority for him upon those who are believing, and upon their Lord they are relying [16:99]

إِنَّمَا سُلْطَانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَالَّذِينَ هُمْ بِهِ مُشْرِكُونَ {100}

But rather, his authority is upon those who befriend him and those who associate with Him [16:100]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ قُلْتُ لَهُ فَإِذا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطانِ الرَّجِيمِ إِنَّهُ لَيْسَ لَهُ سُلْطانٌ عَلَى الَّذِينَ آمَنُوا وَ عَلى رَبِّهِمْ يَتَوَكَّلُونَ

From him, from Ali Bin Al-Hassan, from Mansour bin Yunus, from Abu Baseer, who has narrated the following:

I said to Abu Abdullah^-asws about: So whenever you recite the Quran, seek Refuge with Allah from the Pelted Satan [16:98] Surely there isn’t any authority for him upon those who are believing, and upon their Lord they are relying [16:99].

فَقَالَ يَا أَبَا مُحَمَّدٍ يُسَلَّطُ وَ اللَّهِ مِنَ الْمُؤْمِنِ عَلَى بَدَنِهِ وَ لَا يُسَلَّطُ عَلَى دِينِهِ قَدْ سُلِّطَ عَلَى أَيُّوبَ (عليه السلام) فَشَوَّهَ خَلْقَهُ وَ لَمْ يُسَلَّطْ عَلَى دِينِهِ وَ قَدْ يُسَلَّطُ مِنَ الْمُؤْمِنِينَ عَلَى أَبْدَانِهِمْ وَ لَا يُسَلَّطُ عَلَى دِينِهِمْ

He^-asws said; ‘O Abu Muhammad! By Allah^-azwj, he^-la overcomes the Momin upon his body but does not overcome upon his Religion. He^-la had overcome upon Ayub^-as, so he^-la deformed his^-as physique but did not overcome upon his^-as Religion, and he^-la does overcome the Momineen upon their bodies but does not overcome upon their Religion’.

قُلْتُ قَوْلُهُ تَعَالَى إِنَّما سُلْطانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَ الَّذِينَ هُمْ بِهِ مُشْرِكُونَ قَالَ الَّذِينَ هُمْ بِاللَّهِ مُشْرِكُونَ يُسَلَّطُ عَلَى أَبْدَانِهِمْ وَ عَلَى أَدْيَانِهِمْ

I said, ‘(What about) the Words of the Exalted: But rather, his authority is upon those who befriend him and those who associate with Him [16:100]. He^-asws said: ‘The ones who associate with Allah^-azwj, he^-la overcomes upon their bodies as well as upon their Religions’.[51]

ابن بابويه، قال: حدثنا أبو أحمد هانئ بن محمد بن محمود العبدي، قال: حدثنا أبي محمد بن محمود، بإسناده، رفعه إلى موسى بن جعفر (عليه السلام) في حديث سؤال الرشيد له. فقال (عليه السلام) في جواب سؤاله: «أعوذ بالله من الشيطان الرجيم بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ» ثم قرأ آية

Ibn Babuwayh said, ‘Abu Ahmad Hany Bin Muhammad Bin Mahmoud Al Abady narrated to us, from Abu Muhammad Bin Mahmoud by his chain,

It was asked from Musa^-asws Bin Ja’far^-asws in a Hadeeth of the question asked by Al-Rasheed to him^-asws, so he^-asws said in answer to his question: ‘I^-asws seek Refuge with Allah^-azwj from the accursed Satan^-la. In the Name of Allah^-azwj the Beneficent, the Merciful’. Then he^-asws recited the Verse’.[52]

عن سماعة، عن أبي عبد الله (عليه السلام) في قول الله: فَإِذا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطانِ الرَّجِيمِ قلت: كيف أقول؟ قال: «تقول: أستعيذ بالله السميع العليم من الشيطان الرجيم». و قال: «إن الرجيم أخبث الشياطين

From Sama’at,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj: So whenever you recite the Quran, seek Refuge with Allah from the Pelted Satan [16:98]. I said, ‘How shall I say it?’ He^-asws said: ‘I seek Refuge with Allah^-azwj, the All-Hearing, the All-Knowing, from the Pelted Satan^-la’. And he^-asws said: ‘(الرجيم) is the worst of the Satans^-la’.

قال: قلت له: لم سمي الرجيم؟ قال: «لأنه يرجم». قلت: فانفلت منها بشي‏ء؟ قال: «لا». قلت: فكيف سمي الرجيم و لم يرجم بعد؟ قال: «يكون في العلم أنه رجيم

He (the narrator) said, ‘I said to him^-asws, ‘Why was he^-la named as ‘The Pelted’?’ He^-asws said: ‘Because he^-la is Pelted’. I said, ‘So, does anything escape from him^-la?’ He^-asws said: ‘No’. I said, ‘Then how come he^-la was named as ‘The Pelted’ and was not Pelted afterwards?’ He^-asws said: ‘It happened to be in the Knowledge (of Allah^-azwj) that he^-la would be Pelted’’.[53]

ابن بابويه: قال: حدثنا محمد بن أحمد السناني (رضي الله عنه)، قال: حدثنا محمد بن أبي عبد الله الكوفي، قال: حدثنا سهل بن زياد، عن عبد العظيم بن عبد الله الحسني، قال: سمعت أبا الحسن علي بن محمد العسكري (عليه السلام) يقل: «معنى الرجيم أنه مرجوم باللعن، مطرود من مواضع الخير، لا يذكره مؤمن إلا لعنه، و إن في علم الله السابق أنه إذا خرج القائم (عليه السلام) لا يبقى مؤمن في زمانه إلا رجمه بالحجارة، كما كان قبل ذلك مرجوما باللعن

Ibn Babuwayh said, ‘Muhammad Bin Ahmad Al Sanany narrated to us, from Muhammad Bin Abu Abdullah Al Kufy, from Sahl Bin Ziyad, from Abdul Azeem Bin Abdullah Al Hasany who said,

‘I heard Abu Al-Hassan Ali^-asws Bin Muhammad Al-Askari^-asws saying: ‘Meaning of: the Pelted [16:98] (Satan^-la) is that he^-la is pelted with the curses, outcast from the places of the good. The Momin does not mention him^-la except that he curses him^-la. And it had preceded in the Knowledge of Allah^-azwj that when Al-Qaim^-asws rises, there will not remain a Momin in his^-asws era except that he would pelt him^-la with the stones, just as before that he pelted him^-la with the curses’.[54]

عن حماد بن عيسى، رفعه إلى أبي عبد الله (عليه السلام) قال: سألته عن قول الله: إِنَّهُ لَيْسَ لَهُ سُلْطانٌ عَلَى الَّذِينَ آمَنُوا وَ عَلى رَبِّهِمْ يَتَوَكَّلُونَ إِنَّما سُلْطانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَ الَّذِينَ هُمْ بِهِ مُشْرِكُونَ

From Hamaad Bin Isa,

Raising it to Abu Abdullah^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj: So whenever you recite the Quran, seek Refuge with Allah from the Pelted Satan [16:98] Surely there isn’t any authority for him upon those who are believing, and upon their Lord they are relying [16:99].

قال: «ليس له أن يزيلهم عن الولاية، فأما الذنوب و أشباه ذلك فإنه ينال منهم كما ينال من غيرهم

He^-asws said: ‘It is not for him^-la to remove them (Shias) from the Wilayah. So as for the sins and what resembles that, he^-la attains from them just like he^-la attains from the others’.[55]

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

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

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

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

يَا كُمَيْلُ إِنَّهُ يَأْتِي لَكَ بِلُطْفِ كَيْدِهِ فَيَأْمُرُكَ بِمَا يَعْلَمُ أَنَّكَ قَدْ أَلِفْتَهُ مِنْ طَاعَتِهِ لَا تَدَعُهَا فَتَحْسَبُ أَنَّ ذَلِكَ مَلَكٌ وَ إِنَّمَا هُوَ شَيْطَانٌ رَجِيمٌ فَإِذًا سَكَنْتَ إِلَيْهِ وَ اطْمَأْنَنْتَ عَلَى الْعَظَائِمِ الْمُهْلِكَةِ الَّتِي لَا نَجَاةَ مَعَهَا

O Kumeyl! He (Satan^-la) would be becoming to you with subtle tricks, and he^-la would be instructing you with what you know and you are familiar with from His^-azwj obedience, you will not be leaving it. So you would reckon that, that is an Angel, and rather it is Satan^-la the Pelted. So when you settle to him^-la, you would be reassured upon the great destructions which there would be no salvation with it.

يَا كُمَيْلُ إِنَّ لَهُ فِخَاخاً يَنْصِبُهَا فَاحْذَرْ أَنْ يُوقِعَكَ‏ فِيهَا

O Kumayl! For him^-la there are snares he^-la sets up, therefore be cautious of falling into these.

يَا كُمَيْلُ إِنَّ الْأَرْضَ مَمْلُوءَةٌ مِنْ فِخَاخِهِمْ فَلَنْ يَنْجُوا مِنْهَا إِلَّا مَنْ تَثَبَّتَ بِنَا وَ قَدْ أَعْلَمَكَ اللَّهُ عَزَّ وَ جَلَّ أَنَّهُ لَنْ يَنْجُوَ مِنْهَا إِلَّا عِبَادُهُ وَ عِبَادُهُ أَوْلِيَاؤُنَا

O Kumayl! The earth is filled to the brim from their^-la snares, so he would never be saved from these except for the one who is affirmed with us^-asws, and Allah^-azwj Mighty and Majestic has Let you know that none would be Saved from these except His^-azwj servants, and His^-azwj servants are our^-asws friends.

يَا كُمَيْلُ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ إِنَّ عِبادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطانٌ‏ وَ قَوْلُهُ عَزَّ وَ جَلَ‏ إِنَّما سُلْطانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَ الَّذِينَ هُمْ بِهِ مُشْرِكُونَ‏

O Kumayl! And these are the Words of Allah^-azwj Mighty and Majestic: Surely (as for) My servants, there isn’t any authority for you upon them [17:65]. And His^-azwj Words, the Mighty and Majestic: But rather, his authority is upon those who befriend him and those who associate with Him [16:100].

يَا كُمَيْلُ انْجُ بِوَلَايَتِنَا مِنْ أَنْ يَشْرَكَكَ فِي مَالِكَ وَ وَلَدِكَ كَمَا أُمِرَ

O Kumayl! Attain salvation with our^-asws Wilayah and (block) him^-la from participating in your wealth and in your children just as (Allah^-azwj has) Commanded. [56]

ثُمَّ قَالَ الْحَسَنُ أَبُو مُحَمَّدٍ الْإِمَامُ ع‏ أَمَّا قَوْلُهُ الَّذِي نَدَبَكَ [اللَّهُ‏] إِلَيْهِ، وَ أَمَرَكَ بِهِ عِنْدَ قِرَاءَةِ الْقُرْآنِ: «أَعُوذُ بِاللَّهِ [السَّمِيعِ الْعَلِيمِ‏] مِنَ الشَّيْطَانِ الرَّجِيمِ

Then Al-Hassan^-asws, Abu Muhammad^-asws, the Imam^-asws said: ‘As for His^-azwj Words which Allah^-azwj Assigned to and Commanded with at (the commencement) of recitation of the Quran is, ‘I seek Refuge with Allah^-azwj, the Hearing, the Knowing, from the Pelted Satan^-la’.

فَإِنَّ أَمِيرَ الْمُؤْمِنِينَ ع قَالَ: إِنَّ قَوْلَهُ: «أَعُوذُ بِاللَّهِ» أَيْ أَمْتَنِعُ بِاللَّهِ، «السَّمِيعِ» لِمَقَالِ الْأَخْيَارِ وَ الْأَشْرَارِ وَ لِكُلِّ الْمَسْمُوعَاتِ مِنَ الْإِعْلَانِ وَ الْإِسْرَارِ «الْعَلِيمِ» بِأَفْعَالِ الْأَبْرَارِ وَ الْفُجَّارِ، وَ بِكُلِّ شَيْ‏ءٍ مَا كَانَ وَ مَا يَكُونُ [وَ مَا لَا يَكُونُ‏] أَنْ لَوْ كَانَ كَيْفَ كَانَ يَك

Amir Al-Momineen^-asws said: ‘His words, ‘I seek Refuge with Allah^-azwj – i.e., I am abstaining with Allah^-azwj; ‘the Hearing’ – of the speeches of the good ones and the evil ones and for everything that can be heard from the (words) in public and secret; the ‘Knowing’ – of the deeds of the righteous ones and the immoral ones, and with everything what has already happened, and what would be happening (and what has not happened yet), that if it was to happen, how it would be happening.

«مِنَ الشَّيْطَانِ الرَّجِيمِ» (وَ الشَّيْطَانُ) هُوَ الْبَعِيدُ مِنْ كُلِّ خَيْرٍ «الرَّجِيمُ» الْمَرْجُومُ بِاللَّعْنِ، الْمَطْرُودُ مِنْ بِقَاعِ الْخَيْرِ وَ الِاسْتِعَاذَةُ هِيَ [مِمَّا] مَا قَدْ أَمَرَ اللَّهُ بِهِ عِبَادَهُ- عِنْدَ قِرَاءَتِهِمُ الْقُرْآنَ، فَقَالَ: «فَإِذا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطانِ الرَّجِيمِ- إِنَّهُ لَيْسَ لَهُ سُلْطانٌ عَلَى الَّذِينَ آمَنُوا وَ عَلى‏ رَبِّهِمْ يَتَوَكَّلُونَ- إِنَّما سُلْطانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَ الَّذِينَ هُمْ بِهِ مُشْرِكُونَ

‘From the Pelted Satan^-la’ – And the Satan^-la, he^-la is remote from every goodness, the one Pelted by the Curse, the Castaway from the good spots. And the seeking of the Refuge, it is from what Allah^-azwj has Commanded His^-azwj servants with, during their recitation of the Quran, so He^-azwj Said: So whenever you recite the Quran, seek Refuge with Allah from the Pelted Satan [16:98] Surely there isn’t any authority for him upon those who are believing, and upon their Lord they are relying [16:99] But rather, his authority is upon those who befriend him and those who associate with Him [16:100].

وَ مَنْ تَأَدَّبَ بِأَدَبِ اللَّهِ عَزَّ وَ جَلَّ أَدَّاهُ إِلَى الْفَلَاحِ الدَّائِمِ، وَ مَنِ اسْتَوْصَى بِوَصِيَّةِ اللَّهِ كَانَ‏ لَهُ خَيْرُ الدَّارَيْنِ‏

And the one who disciplines (himself) with the Education of Allah^-azwj Mighty and Majestic, He^-azwj would Enable him to achieve perpetual success; and the one who heeds the Advice of Allah^-azwj, would have for him the goodness of the two houses (world and Hereafter)’.[57]

عن الحلبي، عن أبي عبد الله (عليه السلام) قال: سألته عن التعوذ من الشيطان عند كل سورة نفتحها؟ قال: «نعم، فتعوذ بالله من الشيطان الرجيم».

From Al Halby,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about the seeking of Refuge from the Satan^-la during every Chapter (of the Holy Quran), one begins with?’ He^-asws said: ‘Yes, you should seek Refuge with Allah^-azwj from the Pelted Satan^-la’’.[58]

VERSE 101

وَإِذَا بَدَّلْنَا آيَةً مَكَانَ آيَةٍ ۙ وَاللَّهُ أَعْلَمُ بِمَا يُنَزِّلُ قَالُوا إِنَّمَا أَنْتَ مُفْتَرٍ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ {101

And whenever We Replace a Verse in place of a Verse, and Allah is more Knowing with what He Reveals, they are saying, ‘But rather, you are a fabricator!’ But most of them do not know [16:101]

القمّيّ قال: كان إذا نسخت آية قالوا لرسول اللَّه صلَّى اللَّه عليه و آله و سلم أنت مفتر فردّ اللَّه عليهِم‏

Al-Qummi said, ‘It was so that whenever a Verse was Abrogated, they said to Rasool-Allah^-saww, ‘You^-saww are a fabricator’. So Allah^-azwj Rebutted upon them’.[59]

VERSE 102

قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِنْ رَبِّكَ بِالْحَقِّ لِيُثَبِّتَ الَّذِينَ آمَنُوا وَهُدًى وَبُشْرَىٰ لِلْمُسْلِمِينَ {102}

Say: ‘The Holy Spirit Revealed it from your Lord with the Truth in order to Affirm those who are believing and as a Guidance and Glad Tidings for the submitters’ [16:102]

و عنه، قال: و في رواية أبي الجارود عن أبي جعفر (عليه السلام) في قوله: رُوحُ الْقُدُسِ. قال: «هو جبرئيل (عليه السلام)، و القدس: الطاهر لِيُثَبِّتَ الَّذِينَ آمَنُوا هم آل محمد (عليهم السلام) وَ هُدىً وَ بُشْرى لِلْمُسْلِمِينَ

And from him (Ali Bin Ibrahim) who said, ‘And in a report of Abu Al Jaroud,

(It has been narrated) from Abu Ja’far^-asws regarding His^-azwj Words: The Holy Spirit [16:102]. He^-asws said: ‘He^-as is Jibraeel^-as, and the Holy – the Pure, in order to Affirm those who are believing – they^-asws are the Progeny^-asws of Muhammad^-saww, and as a Guidance and Glad Tidings for the submitters’ [16:102]’.[60]

VERSE 103

وَلَقَدْ نَعْلَمُ أَنَّهُمْ يَقُولُونَ إِنَّمَا يُعَلِّمُهُ بَشَرٌ ۗ لِسَانُ الَّذِي يُلْحِدُونَ إِلَيْهِ أَعْجَمِيٌّ وَهَٰذَا لِسَانٌ عَرَبِيٌّ مُبِينٌ {103}

And We have Known they are saying, ‘But rather a person teaches him’. The language of the one they are referring to is foreign, and this is clear Arabic language [16:103]

علي بن إبراهيم، قال: و هو لسان أبي فكيهة مولى بني الحضرمي، كان أعجمي اللسان، و كان‏ قد اتبع نبي الله و آمن به، و كان من أهل الكتاب، فقالت قريش: هذا- و الله- يعلم محمدا، علمه بلسانه، يقول الله: وَ هذا لِسانٌ عَرَبِيٌّ مُبِينٌ.

Ali Bin Ibrahim said,

‘And it is the tongue of Abu Faqeyha, a slave of the Clan of Al Hazramy, who was of a foreign tongue (language), and he had followed the Prophet^-saww and had believed in him^-saww, and he was from the People of the Book (Jews and Christians). So the Quraysh said, ‘By Allah^-azwj! This is the one who teaches Muhammad^-saww, teaching him^-saww in his language. Allah^-azwj is Saying: and this is clear Arabic language [16:103]’.[61]

VERSES 104 & 105

إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِآيَاتِ اللَّهِ لَا يَهْدِيهِمُ اللَّهُ وَلَهُمْ عَذَابٌ أَلِيمٌ {104}

Surely those who do not believe in the Signs of Allah, Allah will not Guide them and for them would be a painful Punishment [16:104]

إِنَّمَا يَفْتَرِي الْكَذِبَ الَّذِينَ لَا يُؤْمِنُونَ بِآيَاتِ اللَّهِ ۖ وَأُولَٰئِكَ هُمُ الْكَاذِبُونَ {105}

But rather, the lie is fabricated by those who do not believe in the Signs of Allah, and those, they are the liars [16:105]

العياشي: عن العباس بن هلال، عن أبي الحسن الرضا (عليه السلام): أنه ذكر رجلا كذابا ثم قال: «قال الله: إِنَّما يَفْتَرِي الْكَذِبَ الَّذِينَ لا يُؤْمِنُونَ

Al Ayyashi, from Al Abbas Bin Hilal,

(It has been narrated) from Abu Al-Hassan Al-Reza^-asws having mentioned a man who had lied, then he^-asws said: ‘Allah^-azwj Says: But rather, the lie is fabricated by those who do not believe [16:105]’.[62]

The Signs of Allah^-azwj

قال: و سمعته يقول: «كذبوا بآياتنا كلها، في بطن القرآن، أن كذبوا بالأوصياء كلهم

He (the narrator) said, ‘And I heard him (Abu Ja’far^-asws) saying: ‘They belying our^-asws signs, all of them, in the esoteric of the Quran, and they were belying the succesors^-asws, all of them^-asws’’.[63]

و قال علي بن إبراهيم: الآيات: أمير المؤمنين و الائمة (عليهم السلام)، و الدليل على ذلك‏ قول أمير المؤمنين (عليه السلام): «ما لله آية أكبر مني

And Ali Bin Ibrahim said,

‘The Signs are Amir-Al-Momineen^-asws and the Imams^-asws, and the evidence upon that are the words of Amir-Al-Momineen^-asws: ‘There is no ‘Sign’ of Allah^-azwj greater than I^-asws!’[64]

محمد بن يعقوب: عن محمد بن يحيى، عن أحمد بن محمد، عن محمد بن أبي عمير أو غيره، عن محمد بن الفضيل، عن أبي حمزة، عن أبي جعفر (عليه السلام)، قال: كان أمير المؤمنين (صلوات الله عليه) يقول: ما لله عز و جل آية هي أكبر مني، و لا لله من نبأ أعظم مني

Muhammad Bin Yaqoub, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Abu Umeyr or someone else, from Muhammad Bin Al Fazeyl, from Abu Hamza,

From Abu Ja’far^-asws having said, Amir-Al-Momineen^-asws was saying: ‘There is no ‘Sign’ of Allah^-azwj Mighty and Majestic which is greater than I^-asws, nor a News from Allah^-azwj greater than I^-asws!’[65]

VERSES 106 – 111

مَنْ كَفَرَ بِاللَّهِ مِنْ بَعْدِ إِيمَانِهِ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ وَلَٰكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِنَ اللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ {106

One who commits Kufr after his Eman, except for the one coerced, and his heart is content with the Eman, but the one who opens his chest with the Kufr, so upon them is the Wrath from Allah, and for them is a grievous Punishment [16:106]

ذَٰلِكَ بِأَنَّهُمُ اسْتَحَبُّوا الْحَيَاةَ الدُّنْيَا عَلَى الْآخِرَةِ وَأَنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ {107}

That is because they love the life of the world over the Hereafter, and that Allah does not Guide the Kafir people [16:107]

أُولَٰئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَسَمْعِهِمْ وَأَبْصَارِهِمْ ۖ وَأُولَٰئِكَ هُمُ الْغَافِلُونَ {108}

They are those Allah Sealed upon their hearts and their hearing and their sight, and those, they are the heedless ones [16:108]

لَا جَرَمَ أَنَّهُمْ فِي الْآخِرَةِ هُمُ الْخَاسِرُونَ {109}

There is no doubt, in the Hereafter they would be the losers [16:109]

ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِنْ بَعْدِ مَا فُتِنُوا ثُمَّ جَاهَدُوا وَصَبَرُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُورٌ رَحِيمٌ {110}

Then, surely your Lord, to those who emigrated from after having been persecuted, then they struggled and were patient, surely your Lord from after it, is Forgiving, Merciful [16:110]

يَوْمَ تَأْتِي كُلُّ نَفْسٍ تُجَادِلُ عَنْ نَفْسِهَا وَتُوَفَّىٰ كُلُّ نَفْسٍ مَا عَمِلَتْ وَهُمْ لَا يُظْلَمُونَ {111}

On the Day every soul would come pleading about itself, and every soul would be Fulfilled for what it had done; they will not be wronged [16:111]

محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن بكر بن صالح، عن القاسم بن بريد، قال: حدثنا أبو عمرو الزبيري، عن أبي عبد الله (عليه السلام)- في حديث طويل- «فأما ما فرض على القلب من الإيمان: فالإقرار، و المعرفة، و العقد، و الرضا، و التسليم بأن لا إله إلا الله وحده لا شريك له إلها واحدا لم يتخذ صاحبة و لا ولدا، و أن محمدا عبده و رسوله (صلوات الله عليه و على آله)، و الإقرار بما جاء به من عند الله من نبي أو كتاب،

Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from his father, from Bakr Bin Salih, from Al Qasim Bin Bureyd, from Abu Amro Al Zubeyri,

(It has been narrated) from Abu Abdullah^-asws – in a lengthy Hadeeth – : ‘As for what Allah^-azwj Obligated upon the heart from the Eman – so it is the acceptance, and the recognition, and the Covenant, and the pleasure (being pleased), and the submission that there is no god except for Allah^-azwj, One with no associates for Him^-azwj, One God Who has neither Taken a female companion nor a son, and that Muhammad^-saww is His^-azwj servant and Rasool^-saww. And the acceptance with whatever he^-saww came with from the Presence of Allah^-azwj from the News or the Book.

فذلك ما فرض الله على القلب من الإقرار و المعرفة و هو عمله، و هو قول الله عز و جل: إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ وَ لكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْراً

It is for that, that Allah^-azwj has Obligated upon the heart from the acceptance, and the recognition, and it is His^-azwj Knowledge, and these are the Words of Allah^-azwj Mighty and Majestic: One who commits Kufr after his Eman, except for the one coerced, and his heart is content with the Eman, but the one who opens his chest with the Kufr [16:106]’.[66]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ قِيلَ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ النَّاسَ يَرْوُونَ أَنَّ عَلِيّاً ( عليه السلام ) قَالَ عَلَى مِنْبَرِ الْكُوفَةِ أَيُّهَا النَّاسُ إِنَّكُمْ سَتُدْعَوْنَ إِلَى سَبِّي فَسُبُّونِي ثُمَّ تُدْعَوْنَ إِلَى الْبَرَاءَةِ مِنِّي فَلَا تَبَرَّءُوا مِنِّي فَقَالَ مَا أَكْثَرَ مَا يَكْذِبُ النَّاسُ عَلَى عَلِيٍّ ( عليه السلام )

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,

‘It was said to Abu Abdullah^-asws, ‘The people are reporting that Ali^-asws said upon the Pulpit of Al-Kufa: ‘O you people! You will be called to insulting me^-asws, so insult me^-asws. Then you would be called to the disavowing from me^-asws, but do not disavow from me^-asws’. So he^-asws said: ‘How frequently the people lie against Ali^-asws’.

ثُمَّ قَالَ إِنَّمَا قَالَ إِنَّكُمْ سَتُدْعَوْنَ إِلَى سَبِّي فَسُبُّونِي ثُمَّ سَتُدْعَوْنَ إِلَى الْبَرَاءَةِ مِنِّي وَ إِنِّي لَعَلَى دِينِ مُحَمَّدٍ وَ لَمْ يَقُلْ لَا تَبَرَّءُوا مِنِّي

Then he^-asws said: ‘But rather, he^-asws said: ‘You would be called to insult me^-asws, so insult me^-asws, then you would be called to the disavowment from me^-asws, and I^-asws am upon the Religion of Muhammad^-saww, but he^-asws did not say: ‘Do not disavow from me^-asws’.

فَقَالَ لَهُ السَّائِلُ أَ رَأَيْتَ إِنِ اخْتَارَ الْقَتْلَ دُونَ الْبَرَاءَةِ فَقَالَ وَ اللَّهِ مَا ذَلِكَ عَلَيْهِ وَ مَا لَهُ إِلَّا مَا مَضَى عَلَيْهِ عَمَّارُ بْنُ يَاسِرٍ حَيْثُ أَكْرَهَهُ أَهْلُ مَكَّةَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ فِيهِ إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ

The questioner said to him^-asws, ‘What is your view if I choose being killed instead of disavowment?’ So he^-asws said: ‘By Allah^-azwj! That would not be upon him, and what would be for him except what Ammar Bin Yasir passed upon where the people of Makkah coerced him, and his heart was at rest with the Eman? So Allah^-azwj Mighty and Majestic Revealed with regards to it: except for the one coerced, and his heart is content with the Eman [16:106].

فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) عِنْدَهَا يَا عَمَّارُ إِنْ عَادُوا فَعُدْ فَقَدْ أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ عُذْرَكَ وَ أَمَرَكَ أَنْ تَعُودَ إِنْ عَادُوا

The Prophet^-saww said to him during it: ‘O Ammar! If they were to repeat (coercing you), so repeat (what you said before), for Allah^-azwj Mighty and Majestic has Revealed and Excused you, and Commanded you to repeat if they were to repeat (coeercing you)’.[67]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا مُنِعَ مِيثَمٌ رَحِمَهُ اللَّهُ مِنَ التَّقِيَّةِ فَوَ اللَّهِ لَقَدْ عَلِمَ أَنَّ هَذِهِ الْآيَةَ نَزَلَتْ فِي عَمَّارٍ وَ أَصْحَابِهِ إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ

Ali, from his father, from Ibn Abu Umeyr, from Jameel, from Muhammad Bin Marwan who said,

‘Abu Abdullah^-asws said to me: ‘What prevented Meysam, may Allah^-azwj have Mercy on him, from the dissimulation (Taqiyya)? By Allah^-azwj, he had known that this Verse was Revealed regarding Ammar and his companions: except for the one coerced, and his heart is content with the Eman [16:106]’.[68]

الحميري عبد الله بن جعفر: بإسناده عن بكر بن محمد، عن أبي عبد الله (عليه السلام) قال: «إن التقية ترس المؤمن، و لا إيمان لمن لا تقية له». فقلت له: جعلت فداك، أ رأيت قول الله تبارك و تعالى: إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ قال: «و هل التقية إلا هذا

Al Humeyri Abdullah Bin Ja’far, by his chain from Bakr Bin Muhammad,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Taqiyya is a shield of the Momin, and there is no faith for the one if there is no Taqiyya for him’. So I said to him^-asws, ‘May I be sacrificed for you^-asws! (What) do you^-asws think of the Words of Allah^-azwj Blessed and Exalted; except for the one coerced, and his heart is content with the Eman [16:106]?’ He^-asws said: ‘And is the Taqiyya other than this?’[69]

عن عبد الله بن عجلان، عن أبي عبد الله (عليه السلام) قال: سألته فقلت له: إن الضحاك قد ظهر بالكوفة، و يوشك أن ندعي إلى البراءة من علي، فكيف نصنع؟ قال: «فابرأ منه». قال: قلت له: أي شي‏ء أحب إليك؟

From Abdullah Bin Ajlan,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws, so I said to him^-asws, ‘Al-Zahhak has appeared in Al-Kufa, and we are about to be called to the disavowing from Ali^-asws, so how do we react?’ He^-asws said: ‘So disavow from him^-asws’. I said to him^-asws, ‘Which thing is more beloved to you^-asws?’

قال: «أن يمضوا في علي (عليه السلام) على ما مضى عليه عمار بن ياسر (رحمه الله)، أخذ بمكة فقالوا له: ابرأ من رسول الله، فبرى‏ء منه، فأنزل الله عذره: إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ

He^-asws said: ‘If it were to happen with regards to Ali^-asws, what happened in the past with Amaar Bin Yaasir. He was seized at Makkah, so they said to him, ‘Do you distance yourself from Rasool-Allah^-saww?’ So he distanced himself from him^-saww. Thus, Allah^-azwj Revealed his excuse: except for the one coerced, and his heart is content with the Eman [16:106]’.[70]

عن أبي بكر، قال: قلت لأبي عبد الله (عليه السلام): و ما الحرورية، إنا قد كنا و هم منا بعيد فهم اليوم في دورنا، أ رأيت إن أخذونا بالأيمان؟ قال: فرخص لي في الحلف لهم بالعتاق و الطلاق،

From Abu Bakr who said,

‘I said to Abu Abdullah^-asws, ‘And what about the Haruriyya (sect)? We used to be distant from them and they used to be distant from us, but today they are in our circle. What is your^-asws view if they seize us with the Eman?’ He (the narrator) said, ‘So he^-asws allowed me regarding the swearing (oath) with the freeing (of the slave) and the divorce.

فقال بعضنا: مد الرقاب أحب إليك أم البراءة من علي؟ فقال: «الرخصة أحب إلي، أما سمعت قول الله في عمار: إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ؟

Some of us said, ‘Is extending the necks (to be killed) more beloved to you^-asws or the disavowing from Ali^-asws?’ So he^-asws said: ‘The concession is more beloved to me^-asws. Have you not heard the Words of Allah^-azwj regarding Ammar^-ra: except for the one coerced, and his heart is content with the Eman [16:106]?’’.[71]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَبِي دَاوُدَ الْمُسْتَرِقِّ قَالَ حَدَّثَنِي عَمْرُو بْنُ مَرْوَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) رُفِعَ عَنْ أُمَّتِي أَرْبَعُ خِصَالٍ خَطَأُهَا وَ نِسْيَانُهَا وَ مَا أُكْرِهُوا عَلَيْهِ وَ مَا لَمْ يُطِيقُوا وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ رَبَّنا لا تُؤاخِذْنا إِنْ نَسِينا أَوْ أَخْطَأْنا رَبَّنا وَ لا تَحْمِلْ عَلَيْنا إِصْراً كَما حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنا رَبَّنا وَ لا تُحَمِّلْنا ما لا طاقَةَ لَنا بِهِ وَ قَوْلُهُ إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Abu Dawood Al Mustariq who said, ‘Amro Bin Marwan narrated to me saying,

‘I heard Abu Abdullah^-asws saying: ‘Rasool-Allah^-saww said: ‘Four characteristics have been Raised from my^-saww community (exempted from) – its mistakes, and its forgetfulness, and whatever is compelled upon one, and what one cannot endure, and these are the Words of Allah^-azwj Mighty and Majestic: ‘Our Lord! Do not Seize us if we forget or we make a mistake. Our Lord! And do not Load upon us a burden like what You Loaded upon those from before us. Our Lord! And do not Load upon us what we have no strength for us with it [2:286]. And His^-azwj Words except for the one coerced, and his heart is content with the Eman [16:106]’.[72]

العياشي: عن إسحاق بن عمار، قال: سمعت أبا عبد الله (عليه السلام) يقول: «إن رسول الله (صلى الله عليه و آله) كان يدعو أصحابه، فمن أراد به خيرا سمع و عرف ما يدعوه إليه، و من أراد به شرا طبع عليه قلبه فلا يسمع و لا يعقل، و هو قوله: أُولئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلى قُلُوبِهِمْ وَ سَمْعِهِمْ وَ أَبْصارِهِمْ وَ أُولئِكَ هُمُ الْغافِلُونَ

Al Ayyashi, from Is’haq Bin Amaar who said,

‘I heard Abu Abdullah^-asws saying: ‘Rasool-Allah^-saww used to call his^-saww companions. So the one for whom good was intended, heard and recognised what he was being called to. The one for whom evil was intended, his heart was sealed, so he neither heard nor minded. And these are His^-azwj Words: They are those Allah Sealed upon their hearts and their hearing and their sight, and those, they are the heedless ones [16:108]’.[73]

VERSES 112 & 113

وَضَرَبَ اللَّهُ مَثَلًا قَرْيَةً كَانَتْ آمِنَةً مُطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِنْ كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ اللَّهِ فَأَذَاقَهَا اللَّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا كَانُوا يَصْنَعُونَ {112}

And Allah Strikes an example of a town which was safe, secure. Its sustenance came to it in abundance from every place. But, it committed Kufr with the Bounties of Allah, so Allah Made it to taste the clothing of hunger and the fear due to what they were doing [16:112]

وَلَقَدْ جَاءَهُمْ رَسُولٌ مِنْهُمْ فَكَذَّبُوهُ فَأَخَذَهُمُ الْعَذَابُ وَهُمْ ظَالِمُونَ {113}

And a Rasool from them had come to them, but they belied him, so the Punishment Seized them while they were unjust [16:113]

عنه، عن أبيه، عن عبد الله بن المغيرة، عن عمرو بن شمر، قال: سمعت أبا – عبد الله (ع) يقول: إنى لالعق أصابعي من المأدم حتى أخاف أن يرى خادمي أن ذلك من جشع، وليس ذلك لذلك، إن قوما أفرغت عليهم النعمة وهم أهل الثرثار، فعمدوا إلى مخ الحنطة، فجعلوا ينجون، به صبيانهم، حتى اجتمع من ذلك جبل

From him, from his father, from Abdullah Bin Al Mugheira, from Amro Bin Shimr who said,

‘I heard Abu Abdullah^-asws saying: ‘I^-asws lick my^-asws fingers from the food to the extent that I^-asws fear that my maid servant might see me^-asws (thinking) that is from the greed and that are not for that. There was a group of people upon whom abundant Bounties were Poured and they are the people of Al-Sar Saar (a river). They made their bread into a surplus, and they went on to wipe their children’s (backsides) with it, to the extent that, that dump yard became a mountain from that’.

قال فمر رجل صالح على امرأة وهى تفعل ذلك بصبى لها فقال: ويحكم اتقوا الله لا يغير ما بكم من نعمة فقالت: كأنك تخوفنا بالجوع، أما ما دام ثرثارنا يجرى، فانا لا نخاف الجوع

He^-asws said: ‘A righteous man passed by a woman doing that with her child, so he said, ‘Woe be unto you! Fear Allah^-azwj and do not change what Bounties are with you’. So she said, ‘It is as if we are fearing the hunger. But, for as long as our Sar Saar is flowing, we do not fear the hunger’.

قال فأسف الله عزوجل وأضعف لهم الثرثار، وحبس عنهم قطر السماء ونبت الارض، قال فاحتاجوا إلى ما في أيديهم فأكلوه، ثم احتاجوا إلى ذلك الجبل، فان كان ليقسم بينهم بالميزان

He^-asws said: ‘So Allah^-azwj Mighty and Majestic Weakened the flow of Sar Saar to them, and Withheld from them the drops of the sky and the vegetation of the earth. They became need for what was in their hands, so they are it. Then they became needy to that very mountain (nappy soiled bread), (to the extent that) they used to divided it in between them with the scale’. (See Holy Quran Chapter 16: 112).[74]

عن زيد الشحام، عن أبي عبد الله (عليه السلام) قال: «كان أبي بكره أن يمسح يده بالمنديل و فيه شي‏ء من الطعام تعظيما له، إلا أن يمصها أو يكون إلى جانبه صبي فيمصها له». قال: «و إني أجد اليسير يقع من الخوان فأتفقده فيضحك الخادم

From Zayd Al Shaham,

‘From Abu Abdullah^-asws having said: ‘My^-asws father^-asws used to dislike to he^-asws wipes his^-asws hand with a towel and therein is something from the food, in reverence to it, except that he^-asws would either suck it (himself^-asws) or there would happen to be a child by his^-asws side, so he^-asws would make him suck it. And if I^-asws loose even a little from the meal, I^-asws find it, and the servant laughs’.

ثم قال: «إن أهل قرية- ممن كان قبلكم- كان الله قد أوسع عليهم حتى طغوا، فقال بعضهم لبعض: لو عمدنا إلى شي‏ء من هذا النقي فجعلنا نستنجي به كان ألين علينا من الحجارة-

Then he^-asws said: ‘The people of a town – from the ones which were before you – Allah^-azwj had Expanded upon them until they rebelled. So some of them said to the others, ‘Why don’t we extend (our hands) towards something from this pure (bread) and go on to wipe our backsides with it (after toilet), it would be softer upon us than the rocks (that we use)’.

قال- فلما فعلوا ذلك بعث الله على أرضهم دوابا أصغر من الجراد فلم يدع لهم شيئا خلقه الله يقدر عليه إلا أكله من شجر أو غيره، فبلغ بهم الجهد إلى أن أقبلوا على الذي كانوا يستنجون به فأكلوه، و هي القرية التي قال الله: ضَرَبَ اللَّهُ مَثَلًا قَرْيَةً كانَتْ آمِنَةً مُطْمَئِنَّةً إلى قوله: بِما كانُوا يَصْنَعُونَ

He^-asws said: ‘So when they did that, Allah^-azwj Sent upon their land, and insect smaller than the locust, and these did not leave anything for them what Allah^-azwj had Created, they were able upon, except that these devoured it, from a tree or something else. So the struggle reached with them to the extent that they returned to that (bread) which they had been cleaning themselves with, and they ate it; and it is the tow which Allah^-azwj Said: And Allah Strikes an example of a town which was safe, content up to His^-azwj Words: due to what they were doing [16:112]’’.[75]

العياشي: عن حفص بن سالم، عن أبي عبد الله (عليه السلام) قال: «إن قوما كانوا من بني إسرائيل، يؤتى لهم من طعامهم حتى جعلوا منه تماثيل بمدن كانت في بلادهم يستنجون بها، فلم يزل الله بهم حتى اضطروا إلى التماثيل ينقونها و يأكلون منها

Al Ayyashi, from Hafs bin Saalim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There were a people from the Children of Israel, (so much) food used to come to them, to the extent that they used to make statues out of it and they used to clean their backsides with it. So, Allah^-azwj did not Stop (Punishing) them until they were forced to go to these and eat from these.

و هو قول الله: وَ ضَرَبَ اللَّهُ مَثَلًا قَرْيَةً كانَتْ آمِنَةً مُطْمَئِنَّةً يَأْتِيها رِزْقُها رَغَداً مِنْ كُلِّ مَكانٍ فَكَفَرَتْ بِأَنْعُمِ اللَّهِ فَأَذاقَهَا اللَّهُ لِباسَ الْجُوعِ وَ الْخَوْفِ بِما كانُوا يَصْنَعُونَ

And these are the Words of Allah^-azwj: And Allah Strikes an example of a town which was safe, content. Its sustenance came to it in abundance from every place. But, it committed Kufr with the Bounties of Allah, so Allah Made it to taste the clothing of hunger and the fear due to what they were doing [16:112]’.[76]

VERSES 114 & 115

فَكُلُوا مِمَّا رَزَقَكُمُ اللَّهُ حَلَالًا طَيِّبًا وَاشْكُرُوا نِعْمَتَ اللَّهِ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ {114}

So eat from what Allah has Graced you, Permissible, good, and be thankful for the Favours of Allah if it Him you were worshipping [16:114]

إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ وَلَحْمَ الْخِنْزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ ۖ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ {115}

But rather, He has Prohibited upon you the dead, and the blood, and the flesh of the swine, and whatever is devoted to other than Allah with. But, one who is desperate, without a rebellion nor excess, then Allah is Forgiving, Merciful [16:115]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ عِدَّةٌ مِنْ أَصْحَابِنَا أَيْضاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَالِمٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَخْبِرْنِي جُعِلْتُ فِدَاكَ لِمَ حَرَّمَ اللَّهُ تَبَارَكَ وَ تَعَالَى الْخَمْرَ وَ الْمَيْتَةَ وَ الدَّمَ وَ لَحْمَ الْخِنْزِيرِ

A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether, from Amro Bin Usman, from Muhammad Bin Abdullah, from one of our companions, and a number of our companions as well, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Aslam, from Abdul Rahman Bin Salim, from Mufazzal Bin Umar who said,

‘I said to Abu Abdullah^-asws, ‘Inform me, may I be sacrificed for you^-asws, why did Allah^-azwj Blessed and Exalted Prohibiting the wine, and the dead, and the blood, and the flesh of the swine?’

فَقَالَ إِنَّ اللَّهَ سُبْحَانَهُ وَ تَعَالَى لَمْ يُحَرِّمْ ذَلِكَ عَلَى عِبَادِهِ وَ أَحَلَّ لَهُمْ سِوَاهُ رَغْبَةً مِنْهُ فِيمَا حَرَّمَ عَلَيْهِمْ وَ لَا زُهْداً فِيمَا أَحَلَّ لَهُمْ وَ لَكِنَّهُ خَلَقَ الْخَلْقَ وَ عَلِمَ عَزَّ وَ جَلَّ مَا تَقُومُ بِهِ أَبْدَانُهُمْ وَ مَا يُصْلِحُهُمْ فَأَحَلَّهُ لَهُمْ وَ أَبَاحَهُ تَفَضُّلًا مِنْهُ عَلَيْهِمْ بِهِ تَبَارَكَ وَ تَعَالَى لِمَصْلَحَتِهِمْ وَ عَلِمَ مَا يَضُرُّهُمْ فَنَهَاهُمْ عَنْهُ وَ حَرَّمَهُ عَلَيْهِمْ

He^-asws said: ‘Allah^-azwj Glorious and Exalted did not Prohibit that upon His^-azwj servants, and Permit for them besides it as a Desire from Him^-azwj with regards to what He^-azwj Prohibits upon them, nor as a Distaste with regards to what He^-azwj Permitted for them, but He^-azwj Created the creatures and the Mighty and Majestic Knows what their bodies stand by and what is correct for them. Thus, He^-azwj Permitted for them and Authorised it for them as a Grace from Him^-azwj the Blessed and High, upon them with it for their correctness; and He^-azwj Knows what harms them, so He^-azwj Forbade them from it, and Prohibited it upon them.

ثُمَّ أَبَاحَهُ لِلْمُضْطَرِّ وَ أَحَلَّهُ لَهُ فِي الْوَقْتِ الَّذِي لَا يَقُومُ بَدَنُهُ إِلَّا بِهِ فَأَمَرَهُ أَنْ يَنَالَ مِنْهُ بِقَدْرِ الْبُلْغَةِ لَا غَيْرِ ذَلِكَ

The He^-azwj Authorised it for the desperate and Permitted it for him during the time which his body would not be able to stand except by it. So, He^-azwj Commanded him to take from it by a measurement of the necessity, not other than that.

ثُمَّ قَالَ أَمَّا الْمَيْتَةُ فَإِنَّهُ لَا يُدْمِنُهَا أَحَدٌ إِلَّا ضَعُفَ بَدَنُهُ وَ نَحَلَ جِسْمُهُ وَ ذَهَبَتْ قُوَّتُهُ وَ انْقَطَعَ نَسْلُهُ وَ لَا يَمُوتُ آكِلُ الْمَيْتَةِ إِلَّا فَجْأَةً

Then he^-asws said: ‘As for the dead, so no one would be habitual with it except that it would weaken his body, and slims his body, and his strength goes away, and his lineage is cut-off, and the eater of the dead would not be dying except for suddenly.

وَ أَمَّا الدَّمُ فَإِنَّهُ يُورِثُ آكِلَهُ الْمَاءَ الْأَصْفَرَ وَ يُبْخِرُ الْفَمَ وَ يُنَتِّنُ الرِّيحَ وَ يُسِي‏ءُ الْخُلُقَ وَ يُورِثُ الْكَلَبَ وَ الْقَسْوَةَ فِي الْقَلْبِ وَ قِلَّةَ الرَّأْفَةِ وَ الرَّحْمَةِ حَتَّى لَا يُؤْمَنَ أَنْ يَقْتُلَ وَلَدَهُ وَ وَالِدَيْهِ وَ لَا يُؤْمَنَ عَلَى حَمِيمِهِ وَ لَا يُؤْمَنَ عَلَى مَنْ يَصْحَبُهُ

And as for the blood, so its consumer inherits the yellow water, and odour of the mouth, and stinking wind, and he would be of evil mannerisms, and intense thirst, and the hardness in the heart, and be with scarcity of the kindness and the mercy to the extent there is no safety that he would kill his children, and his parents, and there would be no safety upon his intimate one, nor would there be safety upon the one who accompanies him.

وَ أَمَّا لَحْمُ الْخِنْزِيرِ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى مَسَخَ قَوْماً فِي صُوَرٍ شَتَّى شِبْهِ الْخِنْزِيرِ وَ الْقِرْدِ وَ الدُّبِّ وَ مَا كَانَ مِنَ الْمُسُوخِ ثُمَّ نَهَى عَنْ أَكْلِهِ لِلْمَثُلَةِ لِكَيْلَا يَنْتَفِعَ النَّاسُ بِهَا وَ لَا يُسْتَخَفَّ بِعُقُوبَتِهَا

And as for the flesh of the swine, so Allah^-azwj Blessed and Exalted Morphed a people in the variety of images resembling the pig, and the monkey, and the bear, and whatever was from the mutants. Then He^-azwj Forbade from eating it due to the resemblance that perhaps the people might avail themselves by it and would not belittle its consequences.

وَ أَمَّا الْخَمْرُ فَإِنَّهُ حَرَّمَهَا لِفِعْلِهَا وَ لِفَسَادِهَا وَ قَالَ مُدْمِنُ الْخَمْرِ كَعَابِدِ وَثَنٍ تُورِثُهُ الِارْتِعَاشَ وَ تَذْهَبُ بِنُورِهِ وَ تَهْدِمُ مُرُوءَتَهُ وَ تَحْمِلُهُ عَلَى أَنْ يَجْسُرَ عَلَى الْمَحَارِمِ مِنْ سَفْكِ الدِّمَاءِ وَ رُكُوبِ الزِّنَا فَلَا يُؤْمَنُ إِذَا سَكِرَ أَنْ يَثِبَ عَلَى حَرَمِهِ وَ هُوَ لَا يَعْقِلُ ذَلِكَ وَ الْخَمْرُ لَا يَزْدَادُ شَارِبُهَا إِلَّا كُلَّ سُوءٍ

And as for the wine, so He^-azwj Prohibited it due to its impact and its corruption’. And he^-asws said: ‘The one habitual of the wine is like a worshipper of idols. He would inherit trembling, and his light would go away, and his manhood would be demolished, and it would carry him upon being audacious upon the Prohibitions from the shedding of the blood, and indulging in the adultery. So there is no safety, when he is intoxicated, that he would leap upon his sanctimonious family members and he has no intellect for that. And the wine does not increase its drinker except with every evil’.[77]

VERSE 116 & 117

وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَٰذَا حَلَالٌ وَهَٰذَا حَرَامٌ لِتَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ ۚ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ {116}

And do not say when your tongues describe the lie, ‘This is Permissible and this is Prohibited’, to fabricate the lie upon Allah. Surely, those who are fabricating the lie upon Allah will not succeed [16:116]

مَتَاعٌ قَلِيلٌ وَلَهُمْ عَذَابٌ أَلِيمٌ {117}

A little enjoyment, and for them would be a painful Punishment [16:117]

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

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

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

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

He (the narrator) said, ‘Then Abu Abdullah^-asws recited three Verses from the Book of Allah^-azwj as if these were in the palm of his^-asws hands – And do not insult those who are supplicating to the ones besides Allah so they would (in retaliation) be insulting Allah in enmity, without knowledge [6:108]; And when you see those engaging in vanities regarding Our Signs, turn away from them until they are engaging in another discussion [6:68]; And do not be saying what your tongues are describing of the lies, ‘This is Permissible, and this is Prohibited’, to fabricate the lie upon Allah [16:116]’.[78]

The Forbiddance of issuing Fatwas

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ وَ عَبْدِ اللَّهِ ابْنَيْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مُفَضَّلِ بْنِ يَزِيدَ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَنْهَاكَ عَنْ خَصْلَتَيْنِ فِيهِمَا هَلَاكُ الرِّجَالِ أَنْهَاكَ أَنْ تَدِينَ اللَّهَ بِالْبَاطِلِ وَ تُفْتِيَ النَّاسَ بِمَا لَا تَعْلَمُ

Muhammad Bin Yahya, from Ahmad and Abdullah, two sons of Muhammad Bin Isa, from Ali Bin Al Hakam, from Sayf Bin Amera, from Mufazzal Bin Yazeed who said,

‘Abu Abdullah^-asws said to me: ‘I^-asws forbid you from two characteristics wherein is destruction of the men. I^-asws forbid you to make a Religion of Allah^-azwj with the falsehood, and issue Fatwas to the people with what you do not know’.[79]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِيَّاكَ وَ خَصْلَتَيْنِ فَفِيهِمَا هَلَكَ مَنْ هَلَكَ إِيَّاكَ أَنْ تُفْتِيَ النَّاسَ بِرَأْيِكَ أَوْ تَدِينَ بِمَا لَا تَعْلَمُ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Ubed, from Yunus Bin Abdul Rahman, from Abdul Rahman Bin Al Hajjal who said,

‘Abu Abdullah^-asws said: ‘Beware of two characteristics, for in these two were destroyed, the one who was destroyed. Beware of issuing Fatwas to the people by your opinion, or making a Religion with that which you do not know’.[80]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ أَفْتَى النَّاسَ بِغَيْرِ عِلْمٍ وَ لَا هُدًى لَعَنَتْهُ مَلَائِكَةُ الرَّحْمَةِ وَ مَلَائِكَةُ الْعَذَابِ وَ لَحِقَهُ وِزْرُ مَنْ عَمِلَ بِفُتْيَاهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Abu Ubeda Al Haza’a,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The one who issues Fatwa to the people without knowledge and without (having) guidance, the Angels of the Mercy and the Angels of the Punishment curse him, and attach him with the burden of the ones who acted by his Fatwa’.[81]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَمَّنْ حَدَّثَهُ عَنِ ابْنِ شُبْرُمَةَ قَالَ مَا ذَكَرْتُ حَدِيثاً سَمِعْتُهُ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ( عليه السلام ) إِلَّا كَادَ أَنْ يَتَصَدَّعَ قَلْبِي قَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله )

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Dawood Bin Farqad, from the one who narrated it,

(It has been narrated) from Ibn Shubrama (a judge) who said, ‘I do not recall a Hadeeth I heard from Ja’far Bin Muhammad^-asws except that it almost pierces my heart. He^-asws said: ‘My^-asws father^-asws narrated to me, from my^-asws grandfather^-asws, from Rasool-Allah^-saww’.

قَالَ ابْنُ شُبْرُمَةَ وَ أُقْسِمُ بِاللَّهِ مَا كَذَبَ أَبُوهُ عَلَى جَدِّهِ وَ لَا جَدُّهُ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ عَمِلَ بِالْمَقَايِيسِ فَقَدْ هَلَكَ وَ أَهْلَكَ وَ مَنْ أَفْتَى النَّاسَ بِغَيْرِ عِلْمٍ وَ هُوَ لَا يَعْلَمُ النَّاسِخَ مِنَ الْمَنْسُوخِ وَ الْمُحْكَمَ مِنَ الْمُتَشَابِهِ فَقَدْ هَلَكَ وَ أَهْلَكَ

Ibr Shubrama said, ‘And I swear by Allah^-azwj, his^-asws father^-asws did not lie upon his^-asws grandfather^-asws, nor his^-asws grandfather^-asws (lied) upon Rasool-Allah^-saww. He^-asws said: ‘Rasool-Allah^-saww said: ‘The one who acts by the analogies, so he would be destroyed and destroy (others), and the one who issues Fatwas to the people without knowledge and he does not know the Abrogating (Verses of the Quran) from the Abrogated, and the Decisive from the Allegorical, so he would be destroyed and destroy (others)’.[82]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ حَدَّثَنِي جَعْفَرٌ عَنْ أَبِيهِ ( عليه السلام ) أَنَّ عَلِيّاً ( صلوات الله عليه ) قَالَ مَنْ نَصَبَ نَفْسَهُ لِلْقِيَاسِ لَمْ يَزَلْ دَهْرَهُ فِي الْتِبَاسٍ وَ مَنْ دَانَ اللَّهَ بِالرَّأْيِ لَمْ يَزَلْ دَهْرَهُ فِي ارْتِمَاسٍ

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,

‘Ja’far^-asws narrated to me from his^-asws father^-asws that Ali^-asws said: ‘The one who establishes himself to the analogy would not cease to be in confusion during his lifetime, and the one who makes a Religion of Allah^-azwj with the opinion would not cease to be in (a state of) drowning’.

قَالَ وَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَنْ أَفْتَى النَّاسَ بِرَأْيِهِ فَقَدْ دَانَ اللَّهَ بِمَا لَا يَعْلَمُ وَ مَنْ دَانَ اللَّهَ بِمَا لَا يَعْلَمُ فَقَدْ ضَادَّ اللَّهَ حَيْثُ أَحَلَّ وَ حَرَّمَ فِيمَا لَا يَعْلَمُ

He (the narrator) said, ‘Abu Ja’far^-asws said: ‘The one who issues Fatwas to the people by his opinion, so he has made it as a Religion of Allah^-azwj with what he does not know, and the one who makes it as a Religion of Allah^-azwj with what he does not know, so he has opposed Allah^-azwj where he is permitting and prohibiting regarding what he does not know’.[83]

VERSES 118 – 123

وَعَلَى الَّذِينَ هَادُوا حَرَّمْنَا مَا قَصَصْنَا عَلَيْكَ مِنْ قَبْلُ ۖ وَمَا ظَلَمْنَاهُمْ وَلَٰكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ {118}

And upon those who are Jews, We Prohibited what We have Related upon you from before, and We were not unjust to them, but they were unjust to themselves [16:118]

ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ عَمِلُوا السُّوءَ بِجَهَالَةٍ ثُمَّ تَابُوا مِنْ بَعْدِ ذَٰلِكَ وَأَصْلَحُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُورٌ رَحِيمٌ {119}

Then surely your Lord, to those who are working the evil by ignorance, then they repent from after that and amend, surely your Lord from after it is Forgiving, Merciful [16:119]

إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ {120}

Surely Ibrahim was a community, obedient to Allah, upright, and he was not from the Polytheists [16:120]

شَاكِرًا لِأَنْعُمِهِ ۚ اجْتَبَاهُ وَهَدَاهُ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ {121}

Grateful for His Favours. He Chose him and Guided him to the Straight Path [16:121]

وَآتَيْنَاهُ فِي الدُّنْيَا حَسَنَةً ۖ وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ {122}

And We Gave him good in this world, and in the Hereafter he would be from the righteous [16:122]

ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۖ وَمَا كَانَ مِنَ الْمُشْرِكِينَ {123}

Then We Revealed unto you: “Follow the Denomination of Ibrahim, the upright, and he was not from the polytheists!” [16:123]

محمد بن يعقوب: عن محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن محمد بن سنان، عن عمار بن مروان، عن سماعة بن مهران، قال: قال لي عبد صالح (صلوات الله عليه): «يا سماعة، أمنوا على فرشهم و أخافوني، أما و الله لقد كانت الدنيا، و ما فيها إلا واحد يعبد الله، و لو كان معه غيره لأضافه الله عز و جل إليه حيث يقول: إِنَّ إِبْراهِيمَ كانَ أُمَّةً قانِتاً لِلَّهِ حَنِيفاً وَ لَمْ يَكُ مِنَ الْمُشْرِكِينَ فصبر بذلك ما شاء الله، ثم إن الله آنسه بإسماعيل و إسحاق فصاروا ثلاثة، أما و الله إن المؤمن لقليل، و إن أهل الكفر لكثير، أ تدري لم ذلك؟» فقلت: لا أدري، جعلت فداك. فقال: «صيروا أنسا للمؤمنين، يبثون إليهم ما في صدورهم فيستريحون إلى ذلك و يسكنون إليه

Muhammad Bin Yaqoub, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Amaar Bin Marwan, from Sama’at Bin Mahran who said,

‘Abd Salih^-asws (7^th Imam^-asws)) said to me: ‘O Sama’at! They are feeling secure upon their beds and are frightening me^-asws. By Allah^-azwj! The world was such, and there was no one in it except for one (man) who worshipped Allah^-azwj, and had there been someone else, Allah^-azwj would have Supplemented it where He^-azwj is Saying: Surely Ibrahim was a community, obedient to Allah, upright, and he was not from the Polytheists [16:120]. And that (situation) remained for as long as Allah^-azwj so Desired. Then Allah^-azwj Comforted him^-as with Ismail^-as, and Is’haq^-as, and so they^-as became three.

أما و الله إن المؤمن لقليل، و إن أهل الكفر لكثير، أ تدري لم ذلك؟» فقلت: لا أدري، جعلت فداك. فقال: «صيروا أنسا للمؤمنين، يبثون إليهم ما في صدورهم فيستريحون إلى ذلك و يسكنون إليه

By Allah^-azwj! The Momineen are few, and the people of Kufr are numerous. Do you know why that is?’ So I said, ‘I do not know, may I be sacrificed for you^-asws!’ So he^-asws said: ‘It becomes a source of comfort for the Momineen when they narrate what is in their chests to them (others), so they find rest upon that, and feel tranquil to it’.[84]

علي بن إبراهيم، قال: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام) في قوله: إِنَّ إِبْراهِيمَ كانَ أُمَّةً قانِتاً لِلَّهِ حَنِيفاً. قال: «و ذلك أنه كان على دين لم يكن عليه أحد غيره، فكان امة واحدة

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

(It has been narrated) from Abu Ja’far^-asws regarding His^-azwj Words: Surely Ibrahim was a community, obedient to Allah, upright [16:120]. He^-asws said: ‘And that is because he^-as was upon a Religion which no one else was on. So he^-as was one community’.[85]

العياشي: عن زرارة و حمران و محمد بن مسلم، عن أبي جعفر و أبي عبد الله (عليهما السلام) عن قوله: إِنَّ إِبْراهِيمَ كانَ أُمَّةً قانِتاً لِلَّهِ حَنِيفاً، قال: «شي‏ء فضله الله به

Al Ayyashi, from Zarara, and Hamran, and Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws and Abu Abdullah^-asws about His^-azwj Words Surely Ibrahim was a community, obedient to Allah, upright [16:120]. He^-asws said: ‘Something which Allah^-azwj had Preferred him^-as with’.[86]

VERSE 124

إِنَّمَا جُعِلَ السَّبْتُ عَلَى الَّذِينَ اخْتَلَفُوا فِيهِ ۚ وَإِنَّ رَبَّكَ لَيَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ {124}

But rather, the Sabbath was Made to be upon those who differed about it, and surely your Lord Will Judge between them on the Day of Judgment regarding what they were differing in [16:124]

Punishment of the violators of the Sabbath

عن هارون بن عبد العزيز، رفعه إلى أحدهم (عليهم السلام)، قال: «جاء قوم إلى أمير المؤمنين (عليه السلام) بالكوفة، و قالوا له: يا أمير المؤمنين، إن هذه الجريث تباع في أسواقنا

From Haroun Bin Abdul Aziz,

‘Raising it to one of them^-asws having said: ‘A group came to Amir Al-Momineen^-asws at Al-Kufa, and they said to him^-asws, ‘O Amir Al-Momineen^-asws! These eels, can be sold in our markets?’

قال: «فتبسم أمير المؤمنين (عليه السلام) ضاحكا، ثم قال: قوموا لأريكم عجبا، و لا تقولوا في وصيكم إلا خيرا، فقاموا معه فأتوا شاطئ بحر فتفل فيه تفلة، و تكلم بكلمات، فإذا بجريثة رافعة رأسها فاتحة فاها

He^-asws said: ‘So Amir Al-Momineen^-asws smiled chuckling, then said: ‘Arise, I^-asws will show you a wonder, and do not be saying regarding your Guardian^-asws except good’. So they arose along with him^-asws, and they came to the coast of a sea. So he^-asws spit his^-asws spittle into it and spoke with certain words, and an eel raised its head, its head wide open.

فقال أمير المؤمنين (عليه السلام): من أنت، الويل لك و لقومك؟ فقالت: نحن من أهل القرية التي كانت حاضرة البحر، إذ يقول الله في كتابه: إِذْ تَأْتِيهِمْ حِيتانُهُمْ يَوْمَ سَبْتِهِمْ شُرَّعاً الآية، فعرض الله علينا ولايتك، فقعدنا عنها، فمسخنا الله، فبعضنا في البر و بعضنا في البحر: فأما الذين في البحر فالجريث، و أما الذين في البر فاليربوع

Amir Al-Momineen^-asws said: ‘Who are you? The woe be unto you and your people!’ It said, ‘We are from the people of the town which was by the sea, where Allah^-azwj is Saying in His^-azwj Book: when their fish came to them on the day of their Sabbath on the surface (of the water) [7:163] – the Verse. So Allah^-azwj Displayed your^-asws Wilayah to us, but we sat from it (not accepting it). Therefore, Allah^-azwjMetamorphosed us, and some of us are in the land and some of us are in the sea. As for those in the sea, these are the eels, and as for those in the land, so these are the jerboas (lizards)’.

قال: «ثم التفت أمير المؤمنين (عليه السلام) إلينا، فقال: أسمعتم مقالتها؟ قلنا: اللهم نعم، قال: و الذي بعث محمدا (صلى الله عليه و آله) بالنبوة، لتحيض كما تحيض نساؤكم

He (the narrator) said: ‘Then Amir Al-Momineen^-asws turned towards us and he^-asws said: ‘Did you hear its speech?’ We said, ‘Yes’. He^-asws said: ‘By the One^-azwjWho Sent Muhammad^-saww with the Prophet-hood, they menstruate just as your womenfolk menstruate’’.[87]

VERSE 125

ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ ۖ وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ ۖ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ {125}

Call to the Way of your Lord with the wisdom and goodly exhortation, and have disputations with them by that which is best; surely your Lord is more Knowing with ones who stray from His Way, and He is more Knowing with ones Guided aright [16:125]

وَ قَالَ الصَّادِقُ ع‏ وَ قَدْ ذَكَرْنَا عِنْدَهُ الْجِدَالَ فِي الدِّينِ، وَ أَنَّ رَسُولَ اللَّهِ وَ الْأَئِمَّةَ ع قَدْ نَهَوْا عَنْهُ- فَقَالَ الصَّادِقُ ع: لَمْ يُنْهَ عَنْهُ مُطْلَقاً، وَ لَكِنَّهُ نُهِيَ عَنِ الْجِدَالِ بِغَيْرِ الَّتِي هِيَ أَحْسَنُ- أَ مَا تَسْمَعُونَ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ: «وَ لا تُجادِلُوا أَهْلَ الْكِتابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ‏» وَ قَوْلَهُ تَعَالَى: «ادْعُ إِلى‏ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ- وَ جادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ‏

(Imam Hassan Al-Askari^-asws said): ‘And Al-Sadiq^-asws said, and there had been mentioned in his^-asws presence, the debating in the Religion, and that Rasool-Allah^-saww and the Imams^-asws had forbidden from it. So-Al Sadiq^-asws said: ‘It has not been forbidden from, absolutely. But, there is forbiddance from the debating with other than which is good. Are you not listening to Allah^-azwj Mighty and Majestic Saying: And do not dispute with the people of the Book except by what is best [29:46]? And the Words of the Exalted: Call to the Way of your Lord with the wisdom and goodly exhortation, and have disputations with them by that which is best [16:125].

فَالْجِدَالُ بِالَّتِي هِيَ أَحْسَنُ قَدْ قَرَنَهُ‏ الْعُلَمَاءُ بِالدِّينِ، وَ الْجِدَالُ بِغَيْرِ الَّتِي هِيَ أَحْسَنُ مُحَرَّمٌ حَرَّمَهُ اللَّهُ تَعَالَى عَلَى شِيعَتِنَا، وَ كَيْفَ يُحَرِّمُ اللَّهُ الْجِدَالَ جُمْلَةً وَ هُوَ يَقُولُ: «وَ قالُوا لَنْ يَدْخُلَ الْجَنَّةَ إِلَّا مَنْ كانَ هُوداً أَوْ نَصارى‏

The debating by that which is best had been the conduct of the scholars in the Religion, and the debating with other than that which is good is prohibited. Allah^-azwj the Exalted Prohibited it upon our^-asws Shias. And how can Allah^-azwj Prohibit the debating as a whole, and He^-azwj is Saying: And they (non-Muslims), are saying ‘He will never enter the Paradise except one who would be a Jew or a Christian’. [2:111].

وَ قَالَ اللَّهُ تَعَالَى: «تِلْكَ أَمانِيُّهُمْ- قُلْ هاتُوا بُرْهانَكُمْ إِنْ كُنْتُمْ صادِقِينَ‏» فَجَعَلَ عِلْمَ الصِّدْقِ وَ الْإِيمَانِ بِالْبُرْهَانِ، وَ هَلْ يُؤْتَى بِالْبُرْهَانِ إِلَّا فِي الْجِدَالِ بِالَّتِي هِيَ أَحْسَنُ‏

And Allah^-azwj the Exalted Said: These are their aspirations. Say, ‘Give your proof if you are truthful’. [2:111]. Thus, He^-azwj Made the knowledge as truthful and the Eman with the proof. And can the proof be come with except in the dispute with that which is good?’

فَقِيلَ: يَا ابْنَ رَسُولِ اللَّهِ فَمَا الْجِدَالُ‏ بِالَّتِي هِيَ أَحْسَنُ‏، وَ الَّتِي لَيْسَتْ بِأَحْسَنَ

It was said, ‘O son^-asws of Rasool-Allah^-saww! So what is the debating by that which is best, and which isn’t good?’

قَالَ: أَمَّا الْجِدَالُ بِغَيْرِ الَّتِي هِيَ أَحْسَنُ، فَأَنْ تُجَادِلَ مُبْطِلًا، فَيُورِدَ عَلَيْكَ بَاطِلًا فَلَا تَرُدَّهُ بِحُجَّةٍ قَدْ نَصَبَهَا اللَّهُ، وَ لَكِنْ تَجْحَدُ قَوْلَهُ أَوْ تَجْحَدُ حَقّاً- يُرِيدُ ذَلِكَ الْمُبْطِلُ أَنْ يُعِينَ بِهِ بَاطِلَهُ، فَتَجْحَدُ ذَلِكَ الْحَقَّ- مَخَافَةَ أَنْ يَكُونَ لَهُ عَلَيْكَ فِيهِ حُجَّةٌ، لِأَنَّكَ لَا تَدْرِي كَيْفَ التَّخَلُّصُ مِنْهُ، فَذَلِكَ حَرَامٌ عَلَى شِيعَتِنَا أَنْ يَصِيرُوا فِتْنَةً عَلَى ضُعَفَاءِ إِخْوَانِهِمْ وَ عَلَى الْمُبْطِلِينَ

He^-saww said: ‘As for the debating with other than that which is best, so (it is when) you debate the falsehood, and a false (argument) is referred against you, but you do not rebut it with an argument which Allah^-azwj has Pitched, but you fight his words and fight a truth – wanting that falsifier that he would be assisting with the falsehood, so you would fight that truth – fearing that there would happen to be for him a proof against you in it, because you don’t know how to finish off from it. So that is Prohibited unto our^-asws Shias that they should become a strife upon the weak ones of their brethren and upon the falsifiers.

أَمَّا الْمُبْطِلُونَ فَيَجْعَلُونَ ضَعْفَ الضَّعِيفِ مِنْكُمْ- إِذَا تَعَاطَى مُجَادَلَتَهُ وَ ضَعْفَ مَا فِي يَدِهِ حُجَّةً لَهُ عَلَى بَاطِلِهِ‏

And as for the falsifiers, so they are making weak, the weak ones from you, when you abuse his debate and weaken whatever is in hands a proof for him against his falsehood.

وَ أَمَّا الضُّعَفَاءُ فَتُغَمُ‏ قُلُوبُهُمْ- لِمَا يَرَوْنَ مِنْ ضَعْفِ الْمُحِقِّ فِي يَدِ الْمُبْطِلِ

And as for the weak ones, so they hearts are gloomy due to what they are seeing from the weakness of the truthful one in the hands of the falsifier.

وَ أَمَّا الْجِدَالُ‏ بِالَّتِي هِيَ أَحْسَنُ‏ فَهُوَ مَا أَمَرَ اللَّهُ تَعَالَى بِهِ نَبِيَّهُ أَنْ يُجَادِلَ بِهِ- مَنْ جَحَدَ الْبَعْثَ بَعْدَ الْمَوْتِ وَ إِحْيَاءَهُ لَهُ، فَقَالَ اللَّهُ تَعَالَى حَاكِياً عَنْهُ: وَ ضَرَبَ لَنا مَثَلًا وَ نَسِيَ خَلْقَهُ- قالَ مَنْ يُحْيِ الْعِظامَ وَ هِيَ رَمِيمٌ‏ فَقَالَ اللَّهُ فِي الرَّدِّ عَلَيْهِ: قُلْ‏ يَا مُحَمَّدُ يُحْيِيهَا الَّذِي أَنْشَأَها أَوَّلَ مَرَّةٍ وَ هُوَ بِكُلِّ خَلْقٍ عَلِيمٌ- الَّذِي جَعَلَ لَكُمْ مِنَ الشَّجَرِ الْأَخْضَرِ ناراً- فَإِذا أَنْتُمْ مِنْهُ تُوقِدُونَ‏

And as for the debate by that which is best, so it is what Allah^-azwj the Exalted Commanded with, if you were to debate with it (against) the one who rejects the Resurrection after the death, and His^-azwj Reviving him. So Allah^-azwj the Exalted Said Relating about it: And he strikes out an example for Us and forgets his own creation. He says, ‘Who will revive the bones and these have rotted away?’ [36:78] Say: ‘He Who Revived these the first time, and He is Knowing with all creation [36:79] He Who Made fire for you from the green tree, so then you are igniting from it [36:80].

فَأَرَادَ اللَّهُ مِنْ نَبِيِّهِ أَنْ يُجَادِلَ الْمُبْطِلَ الَّذِي قَالَ: كَيْفَ يَجُوزُ أَنْ يُبْعَثَ هَذِهِ الْعِظَامُ وَ هِيَ رَمِيمٌ قَالَ اللَّهُ تَعَالَى: قُلْ يُحْيِيهَا الَّذِي أَنْشَأَها أَوَّلَ مَرَّةٍ أَ فَيَعْجِزُ مَنِ ابْتَدَأَ بِهِ لَا مِنْ شَيْ‏ءٍ أَنْ يُعِيدَهُ بَعْدَ أَنْ يَبْلَى بَلِ ابْتِدَاؤُهُ أَصْعَبُ عِنْدَكُمْ مِنْ إِعَادَتِهِ

Allah^-azwj Wanted from His^-azwj Prophet^-saww that he^-saww debate the falsifier who said, ‘How is it allowed that these bones be Revived and these are rotted away?’ Allah^-azwj the Exalted Said: ‘He Who Revived these the first time [36:79]. Would He^-azwj be frustrated, the One^-azwj who Initiated with it? There is none from the things if He^-azwj Repeats it after it is worn out, but its Initiating is more difficult in your presence than its repeating.

ثُمَّ قَالَ: الَّذِي جَعَلَ لَكُمْ مِنَ الشَّجَرِ الْأَخْضَرِ ناراً أَيْ إِذَا كَانَ قَدْ كَمَنَ‏ النَّارُ الْحَارَّةُ- فِي الشَّجَرِ الْأَخْضَرِ الرَّطْبِ يَسْتَخْرِجُهَا، فَعَرَّفَكُمْ أَنَّهُ عَلَى إِعَادَةِ مَا بَلِيَ أَقْدَرُ

Then He^-azwj Said: He Who Made fire for you from the green tree [36:80]. i.e., when it was that He^-azwj had Hidden the hot fire inside the wet tree to be extracted from (striking of two twigs to kindle a flame), so He^-azwj is Making you understand that He^-azwj is Able upon Repeating what is decayed.

ثُمَّ قَالَ: أَ وَ لَيْسَ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ- بِقادِرٍ عَلى‏ أَنْ يَخْلُقَ مِثْلَهُمْ- بَلى‏ وَ هُوَ الْخَلَّاقُ الْعَلِيمُ‏ أَيْ إِذَا كَانَ خَلْقُ السَّمَاوَاتِ وَ الْأَرْضِ أَعْظَمَ‏ وَ أَبْعَدَ فِي أَوْهَامِكُمْ- وَ قَدَرِكُمْ‏ أَنْ تَقْدِرُوا عَلَيْهِ مِنْ إِعَادَةِ الْبَالِي‏ فَكَيْفَ جَوَّزْتُمْ مِنَ اللَّهِ خَلْقَ هَذَا الْأَعْجَبِ عِنْدَكُمْ- وَ الْأَصْعَبِ لَدَيْكُمْ وَ لَمْ تُجَوِّزُوا مَا هُوَ أَسْهَلُ عِنْدَكُمْ- مِنْ إِعَادَةِ الْبَالِي

Then He^-azwj Said: Or isn’t He Who Created the skies and the earth Able upon Creating the likes of them? Yes, and He is the All-Knowing Creator [36:81] – i.e., when it was so that the creation of the skies and the earth was greater and further in your imaginations and your measurement that He^-azwj would be Able upon it from Returning the decayed. So how are you accepting from Allah^-azwj, the creation of this as more astounding with you and more difficult in front of you, and you are not accepting what is easier with you – from the returning of the decayed (bones)?’

فَقَالَ الصَّادِقُ ع: فَهَذَا الْجِدَالُ بِالَّتِي هِيَ أَحْسَنُ، لِأَنَّ فِيهَا قَطْعَ عُذْرِ الْكَافِرِينَ وَ إِزَالَةَ شُبَهِهِمْ

Al-Sadiq^-asws said: ‘So this is the debating by that which is best, because therein is cutting off of the excuses of the Kafirs and the removal of their doubts’.

وَ أَمَّا الْجِدَالُ بِغَيْرِ الَّتِي هِيَ أَحْسَنُ- فَأَنْ تَجْحَدَ حَقّاً لَا يُمْكِنُكَ- أَنْ تُفَرِّقَ بَيْنَهُ وَ بَيْنَ بَاطِلِ مَنْ تُجَادِلُهُ، وَ إِنَّمَا تَدْفَعُهُ عَنْ بَاطِلِهِ بِأَنْ تَجْحَدَ الْحَقَّ، فَهَذَا هُوَ الْمُحَرَّمُ لِأَنَّكَ مِثْلَهُ، جَحَدَ هُوَ حَقّاً، وَ جَحَدْتَ أَنْتَ حَقّاً آخَرَ

And as for the debating which is other than best – so (it is when) you (end up) fighting (against) that which is true, (and) you cannot differentiate between it and the falsehood of the one who is debating it. And rather, you repel him from his falsehood by your rejecting the truth. So this, is from the Prohibited, because you would be like him. Him fighting the truth, and you fighting against another truth’.[88]

محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن بكر بن صالح، عن القاسم بن بريد، عن أبي عمرو الزبيري، عن أبي عبد الله (عليه السلام) في قوله تعالى: ادْعُ إِلى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ وَ جادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ. قال: «بالقرآن

Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from his father, from Bakr Bin Salih, from Al Qasim Bin Bureyd, from Abu Amro Al Zubeyri,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of the Exalted: Call to the Way of your Lord with the wisdom and goodly exhortation, and have disputations with them by that which is best [16:125]. He^-asws said: ‘With the Quran’.[89]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ عَنْ أَبِي عَمْرٍو الزُّبَيْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ أَخْبِرْنِي عَنِ الدُّعَاءِ إِلَى اللَّهِ وَ الْجِهَادِ فِي سَبِيلِهِ أَ هُوَ لِقَوْمٍ لَا يَحِلُّ إِلَّا لَهُمْ وَ لَا يَقُومُ بِهِ إِلَّا مَنْ كَانَ مِنْهُمْ أَمْ هُوَ مُبَاحٌ لِكُلِّ مَنْ وَحَّدَ اللَّهَ عَزَّ وَ جَلَّ وَ آمَنَ بِرَسُولِهِ ( صلى الله عليه وآله ) وَ مَنْ كَانَ كَذَا فَلَهُ أَنْ يَدْعُوَ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ إِلَى طَاعَتِهِ وَ أَنْ يُجَاهِدَ فِي سَبِيلِهِ

Ali Bin Ibrahim, from his father, from Bakr Bin Salih, from Al Qasim Bin Bureyd, from Abu Amro Al Zabeyr,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘Inform me about the calling to Allah^-azwj and the Jihad in His^-azwj Way, is it for a (particular) people not being Permissible except for them and it cannot be established by any except for the one who was from them, or is it Permissible for everyone who professes to the Oneness of Allah^-azwj Mighty and Majestic and believes in His^-azwj Rasool^-saww? And the one who was that, so for him is that he can call to Allah^-azwj Mighty and Majestic to His^-azwj obedience and that he can strive in His^-azwj Way?’

فَقَالَ ذَلِكَ لِقَوْمٍ لَا يَحِلُّ إِلَّا لَهُمْ وَ لَا يَقُومُ بِذَلِكَ إِلَّا مَنْ كَانَ مِنْهُمْ قُلْتُ مَنْ أُولَئِكَ قَالَ مَنْ قَامَ بِشَرَائِطِ اللَّهِ عَزَّ وَ جَلَّ فِي الْقِتَالِ وَ الْجِهَادِ عَلَى الْمُجَاهِدِينَ فَهُوَ الْمَأْذُونُ لَهُ فِي الدُّعَاءِ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ لَمْ يَكُنْ قَائِماً بِشَرَائِطِ اللَّهِ عَزَّ وَ جَلَّ فِي الْجِهَادِ عَلَى الْمُجَاهِدِينَ فَلَيْسَ بِمَأْذُونٍ لَهُ فِي الْجِهَادِ وَ لَا الدُّعَاءِ إِلَى اللَّهِ حَتَّى يَحْكُمَ فِي نَفْسِهِ مَا أَخَذَ اللَّهُ عَلَيْهِ مِنْ شَرَائِطَ الْجِهَادِ قُلْتُ فَبَيِّنْ لِي يَرْحَمُكَ اللَّهُ

He^-asws said: ‘That (Jihad) is for a (particular) people, not being Permissible except for them, and none can establish that except for the one who was from them’. I said, ‘Who are they?’ He^-asws said: ‘The one who stands by the Stipulations (Conditions) of Allah^-azwj Mighty and Majestic with regards to the killing, and the Jihad is upon the combatants. So it is Permissible for him regarding the calling to Allah^-azwj Mighty and Majestic, but the one who does not happen to be standing by the Stipulations of Allah^-azwj Mighty and Majestic with regards to the Jihad upon the combatants, so there is no Permissibility for him regarding the Jihad, and he cannot call to Allah^-azwj until he decides with regards to himself what Allah^-azwj has Taken upon him from the Stipulations of the Jihad’. I said, ‘So explain it to me, may Allah^-azwj have Mercy on you^-asws’.

قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَخْبَرَ [نَبِيَّهُ] فِي كِتَابِهِ الدُّعَاءَ إِلَيْهِ وَ وَصَفَ الدُّعَاةَ إِلَيْهِ فَجَعَلَ ذَلِكَ لَهُمْ دَرَجَاتٍ يُعَرِّفُ بَعْضُهَا بَعْضاً وَ يُسْتَدَلُّ بِبَعْضِهَا عَلَى بَعْضٍ فَأَخْبَرَ أَنَّهُ تَبَارَكَ وَ تَعَالَى أَوَّلُ مَنْ دَعَا إِلَى نَفْسِهِ وَ دَعَا إِلَى طَاعَتِهِ وَ اتِّبَاعِ أَمْرِهِ فَبَدَأَ بِنَفْسِهِ فَقَالَ وَ اللَّهُ يَدْعُوا إِلى دارِ السَّلامِ وَ يَهْدِي مَنْ يَشاءُ إِلى صِراطٍ مُسْتَقِيمٍ

He^-asws said: ‘Allah^-azwj Blessed and High Informed His^-azwj Prophet^-saww in His^-azwj Book to call to Him^-azwj, and Described the calling to him. Thus, He^-azwj Made Levels for them to recognise one of it by the other, and Evidenced one upon the other. So He^-azwj Informed that He^-azwj the Blessed and High is the First One Who Calls to Himself^-azwj, and Calls to His^-azwj obedience, and the following of His^-azwj Commands. Thus, He^-azwj Began with Himself^-azwj, so He^-azwj Said: And Allah Calls to the House of Al-Salām and Guides the one He Desires, to the Straight Path [10:25].

ثُمَّ ثَنَّى بِرَسُولِهِ فَقَالَ ادْعُ إِلى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ وَ جادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ يَعْنِي بِالْقُرْآنِ وَ لَمْ يَكُنْ دَاعِياً إِلَى اللَّهِ عَزَّ وَ جَلَّ مَنْ خَالَفَ أَمْرَ اللَّهِ وَ يَدْعُو إِلَيْهِ بِغَيْرِ مَا أُمِرَ [بِهِ] فِي كِتَابِهِ وَ الَّذِي أَمَرَ أَنْ لَا يُدْعَى إِلَّا بِهِ وَ قَالَ فِي نَبِيِّهِ ( صلى الله عليه وآله ) وَ إِنَّكَ لَتَهْدِي إِلى صِراطٍ مُسْتَقِيمٍ يَقُولُ تَدْعُو

Then He^-azwj Seconded by His^-azwj Rasool^-saww so He^-azwj Said: Call to the Way of your Lord with the wisdom and goodly exhortation, and have disputations with them by that which is best [16:125] – Meaning by the Quran, and there has never been a caller to Allah^-azwj Mighty and Majestic, the one who opposed the Commands of Allah^-azwj and called to Him^-azwj without what He^-azwj has Commanded with in His^-azwj Book, and that which He^-azwj Commanded was that he (the caller) should not call except by it (the Quran).[90]

VERSE 126

وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمْ بِهِ ۖ وَلَئِنْ صَبَرْتُمْ لَهُوَ خَيْرٌ لِلصَّابِرِينَ {126}

And if you punish, then retaliate with the like of that which you were punished with; and if you are patient, it will be best for those who are patient [16:126]

العياشي: عن الحسين بن حمزة، قال: سمعت أبا عبد الله (عليه السلام) يقول: «لما رأى رسول الله (صلى الله عليه و آله) ما صنع بحمزة بن عبد المطلب، قال: اللهم لك الحمد، و إليك المشتكى، و أنت المستعان على ما أرى. ثم قال: لئن ظفرت لأمثلن و لأمثلن

Al Ayyashi, from Al Husayn Bin Hamza who said,

‘I heard Abu Abdullah^-asws saying: ‘When Rasool-Allah^-saww saw what had happened with Hamza Bin Abdul Muttalib^-asws, said: ‘Our Allah^-azwj! For You^-azwj is the Praise, and it is to You^-azwj that I^-saww complain, and You^-asws are the Helper against what I^-saww see’. Then he^-saww said: ‘If I^-saww am victorious, it will be like for like’’.

قال: فأنزل الله: وَ إِنْ عاقَبْتُمْ فَعاقِبُوا بِمِثْلِ ما عُوقِبْتُمْ بِهِ وَ لَئِنْ صَبَرْتُمْ لَهُوَ خَيْرٌ لِلصَّابِرِينَ فقال رسول الله (صلى الله عليه و آله): أصبر، أصبر

He^-asws said: ‘Allah^-azwj Revealed: And if you punish, then retaliate with the like of that which you were afflicted with; but if you are patient, it will be best for those who are patient [16:126]. So Rasool-Allah^-saww said: ‘Patience! Patience!’[91]

VERSES 127 & 128

وَاصْبِرْ وَمَا صَبْرُكَ إِلَّا بِاللَّهِ ۚ وَلَا تَحْزَنْ عَلَيْهِمْ وَلَا تَكُ فِي ضَيْقٍ مِمَّا يَمْكُرُونَ {127}

And be patient and your patience is not but by Allah; and do not grieve upon them nor constrict yourself from what they are plotting [16:127]

إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوْا وَالَّذِينَ هُمْ مُحْسِنُونَ {128}

Surely Allah is with those who are pious and those who are good doers [16:128]

في (الفقه المنسوب إلى الإمام الرضا (عليه السلام)): «أن رجلا سأل العالم (عليه السلام): أكلف الله العباد ما لا يطيقون؟ فقال: كلف الله جميع الخلق ما لا يطيقونه، إن لم يعنهم عليه، فإن أعانهم عليه أطاقوه، قال الله جل و عز لنبيه (صلى الله عليه و آله): وَ اصْبِرْ وَ ما صَبْرُكَ إِلَّا بِاللَّهِ

In (the book) Al-Fiqh, the attributed to Al-Imam Al-Reza^-asws – ‘A man asked the knowledgeable one^-asws, ‘Does Allah^-azwj Encumber the servants what they cannot endure?’ He^-asws said: ‘Allah^-azwj Encumber the entirety of the creatures what they are not enduring, if He^-azwj does not Assist them upon it. So it He^-azwj is Assisting them upon it, they are (able to) endure it. Allah^-azwj Majestic and Mighty Said to His^-azwj Prophet^-saww: And be patient and your patience is not but by Allah [16:127]’’.[92]

محمد بن يعقوب: عن محمد بن الحسن، و غيره، عن سهل، عن محمد بن عيسى، و محمد بن يحيى، و محمد بن الحسين، جميعا، عن محمد بن سنان، عن إسماعيل بن جابر، و عبد الكريم بن عمرو، عن عبد الحميد بن أبي الديلم، عن أبي عبد الله (عليه السلام)- في حديث- قال فيه: «فلما بعث الله عز و جل محمدا (صلى الله عليه و آله) سلم له العقب من المستحفظين، و كذبه بنو إسرائيل، و دعا إلى الله عز و جل، و جاهد في سبيله،

Muhammad Bin Yaqoub, from Muhammad Bin Al-Hassan, and someone else, from Sahl, from Muhammad Bin Isa, and Muhammad Bin yahya, and Muhammad Bin Al-Husayn, altogether, from Muhammad Bin Sinan, from Ismail Bin Jabir, and Abdul Kareem Bin Amro, from Abdul Hameed Bin Abu Al-Daylam,

Abu Abdullah^-asws – in a Hadeeth – in which he^-asws said: ‘So when Allah^-azwj Mighty and Majestic Sent Muhammad^-saww, the offspring from those that had preserved it submitted to him^-saww, and the Children of Israel belied him^-saww. And he^-saww called to Allah^-azwj Mighty and Majestic, and struggled in His^-azwj Way.

ثم أنزل الله جل ذكره عليه أن أعلن فضل وصيك فقال: إن العرب قوم جفاة، لم يكن فيهم كتاب، و لم يبعث إليهم نبي، و لا يعرفون نبوة الأنبياء، و لا شرفهم، و لا يؤمنون بي إن أنا أخبرتهم بفضل أهل بيتي.

Then Allah^-azwj, Majestic is His^-azwj Mention, Revealed: “Announce the merits of your^-saww successor”. So he^-saww said: ‘The Arabs are a harsh people. They do not have a Book among them, nor has a Prophet^-as been Sent to them, nor do they comprehend the Prophet-hood of the Prophets^-as, nor their^-as nobility. They will not believe me^-saww if I^-saww were to inform them of the merits of the People^-asws of my^-saww Household’.

فقال الله جل ذكره: وَ لا تَحْزَنْ عَلَيْهِمْ، وَ قُلْ سَلامٌ فَسَوْفَ يَعْلَمُونَ، فذكر من فضل وصيه ذكرا، فوقع النفاق في قلوبهم، فعلم رسول الله (صلى الله عليه و آله) ذلك، فقال الله جل ذكره: وَ لَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِما يَقُولُونَ، فَإِنَّهُمْ لا يُكَذِّبُونَكَ وَ لكِنَّ الظَّالِمِينَ بِآياتِ اللَّهِ يَجْحَدُونَ، و لكنهم يجحدون بغير حجة لهم

Allah^-azwj, Majestic is His^-azwj Mention Said: and do not grieve upon them [16:127], and say: ‘Salam!’, for soon they would come to know [43:89]. So he^-saww mentioned the virtues of his^-saww successor^-asws, and hypocrisy occurred in their hearts’.[93]

[1] Al Kafi – V 6 – The Book of Foodstuffs Ch 84 H 5

[2] تفسير العيّاشي 2: 262/ 40

[3] تفسير القمّي 1: 387.

[4] تفسير العيّاشي 2: 263/ 43

[5] تأويل الآيات 1: 256/ 12 عن الديلمي في تفسيره.

[6] تفسير العيّاشي 2: 264/ 44.

[7] تفسير العيّاشي 2: 263/ 41.

[8] تفسير العيّاشي 2: 263/ 42.

[9] Al Kafi – V 6 – The Book of Foodstuffs Ch 81 H 2

[10] تفسير العيّاشي 2: 264/ 45.

[11] المناقب 2: 315

[12] تفسير القمّي 2: 78

[13] مجمع البيان 5: 574

[14] Basaair Al Darajaat – P 9 Ch 14 H 5 (Extract)

[15] تفسير العيّاشي 2: 264/ 46.

[16] تفسير القمّي 2: 103.

[17] التهذيب 7: 340/ 1392.

[18] التهذيب 7: 347/ 1421.

[19] Al Kafi – V 7 – The Book of Divorce Ch 75 H 2

[20] المناقب 2: 107

[21] (معاني الأخبار: 32/ 2، شواهد التنزيل 1: 61/ 96)

[22] Tafseer Noor Al Saqalayn – CH 1 – H 104

[23] تفسير القمّي 1: 388.

[24] الكافي 8: 306/ 474 (Extract)

[25] Al Kafi V 1 – The Book Of Divine Authority CH 108 H 77

[26] المناقب 3: 99.

[27] المناقب 3: 99.

[28] تفسير العيّاشي 2: 266/ 55.

[29] Tafseer Abu Hamza Al Sumaly – H 175

[30] مجمع البيان 6: 584.

[31] Basaair Al Darajaat – P10 Ch 16 H 9 (Extract)

[32] Taweel Al Ayaat – CH 55 H 3

[33] Basaair Al Darajaat – P 3 Ch 6 H 2

[34] Al Kafi V 1 – The Book Of Divine Authority CH 35 H 4

[35] بصائر الدرجات: 250/ 3

[36] بصائر الدرجات: 247/ 2

[37] الروضة لابن شاذان: 26، عنه البحار 40: 177/ 60.

[38] تفسير العياشي 2: 267/ 59.

[39] تفسير العيّاشي 2: 267/ 62.

[40] تأويل الآيات 1: 261/ 20

[41] تفسير العيّاشي 2: 268/ 63.

[42] معاني الآخبار: 257/ 1

[43] تفسير القمي 1: 388.

[44] تفسير العياشي 2: 2687/ 60

[45] Al Kafi V 3 – The Book of Salāt CH 70 H 6 (Extract)

[46] تفسير العياشي 2: 268/ 64 (Extract)

[47] تفسير القمّي 1: 389.

[48] تفسير العيّاشي 2: 269/ 65.

[49] معاني الأخبار: 388/ 26.

[50] الأمالي 1: 281.

[51] Al Kafi – H 14881

[52] عيون أخبار الرضا (عليه السلام) 1: 81/ 9.

[53]تفسير العيّاشي 2: 270/ 67.

[54] معاني الأخبار: 139/ 1

[55] تفسير العيّاشي 2: 270/ 69

[56] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 1 H 42 (Extract)

[57] Tafseer Imam Hassan Al Askari^asws – S 3

[58] تفسير العيّاشي 2: 270/ 68.

[59] تفسير الصافي، ج‏3، ص: 156

[60] تفسير القمّي 1: 390.

[61] تفسير القمّي 1: 390

[62] تفسير العيّاشي 2: 271/ 71.

[63] تفسير القمّي 1: 199. (Extract)

[64] تفسير القمّي 1: 309.

[65] الكافي 1: 161/ 3 (Extract)

[66] الكافي 2: 28/ 1.

[67] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 10

[68] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 15

[69] قرب الاسناد: 17.

[70] تفسير العيّاشي 2: 272/ 76.

[71] تفسير العيّاشي 2: 272/ 74.

[72] Al Kafi V 2 – The Book Of Belief and Disbelief CH 207 H 1

[73] تفسير العيّاشي 2: 273/ 77.

[74] Al Mahaasin – V 2 Bk 4 H 85

[75] تفسير العيّاشي 2: 273/ 79

[76] تفسير العيّاشي 2: 273/ 78.

[77] Al Kafi – V 6 – The Book of Foodstuffs Ch 1 H 1

[78] الكافي 2: 280/ 12.

[79] Al Kafi V 1 – The Book Of Intellect and Ignorance CH 11 H 1

[80] Al Kafi V 1 – The Book Of Intellect and Ignorance CH 11 H 2

[81] Al Kafi V 1 – The Book Of Intellect and Ignorance CH 11 H 3

[82] Al Kafi V 1 – The Book Of Intellect and Ignorance CH 11 H 9

[83] Al Kafi V 1 – The Book Of Intellect and Ignorance CH 19 H 17

[84] الكافي 2: 190/ 5.

[85] تفسير القمّي 1: 392. (Extract)

[86] تفسير العيّاشي 2: 274/ 81

[87] تفسير العيّاشي 2: 35/ 96

[88] Tafseer Imam Hassan Al Askari^asws – S 322

[89] الكافي 5: 13/ 1.

[90] Al Kafi – V 5 – The Book of Jihaad Ch 4 H 1

[91] تفسير العيّاشي 2: 274/ 85

[92] الفقه المنسوب إلى الإمام الرضا (عليه السّلام): 349.

[93] الكافي 1: 233/ 3 (Extract)

VERSES 65 – 67

VERSES 68 & 69

The esoteric explanation

The apparent explanation

The apparent cure of licking honey

Drinking water, honey, or milk

The Emir of the bees

VERSE 70

VERSES 71 & 72

VERSES 73 & 74

VERSE 75

VERSE 76

VERSES 77 – 81

VERSES 82 & 83

VERSE 84

VERSES 85 – 89

VERSE 90

The esoteric interpretation

The Apparent interpretation

The Altered Verse

For the Friday sermon

VERSES 91 – 96

VERSES 97

VERSES 98 – 100

VERSE 101

VERSE 102

VERSE 103

VERSES 104 & 105

The Signs of Allah-azwj

VERSES 106 – 111

VERSES 112 & 113

VERSES 114 & 115

VERSE 116 & 117

The Forbiddance of issuing Fatwas

VERSES 118 – 123

VERSE 124

Punishment of the violators of the Sabbath

VERSE 125

VERSE 126

VERSES 127 & 128

The Signs of Allah^-azwj