AL-NAML (Chapter 27) Verses 1 – 44

CHAPTER 27

AL-NAML

(The Ants)

(93 VERSES)

VERSES 1 – 44

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

Brief Introduction of Al-Naml (27):

Sura Al-Naml (93 verses) was revealed in Makkah.[1] The name of the Chapter 27, comes from the Verse 18:‘O you (Naml) ants! Enter into your dwellings lest Suleyman and his armies trample you [27:18]

‘A man recited this Verse in the presence of Abu Abdullah^-asws (6^th Imam): : We have been Taught the speech of the birds, and have been Given from all things [27:16]. Abu Abdullah^-asws said: ‘There isn’t ‘from’ in it. But rather it is as: ‘We have been Given all things’’.^[2]

Imam Ja’far^-asws Bin Muhammad^-asws (6^th Imam) says: ‘Prophet Suleyman Bin Dawood^-as was Given the kingdom in the east of the earth and its west, and he^-as ruled for seven hundred years and seven months, ruling the people of the world, all of them from the Jinn and the humans, and the Satans^-la, and the animals, and the birds, and the predator, and he^-as was Given the knowledge of all things and talk of all things; and in his^-as era he^-as build wondrous buildings which he^-as was heard with by the people, and that is His^-azwj Words: We have been Taught the speech of the birds, and have been Given from all things. Surely, this is the clear Grace’ [27:16]’’.^[3]

They (a delegation of Jews) said to Imam Ali^-asws: ‘Inform us (O Ali Amir Al-Momineen^-asws) about the one who warned his people, neither being from the Jinn nor from the human’. Imam Ali^-asws said: ‘That is the ant of Suleyman^-as when it said, ‘O you ants! Enter into your dwellings lest Suleyman and his armies trample you [27:18] (an extract).[4]

‘Ali^-asws Bin Musa Al-Reza^-asws (8^th Imam) says regarding the Words of the Mighty and Majestic: So he smiled, laughing from its words [27:19], said: ‘When the ant said: ‘O you ants! Enter into your dwellings so Suleyman and his armies may not trample you while they are not aware!’ [27:18], the wind carried the voice of the ant to Suleyman^-as, and he^-as was passing (flying) in the air, and the wind was carrying him^-as.

He^-as paused and said: ‘To me^-as, with the ant!’ When they came with it, Suleyman^-as said: ‘But my^-as father is Dawood^-as’. The ant said, ‘Why did you^-as add in your^-as name, the letters of your^-as father Dawood^-as?’ Suleyman^-as said: ‘O you ant! But, do you know that I^-as am a Prophet^-as, and I^-as am not unjust to anyone?’ The ant said, ‘Yes’.

Prophet Suleyman^-as said: ‘So why did you caution them of my^-as injustice by saying: ‘O you ants! Enter into your dwellings [27:18]?’ The ant said, ‘I feared that if they were to look at your^-as adornments, then they would be tempted by it, and they would leave the Zikr of Allah^-azwj, Exalted is His^-azwj Mention’.

Then it said, ‘Are you^-as greater or your^-as father Dawood^-as?’ Suleyman^-as said: ‘But, my^-as father Dawood (is greater)’. The ant said, ‘Then why did you^-as add in the letters of your^-as name, the letters of the name of your^-as father Dawood^-as?’

Suleyman^-as said: ‘There is no knowledge of this with me^-as’. The ant said, ‘Because your^-as father Dawood^-as, his^-as wound was cured (Daawy) with cordiality, thus he^-as was named Dawood, while you^-as – O Suleyman^-as – hope to join with your^-as father^-as’.

Then the ant said, ‘Do you^-as know why the wind is not Made to be subservient to you^-as in the rest of the kingdom?’ Suleyman^-as said: ‘There is no knowledge of this with me^-as’.

The ant said, ‘What the Mighty and Majestic Means by that is that, had He^-azwj Made subservient to you^-as the whole of the kingdom, just as He^-azwj Made subservient to you, this wind too, it would go away from you^-as like the going away of the wind’. So, this is where Suleyman^-as smiled, laughing from its words [27:19]’’.^[5]

(Tafseer Imam Hassan Al-Askari^-asws said): ‘Allah^-azwj Specialised Muhammad^-saww with Surah Al-Fatiha and Ennobled him^-saww by it, and did not participate anyone from the Prophets^-as in it with him^-saww apart from Suleyman^-as, for he^-as was Given ‘In the Name of Allah^-azwj the Beneficent the Merciful’, from it. Do you not see Him^-azwj Relating on behalf of Bilquees where she said, It is from Suleyman, and it is in the Name of Allah the Beneficent, the Merciful [27:30]’’.^[6]

It was asked from Imam Musa Al-Kazim (7^th Imam) about the Prophets and if Rasool Allah^-saww inherited from the Prophets^-as, all of them^-as?’ He^-asws said: ‘Yes’. I said, ‘From Adam^-as until it ended to himself^-saww?’ He^-asws said: ‘Allah^-azwj did not Send a Prophet^-saww except that Muhammad^-saww was more knowledgeable than him^-as’.

He (the narrator) said, ‘I said, ‘Isa^-as Ibn Maryam^-as used to revive the dead by the Permission of Allah^-azwj’. He^-asws said: ‘You speak the truth’. (I said), ‘And Suleyman^-as Bin Dawood^-as used to understand the speech of the bird, and was Rasool-Allah^-saww able to be upon this status?’

He (the narrator) said, ‘Suleyman^-as Bin Dawood^-as said to the Hoopoe (bird) when he^-as missed it and doubted regarding its matter, so he^-as said What is the matter that I cannot see the hoopoe or is it from the absentees? [27:20] , when he^-as missed it. So he^-as was angry upon it, so he^-as said:  I will punish it with a severe punishment, or slaughter it, or it brings to me a clear authorisation (for its absence) [27:21].

And rather, he^-as was angry because it used to navigate for him upon the waters. This one, and it was a bird, and it had been Given what Suleyman^-as had not been Given. And it was so that the wind, and the ant, and the humans, and the jinn, and the Satans^-la were chained to him^-asws in obedience, and he^-as did not happen to recognise the water beneath the atmosphere, and the bird used to recognise it.

And Allah^-azwj is Saying in His^-azwj Book  And even if there were a Quran by which the mountains were made to pass away, or the earth were travelled over by it, or the dead were made to speak thereby [13:31], and we^-asws have inherited this Quran wherein is what the mountains can be made to passed with, and the cities be made to travel with, and the dead to be revived with, and we^-asws know the water beneath the atmosphere, and in the Book of Allah^-azwj there are Verses what a matter can be intended with’’.^[7]

‘From Abu Ja’far^-asws (5^th Imam) he (the narrator) said, ‘I said to him^-asws, ‘May I be sacrificed for you^-as! The words of the scholar, ‘I will come to you with it, before your glance returns to you’ [27:40]’.

He (the narrator) said, ‘He^-asws said: ‘O Jabir, Allah^-azwj Made His^-azwj Magnificent Name to be upon seventy-three Letters. There used to be with him (Aasif^-as Bin Barkhiya^-as an aide to Prophet Suleyman^-as) the knowledge of one of these letters.

The Earth contracted between him and the throne of (Queen) Bilquees, until the two met (and he^-as grabbed the throne), and then it reverted to as it was before, whereas with us^-asws, from the Magnificent Name of Allah^-azwj, are seventy-two Letters, and one Letter regarding the knowledge of the unseen is hidden with Allah^-azwj’’.^[8]

‘From Abu Ja’far^-asws regarding His^-azwj Words: (Surah) Al Naml: And We had Sent to Samood, their brother Salih (saying) that they should be worshipping Allah, but then they became two sects quarrelling with each other [27:45], He^-azwj is Saying – ratifiers and beliers’’. ^[9]

The Syrian asked Imam Ali^-asws saying, ‘Inform me about the day of Wednesday and the fleeing from it. Amir Al-Momineen^-asws said: ‘It is the last Wednesday from the month’ – and continued the Hadeeth up to, he^-asws said: ‘And on the day of Wednesday Allah^-azwj Said: We Annihilated them and their people in their entirety [27:51], and on the day the Scream seized them, and on the day of Wednesday the she-camel was hamstrung’’.^[10]

‘From Abu Abdullah^-asws (6^th Imam) regarding Words of Allah^-azwj Mighty and Majestic: And on the Day We will Gather batches from every community, [27:83]. He^-asws said: ‘There isn’t anyone from the Momineen who has been killed except he will be returning until he dies (a natural death), nor is there anyone from the Momineen who dies (a natural death) except he will be returning and be killed!’’.^[11]

(Regarding the Verse), and We will Gather them, so We will not Leave anyone of them [18:47] – The Imam^-asws Abu Abdullah^-asws (6^th Imam) was asked about His^-azwj Words: And on the Day We will Gather batches from every community, [27:83], he^-asws said: ‘What the people saying regarding it?’ I said, ‘They are saying it is regarding the Qiyamah’.

Abu Abdullah^-asws said: ‘Will Allah^-azwj be Gathering batches from every community and leave the remainder? But rather, that is regarding the Raj’at. As for the Verse of Qiyamah, it is this: and We will Gather them, so We will not Leave any one of them [18:47] – up to His^-azwj Words: appointment for you all!” [18:48]’’.^[12]

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww ended to Amir Al-Momineen^-asws and he^-asws was taking a nap in the Masjid, having had collected the sand and placed his^-asws head upon it (as a pillow). He^-saww (Rasool Allah) moved him^-asws by his^-saww leg, then said: ‘دَابَّةً مِنَ الْأَرْضِ ’ ‘Arise, O walker of (Wali) Allah^-azwj!’

A man from his^-saww companions said: ‘O Rasool-Allah^-saww! Can we name each other with this name?’

Rasool Allah^-saww said: ‘No, by Allah^-azwj! It is not, except for him^-asws especially, and he^-asws is the walker who is mentioned in His^-azwj Book: And when the Word occurs upon them, We will Bring out to them a walker from the earth to speak to them. Surely, the people would not have had certainty in Our Signs [27:82]’.  See, additional Ahadeeth related to 27:82-84 in the Appendix I:

It is in the Tafseer Al-Qummi – He will Show you His Signs, so you will recognise them, [27:93]. He said, ‘Amir Al-Momineen^-asws and the Imams^-asws. When they^-asws return, their^-asws enemies would recognise them^-asws when they see them^-asws, and it evidences upon that the signs, these are the Imams^-asws. The words of Amir Al-Momineen^-asws, may the Salawaat of Allah^-azwj be upon him^-asws: ‘There is no sign of Allah^-azwj mightier than me^-asws!’ So, when they^-asws return to the world their^-asws enemies would recognise them^-asws when they see them^-asws in the world’’.^[13]

‘I, and Umar Bin Al-Khattab were seated in the presence of the Prophet^-saww, and Ali^-asws was seated to his^-saww side, when Rasool-Allah^-saww recited: Or, One Who Answers the distressed one when he supplicates to Him and He Removes the evil, and He will Make you to be Caliphs of the earth! [27:62].

He (the narrator) said, ‘Ali^-asws stood up like the standing up of the sparrow. The Prophet^-saww said to him^-asws: ‘What is your^-asws matter which affects you^-asws so?’ He^-asws said: ‘Why should I^-asws not be so affected, and Allah^-azwj is Saying that He^-saww will be Making us^-asws to be Caliphs in the earth?’ The Prophet^-saww said to him^-asws: ‘Do not panic, for by Allah^-azwj, no one will love you^-asws except for a Momin, and no one would hate you^-asws except for a hypocrite’’.^[14]

Tafseer Al-Qummi – Or, One Who Answers the distressed one when he supplicates to Him and He Removes the evil, and He will Make you to be Caliphs of the earth! [27:62].  ‘From Abu Abdullah^-asws having said: ‘It was Revealed regarding Al-Qaim^-ajfj. By Allah^-azwj! He^-asws is the awaited one^-ajfj. When he^-ajfj prays two Cycles Salat in Al-Maqam (of Ibrahim^-as) and supplicated to Allah^-azwj, it would be Answered for him^-ajfj, and He^-azwj will Remove the evil and Make him^-ajfj the caliph in the earth’’.^[15]

‘Amir Al-Momineen^-asws said to me: ‘O Abu Abdullah (Al-Jadaly)! Do you know what is the good deed which if one who comes with it, and they would be secure from the panic of that Day [27:89] And one who comes with the evil deed, they would be thrown upon their faces into the Fire. [27:90]?’ I said, ‘No’. He^-asws said: ‘The good deed is our^-asws cordiality, People^-asws of the Household, and the evil deed is our^-asws enmity, People^-asws of the Household’’.^[16]

‘I was in the presence of Abu Abdullah^-asws and Abdullah Bin Abu Yafour asked him^-asws about Words of Allah^-azwj Mighty and Majestic: One who comes with the good deed, for him would be better than it, and they would be secure from the panic of that Day [27:89]. He^-asws said: ‘And do you know what is the good deed? But rather the good deed is recognition of the Imam^-asws and obeying him^-asws, and obeying him^-asws is obedience to Allah^-azwj’’.^[17]

It was asked by Abu Abdullah^-asws (6^th Imam) about his^-asws words: ‘No deed would harm along with the Eman, nor would any deed benefit with the Kufr’’.

He^-asws said: ‘Abu Umayya did not ask me^-asws about its interpretation. But rather, I^-asws meant by this, the one who recognises the Imam^-asws from Progeny^-asws of Muhammad^-saww and follows him^-asws, then does a deed for himself with whatever he so desires to, from the good deeds, that would be Accepted from him, and multiplied for him manifold. Thus, he would benefit with the good deed along with the recognition. So, this is what I^-asws meant by that.

And similar to that, Allah^-azwj will not Accept the righteous deeds from the servant which he had done, when he follows the tyrannical imam who isn’t from Allah^-azwj the Exalted’.

Abdullah Bin Abu Yafour said to him^-asws, ‘Doesn’t Allah^-azwj the Exalted Say: One who comes with the good deed, for him would be better than it, and they would be secure from the panic of that Day [27:89], so how can he not benefit from the righteous deeds if he were to befriend the tyrannical imam?’

Abu Abdullah^-asws said: ‘And do you know what the good deed is which Allah^-azwj the Exalted has Meant in this Verse? It is the recognition of the Imam^-asws, and being obedient to him^‑asws.

And Allah^-azwj Mighty and Majestic Says: And one who comes with the evil deed, they would be thrown upon their faces into the Fire. Will you be Recompensed except for what you had been doing? [27:90]. And what it Intended by the evil deed is the denial of the Imam^-asws who is from Allah^-azwj the Exalted’.

Then Abu Abdullah^-asws said: ‘The one who comes on the Day of Judgement with the wilayah of the unjust imam who is not from Allah^-azwj, and comes having denied our^-asws rights, having fought against our^-asws Wilayah, Allah^-azwj would Fling him into the Fire on the Day of Judgement’’.^[18]

See additional Ahadeeth in Appendix II.

MERITS

ابن بابويه، بإسناده: عن الحسين بن أبي العلاء، عن أبي بصير، عن أبي عبد الله (عليه السلام)، قال: «من قرأ سور الطواسين الثلاث في ليلة الجمعة، كان من أولياء الله، و في جوار الله، و في كنفه

Ibn Babuwayh, by his chain, from Al-Husayn Bin Al-A’la, from Abu Baseer,

Abu Abdullah^-asws has said: ‘The one who recites the three Al-Tawaseen (الطواسين) (Chapters 26, 27 & 28) during the night of Friday (Thursday eve), would be from the friends of Allah^-azwj, and in the Nearness of Allah^-azwj, and in His^-azwj Patronage.

و لم يصبه في الدنيا بؤس أبدا، و اعطي في الآخرة من الجنة حتى يرضى، و فوق رضاه، و زوجه الله مائة زوجة من الحور العين

He will not be affected with despair in the world, ever, and would be Given in the Hereafter from the Paradise until he is satisfied, and over and above his satisfaction. And Allah^-azwj would get him to be married to a hundred wives from the Maiden Houries’.[19]

و من (خواص القرآن): روي عن النبي (صلى الله عليه و آله)، قال: «من قرأ هذه السورة كان له بعدد من صدق سليمان (عليه السلام)، و من كذب هودا، و صالحا، و إبراهيم (عليهم السلام) عشر حسنات، و خرج من قبره و هو ينادي: لا إله إلا الله

And from Khawas Al-Quran –

It has been reported from the Prophet^-saww having said: ‘The one who recites this Chapter (27) would have for himself ten times the Reward of the number who ratified Suleyman^-as, and the number of the ones who belied Hud^-as, and Salih^-as, and Ibrahim^-as. And he would come out from his grave and he would be calling out, ‘There is no god except for Allah^-azwj’.

و من كتبها في رق غزال، و جعلها في منزله، لم يقرب ذلك المنزل حية، و لا عقرب، و لا دود، و لا جرذ، و لا كلب عقور، و لا ذئب، و لا شي‏ء يؤذيه أبدا

And one who writes it in the parchment (skin) of a gazelle, and makes it to be in his house, a snake would not come near his house, nor a scorpion, nor a winged insect, nor a rat, nor a dog, nor a wolf, nor anything which would harm him ever’.

و في رواية اخرى عن رسول الله (صلى الله عليه و آله) بزيادة: «و لا جراد و لا بعوض

And in another report from Rasool-Allah^-saww with an addition, having said: ‘And neither locusts, nor mosquitoes’.[20]

VERSE 1

طس ۚ تِلْكَ آيَاتُ الْقُرْآنِ وَكِتَابٍ مُبِينٍ {1}

Ta Sin [27:1] These are the Verses of the Clarifying Book [27:2]

ابن بابويه، قال: أخبرنا أبو الحسن محمد بن هارون الزنجاني، فيما كتب إلي على يدي علي بن أحمد البغدادي الوراق، قال: حدثنا معاذ بن المثنى العنبري، قال: حدثنا عبد الله بن أسماء، قال: حدثنا جويرية، عن سفيان بن سعيد الثوري، قال: قلت لجعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب (عليهم السلام): يا ابن رسول الله، ما معنى قوله الله عز و جل: طس و طسم؟

Ibn Babuwayh said, ‘Abu Al-Hassan Muhammad Bin Haroun Al-Zanjany narrated to us, from what he wrote to Ali Bin Ahmad Al-Baghdady Al-Waraaq, from Ma’az Bin Al-Masny Al-Anbary, from Abdullah Bin Asma’a, from Juweyriya, from Sufyan Bin Saeed Al-Sowry who said,

‘I said to Ja’far^-asws Bin Muhammad^-asws Bin Ali^-asws Bin Al-Husayn^-asws Bin Ali^-asws Bin Abu Talib^-asws, ‘O son^-asws of Rasool-Allah^-azwj! What is the Meaning of the Words of Allah^-azwj Mighty and Majestic: Ta Sin [27:1] and [26:1] Ta Sin Meem?’

قال: «أما طس فمعناه أنا الطالب السميع، و أما طسم فمعناه أنا الطالب السميع المبدئ المعيد

He^-asws said: ‘As for Ta Sin [27:1], so its Meaning is ‘I^-azwj am the Seeker, the Hearer (الطالب السميع)’. As for Ta Sin Meem [26:1], so its Meaning is ‘I^-azwj am the Seeker, the Hearer, the Initiator, the Repeater (الطالب السميع المبدئ المعيد)’.[21]

ابن بابويه، بإسناده: عن الحسين بن أبي العلاء، عن أبي بصير، عن أبي عبد الله (عليه السلام)، قال: «من قرأ سور الطواسين الثلاث في ليلة الجمعة، كان من أولياء الله، و في جوار الله، و في كنفه

Ibn Babuwayh, by his chain, from Al-Husayn Bin Al-A’la, from Abu Baseer,

Abu Abdullah^-asws has said: ‘The one who recites the three Al-Tawaseen (الطواسين) (Chapters 26, 27 & 28) during the night of Friday (Thursday eve), would be from the friends of Allah^-azwj, and in the Nearness of Allah^-azwj, and in His^-azwj Patronage.

و لم يصبه في الدنيا بؤس أبدا، و اعطي في الآخرة من الجنة حتى يرضى، و فوق رضاه، و زوجه الله مائة زوجة من الحور العين

He will not be affected with despair in the world, ever, and would be Given in the Hereafter from the Paradise until he is satisfied, and over and above his satisfaction. And Allah^-azwj would get him to be married to a hundred wives from the Maiden Houries’.[22]

VERSES 2 – 3

هُدًى وَبُشْرَىٰ لِلْمُؤْمِنِينَ {2}

Being a Guidance and glad tidings for the Momineen [27:2]

الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ بِالْآخِرَةِ هُمْ يُوقِنُونَ {3}

Those who are establishing the Salat and are giving the Zakat, and regarding the Hereafter, they are certain [27:3]

قَالَ الْإِمَامُ ع‏ ثُمَّ وَصَفَهُمْ بَعْدَ [ذَلِكَ‏] فَقَالَ‏ وَ يُقِيمُونَ الصَّلاةَ يَعْنِي بِإِتْمَامِ رُكُوعِهَا وَ سُجُودِهَا، وَ حِفْظِ مَوَاقِيتِهَا وَ حُدُودِهَا، وَ صِيَانَتِهَا عَمَّا يُفْسِدُهَا وَ يَنْقُضُهَا

Imam Hassan Al-Askari^-asws said: ‘After describing their (believers) characteristics, Allah^-azwj Says: are establishing the Salat [27:3] – they are those that complete their Rukus, and their Sajdas, and keep to its timings and limits, and stay away from that, which spoils or revokes the Salat’.[23]

فَلَمَّا جَاءَ أَبُو ذَرٍّ إِلَى رَسُولِ اللَّهِ ص قَالَ لَهُ رَسُولُ اللَّهِ: يَا أَبَا ذَرٍّ إِنَّكَ أَحْسَنْتَ طَاعَةَ اللَّهِ، فَسَخَّرَ اللَّهُ لَكَ مَنْ يُطِيعُكَ فِي كَفِّ الْعَوَادِي عَنْكَ، فَأَنْتَ مِنْ أَفْضَلِ مَنْ مَدَحَهُ اللَّهُ عَزَّ وَ جَلَّ بِأَنَّهُ يُقِيمُ الصَّلَاةَ

(Imam Hassan Al-Askari^-asws said): ‘When Abu Zarr^-ra came to Rasool-Allah^-saww, Rasool-Allah^-saww said to him^-ra: ‘O Abu Zarr^-ra! Your^-ra obedience to Allah^-azwj is excellent, therefore Allah^-azwj Made subservient to you the one who would obey you in the wilderness sufficing on your^-ra behalf, for you^-ra are from the most superior of the ones whom Allah^-azwj Mighty and Majestic has Praised by – and are establishing the Salat [2:3]’.[24]

قَالَ الْإِمَامُ ع‏ أَمَّا الزَّكَاةُ فَقَدْ قَالَ رَسُولُ اللَّهِ ص: مَنْ أَدَّى الزَّكَاةَ إِلَى مُسْتَحِقِّهَا، وَ قَضَى الصَّلَاةَ عَلَى حُدُودِهَا، وَ لَمْ يُلْحِقْ بِهِمَا مِنَ الْمُوبِقَاتِ مَا يُبْطِلُهُمَا- جَاءَ يَوْمَ الْقِيَامَةِ يَغْبِطُهُ كُلُّ مَنْ فِي تِلْكَ الْعَرَصَاتِ- حَتَّى يَرْفَعَهُ نَسِيمُ الْجَنَّةِ إِلَى أَعْلَى غُرَفِهَا وَ عَلَالِيهَا بِحَضْرَةِ مَنْ كَانَ يُوَالِيهِ مِنْ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ الطَّاهِرِينَ

The Imam^-asws (Hassan Al-Askari^-asws) said: ‘As for the Zakat, so Rasool-Allah^-saww said: ‘The one who gives the Zakat to a deserving one, and fulfils the Salat upon its limits, and does not, along with these two, indulge in the grievous sins what would invalidate these, would come on the Day of Judgment envied by everyone in those plains, to the extent that the breeze of the Paradise would raise him up to its highest of its levels and lofty places to be in the presence of the ones whom he used to befriend, from Muhammad^-saww and his^-saww goodly Progeny^-asws, the clean.

وَ مَنْ بَخِلَ بِزَكَاتِهِ وَ أَدَّى صَلَاتَهُ، فَصَلَاتُهُ مَحْبُوسَةٌ دُوَيْنَ السَّمَاءِ إِلَى أَنْ يَجِي‏ءَ [حِينُ‏] زَكَاتِهِ، فَإِنْ أَدَّاهَا جُعِلَتْ كَأَحْسَنِ الْأَفْرَاسِ مَطِيَّةً لِصَلَاتِهِ، فَحَمَلَتْهَا إِلَى سَاقِ الْعَرْشِ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ: سِرْ إِلَى الْجِنَانِ، وَ ارْكُضْ فِيهَا إِلَى يَوْمِ الْقِيَامَةِ، فَمَا انْتَهَى إِلَيْهِ رَكْضُكَ فَهُوَ (كُلُّهُ بِسَائِرِ مَا تَمَسُّهُ لِبَاعِثِكَ)

And the one who is stingy with his Zakat and (but) performs his Salat, then his Salat would be withheld below the sky until his Zakat comes. So, if he pays it, it is made like the best of the horses obedient to his Salat, and it carries it to the base of the Throne. So, Allah^-azwj Mighty and Majestic is Saying: “Go to the Gardens and run therein up to the Day of Judgment, and whatever you end up to, so all of it, along with whatever you touch (its left and its right) would be for you”.

فَيَرْكُضُ فِيهَا عَلَى أَنَّ كُلَّ رَكْضَةٍ مَسِيرَةُ سَنَةٍ- فِي قَدْرِ لَمْحَةِ بَصَرِهِ مِنْ يَوْمِهِ إِلَى يَوْمِ الْقِيَامَةِ، حَتَّى يَنْتَهِيَ [بِهِ‏] إِلَى حَيْثُ مَا شَاءَ اللَّهُ تَعَالَى، فَيَكُونُ ذَلِكَ كُلُّهُ لَهُ، وَ مِثْلُهُ عَنْ يَمِينِهِ وَ شِمَالِهِ، وَ أَمَامِهِ وَ خَلْفِهِ، وَ فَوْقِهِ وَ تَحْتِهِ

It runs therein and every runs of it, travel distance of a year, in a measurement of the blink of an eye from its day up to the Day of Judgment, until it ends up to whatever Allah^-azwj the Exalted so Desires, and all of that would happen to be for him, and the like of it from his right and his left, and his front and his behind, and above him and below him.

وَ إِنْ بَخِلَ بِزَكَاتِهِ وَ لَمْ يُؤَدِّهَا، أُمِرَ بِالصَّلَاةِ فَرُدَّتْ إِلَيْهِ، وَ لُفَّتْ كَمَا يُلَفُّ الثَّوْبُ‏ الْخَلَقُ، ثُمَّ يُضْرَبُ بِهَا وَجْهُهُ، وَ يُقَالُ [لَهُ‏]: يَا عَبْدَ اللَّهِ مَا تَصْنَعُ بِهَذَا دُونَ هَذَا

And if he is stingy with his Zakat and does not pay it, it is Commanded with the Salat for its return to him, and it is folded just like the folding of the clothes of the people, and then his face its struck with it, and it is said to him, ‘O Servant of Allah^-azwj! What it to be done with (Salat) this without this (Zakat)!’

قَالَ: فَقَالَ أَصْحَابُ رَسُولِ اللَّهِ ص: مَا أَسْوَأَ حَالَ هَذَا [وَ اللَّهِ‏]! قَالَ رَسُولُ اللَّهِ ص أَ وَ لَا أُنَبِّئُكُمْ بِمَنْ هُوَ أَسْوَأَ حَالًا مِنْ هَذَا قَالُوا: بَلَى يَا رَسُولَ اللَّهِ

He^-asws said: ‘So the companions of Rasool-Allah^-saww said: ‘How evil is the state of this one, by Allah^-azwj!’. Rasool-Allah^-saww said: ‘Or shall I^-saww inform you with the one who is of a state more evil than this one?’ They said, ‘Yes, O Rasool-Allah^-saww!’

قَالَ: رَجُلٌ‏ حَضَرَ الْجِهَادَ فِي سَبِيلِ اللَّهِ تَعَالَى، فَقُتِلَ مُقْبِلًا غَيْرَ مُدْبِرٍ، وَ الْحُورُ الْعِينُ يَتَطَلَّعْنَ‏ إِلَيْهِ، وَ خُزَّانُ الْجِنَانِ يَتَطَلَّعُونَ [إِلَى‏] وُرُودِ رُوحِهِ عَلَيْهِمْ [وَ أَمْلَاكُ السَّمَاءِ] وَ أَمْلَاكُ الْأَرْضِ يَتَطَلَّعُونَ [إِلَى‏] نُزُولِ حُورِ الْعِينِ إِلَيْهِ، وَ الْمَلَائِكَةُ خُزَّانُ الْجِنَانِ، فَلَا يَأْتُونَهُ‏

He^-saww said: ‘A man who attends the Jihad in the Way of Allah^-azwj the Exalted, so he fights facing (the enemy) without turning back, and the maiden Houries are aspiring to him, and the keepers of the Gardens are aspiring to the return of his soul to them, and the Angels of the sky and the Angels of the earth are aspiring at the descent of the maiden Houries to him, and the Angels (who are the) keepers of the Gardens are not coming to him.

فَتَقُولُ مَلَائِكَةُ الْأَرْضِ حَوَالَيْ ذَلِكَ الْمَقْتُولِ: مَا بَالُ الْحُورِ [الْعِينِ‏] لَا يَنْزِلْنَ إِلَيْهِ وَ مَا بَالُ خُزَّانِ الْجِنَانِ لَا يَرِدُونَ عَلَيْهِ فَيُنَادَوْنَ مِنْ فَوْقِ السَّمَاءِ السَّابِعَةِ: يَا أَيَّتُهَا الْمَلَائِكَةُ، انْظُرُوا إِلَى آفَاقِ السَّمَاءِ [وَ] دُوَيْنِهَا

The Angels of the earth surrounding that killed one are saying, ‘What is the matter that the maiden Houries are not descending to him, and what is the matter the maiden Houries are not descending to him, and what is the matter the keepers of the Gardens are not coming to him?’ They are calling out from above the seventh sky, ‘O you Angels! Look at the horizons of the sky and below it!’

فَيَنْظُرُونَ، فَإِذَا تَوْحِيدُ هَذَا الْعَبْدِ [الْمَقْتُولِ‏] وَ إِيمَانُهُ بِرَسُولِ اللَّهِ ص، وَ صَلَاتُهُ وَ زَكَاتُهُ، وَ صَدَقَتُهُ، وَ أَعْمَالُ بِرِّهِ كُلُّهَا مَحْبُوسَاتٌ دُوَيْنَ السَّمَاءِ، وَ قَدْ طَبِقَتْ‏ آفَاقُ السَّمَاءِ كُلُّهَا- كَالْقَافِلَةِ الْعَظِيمَةِ قَدْ مَلَأَتْ مَا بَيْنَ أَقْصَى الْمَشَارِقِ وَ الْمَغَارِبِ، وَ مَهَابِّ الشَّمَالِ وَ الْجَنُوبِ- تُنَادِي أَمْلَاكُ تِلْكَ الْأَفْعَالِ‏ الْحَامِلُونَ لَهَا، الْوَارِدُونَ بِهَا: مَا بَالُنَا لَا تُفْتَحُ لَنَا أَبْوَابُ السَّمَاءِ- لِنَدْخُلَ إِلَيْهَا بِأَعْمَالِ هَذَا الشَّهِيدِ

They are looking, and the Tawheed of this servant, the killed one, and his Eman with Rasool-Allah^-saww, and his Salat, and his Zakat, and his charities, and his righteous deeds, all of them are being withheld below the sky and the horizons of the sky have snapped shut, all of them – like the grand caravan which is filled with what is between the outskirts of the east and the west, and the objects of the north and the south – the Angels (carrying) those deeds, the one bring these over are calling out, ‘What is the matter the gateways of the sky are not opening up for us, in order for us to enter through these with the deeds of this martyr?’

فَيَأْمُرُ اللَّهُ عَزَّ وَ جَلَّ بِفَتْحِ أَبْوَابِ السَّمَاءِ، فَتُفْتَحُ، ثُمَّ يُنَادَى هَؤُلَاءِ الْأَمْلَاكُ: ادْخُلُوهَا إِنْ قَدَرْتُمْ. فَلَا تُقِلُّهَا أَجْنِحَتُهُمْ، وَ لَا يَقْدِرُونَ عَلَى الِارْتِفَاعِ بِتِلْكَ الْأَعْمَالِ. فَيَقُولُونَ: يَا رَبَّنَا لَا نَقْدِرُ عَلَى الِارْتِفَاعِ بِهَذِهِ الْأَعْمَالِ

Allah^-azwj Mighty and Majestic Commands with the opening of the gateways of the sky, and they are open. Then it is called out to these Angels, ‘Enter if you are able to’. But their wings are not taking them, nor are they able upon rising with those deeds. They are saying, ‘O our Lord^-azwj! We are not able upon rising with these deeds!’

فَيُنَادِيهِمْ مُنَادِي رَبِّنَا عَزَّ وَ جَلَّ: يَا أَيَّتُهَا الْمَلَائِكَةُ لَسْتُمْ حَمَّالِي هَذِهِ الْأَثْقَالِ [الصَّاعِدِينَ بِهَا] إِنَّ حَمَلَتَهَا الصَّاعِدِينَ بِهَا- مَطَايَاهَا- الَّتِي تَرْفَعُهَا إِلَى دُوَيْنِ الْعَرْشِ، ثُمَّ تُقِرُّهَا فِي دَرَجَاتِ الْجِنَانِ

A caller of our Lord^-azwj Mighty and Majestic calls out to them, ‘O you Angels! You aren’t the carriers of these loads, the ascenders with these. The ascenders with these are their runners who would raise these to the base of the Throne, then settle these in levels of the Gardens’.

فَتَقُولُ الْمَلَائِكَةُ: يَا رَبَّنَا مَا مَطَايَاهَا فَيَقُولُ اللَّهُ تَعَالَى: وَ مَا الَّذِي حَمَلْتُمْ مِنْ عِنْدِهِ فَيَقُولُونَ: تَوْحِيدَهُ لَكَ، وَ إِيمَانَهُ بِنَبِيِّكَ. فَيَقُولُ اللَّهُ تَعَالَى: فَمَطَايَاهَا مُوَالاةُ عَلِيٍّ أَخِي نَبِيِّي، وَ مُوَالاةُ الْأَئِمَّةِ الطَّاهِرِينَ، فَإِنْ أُتِيَتْ فَهِيَ الْحَامِلَةُ الرَّافِعَةُ الْوَاضِعَةُ لَهَا فِي الْجِنَانِ

The Angels are saying, ‘O our Lord^-azwj! What are their runners?’. Allah^-azwj the Exalted is Saying: “And what is which you are carrying from him?’ They are saying, ‘His (belief in) Tawheed for You^-azwj and his Eman with Your^-azwj Prophet^-saww’. Allah^-azwj the Exalted is Saying: “So its runner is the Wilayah of the brother^-asws of My^-azwj Prophet^-saww, and the Wilayah of the Imams^-asws, the clean. Thus, if it comes, then it would be the carrier, the lifter, the placer of these in the Gardens”.

فَيَنْظُرُونَ فَإِذَا الرَّجُلُ مَعَ مَا لَهُ مِنْ هَذِهِ الْأَشْيَاءِ، لَيْسَ لَهُ مُوَالاةُ عَلِيِّ بْنِ أَبِي طَالِبٍ وَ الطَّيِّبِينَ مِنْ آلِهِ، وَ مُعَادَاةُ أَعْدَائِهِمْ

They look around at the man with whom are these things, but there isn’t for him the Wilayah of Ali^-asws Bin Abu Talib^-asws and the goodly ones from his^-asws Progeny^-asws, and the enmity of his^-asws enemies,

فَيَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى لِلْأَمْلَاكِ الَّذِينَ كَانُوا حَامِلِيهَا: اعْتَزِلُوهَا، وَ الْحَقُوا بِمَرَاكِزِكُمْ مِنْ مَلَكُوتِي- لِيَأْتِهَا مَنْ هُوَ أَحَقُّ بِحَمْلِهَا، وَ وَضْعِهَا فِي مَوْضِعِ اسْتِحْقَاقِهَا. فَتَلْحَقُ تِلْكَ الْأَمْلَاكُ بِمَرَاكِزِهَا الْمَجْعُولَةِ لَهَا

Allah^-azwj Blessed and Exalted is Saying to the Angels who were the carriers: “Isolate these, and join up with your positions from My^-azwj Kingdom so that he would bring these, the one who is more rightful with carrying these and placing these in a rightful place!”’. So those Angels join up with their positions made for these.

ثُمَّ يُنَادِي مُنَادِي رَبِّنَا عَزَّ وَ جَلَّ: يَا أَيَّتُهَا الزَّبَانِيَةُ تَنَاوَلِيهَا، وَ حُطِّيهَا إِلى‏ سَواءِ الْجَحِيمِ‏، لِأَنَّ صَاحِبَهَا لَمْ يَجْعَلْ لَهَا مَطَايَا- مِنْ مُوَالاةِ عَلِيٍّ وَ الطَّيِّبِينَ مِنْ آلِهِ ع

Then a caller of our Lord^-azwj Mighty and Majestic calls out, ‘O you Zabaniyya (Angels of Hell)! Grab these and place these in the midst of the Blazing Fire, because their owner did not make a permit to be for these – from the Wilayah of Ali^-asws and the goodly ones from his^-asws Progeny^-asws!

قَالَ [رَسُولُ اللَّهِ ص‏]: فَتَنَاوَلَ‏ تِلْكَ الْأَمْلَاكُ، وَ يُقَلِّبُ اللَّهُ عَزَّ وَ جَلَّ تِلْكَ الْأَثْقَالَ أَوْزَاراً وَ بَلَايَا- عَلَى بَاعِثِهَا لِمَا فَارَقَتْهَا مَطَايَاهَا- مِنْ مُوَالاةِ أَمِيرِ الْمُؤْمِنِينَ ع

Rasool-Allah^-saww said: ‘So those Angels would grab (those deeds) and Allah^-azwj Mighty and Majestic would Transform those loads as burdens (of sins) and afflictions upon its urging due to their separation of their^-asws permit – from the Wilayah of Amir Al-Momineen^-asws.

وَ نَادَتْ تِلْكَ الْمَلَائِكَةُ إِلَى مُخَالَفَتِهِ لِعَلِيٍّ ع، وَ مُوَالاتِهِ لِأَعْدَائِهِ‏. فَيُسَلِّطُهَا اللَّهُ عَزَّ وَ جَلَّ وَ هِيَ فِي صُورَةِ الْأَسْوَدِ عَلَى تِلْكَ الْأَعْمَالِ، وَ هِيَ كَالْغِرْبَانِ‏ وَ الْقَرْقَسِ فَتَخْرُجُ مِنْ أَفْوَاهِ تِلْكَ الْأَسْوَدِ نِيرَانٌ تُحْرِقُهَا، وَ لَا يَبْقَى لَهُ عَمَلٌ إِلَّا أُحْبِطَ وَ يَبْقَى عَلَيْهِ مُوَالاتُهُ لِأَعْدَاءِ عَلِيٍّ ع وَ جَحْدُهُ وَلَايَتَهُ، فَيُقِرُّهُ ذَلِكَ فِي سَوَاءِ الْجَحِيمِ فَإِذَا هُوَ قَدْ حَبِطَتْ أَعْمَالُهُ، وَ عَظُمَتْ أَوْزَارُهُ وَ أَثْقَالُهُ

And those Angels (of Hell) would call out to his opposition to Ali^-asws and his friendship to his^‑asws enemies, and Allah^-azwj Mighty and Majestic would Cause these to be overcome by an image of a black snake upon those deeds, and it would be like the crows and the insects. So, flames would come out from the mouth of that black snake incinerating these, and there would not remain a (single) deed for him except it would be thwarted, and there would remain upon him his Wilayah to the enemies of Ali^-asws and his rejection of his^-asws Wilayah. So, he would admit that amid the Blazing Fire, and his deeds would have been thwarted, and his burden would be greater and heavier.

فَهَذَا أَسْوَأُ حَالًا مِنْ مَانِعِ الزَّكَاةِ الَّذِي يَحْفَظُ الصَّلَاةَ

This is the one of a state more evil than the preventer of the Zakat, one who preserved the Salat’.[25]

One’s Salat is not accepted if one’s Zakat is not accepted:

عَلِيُّ بْنُ مُحَمَّدٍ عَنِ ابْنِ جُمْهُورٍ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ عُثْمَانَ بْنِ رُشَيْدٍ عَنْ مَعْرُوفِ بْنِ خَرَّبُوذَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَرَنَ الزَّكَاةَ بِالصَّلَاةِ فَقَالَ أَقِيمُوا الصَّلاةَ وَ آتُوا الزَّكاةَ فَمَنْ أَقَامَ الصَّلَاةَ وَ لَمْ يُؤْتِ الزَّكَاةَ لَمْ يُقِمِ الصَّلَاةَ

Ali Bin Muhammad, from Ibn Jamhour, from his father, from Ali Bin Hadeed, from Usman Bin Rusheyd, from Marouf bin Kharbouz,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Allah^-azwj Mighty and Majestic Paired the Zakāt with the Salāt, so He^-azwj Said: And establish the Salāt and give the Zakāt [2:43]. Thus, the one who establishes the Salāt and does not give the Zakāt (in fact) has not established the Salāt’.^[26]

The Ones who deserve the Zakat and those who are not:

قَالَ: فَقِيلَ لِرَسُولِ اللَّهِ ص فَمَنْ يَسْتَحِقُّ الزَّكَاةَ قَالَ: الْمُسْتَضْعَفُونَ مِنْ شِيعَةِ مُحَمَّدٍ وَ آلِهِ الَّذِينَ لَمْ تَقْوَ بَصَائِرُهُمْ. فَأَمَّا مَنْ قَوِيَتْ بَصِيرَتُهُ، وَ حَسُنَتْ بِالْوَلَايَةِ لِأَوْلِيَائِهِ وَ الْبَرَاءَةِ مِنْ أَعْدَائِهِ مَعْرِفَتُهُ، فَذَاكَ أَخُوكُمْ فِي الدِّينِ

He^-asws said: ‘It was asked from Rasool-Allah^-saww, ‘So who is the one deserving of the Zakat?’ He^-saww said: ‘The weak ones from the Shias of Muhammad^-saww and his^-saww Progeny^-asws, those whose insight is not strong. But, as for the one whose insight is strong, and his recognition is excellent with the Wilayah of His^-azwj friends, and the disavowing from His^-azwj enemies, then that one is your brother in the Religion.

أَمَسُّ بِكُمْ رَحِماً مِنَ الْآبَاءِ وَ الْأُمَّهَاتِ الْمُخَالِفِينَ‏ فَلَا تُعْطُوهُ زَكَاةً وَ لَا صَدَقَةً، فَإِنَّ مَوَالِيَنَا وَ شِيعَتَنَا مِنَّا، وَ كُلُّنَا كَالْجَسَدِ الْوَاحِدِ- يَحْرُمُ عَلَى جَمَاعَتِنَا الزَّكَاةُ وَ الصَّدَقَةُ، وَ لْيَكُنْ مَا تُعْطُونَهُ إِخْوَانَكُمُ الْمُسْتَبْصِرِينَ: الْبِرَّ، وَ ارْفَعُوهُمْ عَنِ الزَّكَوَاتِ وَ الصَّدَقَاتِ، وَ نَزِّهُوهُمْ عَنْ أَنْ تَصُبُّوا عَلَيْهِمْ أَوْسَاخَكُمْ، أَ يُحِبُّ أَحَدُكُمْ أَنْ يَغْسِلَ وَسَخَ بَدَنِهِ، ثُمَّ يَصُبَّهُ عَلَى أَخِيهِ الْمُؤْمِنِ إِنَّ وَسَخَ الذُّنُوبِ أَعْظَمُ مِنْ وَسَخِ الْبَدَنِ، فَلَا تُوَسِّخُوا بِهَا إِخْوَانَكُمُ الْمُؤْمِنِينَ

(As for) those who were your relatives yesterday (in the pre-Islamic period), from the fathers and the mothers of the adversaries, so neither give him the Zakat, nor charity, for our^-asws friends and our^-asws Shias are from us^-asws, but (on the other hand) all of us^-asws are like one body. It is prohibited upon our^-asws group, the Zakat and the charity, and let it happen to be, what you are giving to your brethren, the ones of insight, (an act of) righteousness, and raise them from the Zakats and the charities and exalt them from pouring your filth upon them. Would one of you like it if he were to wash the filth of his body, then pour it upon his Momin brother? Surely, the filth of the sins is greater than the filth of the body, therefore, do not dirty your brethren, the Momineen, with it.

وَ لَا تَقْصِدُوا أَيْضاً بِصَدَقَاتِكُمْ وَ زَكَوَاتِكُمُ [الْمُخَالِفِينَ‏] الْمُعَانِدِينَ لِآلِ مُحَمَّدٍ، الْمُحِبِّينَ لِأَعْدَائِهِمْ، فَإِنَّ الْمُتَصَدِّقَ عَلَى أَعْدَائِنَا [كَانَ‏] كَالسَّارِقِ فِي حَرَمِ رَبِّنَا عَزَّ وَ جَلَّ وَ حَرَمِي

And do not give charity as well with your charities and your Zakats to the adversaries (meaning the enemies) of the Progeny^-asws of Muhammad^-saww, the ones who love their^-asws enemies, for giving of charity upon your^-asws (Mola Ali^-asws’s enemies is like the thief in the Hurrum (Sanctuary) of our Lord^-azwj Mighty and Majestic and my^-saww Hurrum’.

قِيلَ: يَا رَسُولَ اللَّهِ فَالْمُسْتَضْعَفُونَ مِنَ الْمُخَالِفِينَ الْجَاهِلِينَ، لَا هُمْ فِي مُخَالَفَتِنَا مُسْتَبْصِرُونَ‏ وَ لَا هُمْ لَنَا مُعَانِدُونَ قَالَ: فَيُعْطَى الْوَاحِدُ [مِنْهُمْ‏] مِنَ الدَّرَاهِمِ‏ مَا دُونَ الدِّرْهَمِ، وَ مِنَ الْخُبْزِ مَا دُونَ الرَّغِيفِ

It was said, ‘O Rasool-Allah^-saww! But the weak ones from our adversaries, the ignorant ones, they are not viewing to be in our opposition nor are they being inimical to us’. He^-saww said: ‘So give to one of them from the Dirhams, what is less than the Dirham, and from the bread, what is less than the loaf’.[27]

ثُمَّ قَالَ رَسُولُ اللَّهِ ص: فَأَيُّكُمْ أَدَّى زَكَاتَهُ الْيَوْمَ قَالَ عَلِيٌّ ع: أَنَا يَا رَسُولَ اللَّهِ. فَأَسَرَّ الْمُنَافِقُونَ فِي أُخْرَيَاتِ‏ الْمَجْلِسِ بَعْضُهُمْ إِلَى بَعْضٍ- يَقُولُونَ: وَ أَيُّ مَالٍ لِعَلِيٍّ ع حَتَّى يُؤَدِّيَ مِنْهُ الزَّكَاةَ

Then Rasool-Allah^-saww said: ‘So, which one of you paid his Zakat today?’ Ali^-asws said: ‘I^-asws did, O Rasool-Allah^-saww!’. So, the hypocrites started whispering privately to each at the far ends of the gathering, saying, ‘And which wealth does Ali^-asws have until he^-asws paid the Zakat from it?’

فَقَالَ رَسُولُ اللَّهِ ص: يَا عَلِيُّ أَ تَدْرِي مَا يُسِرُّهُ هَؤُلَاءِ الْمُنَافِقُونَ فِي أُخْرَيَاتِ الْمَجْلِسِ قَالَ عَلِيٌّ ع: بَلَى، قَدْ أَوْصَلَ اللَّهُ تَعَالَى إِلَى أُذُنِي مَقَالَتَهُمْ، يَقُولُونَ: وَ أَيُّ مَالٍ لِعَلِيٍّ ع حَتَّى يُؤَدِّيَ زَكَاتَهُ كُلُّ مَالٍ يُغْتَنَمُ مِنْ يَوْمِنَا هَذَا إِلَى يَوْمِ الْقِيَامَةِ فَلِي خُمُسُهُ بَعْدَ وَفَاتِكَ يَا رَسُولَ اللَّهِ وَ حُكْمِي عَلَى الَّذِي مِنْهُ لَكَ فِي حَيَاتِكَ جَائِزٌ، فَإِنِّي نَفْسُكَ وَ أَنْتَ نَفْسِي

Rasool-Allah^-saww said: ‘O Ali^-asws! Do you^-asws know what these Hypocrites are secretly whispering at the ends of the gathering?’ Ali^-asws said: ‘Yes, Allah^-azwj the Exalted has Cause their speech to arrive to my^-asws ears. They are saying, ‘And which wealth is there for Ali^-asws until he^-asws paid his^-asws Zakat?’ Every wealth which is a war booty from this day of ours up to the Day of Judgment, so a fifth of it is for me^-asws after your^-saww passing away, O Rasool-Allah^-saww, and my^-asws decision upon that which is from it, is allowed during your^-saww lifetime, for I^-asws am your^-saww self, and you^-saww are my^-asws self’.

The Waiving of the obligation of the Khums:

قَالَ رَسُولُ اللَّهِ ص: كَذَلِكَ [هُوَ] يَا عَلِيُّ، وَ لَكِنْ كَيْفَ أَدَّيْتَ زَكَاةَ ذَلِكَ فَقَالَ عَلِيٌّ ع: يَا رَسُولَ اللَّهِ عَلِمْتُ بِتَعْرِيفِ اللَّهِ إِيَّايَ‏ عَلَى لِسَانِكَ- أَنَّ نُبُوَّتَكَ هَذِهِ سَيَكُونُ بَعْدَهَا مُلْكٌ عَضُوضٌ، وَ جَبْرِيَّةٌ فَيَسْتَوْلِي عَلَى خُمُسِي مِنَ السَّبْيِ وَ الْغَنَائِمِ فَيَبِيعُونَهُ، فَلَا يَحِلُّ لِمُشْتَرِيهِ، لِأَنَّ نَصِيبِي فِيهِ، فَقَدْ وَهَبْتُ نَصِيبِي فِيهِ‏ لِكُلِّ مَنْ مَلَكَ شَيْئاً مِنْ ذَلِكَ مِنْ شِيعَتِي، لِتَحِلَّ لَهُمْ مِنْ مَنَافِعِهِمْ مِنْ مَأْكَلٍ وَ مَشْرَبٍ، وَ لِتَطِيبَ مَوَالِيدُهُمْ، وَ لَا يَكُونَ‏ أَوْلَادُهُمْ أَوْلَادَ حَرَامٍ

Rasool-Allah^-saww said: ‘It is like that, O Ali^-asws. But, how did you^-asws pay that Zakat?’  So, Ali^-asws said: ‘O Rasool-Allah^-saww! Allah^-azwj Taught, by the Introduction by Allah^-azwj to me^-asws, upon your^-saww tongue – that this Prophet-hood of yours^-saww, would happen to be after it king (ruler) devouring and tyrannous, so he would be in charge over my^-asws fifth from the captives and the war booty. So, he would sell these and it would not be Permissible for its buyer (to be buying it, because my^-asws share would be in it. So, I^-asws have gifted my^-asws share which would be in it to everyone who owns anything from that, from my^-asws Shias, in order for it to be Permissible for them, from their benefits and eating and drinking, and in order to purify their births, and their children would not become the unlawful children.

قَالَ رَسُولُ اللَّهِ ص: مَا تَصَدَّقَ أَحَدٌ أَفْضَلَ مِنْ صَدَقَتِكَ‏ وَ قَدْ تَبِعَكَ رَسُولُ اللَّهِ فِي فِعْلِكَ: أَحَلَّ لِشِيعَتِهِ كُلَّ مَا كَانَ فِيهِ مِنْ غَنِيمَتِهِ، وَ بَيْعٍ مِنْ نَصِيبِهِ‏ عَلَى وَاحِدٍ مِنْ شِيعَتِهِ وَ لَا أَحَلَّهُ أَنَا وَ لَا أَنْتَ لِغَيْرِهِمْ‏

Rasool-Allah^-saww said: ‘No one has given in charity anything more superior than your^-asws charity, and Rasool-Allah^-saww has concurred with your^-asws deed. It is Permissible of his^-asws Shias, everything what was in it from his^-asws war booty, and a sale from his^-asws share, upon anyone from his^-asws Shias, and neither do I^-asws nor do you^-asws permit it for others’.[28]

وَ سَأَلْتُهُ عَنِ النَّيِّفِ وَ الْخَمْسَةِ وَ الْعَشَرَةِ قَالَ لَيْسَ عَلَيْهِ شَيْ‏ءٌ حَتَّى يَبْلُغَ أَرْبَعِينَ فَيُعْطَى مِنْ كُلِّ أَرْبَعِينَ دِرْهَماً دِرْهَمٌ

And I asked him^-asws about the small change, the five and the ten. He^-asws said: ‘There is nothing upon it until it reaches forty, so you would give from every forty Dirhams, one Dirham’ (2.5%).

N.B: The minimum amount of savings which are kept for a year on which Zakat becomes due is 200 dirhams (£500), as per 12^th of March 2025 (silver £820/kg), and an individual should not be given less than 5 dirhams (£12). There is no Zakat if a person is in debt or does not have savings of £500 kept over a year.[29]

For additional Ahadeeth related to Zakat, see: Zakat | Hubeali, Al-Kafi V 3 – The Book Zakat | Hubeali

VERSES 4 – 6

إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ زَيَّنَّا لَهُمْ أَعْمَالَهُمْ فَهُمْ يَعْمَهُونَ {4}

Surely, those who are not believing in the Hereafter, We Adorned their deeds for them, so they are wandering blindly (regarding matters of Hereafter) [27:4]

عَنْهُ عَنْ نُوحِ بْنِ شُعَيْبٍ النَّيْسَابُورِيِّ عَنْ عُبَيْدِ بْنِ عَبْدِ اللَّهِ الدِّهْقَانِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ أَوَّلَ مَا عُصِيَ اللَّهُ بِهِ سِتٌّ حُبُ‏ الدُّنْيَا وَ حُبُّ الرِّئَاسَةِ وَ حُبُّ الطَّعَامِ وَ حُبُّ النِّسَاءِ وَ حُبُّ النَّوْمِ وَ حُبُّ الرَّاحَةِ

From him, from Nuh Bin Shuayb Al Neshapouri, from Ubeyd Bin Abdullah Al Dahqaan, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The first of what Allah^-azwj was disobeyed by are six – love for the world, and love for the governance, and love for the food, and lust for the women, and love for the sleep, and love for the comfort’.^[30]

يَا عِيسَى أَذِلَّ قَلْبَكَ بِالْخَشْيَةِ وَ انْظُرْ إِلَى مَنْ هُوَ أَسْفَلُ مِنْكَ وَ لَا تَنْظُرْ إِلَى مَنْ هُوَ فَوْقَكَ وَ اعْلَمْ أَنَّ رَأْسَ كُلِّ خَطِيئَةٍ وَ ذَنْبٍ هُوَ حُبُّ الدُّنْيَا فَلَا تُحِبَّهَا فَإِنِّي لَا أُحِبُّهَا

(Allah^-azwj Said) O Isa^-as! Humble your^-as heart by the reverence, and look to the one who is below you^-as, and do not look to the one who is above you^-as, and know that the head of every error and sin is the love of the world, so do not love it for I^-azwj do not Love it (an extract).^[31] In a lengthy Hadeeth, Imam^-asws says: ‘By Allah^-azwj, Allah^-azwj does not Love the one who loves the world and takes as a friend other than us^-asws, whilst the one who recognises our^-asws rights and loves us^-asws, so he has loved Allah^-azwj.[32]

Under what conditions one should seek the world, when one attains it, then how to spend it:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ قَالَ رَجُلٌ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ اللَّهِ إِنَّا لَنَطْلُبُ الدُّنْيَا وَ نُحِبُّ أَنْ نُؤْتَاهَا فَقَالَ تُحِبُّ أَنْ تَصْنَعَ بِهَا مَا ذَا قَالَ أَعُودُ بِهَا عَلَى نَفْسِي وَ عِيَالِي وَ أَصِلُ بِهَا وَ أَتَصَدَّقُ بِهَا وَ أَحُجُّ وَ أَعْتَمِرُ فَقَالَ ( عليه السلام ) لَيْسَ هَذَا طَلَبَ الدُّنْيَا هَذَا طَلَبُ الْآخِرَةِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Abdullah Bin Abu Yafour who said,

‘A man said to Abu Abdullah^-asws, ‘By Allah^-azwj! We tend to seek the world and we love to achieve it’. So, he^-asws said: ‘What is that which you love to do with it (the world)?’ He said, ‘Improve by it upon myself, and upon my family, and maintain good relationships with it, and give in charity with it, and perform Hajj and Umrah’. So, he^-asws said: ‘This is not seeking the world. This is seeking the Hereafter’.^[33]

فَمِنْ ثَمَّ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَمْسُ تَمَرَاتٍ أَوْ خَمْسُ قُرَصٍ أَوْ دَنَانِيرُ أَوْ دَرَاهِمُ يَمْلِكُهَا الْإِنْسَانُ وَ هُوَ يُرِيدُ أَنْ يُمْضِيَهَا فَأَفْضَلُهَا مَا أَنْفَقَهُ الْإِنْسَانُ عَلَى وَالِدَيْهِ ثُمَّ الثَّانِيَةُ عَلَى نَفْسِهِ وَ عِيَالِهِ ثُمَّ الثَّالِثَةُ عَلَى قَرَابَتِهِ الْفُقَرَاءِ ثُمَّ الرَّابِعَةُ عَلَى جِيرَانِهِ الْفُقَرَاءِ ثُمَّ الْخَامِسَةُ فِي سَبِيلِ اللَّهِ وَ هُوَ أَخَسُّهَا أَجْر

Thus, Rasool-Allah^-saww said: ‘Five dates, or five discs (of bread), or five Dinars or Dirhams which the human being owns, and he wants to spend these, so the most superior of what the human being can spend upon are his parents. Then secondly upon himself and his family. Then thirdly upon his poor relatives. Then fourthly upon his poor neighbours. Then fifthly in the Way of Allah^-azwj, and it is of the lowest Recompense. (An extract).^[34]

For additional Ahadeeth, see; Love for World | Hubeali

أُولَٰئِكَ الَّذِينَ لَهُمْ سُوءُ الْعَذَابِ وَهُمْ فِي الْآخِرَةِ هُمُ الْأَخْسَرُونَ {5}

These are they who shall have the evil punishment, and in the Hereafter they shall be the greatest losers [27:5]

At another place, Allah^-azwj Says:

قُلْ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمَالًا {103}

Say: ‘Shall We Inform you of the greatest losers in deeds [18:103]

العياشي: عن إمام بن ربعي، قال: قام ابن الكواء إلى أمير المؤمنين (عليه السلام)، فقال: أخبرني عن قول الله: قُلْ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمالًا الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَياةِ الدُّنْيا وَ هُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعاً

Al-Ayyashi, from Imam Bin Rabie who said,

‘Ibn Al-Kawa stood up to Amir Al-Momineen^-asws and he said, ‘Inform me about the Words of Allah^-azwj: Say: ‘Shall We Inform you of the greatest losers in deeds? [18:103]?’

قال: «أولئك أهل الكتاب، كفروا بربهم، و ابتدعوا في دينهم، فحبطت أعمالهم، و ما أهل النهر- أي النهروان- منهم ببعيد

He^-asws said: ‘They are the People of the Book. They committed Kufr with their Lord^-azwj, and innovated in their religions, so He^-azwj Nullified their deeds, and the people of Al-Nahr – i.e., Al-Nahrwan – are not far from them’’.[35]

In another Verse, Allah^-azwj Says:

مَنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَامَةِ وِزْرًا {100}

One who turns away from him would bear a burden on the Day of Judgment [20:100]

و عنه، قال: حدثنا أحمد بن محمد بن موسى النوفلي، عن محمد بن عبد الله، عن أبيه، عن الحسن بن محبوب، عن زكريا الموصلي، عن جابر الجعفي، عن أبي جعفر، عن أبيه، عن جده (عليهم السلام): «أن النبي (صلى الله عليه و آله) قال لعلي (عليه السلام): يا علي، و المجرمون هم المنكرون لولايتك

And he said, ‘It was narrated to us by Ahmad Bin Muhammad Bin Musa Al-Nowfaly, from Muhammad Bin Abdullah, from his father, from Al-Hassan Bin Mahboub, from Zakariya Al-Mowsaly, from Jabir Al-Ju’fy, who has narrated the following:

‘Abu Ja’far^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws that: ‘The Prophet^-saww said to Ali^-asws: ‘O Ali^-asws! And the criminals, they are the deniers of your^-asws Wilayah’’.[36]

الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ الْخَثْعَمِيِّ عَنْ عَبَّادِ بْنِ يَعْقُوبَ الْأَسَدِيِّ عَنْ أَرْطَاةَ بْنِ حَبِيبٍ عَنْ عُبَيْدِ بْنِ ذَكْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ قَالَ حَدَّثَنِي زَيْدُ بْنُ عَلِيٍّ وَ هُوَ آخِذٌ بِشَعْرِهِ قَالَ حَدَّثَنِي أَبِي عَلِيُّ بْنُ الْحُسَيْنِ وَ هُوَ آخِذٌ بِشَعْرِهِ قَالَ سَمِعْتُ أَبِي الْحُسَيْنَ بْنَ عَلِيٍّ وَ هُوَ آخِذٌ بِشَعْرِهِ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ وَ هُوَ آخِذٌ بِشَعْرِهِ عَنْ رَسُولِ اللَّهِ ص‏ وَ هُوَ آخِذٌ بِشَعْرِهِ قَالَ: مَنْ آذَى شَعْرَةً مِنِّي فَقَدْ آذَانِي وَ مَنْ آذَانِي فَقَدْ آذَى اللَّهَ عَزَّ وَ جَلَّ وَ مَنْ آذَى اللَّهَ عَزَّ وَ جَلَّ لَعَنَهُ مَلَأُ السَّمَاوَاتِ وَ مَلَأُ الْأَرْضِ

(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Muhammad Bin Al Husayn Al Khas’amy, from Abbad Bin Yaqoub Al Asady, from Artah Bin Habeeb, from Ubeyd Bin Zakwan, from Amro Bin Khalid who said,

‘It was narrated to me by Zayd, son of Ali^-asws Bin Ali^-asws (Bin Al-Husayn^-asws), and he^-asws had grabbed his^-asws hair, said: ‘I^-asws heard my^-asws father Al-Husayn^-asws Bin Ali^-asws and he^-asws had grabbed his^-asws hair, said: ‘I^-asws heard Amir Al-Momineen^-asws, and he^-asws had grabbed his^-asws hair, from Rasool-Allah^-saww and he^-saww had grabbed his^-saww hair, said: ‘One who hurts even a hair of mine^-saww, and he has hurt me^-saww, and one who hurts me^-saww so he has hurt Allah^-azwj Mighty and Majestic, and one who hurts Allah^-azwj Mighty and Majestic is cursed by the assemblies of the skies and assemblies of the earth’.

 

وَ تَلَا إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَ رَسُولَهُ لَعَنَهُمُ اللَّهُ فِي الدُّنْيا وَ الْآخِرَةِ وَ أَعَدَّ لَهُمْ عَذاباً مُهِيناً

And he^-asws recited: Surely those hurting Allah and His Rasool, Allah Curses them in the world and the Hereafter, and has Prepared for them a disgraceful Punishment [33:57]’’. ^[37]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَبِي أُسَامَةَ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ لَمْ يَتَعَزَّ بِعَزَاءِ اللَّهِ تَقَطَّعَتْ نَفْسُهُ حَسَرَاتٍ عَلَى الدُّنْيَا وَ مَنْ أَتْبَعَ بَصَرَهُ مَا فِي أَيْدِي النَّاسِ كَثُرَ هَمُّهُ وَ لَمْ يَشْفِ غَيْظَهُ وَ مَنْ لَمْ يَرَ لِلَّهِ عَزَّ وَ جَلَّ عَلَيْهِ نِعْمَةً إِلَّا فِي مَطْعَمٍ أَوْ مَشْرَبٍ أَوْ مَلْبَسٍ فَقَدْ قَصَرَ عَمَلُهُ وَ دَنَا عَذَابُهُ

From him, from Ahmad Bin Muhammad, from Ali Bin Al Nu’man, from Abu Asama Zayd,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who does not get consoled by the Consolation of Allah^-azwj, the regret upon the world will cut-off his self; and the one who pursues with his vision what is in the hands of the people, his worries would be numerous and his anger would not subside; and the one who does not see the Bounties of Allah^-azwj Mighty and Majestic upon him, except regarding the food and the drink or clothes, so his deeds would be deficient and his Punishment has approached’.^[38]

وَإِنَّكَ لَتُلَقَّى الْقُرْآنَ مِنْ لَدُنْ حَكِيمٍ عَلِيمٍ {6}

And you are receiving the Quran from the Presence of All-Wise, All-Knowing [27:6]

عن سماعة، قال: قال أبو عبدالله (عليه السلام): «إن الله أنزل عليكم كتابه، و هو الصادق البر، فيه خبركم، و خبر من قبلكم، و خبر من بعدكم، و خبر السماء و الأرض، و لو أتاكم من يخبركم عن ذلك لتعجبتم من ذلك

From Sama’at who said,

‘Abu Abdullah^-asws said: ‘Allah^-azwj Sent down His^-azwj Book unto you all, and He^-azwj is the Truthful, Righteous. Therein is your news and the news of the ones before you, and news of the ones (to come) after you, and news of the sky and the earth; and had someone come to you informing you all about that, you would have been astounded from that’’.^[39]

و عنه (عليه السلام): «القرآن ظاهره أنيق، و باطنه عميق، لا تفنى عجائبه، و لا تنقضي غرائبه، و لا تكشف الظلمات إلا به

And from him^-asws: ‘The Quran (is such that), its apparent is elegant, and its hidden is deep. Its wonders do not cease nor does its strangeness expire, nor can the darkness be removed except by it’’.^[40]

عن محمد بن يعقوب: عن محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن علي بن حديد، عن مرازم، عن أبي عبدالله (عليه السلام)، قال: «إن الله تبارك و تعالى أنزل في القرآن تبيان كل شي‏ء، حتى- و الله- ما ترك شيئا يحتاج إليه العباد، لا يستطيع عبد يقول لو كان هذا أنزل في القرآن، إلا و قد أنزله الله فيه

From Muhammad Bin Yaqoub, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Hadeed, from Marazim,

from Abu Abdullah^-asws having said: ‘Allah^-azwj Blessed and High Revealed in the Quran an explanation of everything, to the extent – by Allah^-azwj – He^-azwj did not neglect anything the servants would be needy to. There is no leeway for a servant to be saying, ‘If only this had been Revealed in the Quran’, except and Allah^-azwj has already Revealed in it’’.^[41]

قال أبو عبدالله (عليه السلام): و قال رسول الله (صلى الله عليه و آله): القرآن هدى من الضلالة، و تبيان من العمى، و استقالة من العثرة، و نور من الظلمة، و ضياء من الأحزان، و عصمة من الهلكة، و رشد من الغواية، و بيان من الفتن، و بلاغ من الدنيا إلى الآخرة، و فيه كمال دينكم. فهذه صفة رسول الله (صلى الله عليه و آله) للقرآن، و ما عدل أحد عن القرآن إلا إلى النار

Abu Abdullah^-asws said: ‘And Rasool-Allah^-saww said: ‘The Quran is a Guidance from the straying, and a clarification from the blindness, and a departure from the stumbling, and a light from the darkness, and a brightness from the sorrows, and a protection from the destruction, and a right way from the error, and an explanation from the strife, and a deliverer from the world to the Hereafter, and in it is the perfection of your Religion’. So this is the description of Rasool-Allah^-saww of the Quran, and no one would digress from the Quran except to the Fire’’.^[42]

حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ الْقُرْآنَ زَاجِرٌ وَ آمِرٌ يَأْمُرُ بِالْجَنَّةِ وَ يَزْجُرُ عَنِ النَّارِ

Humeyd Bin Ziyad, from Al Hassan Bin Muhammad, from Wuheyb Bin Hafs, from Abu Baseer who said,

‘I heard Abu Abdullah^-asws saying: ‘The Quran is a Blocker and is a Commander. It Commands with (going to) the Paradise and Blocks from (going to) the Fire’.^[43]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ الْحَسَنِ الضَّرِيرِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّهُ لَيُعْجِبُنِي أَنْ يَكُونَ فِي الْبَيْتِ مُصْحَفٌ يَطْرُدُ اللَّهُ عَزَّ وَ جَلَّ بِهِ الشَّيَاطِينَ

From him, from Ali Bin Al Husayn Bin Al Hassan Al Zareyr, from Hammad Bin Isa,

(It has been narrated) from Abu Abdullah^-asws having said: ‘I^-asws would love it if there happens to be a Parchment in the House by which Allah^-azwj Mighty and Majestic Repels the Satans^-la’.^[44]

VERSES 7 – 11

إِذْ قَالَ مُوسَىٰ لِأَهْلِهِ إِنِّي آنَسْتُ نَارًا سَآتِيكُمْ مِنْهَا بِخَبَرٍ أَوْ آتِيكُمْ بِشِهَابٍ قَبَسٍ لَعَلَّكُمْ تَصْطَلُونَ {7}

When Musa said to his family: ‘I perceive fire. I will either come to you with news from it or come to you with a firebrand, so you may warm yourselves’ [27:7]

فَلَمَّا جَاءَهَا نُودِيَ أَنْ بُورِكَ مَنْ فِي النَّارِ وَمَنْ حَوْلَهَا وَسُبْحَانَ اللَّهِ رَبِّ الْعَالَمِينَ {8}

So when he came to it, We Called out: “Surely, Blessed is the One in the fire and the One around it, and Glorious is Allah, Lord of the worlds! [27:8]

يَا مُوسَىٰ إِنَّهُ أَنَا اللَّهُ الْعَزِيزُ الْحَكِيمُ {9}

O Musa! I am Allah, the Mighty, the Wise! [27:9]

وَأَلْقِ عَصَاكَ ۚ فَلَمَّا رَآهَا تَهْتَزُّ كَأَنَّهَا جَانٌّ وَلَّىٰ مُدْبِرًا وَلَمْ يُعَقِّبْ ۚ يَا مُوسَىٰ لَا تَخَفْ إِنِّي لَا يَخَافُ لَدَيَّ الْمُرْسَلُونَ {10}

And cast down your staff!” So when he saw it wiggle as if it were a serpent, he turned back retreating and did not return. (We Said): “O Musa! Do not fear. The Rasools should not fear in My Presence [27:10]

إِلَّا مَنْ ظَلَمَ ثُمَّ بَدَّلَ حُسْنًا بَعْدَ سُوءٍ فَإِنِّي غَفُورٌ رَحِيمٌ {11}

Except the one (who is) unjust, then he replaces by (doing) a good deed after evil, for I am Forgiving, Merciful [27:11]

فلما قضى موسى الأجل، و سار بأهله نحو بيت المقدس، أخطأ عن الطريق ليلا، فرأى نارا، قال لأهله: امكثوا، إني آنست نارا، لعلي آتيكم منها بقبس، أو بخبر عن الطريق. فلما انتهى إلى النار، إذا شجرة تضطرم من أسفلها إلى أعلاها، فلما دنا منها تأخرت عنه، فرجع، و أوجس في نفسه خيفة

He^-asws said: ‘Musa^-as completed the term, and went with his^-as wife to near Bayt Al-Maqdas. He^-as lost the way on the road at night, so he^-as saw a fire. so he said to his wife: ‘Stay! I perceive a fire. Perhaps I will come to you with a firebrand from it [20:10] – or directions of the road. But, when he^-as ended up to the fire, there was a tree which was lit up from its bottom to its top. So when he^-as approached it, he^-as hesitated from it, and he^-as returned and felt fear within himself^-as.

ثم دنت منه الشجرة، فنودي من شاطئ الواد الأيمن، في البقعة المباركة من الشجرة: أَنْ يا مُوسى إِنِّي أَنَا اللَّهُ رَبُّ الْعالَمِينَ وَ أَنْ أَلْقِ عَصاكَ فَلَمَّا رَآها تَهْتَزُّ كَأَنَّها جَانٌّ وَلَّى مُدْبِراً وَ لَمْ يُعَقِّبْ ، فإذا حية مثل الجذع، لأنيابها صرير، يخرج منها مثل لهب النار، فولى مدبرا، فقال له ربه عز و جل: ارجع

Then he^-as approached the tree once again, We Called out from the shores on the right side of the valley in the spot of the Blessed spot of the tree: “O Musa! I am Allah, Lord of the Words!” [28:30] And Cast your staff!’ So when he saw it wriggle as if it was a snake, he turned back retreating and did not return. ‘O Musa! Come back and do not fear [28:31]. So it was a snake like the trunk (of a tree), its fangs gnashing, and there were coming out from it like flames of the fire. So when he^-as retreated, his^-as Lord^-azwj Mighty and Majestic Said to him^-as: “Return!”

فرجع و هو يرتعد، و ركبتاه تصطكان، فقال: إلهي، هذا الكلام الذي أسمع كلامك؟ قال: نعم، فلا تخف. فوقع عليه الأمان، فوضع رجله على ذنبها، ثم تناول لحييها، فإذا يده في شعبة العصا، قد عادت عصا، و قيل له: فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوادِ الْمُقَدَّسِ طُوىً

So, he^-as returned, and he^-as was trembling, and his^-as knees were knocking against each other. He^-as said: ‘My^-as God, this speech that I^-as hear, is that Your^-azwj Speech?’ He^-azwj Said: “Yes. Do not fear”. Thus, he^-as felt secure, and placed his^-as feet upon its tail and grabbed its neck, and it was (became) his^-as hand upon his^-as staff, for it had reverted to a staff’.[45]

The Staff of Musa^-as

حدثنا أبو محمد عن عمران بن موسى عن موسى بن جعفر عن على بن اسباط عن محمد بن الفضيل عن ابى حمزة الثمالى عن ابى عبد الله عليه السلام قال سمعته يقول الواح موسى عندنا وعصى موسى عندنا ونحن ورثنا النبي صلى الله عليه وآله

It has been narrated to us by Abu Muhammad, from Umraan bin Musa, from Musa Bin Ja’far, from Ali Bin Asbaat, from Muhammad Bin Al-Fazeyl, from Abu Hamza Al-Thumaly, who has said:

‘I heard Abu Abdullah^-asws say: ‘The Tablets of Musa^-as are with us^-asws, and the Staff of Musa^-as is with us^-asws, and we^-asws inherited (from) the Prophet^-saww’.[46]

محمد بن إبراهيم النعماني، قال: أخبرنا أحمد بن محمد بن سعيد بن عقدة، قال: حدثنا محمد ابن المفضل بن إبراهيم، و سعدان بن إسحاق بن سعيد، و أحمد بن الحسين بن عبد الملك، و محمد بن أحمد بن الحسن القطواني، قالوا جميعا: حدثنا الحسن بن محبوب، عن عبد الله بن سنان، قال: سمعت أبا عبد الله (عليه السلام) يقول: «كانت عصا موسى قضيب آس من غرس الجنة، أتاه به جبرئيل (عليه السلام) لما توجه تلقاء مدين، و هي و تابوت آدم (عليه السلام) في بحيرة طبرية، و لن يبليا و لن يتغيرا حتى يخرجهما القائم (عليه السلام) إذا قام

Muhammad Bin Ibrahim Al No’many, from Ahmad Bin Muhammad Bin Saeed Bin Uqdat, from Muhammad Ibn Al Mufazzal Bin Ibrahim, and Sa’dan Bin Is’haq Bin Saeed, and Ahmad bin Al Husayn Bin Abdul Malik, and Muhammad Bin Ahmad Bin Al Hassan Al Qatwany, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan who said,

‘I heard Abu Abdullah^-asws saying: ‘The staff of Musa^-as was from a branch of the Myrtle tree in the Paradise. Jibraeel^-as came down with it when he^-as diverted himself^-as to go towards Madayn. And this, as well as the casket of Adam^-as are in the Sea of Galilee, and these will never decay or change until Al-Qaim^-asws takes them out when he^-asws rises’.[47]

VERSE 12

وَأَدْخِلْ يَدَكَ فِي جَيْبِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ ۖ فِي تِسْعِ آيَاتٍ إِلَىٰ فِرْعَوْنَ وَقَوْمِهِ ۚ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ {12}

And insert your hand into your pocket, it would come out white, without a blemish, being among nine Signs to Pharaoh and his people, they were a transgressing people [27:12]

فناداه الله: خذها و لا تخف إنك من الآمنين اسلك يدك في جيبك تخرج بيضاء من غير سوء. أي من غير علة، و ذلك أن موسى (عليه السلام) كان شديد السمرة، فأخرج يده من جيبه، فأضاءت له الدنيا

Allah^-azwj Called out to him^-as: [27:12] And enter your hand into your pocket, it shall come out white without evil, i.e., without disease. And that is because Musa^-as was very tanned. He^-as brought out his^-as hand from his^-as pocket, and the world was illuminated by him^-as.[48]

عبد الله بن جعفر الحميري، عن الحسن بن ظريف، عن معمر، عن الرضا، عن أبيه موسى بن جعفر (عليهم السلام)، قال: «كنت عند أبي عبد الله (عليه السلام) ذات يوم و أنا طفل خماسي، إذ دخل عليه نفر من اليهود- و ذكر الحديث إلى أن قال- قالوا: أخبرنا عن الآيات التسع التي أوتيها موسى بن عمران

Abdullah Bin Ja’far Al Humeyri, from Al Hassan Bin Zareyf, from Mo’mar,

‘From Al-Reza^-asws, from his^-asws father^-asws Musa^-asws Bin Ja’far^-asws having said: ‘I^-asws was in the presence of my^-asws father^-asws Abu Abdullah^-asws one day, and I^-asws was a child of five (years old), when a number of Jews entered to see him^-asws’ – and he^-asws mentioned the Hadeeth until he^-asws said: ‘They said, ‘Inform us about the nine Signs which were Given to Musa Bin Imran^-as’.

قلت: العصا، و إخراجه يده من جيبه بيضاء، و الجراد، و القمل، و الضفادع، و الدم، و رفع الطور، و المن و السلوى آية واحدة، و فلق البحر. قالوا: صدقت

I^-asws said: ‘The staff, and his^-as bringing out his^-as hand from his^-as pocket as white, and the locusts, and the lice, and the frogs, and the blood, and raising the (mount) Toor, and the Manna and the Quails being one Sign, and splitting the sea’. They said, ‘You^-asws speak the truth’.[49]

VERSES 13 & 14

فَلَمَّا جَاءَتْهُمْ آيَاتُنَا مُبْصِرَةً قَالُوا هَٰذَا سِحْرٌ مُبِينٌ {13}

When Our visual Signs came to them, they said, ‘This is a clear sorcery!’ [27:13]

وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنْفُسُهُمْ ظُلْمًا وَعُلُوًّا ۚ فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ {14}

And they rejected these (Signs) out of injustice and pride, although they were convinced of these, therefore look, how was the end result of the mischief makers [27:14]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْقَاسِمِ بْنِ يَزِيدَ عَنْ أَبِي عَمْرٍو الزُّبَيْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ أَخْبِرْنِي عَنْ وُجُوهِ الْكُفْرِ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ قَالَ الْكُفْرُ فِي كِتَابِ اللَّهِ عَلَى خَمْسَةِ أَوْجُهٍ فَمِنْهَا كُفْرُ الْجُحُودُ وَ الْجُحُودُ عَلَى وَجْهَيْنِ وَ الْكُفْرُ بِتَرْكِ مَا أَمَرَ اللَّهُ وَ كُفْرُ الْبَرَاءَةِ وَ كُفْرُ النِّعَمِ

Ali Bin Ibrahim, from his father, from Bakr Bin Salih, from Al Qasim Bin Yazeed, from Abu Amro Al Zubeyri,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘Inform me about the aspects of the Kufr (disbelief) in the Book of Allah^-azwj Mighty and Majestic’. He^-asws said: ‘The Kufr (disbelief) in the Book of Allah^-azwj is upon five aspects. So, from these is the Kufr (disbelief) of the denial. And the denial is upon two aspects – the Kufr (disbelief) by neglecting what Allah^-azwj Commanded for, and Kufr (disbelief) of the disownment (Tabarra); and there is the Kufr (disbelief) of the Bounties.

فَأَمَّا كُفْرُ الْجُحُودِ فَهُوَ الْجُحُودُ بِالرُّبُوبِيَّةِ وَ هُوَ قَوْلُ مَنْ يَقُولُ لَا رَبَّ وَ لَا جَنَّةَ وَ لَا نَارَ وَ هُوَ قَوْلُ صِنْفَيْنِ مِنَ الزَّنَادِقَةِ يُقَالُ لَهُمُ الدَّهْرِيَّةُ وَ هُمُ الَّذِينَ يَقُولُونَ وَ ما يُهْلِكُنا إِلَّا الدَّهْرُ وَ هُوَ دِينٌ وَضَعُوهُ لِأَنْفُسِهِمْ بِالِاسْتِحْسَانِ عَلَى غَيْرِ تَثَبُّتٍ مِنْهُمْ وَ لَا تَحْقِيقٍ لِشَيْ‏ءٍ مِمَّا يَقُولُونَ

As for the Kufr of the denial, so it is the denial of the Lordship (of Allah^-azwj), and it is the speech of the one who is saying, ‘There is neither a Lord^-azwj, nor a Paradise, nor a Fire, and it is the speech of two types of the atheists called the ‘Dahriyya’ (Eternalists); and they are the ones who are saying, and nothing destroys us except the time’ [45:24]; and it is a religion placed for their own selves with the approval upon without there being an affirmation from them, nor any investigation of anything from what they are saying.

قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنْ هُمْ إِلَّا يَظُنُّونَ أَنَّ ذَلِكَ كَمَا يَقُولُونَ وَ قَالَ إِنَّ الَّذِينَ كَفَرُوا سَواءٌ عَلَيْهِمْ أَ أَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لا يُؤْمِنُونَ يَعْنِي بِتَوْحِيدِ اللَّهِ تَعَالَى فَهَذَا أَحَدُ وُجُوهِ الْكُفْرِ

Allah^-azwj Mighty and Majestic Says: Surely, they are only guessing [45:24], if it was like as what they are saying. And He^-azwj Said: And it is the same upon them, whether you warn them or do not warn them, they will not believe [36:10]. Meaning, (believing) in the Oneness of Allah^-azwj the Exalted. Thus, this is one of the aspects of Kufr.

وَ أَمَّا الْوَجْهُ الْآخَرُ مِنَ الْجُحُودِ عَلَى مَعْرِفَةٍ وَ هُوَ أَنْ يَجْحَدَ الْجَاحِدُ وَ هُوَ يَعْلَمُ أَنَّهُ حَقٌّ قَدِ اسْتَقَرَّ عِنْدَهُ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ جَحَدُوا بِها وَ اسْتَيْقَنَتْها أَنْفُسُهُمْ ظُلْماً وَ عُلُوًّا وَ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ كانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمَّا جاءَهُمْ ما عَرَفُوا كَفَرُوا بِهِ فَلَعْنَةُ اللَّهِ عَلَى الْكافِرِينَ فَهَذَا تَفْسِيرُ وَجْهَيِ الْجُحُودِ

And as for the other aspect from the denial upon the recognition, and it is that the denier denies and he knows that it is true which he has already acknowledged with himself, and Allah^-azwj Mighty and Majestic has Said: And they rejected these (Signs) out of injustice and pride, although they were convinced of these [27:14]. So this is the interpretation of the aspect of the denial’.[50]

VERSES 15 & 16

وَلَقَدْ آتَيْنَا دَاوُودَ وَسُلَيْمَانَ عِلْمًا ۖ وَقَالَا الْحَمْدُ لِلَّهِ الَّذِي فَضَّلَنَا عَلَىٰ كَثِيرٍ مِنْ عِبَادِهِ الْمُؤْمِنِينَ {15}

And We had Given knowledge to Dawood and Suleyman, and they both said: ‘The Praise is for Allah Who Preferred us over many of His servants from Momineen’ [27:15]

وَوَرِثَ سُلَيْمَانُ دَاوُودَ ۖ وَقَالَ يَا أَيُّهَا النَّاسُ عُلِّمْنَا مَنْطِقَ الطَّيْرِ وَأُوتِينَا مِنْ كُلِّ شَيْءٍ ۖ إِنَّ هَٰذَا لَهُوَ الْفَضْلُ الْمُبِينُ {16}

And Suleyman inherited Dawood, and he said: ‘O you people! We have been Taught the speech of the birds, and have been Given from all things. Surely, this is the clear Grace’ (of Allah) [27:16]

What Suleyman^-as had inherited

Inheritance denied to the Progeny^-asws of Muhammad^-saww although Suleyman^-as had inherited from Dawood^-as

في كتاب الاحتجاج للطبرسي رحمه الله وروى عبد الله بن الحسن باسناده عن آبائه عليهم السلام انه لما اجمع أبو بكر على منع فاطمة فدك وبلغها ذلك جاءت إليه و قالت له: يا ابن أبى قحافة أفى كتاب الله أن ترث أباك ولا أرث ابى لقد جئت شيئا فريا أفعلى عمد تركتم كتاب الله ونبذتموه وراء ظهوركم، إذ يقول: وورث سليمان داود

In the book Al-Ihtijaj Al-Tabarsy –

It has been reported by Abdullah son of Al-Hassan^-asws, by his chain, from his forefathers^-asws that: ‘When Abu Bakr formed a consensus upon preventing (the estate of) Fadak from (Syeda) Fatima^-asws, and (news of) it reached her^-asws, she^-asws came over and said to him: ‘O Ibn Abu Qohafa! Is it in the Book of Allah^-azwj that you can inherit from your father, but I^-asws cannot inherit from my^-asws father^-saww? You have come up with a strange thing! You are deliberately avoiding the Book of Allah^-azwj and throwing it behind your back, where He^-azwj is Saying: And Suleyman inherited Dawood [27:16]’.[51]

Need additional Ahadith here,

وعنه: عن أحمد بن إدريس، عن محمد بن عبد الجبار، عن صفوان بن يحيى، عن شعيب الحداد، عن ضريس الكناسي، قال: كنت عند أبي عبد الله (عليه السلام) و عنده أبو بصير، فقال أبو عبد الله (عليه السلام): «إن داود ورث علم الأنبياء، و إن سليمان ورث داود، و إن محمدا (صلى الله عليه و آله) ورث سليمان، و إنا ورثنا محمدا (صلى الله عليه و آله)، و إن عندنا صحف إبراهيم، و ألواح موسى (عليهما السلام)

And from him, from Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Shuayb Al-Hadaad, from Zareys Al-Kanasy who said,

‘I was in the presence of Abu Abdullah^-asws, and with him^-asws was Abu Baseer. So Abu Baseer said, ‘Dawood^-as inherited Knowledge of the Prophets^-as, and Suleyman^-as inherited Dawood^-as, and Muhammad^-saww inherited Suleyman^-as, and we^-asws are the inheritors of Muhammad^-saww, and in our^-asws possession are the Parchments of Ibrahim^-as, and the Tablets of Musa^-as’.

فقال أبو بصير: إن هذا لهو العلم فقال: «يا أبا محمد، ليس هذا هو العلم، إنما العلم ما يحدث بالليل و النهار، يوما بيوم، و ساعة بساعة

Abu Baseer said, ‘Surely, this is the knowledge’. So, he^-asws said: ‘O Abu Muhammad! This is not the Knowledge. But rather, the Knowledge is what newly occurs by the night and the day, day after day, and moment after moment, (which we^-asws know it all)’.[52]

What is the Knowledge, the Knowledge of Badah:

What Suleyman^-as had been Taught

وقال الصادق (عليه السلام): «و اعطي سليمان بن داود- مع علمه- معرفة النطق بكل لسان، و معرفة اللغات، و منطق الطير، و البهائم، و السباع، فكان إذا شاهد الحروب تكلم بالفارسية، و إذا قعد لعماله و جنوده و أهل مملكته تكلم بالرومية، و إذا خلا بنسائه تكلم بالسريانية و النبطية، و إذا قام في محرابه لمناجاة ربه تكلم بالعربية، و إذا جلس للوفود و الخصماء تكلم بالعبرانية

(Ali Bin Ibrahim said)

‘And Al-Sadiq^-asws said: ‘And Suleyman^-as Bin Dawood^-as was Given – along with his^-as knowledge – the understanding of the speech of every tongue, and understanding of the languages, and speech of the birds, and the domestic animals, and the predatory animals. So when he^-as was present in the wars, he^-as spoke in Persian; and when he^-as sat for his^-as officers and his^-as army, and the people of his^-as state, he^-as spoke in Roman; and when he^-as was along with his^-as wives, he^-as spoke in Assyrian and the Nabatean; and when he^-as stood in his^-as (Prayer) Niche for whispering to his^-as Lord^-azwj, he^-as spoke in Arabic; and when he^-as sat for the delegations, and the disputations, he^-as spoke in Hebrew’.[53]

The kingdom of Suleyman^-as

الطبرسي، قال: روى الواحدي بالإسناد: عن محمد بن جعفر بن محمد، عن أبيه (عليهم السلام)، قال: «اعطي سليمان بن داود ملك مشارق الأرض و مغاربها، فملك سبعمائة سنة و ستة أشهر، ملك أهل الدنيا كلهم، من الجن، و الإنس، و الشياطين، و الدواب، و الطير، و السباع

Al Tabarsy said, ‘It is reported by Al Wahidy by the chain,

‘From Muhammad son of Ja’far^-asws Bin Muhammad^-asws, from his father^-asws having said: ‘Suleyman^-as Bin Dawood^-as was Given the kingdom of the easts of the earth and its wests. So, he^-as ruled for seven hundred years and six months, ruling the people of the world, all of them, from the Jinn, and the humans, and the Satans^-la, and the animals, and the birds, and the wild animals.

و أعطي علم كل شي‏ء، و منطق كل شي‏ء، و في زمانه صنعت الصنائع المعجبة التي سمع بها الناس، و ذلك قوله: عُلِّمْنا مَنْطِقَ الطَّيْرِ وَ أُوتِينا مِنْ كُلِّ شَيْ‏ءٍ إِنَّ هذا لَهُوَ الْفَضْلُ الْمُبِينُ

And he^-as was Given the knowledge of all things, and speech of all things, and during his^-as era he^-as builds wonderful constructions which the people (never) heard of, and these are his^-as words:  We have been Taught the speech of the birds, and have been Given from all things. Surely this is the clear Grace’ [27:16]’’.[54]

ابن بابويه، قال: حدثنا علي بن أحمد بن عبد الله بن أحمد بن أبي عبد الله البرقي (رضي الله عنه)، قال: حدثنا أبي، عن أحمد بن أبي عبد الله، عن أبيه محمد بن خالد بإسناده، رفعه إلى أبي عبد الله (عليه السلام)، قال: «ملك الأرض كلها أربعة: مؤمنان، و كافران، فأما المؤمنان: فسليمان بن داود (عليهما السلام)، و ذو القرنين، و الكافران: نمرود، و بخت نصر. و اسم ذي القرنين عبد الله بن ضحاك بن معد

Ibn babuwayh said, ‘It was narrated to us by Ali Bin Ahmad Bin Abdullah Bin Ahmad Bin Abu Abdullah Al Barqy, from his father, from Ahmad Bin Abu Abdullah, from his father Muhammad Bin Khalid, by his chain,

‘Raising it to Abu Abdullah^-asws having said: The earth, all of it was ruled by four – two Momins and two Kafirs. As for the two Momins, so it is Suleyman Bin Dawood^-as and Zulqarnayn^-as. And the two Kafirs are Nimrod^-la and Bakht Nasar^-la. And the name of Zulqarnayn was Abdullah Bin Zahak Bin Ma’ad’’.[55]

Who was Zulqarnayn:

فِي بَصَائِرِ الدَّرَجَاتِ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ: كَانَ سُلَيْمَانُ عِنْدَهُ اسْمُ اللَّهِ الْأَكْبَرُ الَّذِي إِذَا سُئِلَ بِهِ أَعْطَى، وَ إِذَا دَعَا بِهِ أَجَابَ، وَ لَوْ كَانَ الْيَوْمَ احْتَاجَ إِلَيْنَا

In Basaair Al Darajaat – Ahmad bin Muhammad, from Ali Bin Al Hakam, from Shuayb Al Aqarquqy, from Abu Baseer,

‘From Abu Abdullah^-asws having said: ‘Suleyman^-as had the Greatest Name of Allah^-azwj with him^-as which, whenever he^-as asked by it, was Given, and whenever he^-as supplicated by it, was Answered – and if he^-as were (here) today, he^-as would have been needy to us^-asws’’.[56]

Prophet Salaman^-as Asked from Allah^-azwj for the Governance:

 

The speech of the birds Taught to the Progeny^-asws of Muhammad^-saww

محمد بن الحسن الصفار: عن عبد الله بن محمد، عمن رواه، عن محمد بن عبد الكريم، عن عبد الله بن عبد الرحمن، عن أبان بن عثمان، عن زرارة، عن أبي عبد الله (عليه السلام)، قال: «قال أمير المؤمنين (عليه السلام) لابن عباس: إن الله علمنا منطق الطير، كما علم سليمان بن داود منطق كل دابة، في بر أو بحر

Muhammad Bin Al Hassan Saffar, from Abdullah Bin Muhammad, from the one who reported it, from Muhammad Bin Abdul Kareem, from Abdullah Bin Abdul Rahman, from Aban Bin Usman, from Zurara,

‘From Abu Abdullah^-asws having said: ‘Amir Al Momineen^-asws said to Ibn Abbas: ‘Surely Allah^-azwj Taught us^-asws the speech of the birds, just as He^-azwj had Taught Suleyman Bin Dawood^-as the speech of all animals, in the land or sea’’.[57]

حدثنا محمد بن اسماعيل عن على بن الحكم عن مالك بن عطية عن ابى حمزة الثمالى قال كنت مع على بن الحسين فانتشرت العصافير وصوتت فقال يا باحمزة اتدرى ما تقول قلت لا قال تقدس ربها وتسئل قوت يومها قال ثم قال يابا حمزة علمنا منطق الطير واوتينا من كل شئ

It has been narrated to us by Muhammad Bin Ismail, from Ali Bin Al-Hakam, from Malik Bin Atiya, from Abu Hamza Al-Thumalyy who said:

‘I was with Ali^-asws Bin Al-Husayn^-asws. The sparrows spread out and shouted. He^-asws said: ‘O Abu Hamza, do you know what they are saying?’ I said, ‘No’. He^-asws said: ‘They are extolling the Holiness of their Lord^-azwj, and are asking for strength for their daily subsistence’. Then he^-asws said: ‘O Abu Hamza, We have been Taught the speech of the birds, and have been Given from all things [27:16]’.[58]

حدثنا عبد الله بن محمد عن محمد بن ابراهيم عن عمر عن بشير عن على بن ابى حمزة قال دخل رجل من موالى ابى الحسن عليه السلام فقال جعلت فداك احب ان تتغذى عندي فقام أبو الحسن عليه السلام حتى مضى معه ودخل البيت فإذا في البيت سرير فقعد على السرير وتحت السرير زوج حمام فهدر الذكر على الانثى وذهب الرجل ليحمل الطعام

It has been narrated to us by Abdullah Bin Muhammad, from Muhammad Bin Ibrahim, from Umar, from Basheer, from Ali Abu Hamza who said:

‘A man from the friends of Abu Al-Hassan^-asws came up and said, ‘May I be sacrificed for you^-asws, I would love it if you^-asws could partake a meal with me’. Abu Al-Hassan^-asws stood up until he^-asws went with him and entered the house. In the house, there was a bed. He^-asws sat on top of the bed, and under the bed was a pair of pigeons. The male pigeon cooed to the female, and the man went out to get the food.

فرجع وابو الحسن عليه السلام يضحك فقال اضحك الله سنك بم ضحكت فقال ان هذا الحمام هدر على هذه الحمامة فقال له يا سكنى وعرسي والله ما على وجه الارض احد احب إلى منك ماخلا هذا القاعد على السرير

When he returned, Abu Al-Hassan^-asws was smiling. He said, ‘May Allah^-azwj keep you^-asws smiling all your^-asws life’. He^-asws said: ‘This pigeon cooed to the female pigeon. He said to her, ‘O my co-habiting one, o my bride, by Allah^-azwj, there is none on the face of the earth more beloved to me than you, except for this one^-asws sitting on the bed’.

قال قلت جعلت فداك وتفهم كلام الطير فقال نعم علمنا منطق الطير واوتينا من كل شئ

I said, ‘May I be sacrificed for you^-asws, and you^-asws can understand the speech of the birds?’ He^-asws said: ‘Yes, ‘We have been Taught the speech of the birds, and have been Given from all things [27:16]’.[59]

في كتاب المناقب لابن شهرآشوب تفسير الثعلبي قال الصادق عليه السلام: قال الحسين بن على صلوات الله عليهما: إذا صاح النسر قال: ابن آدم ! عش ما شئت آخره الموت، وإذا صاح الغراب قال: ان في البعد عن الناس انسا، وإذا صاح القنبر قال: اللهم العن مبغضي آل محمد، وإذا صاح الخطاف قرء الحمد لله رب العالمين

In the book Al-Manaqib of Ibn Shehr Ashub, from Tafseer Sa’alby –

Al-Sadiq^-asws said: ‘Al-Husayn^-asws Bin Ali^-asws said: ‘When the eagle shouts it says, ‘O son of Adam^-as, live where you like, your end is death!’ And when the crow shouts, it says, ‘In the remoteness from the people there is comfort (in the Zikr of Allah^-azwj)!’ And when the songbird (Pipit) shouts it says, ‘Our Allah^-azwj! Curse the hater of the Progeny^-asws of Muhammad^-saww. And when the swallow shouts it recites ‘All Praise is due to Allah^-azwj the Lord^-azwj of the Worlds’.[60]

VERSES 17 – 19

وَحُشِرَ لِسُلَيْمَانَ جُنُودُهُ مِنَ الْجِنِّ وَالْإِنْسِ وَالطَّيْرِ فَهُمْ يُوزَعُونَ {17}

And there were assembled for Suleyman, his armies from the Jinn, and the human beings, and the birds, and they were arranged in rows [27:17]

حَتَّىٰ إِذَا أَتَوْا عَلَىٰ وَادِ النَّمْلِ قَالَتْ نَمْلَةٌ يَا أَيُّهَا النَّمْلُ ادْخُلُوا مَسَاكِنَكُمْ لَا يَحْطِمَنَّكُمْ سُلَيْمَانُ وَجُنُودُهُ وَهُمْ لَا يَشْعُرُونَ {18}

Until when they came to the valley of the ants, and ant said, ‘O you ants! Enter into your dwellings lest Suleyman and his armies trample you while they are unaware!’ [27:18]

فَتَبَسَّمَ ضَاحِكًا مِنْ قَوْلِهَا وَقَالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَدْخِلْنِي بِرَحْمَتِكَ فِي عِبَادِكَ الصَّالِحِينَ {19}

So he smiled, laughing from its words, and said: ‘My Lord! Support me that I should thank for Your Favours which You Favoured upon me and upon my parents, and that I should perform righteous deeds You would be Pleased with, and Enter me by Your Mercy to be among Your righteous servants!’ [27:19]

ابن بابويه، قال: حدثنا عبد الله بن محمد بن عبد الوهاب القرشي، قال: حدثنا منصور بن عبد الله الأصفهاني الصوفي، قال: حدثني علي بن مهرويه القزويني، قال: حدثنا داود بن سليمان الغازي، قال: سمعت علي بن موسى الرضا (عليه السلام) يقول، عن أبيه موسى بن جعفر، عن أبيه جعفر بن محمد (عليهم السلام)، في قول الله: فَتَبَسَّمَ ضاحِكاً مِنْ قَوْلِها. قال: «لما قالت النملة: يا أَيُّهَا النَّمْلُ ادْخُلُوا مَساكِنَكُمْ لا يَحْطِمَنَّكُمْ سُلَيْمانُ وَ جُنُودُهُ وَ هُمْ لا يَشْعُرُونَ، حملت الريح صوت النملة إلى سليمان (عليه السلام)، و هو مار في الهواء، و الريح قد حملته

Ibn Babuwayh said, ‘Abdullah Bin Muhammad Bin Abdul Wahab Al-Qarshy narrated to us, from Mansour Bin Abdullah Al-Isfahany Al-Sowfy, from Ali Bin Mahrawiya Al-Qazwiny, from Dawood Bin Suleyman Al-Ghazy who said,

‘I heard Ali^-asws Bin Musa Al-Reza^-asws saying, from his^-asws father^-asws Musa^-asws Bin Ja’far^-asws, (reporting) from his^-asws father Ja’far^-asws Bin Muhammad^-asws regarding the Words of Allah^-azwj: So he smiled, laughing from its words [27:19], said: ‘When the ant said: ‘O you ants! Enter into your dwellings so Suleyman and his armies may not trample you while they are not aware!’ [27:18], the wind carried the voice of the ant to Suleyman^-as, and he^-as was passing (flying) in the air, and the wind was carrying him^-as.

فوقف، و قال: علي بالنملة. فلما أتي بها، قال سليمان: بل أبي داود. قالت النملة: فلم زيد في حروف اسمك حرف على حروف اسم أبيك داود (عليه السلام)؟ فقال سليمان: يا أيتها النملة، أما علمت أني نبي، و أني لا أظلم أحدا؟ قالت النملة: بلى

So, he^-as paused and said: ‘To me^-as, with the ant!’ So, when they came with it, Suleyman^-as said: ‘But my^-as father is Dawood^-as’. The ant said, ‘So why did you^-as add in your^-as name, the letters of your^-as father Dawood^-as?’ Suleyman^-as said: ‘O you ant! But, do you know that I^-as am a Prophet^-as, and I^-as am not unjust to anyone?’ The ant said, ‘Yes’.

قال سليمان (عليه السلام): فلم حذرتهم ظلمي، فقلت: يا أَيُّهَا النَّمْلُ ادْخُلُوا مَساكِنَكُمْ؟ قالت النملة: خشيت أن ينظروا إلى زينتك، فيفتتنوا بها، فيبعدوا عن ذكر الله تعالى

Suleyman^-as said: ‘So why did you caution them of my^-as injustice by saying: ‘O you ants! Enter into your dwellings [27:18]?’ The ant said, ‘I feared that if they were to look at your^-as adornments, then they would be tempted by it, and they would leave the Zikr of Allah^-azwj the Exalted’.

ثم قالت: أنت أكبر، أم أبوك داود (عليه السلام)؟ فقال سليمان: بل أبي داود. قالت النملة: فلم زيد في حروف اسمك حرف على حروف اسم أبيك داود (عليه السلام)؟ فقال سليمان: ما لي بهذا علم. قالت النملة: لأن أباك داود داوى جرحه بود، فسمي داود، و أنت- يا سليمان- أرجو أن تلحق بأبيك

Then it said, ‘Are you^-as greater or your^-as father Dawood^-as?’ Suleyman^-as said: ‘But, my^-as father Dawood (is greater)’. The ant said, ‘Then why did you^-as add in the letters of your^-as name, the letters of the name of your^-as father Dawood^-as?’ So Suleyman^-as said: ‘There is no knowledge of this with me^-as’. The ant said, ‘Because your^-as father Dawood^-as, his^-as wound was cured (Daawy) with cordiality, thus he^-as was named Dawood, while you^-as – O Suleyman^-as – hope to join with your^-as father^-as’.

ثم قالت النملة: هل تدري لم سخرت لك الريح، من بين سائر المملكة؟ قال سليمان: ما لي بهذا علم. قالت النملة: يعني عز و جل بذلك، لو سخرت لك جميع المملكة، كما سخرت لك هذه الريح، لكان زوالها من يدك كزوال الريح. فحينئذ تبسم ضاحكا من قولها

Then the ant said, ‘Do you^-as know why the wind is not Made to be subservient to you^-as in the rest of the kingdom?’ Suleyman^-as said: ‘There is no knowledge of this with me^-as’. The ant said, ‘What the Mighty and Majestic Means by that is that, had He^-azwj Made subservient to you^-as the whole of the kingdom, just as He^-azwj Made subservient to you, this wind, it would go away from you^-as like the going away of the wind’. So, this is where Suleyman^-as smiled, laughing from its words [27:19]’.[61]

Derogatory,

في كتاب الخصال عن داود بن كثير الرقى قال: بينما نحن قعود عند أبى عبد الله إذ مر رجل بيده خطاف مذبوح، فوثب إليه أبو عبد الله عليه السلام حتى أخذه من يده، ثم دحى به الارض ثم قال: أعالمكم امركم بهذا أم فقيهكم ؟ لقد أخبرني أبى عن جدى عليهما السلام قال: ان رسول الله صلى الله عليه واله نهى عن قتل ستة: النملة والنحلة والضفدع والصرد والهدهد والخطاف إلى أن قال عليه السلام: واما الهدهد فانه كان دليل سليمان عليه السلام إلى ملك بلقيس

In the book Al-Khisaal, from Dawood Bin Kaseer Al-Raqy who said,

‘Once we were seated in the presence of Abu Abdullah^-asws when a man passed by in whose hand was a slaughtered swallow. So Abu Abdullah^-asws leapt up to him until he^-asws took it from his hand, then buried it into the earth, then said: ‘Did I^-asws teach you this matter of yours or was it your scholar? My^-asws father^-asws has informed me^-asws from my^-asws grandfather^-asws having said: ‘Rasool-Allah^-saww has forbidden from killing six – The ant, and the bee, and the frog, and the shrike (a bird), and the hoopoe, and the swallow’ – until he^-asws said: ‘And as for the hoopoe, it pointed Suleyman^-as to the kingdom of Bilquis Queen of Saba)’.[62]

VERSES 20 & 21

وَتَفَقَّدَ الطَّيْرَ فَقَالَ مَا لِيَ لَا أَرَى الْهُدْهُدَ أَمْ كَانَ مِنَ الْغَائِبِينَ {20}

And he surveyed the birds, so he said, ‘What is the matter I cannot see the hoopoe, or was it from the absentees? [27:20]

لَأُعَذِّبَنَّهُ عَذَابًا شَدِيدًا أَوْ لَأَذْبَحَنَّهُ أَوْ لَيَأْتِيَنِّي بِسُلْطَانٍ مُبِينٍ {21}

I will either punish it with a severe punishment, or I shall slaughter it, or it should come to me with a clear authorisation’ (for its absence) [27:21]

Why the presence of Hoopoe was so important?

حدثنا محمد بن الحسن عن حماد عن ابراهيم بن عبد الحميد عن ابيه عن ابى الحسن الاول عليه السلام قال قلت له جعلت فداك النبي صلى الله عليه وآله ورث علم النبيين كلهم قال لى نعم قلت من لدن آدم إلى ان انتهى إلى نفسه قال نعم قلت ورثهم النبوة وما كان في آبائهم من النبوة والعلم قال ما بعث الله نبيا الا وقد كان محمد صلى الله عليه وآله اعلم منه

It has been narrated to us Muhammad Bin Al-Hassan, from Hamaad, from Ibrahim Bin Abdul Hameed, from his father, who has said:

‘I said to Abu Al-Hassan the First^-asws, ‘May I be sacrificed for you, the Prophet^-saww was the inheritor of the knowledge of the Prophets^-as?’ He^-as replied: ‘Yes’. I asked, ‘From Adam^-as and ending with himself^-saww?’ He^-asws said: ‘Yes’. I said, ‘Inherited from them^-as the Prophet-hood and whatever that was there with their forefathers from the Prophet-hood and the knowledge?’ He^-asws said: ‘Allah^-azwj did not Send a Prophet^-as unless Muhammad^-saww more knowledgeable than him^-as’.

قال قلت ان عيسى بن مريم كان يحيى الموتى باذن الله قال صدقت وسليمان بن داود كان يفهم كلام الطير قال وكان رسول الله صلى الله عليه وآله يقدر على هذه المنازل فقال ان سليمان بن داود قال للهدهد حين فقده وشك في امره مالى لا ارى الهدهد ام كان من الغائبين

I said, ‘Isa^-as Bin Maryam^-as used to revive the dead by the Permission of Allah^-azwj’. He^-asws said: ‘You speak the truth’. I said, ‘Suleiman Bin Dawood^-as used to understand the speech of the birds’. He^-asws said: ‘And Rasool-Allah^-saww had the power over all these. Suleiman Bin Dawood^-as said to the Hoopoe bird when he^-as was on the verge of losing his^-as command: ‘What is the matter I cannot see the hoopoe, or was it from the absentees? [27:20].

وكانت المردة والريح والنمل والانس والجن والشياطين له طائعين وغضب عليه فقال لاعذبنه عذابا شديدا أو لا ذبحنه أو ليأتيني بسلطان مبين

And the soft winds, and the turbulent winds, and the ants, and the humans, and the Jinn, and the devils were obedient to him^-as. And (he) was angry with it (the hoopoe), and he^-as said: I will either punish it with a severe punishment, or I shall slaughter it, or it should come to me with a clear authorisation’ (for its absence) [27:21].

وانما غضب عليه لانه كان يدله على الماء فهذا وهو طير قد اعطى ما لم يعط سليمان وانما اراده ليدله على الماء فهذا لم يعط سليمان وكانت المردة له طائعين ولم يكن يعرف الماء تحت الهواء وكانت الطير تعرفه

He^-as was angry with it because it was a guide for him^-as over the water, and this one, and it was a bird, it was given that which was not given to Suleyman^-as and it was the wind, and the ant, and the Jinn, and the human, and the devils, and they were obedient to him^-as, and it was not for them to understand the water underneath the air, and it was the bird which understood it.’[63]

الطبرسي: روى العياشي بالإسناد، قال: قال أبو حنيفة لأبي عبد الله (عليه السلام): كيف تفقد سليمان الهدهد من بين الطير؟ قال: «لأن الهدهد يرى الماء في بطن الأرض، كما يرى أحدكم الدهن في القارورة

Al-Tabarsy – Al-Ayyashi has reported by the chain, said,

‘Abu Hanifa said to Abu Abdullah^-asws, ‘Why did Suleyman^-as search for the Hoopoe among the birds?’ He^-asws said: ‘Because the Hoopoe could see the water in the belly of the earth, just as one of you sees the fat in the bottle’.

فنظر أبو حنيفة إلى أصحابه، و ضحك. قال أبو عبد الله (عليه السلام): «و ما يضحكك؟» قال: ظفرت بك، جعلت فداك. قال: «و كيف ذلك؟»

Abu Hanifa looked at his companions and laughed (mockingly). Abu Abdullah^-asws said: ‘And what makes you laugh?’ He said, ‘I have been conquered by you^-asws, may I be sacrificed for you^-asws’. He^-asws said: ‘And how was that?’

قال: الذي يرى الماء في بطن الأرض، لا يرى الفخ في التراب، حتى يأخذ بعنقه؟ قال أبو عبد الله (عليه السلام): «يا نعمان، أما علمت أنه إذا نزل القدر أعشى البصر

He said, ‘That which can see the water in the belly of the earth, cannot see the trap in the sand, until it grabs it by its neck?’ Abu Abdullah^-asws said: ‘O No’man! But, do you know that when the value declines, it blinds the vision?’[64]

We need another Hadith to clarify what Abu Hanifa said?

وَ فِي تَفْسِيرِ عَلِيِّ بْنِ إِبْرَاهِيمَ ‏ كَانَ سُلَيْمَانُ عَلَيْهِ السَّلَامُ إِذَا قَعَدَ عَلَى كُرْسِيِّهِ جَاءَتْ جَمِيعُ الطَّيْرِ الَّتِي سَخَّرَهَا اللَّهُ عَزَّ وَ جَلَّ لِسُلَيْمَانَ عَلَيْهِ السَّلَامُ فَتُظِلُّ الْكُرْسِيَّ وَ الْبِسَاطَ بِجَمِيعِ مَنْ عَلَيْهِ عَنِ الشَّمْسِ

And in Tafseer of Ali Bin Ibrahim –

‘It so happened that Suleyman^-as, when he^-as sat upon his^-as chair, the entirety of the birds came over, those whom Allah^-azwj Mighty and Majestic had Made to be subservient to Suleyman^-as. So, they would shade the chair and it would extend upon the entirety of the ones, from the sun.

فَغَابَ عَنْهُ الْهُدْهُدُ مِنْ بَيْنِ الطَّيْرِ فَوَقَعَ الشَّمْسُ مِنْ مَوْضِعِهِ فِي حَجْرِ سُلَيْمَانَ؟ فَرَفَعَ رَأْسَهُ وَ قَالَ: كَمَا حَكَى اللَّهُ عَزَّ وَ جَلَّ

So, the Hoopoe was absent from between the birds, from its place in the chamber of Suleyman^-as. He^-as raised his^-as head and said just as Allah^-azwj has Related’.[65]

VERSES 22 – 26

فَمَكَثَ غَيْرَ بَعِيدٍ فَقَالَ أَحَطْتُ بِمَا لَمْ تُحِطْ بِهِ وَجِئْتُكَ مِنْ سَبَإٍ بِنَبَإٍ يَقِينٍ {22}

But he (hoopoe) did not remain (absent) for long, and it said, ‘I have encompassed what you did not encompass with, and I come to you from Saba with certain news [27:22]

إِنِّي وَجَدْتُ امْرَأَةً تَمْلِكُهُمْ وَأُوتِيَتْ مِنْ كُلِّ شَيْءٍ وَلَهَا عَرْشٌ عَظِيمٌ {23}

I found a woman ruling them, and she has been given from everything, and for her is a magnificent throne [27:23]

وَجَدْتُهَا وَقَوْمَهَا يَسْجُدُونَ لِلشَّمْسِ مِنْ دُونِ اللَّهِ وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ فَهُمْ لَا يَهْتَدُونَ {24}

I found her and her people doing Sajdah to the sun instead of Allah, and the Satan has adorned their deeds for them. Thus, he blocked them from the Way, so they are not going aright [27:24]

أَلَّا يَسْجُدُوا لِلَّهِ الَّذِي يُخْرِجُ الْخَبْءَ فِي السَّمَاوَاتِ وَالْأَرْضِ وَيَعْلَمُ مَا تُخْفُونَ وَمَا تُعْلِنُونَ {25}

They are not doing Sajdah to Allah Who Extracts the cache in the skies and the earth, and He Knows what you are concealing and what you are proclaiming [27:25]

اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ {26}

Allah, there is no god except Him. He is Lord of the Magnificent Throne [27:26]

We need more Ahadith here,

ابن بابويه، قال: حدثنا علي بن أحمد بن محمد بن عمران الدقاق (رحمه الله)، قال: حدثنا محمد بن‏ أبي عبد الله الكوفي، قال: حدثنا محمد بن إسماعيل البرمكي، قال: حدثنا الحسين بن الحسن، قال: حدثني أبي، عن حنان بن سدير، قال: سألت أبا عبد الله (عليه السلام) عن العرش و الكرسي، فقال: «إن للعرش صفات كثيرة مختلفة، له في كل سبب وضع في القرآن صفة على حدة، فقوله: رَبُّ الْعَرْشِ الْعَظِيمِ يقول: الملك العظيم

Ibn Babuwayh said, ‘Ali Bin Ahmad Bin Muhammad Bin Umran Al-Daqaq narrated to us, from Muhammad Bin Abu Abdullah Al-kufy, from Muhammad Bin Ismail Al-Barmakky, from Al-Husayn Bin Al-Hassan, from his father, from Hanan Bin Sudeyr who said,

‘I asked Abu Abdullah^-asws about the Throne (العرش) and the Chair (الكرسي), so he^-asws said: ‘The Throne is of many different qualities, and for each of its status a quality of it can be placed separately in the Quran. So, His^-azwj Words: He is the Lord of the Magnificent Throne [27:26] – He^-azwj is Speaking of the Magnificent Kingdom.

و قوله: الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى  يقول: على الملك احتوى، و هذا ملك الكيفوفية في الأشياء

And His^-azwj Words: The Beneficent, Established upon the Throne [20:5] – He^-azwj is Saying: “He^-azwj Encompasses The Kingdom”. And this Kingdom is the qualitative states of the things.

ثم العرش في الوصل منفرد عن الكرسي، لأنهما بابان من أكبر أبواب الغيوب، و هما جميعا غيبان، و هما في الغيب مقرونان، لأن الكرسي هو الباب الظاهر من الغيب الذي منه مطلع البدع و منه الأشياء كلها

Then the Throne is a single interface for the Chair, because these two are the biggest two Doors from the Doors of the Unseen, and they are both together (but) hidden. And these two, in the Unseen are interlinked, because the Chair, it is the Door of the apparent from the Hidden from which emerged the beginning, and from it are all the things.

و العرش هو الباب الباطن الذي يوجد فيه علم الكيف، و الكون، و القدر، و الحد و الأين، و المشيئة، و صفة الإرادة، و علم الألفاظ و الحركات و الترك، و علم العود و البداء

And the Throne, it is the esoteric Door in which is found the knowledge of the Qualities, and the Universe, and the Pre-destination, and the Limit, and the Livelihood, and the description of the Intention, and knowledge of the Words and the movement and the avoidance, and knowledge of the Return and the Origination.

فهما في العلم بابان مقرونان، لأن ملك العرش سوى ملك الكرسي، و علمه أغيب من علم الكرسي، فمن ذلك قال: رَبُّ الْعَرْشِ الْعَظِيمِ أي صفته أعظم من صفة الكرسي، و هما في ذلك مقرونان

The knowledge in these two Doors is interlinked, because the Kingdom of the Throne is other than the Kingdom of the Chair, and its (Throne’s) knowledge is more hidden than the knowledge of the Chair. And these two, in that, are interlinked’.

قلت: جعلت فداك، فلم صار في الفضل جار الكرسي؟

I said, ‘May I be sacrificed for you^-asws! So why do the merits come to be for the Chair?’

قال: «إنه صار جاره، لأن فيه علم الكيفوفية، و فيه الظاهر من أبواب البداء، و أينيتها، و حد رتقها و فتقها. فهذا جاران، أحدهما حمل صاحبه في الصرف ، و بمثل صرف العلماء يستدلون على صدق دعواهما، لأنه يختص برحمته من يشاء، و هو القوي العزيز

He^-asws said: ‘It flows to be in it, because in it is the knowledge of the qualities, and in it is the apparent from the Doors of the Origination, united in its mending and its rupture. So these are two neighbours. One of these two carries its counterpart in exchange, like the exchange of the scholars who provide evidence upon the truthfulness of their claims, because He^-azwj Specialises with His^-azwj Mercy whomsoever He^-azwj so Desires to, and He^-azwj is the Strong, the Mighty.

فمن اختلاف صفات العرش، أنه قال تبارك و تعالى: رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ و هو وصف عرش الوحدانية، لأن قوما أشركوا كما قلت لك: قال تبارك و تعالى: رَبِّ الْعَرْشِ رب الوحدانية عما يصفون

So, from the different qualities of the Throne, the Blessed and Exalted Says: (Glorious is the Lord of the skies and the earth) Lord of the Throne, from what they are ascribing [43:82] – and it is a description of the Throne of Oneness, people tend to associate just as I^-asws said to you. The Blessed and Exalted Says: He is the Lord of the (Magnificent) Throne [27:26], is the Lord^-azwj of the Oneness, from what they are describing Him^-azwj to be.

و قوما و صفوه بيدين، فقالوا: يَدُ اللَّهِ مَغْلُولَةٌ و قوما وصفوه بالرجلين، فقالوا: وضع رجله على صخرة بيت المقدس، فمنها ارتقى إلى السماء. و قوما وصفوه بالأنامل، فقالوا: إن محمدا (صلى الله عليه و آله) قال: إني وجدت برد أنامله على قلبي

And a group described Him^-azwj to be with two Hands, so they said, ‘The Hand of Allah is tied up!’ [5:64]. And a group described Him^-azwj to have two feet, so they said, ‘He^-azwj would Place one of His^-azwj Legs upon the rock of Bayt Al-Maqdas and from it He^-azwj Ascended to the sky. And a group described Him^-azwj to be with the Fingers, so they said, ‘Muhammad^-saww said: ‘I^-saww felt the coolness of His^-azwj Fingers upon my^-saww heart’.

فلمثل هذه الصفات، قال: رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ يقول: رب المثل الأعلى عما به مثلوه، و لله المثل الأعلى الذي لا يشبهه شي‏ء، و لا يوصف، و لا يتوهم، فذلك المثل الأعلى

So, it is for the likes of these types of description that He^-azwj Said: (Glorious is the Lord of the skies and the earth) Lord of the Throne, from what they are ascribing [43:82]. He^-azwj is Saying: and for Allah is the Exalted Example [16:60] than the examples which He^-azwj can be exemplified with, and Allah^-azwj is more Exalted than the examples as none of things can resemble Him^-azwj, and no description can be for Him^-azwj, nor can He^-azwj be come to. So that is the Exalted Example [16:60]’’.[66]

VERSES 27 – 37

قَالَ سَنَنْظُرُ أَصَدَقْتَ أَمْ كُنْتَ مِنَ الْكَاذِبِينَ {27}

He (Sulayman) said: ‘We shall see whether you (Hoopoe) speak the truth or you are from the liars [27:27]

اذْهَبْ بِكِتَابِي هَٰذَا فَأَلْقِهْ إِلَيْهِمْ ثُمَّ تَوَلَّ عَنْهُمْ فَانْظُرْ مَاذَا يَرْجِعُونَ {28}

Go with this letter of mine and cast it to them, then turn back from them and see what their response is [27:28]

قَالَتْ يَا أَيُّهَا الْمَلَأُ إِنِّي أُلْقِيَ إِلَيَّ كِتَابٌ كَرِيمٌ {29}

She (Queen Balqees) said, ‘O you Chiefs! There has been cast to me an honourable letter [27:29]

إِنَّهُ مِنْ سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ {30}

It is from Suleyman, and it is بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ  in the Name of Allah the Beneficent, the Merciful [27:30]

أَلَّا تَعْلُوا عَلَيَّ وَأْتُونِي مُسْلِمِينَ {31}

(next in text it say) ‘Do not exalt yourselves against me and come to be submissively’’ [27:31]

قَالَتْ يَا أَيُّهَا الْمَلَأُ أَفْتُونِي فِي أَمْرِي مَا كُنْتُ قَاطِعَةً أَمْرًا حَتَّىٰ تَشْهَدُونِ {32}

She (Queen) said, ‘O you Chiefs! Give me a verdict regarding my matter. I do not conclude a matter until you are present’ [27:32]

قَالُوا نَحْنُ أُولُو قُوَّةٍ وَأُولُو بَأْسٍ شَدِيدٍ وَالْأَمْرُ إِلَيْكِ فَانْظُرِي مَاذَا تَأْمُرِينَ {33}

They said, ‘We are possessors of strength and possessors of mighty prowess, and the command is yours, therefore consider what you will command’ [27:33]

قَالَتْ إِنَّ الْمُلُوكَ إِذَا دَخَلُوا قَرْيَةً أَفْسَدُوهَا وَجَعَلُوا أَعِزَّةَ أَهْلِهَا أَذِلَّةً ۖ وَكَذَٰلِكَ يَفْعَلُونَ {34}

She said, ‘Surely, the kings, whenever they enter a town, they ruin it and make the noblest of its people to be its disgraced ones, and like that (is what) they would be doing [27:34]

وَإِنِّي مُرْسِلَةٌ إِلَيْهِمْ بِهَدِيَّةٍ فَنَاظِرَةٌ بِمَ يَرْجِعُ الْمُرْسَلُونَ {35}

And I am going to send a gift to them, then we shall see what the messengers return with’ [27:35]

فَلَمَّا جَاءَ سُلَيْمَانَ قَالَ أَتُمِدُّونَنِ بِمَالٍ فَمَا آتَانِيَ اللَّهُ خَيْرٌ مِمَّا آتَاكُمْ بَلْ أَنْتُمْ بِهَدِيَّتِكُمْ تَفْرَحُونَ {36}

So, when he (the messenger) came, Suleyman said: ‘Are you trying to help me with wealth? What Allah has Given me is better than what He has Given you, but you are rejoicing with your gifts [27:36]

ارْجِعْ إِلَيْهِمْ فَلَنَأْتِيَنَّهُمْ بِجُنُودٍ لَا قِبَلَ لَهُمْ بِهَا وَلَنُخْرِجَنَّهُمْ مِنْهَا أَذِلَّةً وَهُمْ صَاغِرُونَ {37}

Go back to them, and we will come to them with armies they will not be able to face, and we will expel them from it in disgrace, and they would be belittled!’ [27:37]

وَ قَالَ الْحَسَنُ [بْنُ عَلِيٍ‏] ع: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ وَ إِنَ‏ «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ» آيَةٌ مِنْ فَاتِحَةِ الْكِتَابِ، وَ هِيَ سَبْعُ آيَاتٍ تَمَامُهَا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏

And Al-Hassan^-asws Bin Ali^-asws said: ‘Amir Al-Momineen^-asws said: ‘And ‘In the Name of Allah the Beneficent, the Merciful (بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ)’ is a Verse from the Opening of the Book (Surah Al-Hamd), and it is of seven Verses, complete with ‘In the Name of Allah the Beneficent, the Merciful’.

[قَالَ‏]: سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ لِي: يَا مُحَمَّدُ «وَ لَقَدْ آتَيْناكَ سَبْعاً مِنَ الْمَثانِي وَ الْقُرْآنَ الْعَظِيمَ» فَأَفْرَدَ الِامْتِنَانَ [عَلَيَ‏] بِفَاتِحَةِ الْكِتَابِ، وَ جَعَلَهَا بِإِزَاءِ الْقُرْآنِ الْعَظِيمِ وَ إِنَّ فَاتِحَةَ الْكِتَابِ أَشْرَفُ‏ مَا فِي كُنُوزِ الْعَرْشِ

I have heard Rasool-Allah^-saww say: ‘Allah^-azwj Said to me, ‘O Muhammad^-saww And We have Given you seven of the oft-repeated (verses) and the Magnificent Quran [15:87]. Allah^-azwj Referred to it separately in the Opening of the Book and Made it special to the Magnificent Quran and this Opening of the Book is the noblest of the treasures of the Throne.’

وَ إِنَّ اللَّهَ تَعَالَى خَصَّ بِهَا مُحَمَّداً ص وَ شَرَّفَهُ [بِهَا] وَ لَمْ يُشْرِكْ مَعَهُ فِيهَا أَحَداً مِنْ أَنْبِيَائِهِ مَا خَلَا سُلَيْمَانَ ع فَإِنَّهُ أَعْطَاهُ مِنْهَا «بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ» أَ لَا تَرَى أَنَّهُ يَحْكِي عَنْ بِلْقِيسَ حِينَ قَالَتْ: «إِنِّي أُلْقِيَ إِلَيَّ كِتابٌ كَرِيمٌ إِنَّهُ مِنْ سُلَيْمانَ وَ إِنَّهُ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ

Allah^-azwj the Exalted Specialise Muhammad^-saww with it and Ennobled him^-saww with it, and did not associate in it along with him^-saww, anyone else from the Prophets^-as apart from Suleyman^-as, for he^-saww was Given from it, In the Name of Allah the Beneficent, the Merciful [1:1]. Do you not see that He^-azwj Related about Bilquis where she said: There has been cast to me an honourable letter [27:29] It is from Suleyman, and it is in the Name of Allah the Beneficent, the Merciful [27:30!

أَلَا فَمَنْ قَرَأَهَا مُعْتَقِداً لِمُوَالاةِ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ، مُنْقَاداً لِأَمْرِهِمْ، مُؤْمِناً بِظَاهِرِهِمْ وَ بَاطِنِهِمْ، أَعْطَاهُ اللَّهُ عَزَّ وَ جَلَّ بِكُلِّ حَرْفٍ مِنْهَا حَسَنَةً، كُلُّ حَسَنَةٍ مِنْهَا أَفْضَلُ لَهُ مِنَ الدُّنْيَا وَ مَا فِيهَا- مِنْ أَصْنَافِ أَمْوَالِهَا وَ خَيْرَاتِهَا

Indeed! So the one who recites this and believes in the Wilayah of Muhammad^-saww and his^-saww Pure Progeny^-asws, and believes in their manifest and hidden matters, then Allah^-azwj Mighty and Majestic will Give him a Reward for every letter of it, each of which will be better than this world and whatever is in it from the varieties of its wealth and (all of) its goodness.

وَ مَنِ اسْتَمَعَ قَارِئاً يَقْرَؤُهَا- كَانَ لَهُ قَدْرُ ثُلُثِ مَا لِلْقَارِئِ، فَلْيَسْتَكْثِرْ أَحَدُكُمْ مِنْ هَذَا الْخَيْرِ الْمُعْرَضِ لَكُمْ، فَإِنَّهُ غَنِيمَةٌ لَا يَذْهَبَنَّ أَوَانُهُ، فَتَبْقَى فِي قُلُوبِكُمُ الْحَسْرَةُ

And the one who listens intently to a reciter reciting it, would have for him a third of what is for the reciter. Therefore, let each one of you attain a good deal from this goodness shown to you, for it is such a booty, the season of which will not be passing away, in case regret remains in your heart (of not benefiting from its recitations)’.[67]NB: See the merits of Bismillah in Chaper 1.

في تفسير على بن ابراهيم ثم قال سليمان عليه السلام: سننظر اصدقت ام كنت من الكاذبين إلى قوله تعالى: ماذا يرجعون فقال الهدهد انها في حصن منيع في عرش عظيم أي سرير، قال سليمان عليه السلام: ألق كتابي على قبتها

In the Tafseer of Ali Bin Ibrahim (Qummi) – ‘Then Suleyman^-as said: He said: ‘We shall see whether you speak the truth or you are from the liars [27:27] – up to the Words of the Exalted: [27:28] what their response is, so the Hoopoe said, ‘It is a fortress in which is the great throne’ – i.e., the bed. Suleyman^-as said: ‘Take my^-as letter to its dome’.

فجاء الهدهد فألقى الكتاب في حجرها فارتاعت من ذلك وجمعت جنودها، وقالت الهم كما حكى الله عزوجل: يا ايها الملاء انى القى إلى كتاب كريم أي مختوم

So, the Hoopoe went and placed the letter in her chamber. So, she got frightened from that and gathered her army, and said, as Allah^-azwj Mighty and Majestic has Related: She said, ‘O you Chiefs! There has been cast to me an honourable letter [27:29] – i.e., sealed’.[68]

في كتاب الخصال عن أبى عبد الله عليه السلام قال: الهدية على ثلاثة أوجه: هدية مكافاة، وهدية مصانعة، وهدية لله عزوجل

In the book Al-Khisaal,

Abu Abdullah^-asws has said: ‘The gift is upon three aspects – The gift of reward, the gift for coaxing (persuading), and the gift for the Sake of Allah^-azwj Mighty and Majestic’.[69]

[ الثعلبي ] قال الثمالي: كان أهل مشورتها ثلاثمائة وثلاثة عشر رجلا كل رجل منهم على عشرة آلاف. قالوا فجاءوا وأخذوا مجالسهم، فقالت لهم بلقيس: * (قالت يأيها الملؤا إنى ألقى إلى كتب كريم)

Al Sa’alby – Al Sumaly said,

‘The consulted people were three hundred and thirteen men, each man from them was (in charge) over ten thousand. They spoke, and they came, and they took (their place) in their gathering, so Bilquis said to them: ‘O you Chiefs! There has been cast to me an honourable letter [27:29]’.[70]

VERSES 38 – 40

قَالَ يَا أَيُّهَا الْمَلَأُ أَيُّكُمْ يَأْتِينِي بِعَرْشِهَا قَبْلَ أَنْ يَأْتُونِي مُسْلِمِينَ {38}

He said: ‘O you chiefs! Which one of you can come to me with her throne before they come to me in submission?’ [27:38]

قَالَ عِفْرِيتٌ مِنَ الْجِنِّ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ تَقُومَ مِنْ مَقَامِكَ ۖ وَإِنِّي عَلَيْهِ لَقَوِيٌّ أَمِينٌ {39}

A fierce one from the Jinn said, ‘I will come to you with it before you arise from your place, and I am strong upon it, reliable’ [27:39]

قَالَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ يَرْتَدَّ إِلَيْكَ طَرْفُكَ ۚ فَلَمَّا رَآهُ مُسْتَقِرًّا عِنْدَهُ قَالَ هَٰذَا مِنْ فَضْلِ رَبِّي لِيَبْلُوَنِي أَأَشْكُرُ أَمْ أَكْفُرُ ۖ وَمَنْ شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ ۖ وَمَنْ كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ {40}

The one with whom was the knowledge from the Book said, ‘I will come to you with it before your glance returns to you (blink of an eye)’. So, when he saw it settled in his presence, he said: ‘This is from the Grace of my Lord to Try me whether I am grateful or ungrateful. And one who is grateful, so rather he is grateful for himself, and one who is ungrateful, so my Lord is Needless, Benevolent [27:40]

حدثنا محمد بن عيسى عن على بن الحكم عن محمد بن الفضيل عن ضريس الوابشى عن جابر عن ابى جعفر عليه السلام قال قلت له جعلت فداك قول العالم انا اتيك به قبل ان يرتد اليك طرفك

It has been narrated to us by Muhammad Bin Isa, from Ali Bin Al-Hakam, from Muhammad Bin Al-Fazeyl, from Zareys Al-Wabishy, who has said:

Jabir reports that I said to Abu Ja’far^-asws, ‘May I be sacrificed for you^-asws, the words of the knowledgeable one: ‘I will come to you with it before your glance returns to you’.

قال فقال يا جابر ان الله جعل اسمه الاعظم على ثلثة وسبعين حرفا فكان عنده العالم منها حرف واحد فانخسفت الارض ما بينه وبين السرير حتى التقت القطعتان وحول من هذه على هذه وعندنا من اسم الله الاعظم اثنان وسبعون حرفا وحرف في علم الغيب المكنون عنده

He (the narrator) said, ‘He^-asws said: ‘O Jabir, Allah^-azwj Made His^-azwj Magnificent Name to be upon seventy-three Letters. There used to be with him (Asif Bin Barkhiya^-as) the knowledge of one of these letters. The Earth contracted between him and the throne of Bilquis, until the two met (and he^-as grabbed the throne), and then it reverted to as it was before, whereas with us^-asws, from the Magnificent Name of Allah^-azwj, are seventy-two Letters, and one Letter regarding the knowledge of the unseen is hidden with Him^-azwj’.[71]

حدثنا احمد بن موسى عن الحسن بن موسى الخشاب عن عبد الرحمن بن كثير الهاشمي عن ابى عبد الله عليه السلام قال قال الذى عنده علم من الكتاب انا اتيك به قبل ان يرتد اليك طرفك قال ففرج أبو عبد الله عليه السلام بين اصابعه فوضعها على صدره ثم قال والله عندنا علم الكتاب كله

It has been narrated to us Ahmad Bin Musa, from Al-Hassan Bin Musa Al-Khashaab, from Abdul Rahmaan Bin Kaseer Al-Hashmy, who has said the following:

I asked from Abu Abdullah^-asws about (the Verse) ‘The one with whom was the knowledge from the Book said, ‘I will come to you with it before your glance returns to you’ [27:40]. Abu Abdullah^-asws took his^-asws fingers and placed it upon his^-asws chest, and said: ‘By Allah^-azwj, with us^-asws is the knowledge of the Book, all of it’.[72]

حدثنا أبو القاسم قال حدثنا محمد بن يحيى العطار قال حدثنا محمد بن الحسن الصفار قال حدثنى يعقوب بن يزيد عن الحسن بن على بن فضال عن عبد الله بن بكير عن ابى عبد الله عليه السلام قال كنت عنده فذكروا سليمان وما اعطى من العلم وما اوتى من الملك

It has been narrated to us Abu Al-Qasim, from Muhammad Bin Yahya Al-Ataar, from Muhammad Bin Al-Hassan Al-Saffaar, from Yaqoub Bin Yazeed, from Al-Hassan Bin Ali Bin Fazaal, from Abdullah Bin Bakeyr, who has said:

‘I was with Abu Abdullah^-asws, and I mentioned Suleyman^-as and what he^-as had been Given from the knowledge and what he^-as had been Given from the kingdom’.

فقال لى وما اعطى سليمان بن داود انما كان عنده حرف واحد من الاسم الاعظم وصاحبكم الذى قال الله قل كفى بالله شهيدا بينى وبينكم ومن عنده علم الكتاب و كان والله عند على عليه السلام علم الكتاب

He^-asws said to me: ‘And Suleiman Bin Dawood^-as had not been Given (all of the knowledge) but he^-as had with him^-as one letter from the Great Name (Ism Aazam), and your Imam^-asws is the one about whom^-asws Allah^-azwj Says: Say: ‘I suffice with Allah as a Witness between me and you, and one with whom is Knowledge of the Book [13:43], and by Allah^-azwj, with Ali^-asws was the knowledge of the Book’.

فقلت صدقت والله جعلت فداك

I said, ‘You^-asws have spoken the truth, by Allah^-azwj, may I be sacrificed for you^-asws’.[73]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ عَبَّادِ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ عَنْ سَدِيرٍ

Ahmad Bin Muhammad, from Muhammad Bin Al Hassan, from Abbad Bin Suleyman, from Muhammad Bin Suleyman, from his father, from Sadeyr who said,

قَالَ سَدِيرٌ فَلَمَّا أَنْ قَامَ مِنْ مَجْلِسِهِ وَ صَارَ فِي مَنْزِلِهِ دَخَلْتُ أَنَا وَ أَبُو بَصِيرٍ وَ مُيَسِّرٌ وَ قُلْنَا لَهُ جُعِلْنَا فِدَاكَ سَمِعْنَاكَ وَ أَنْتَ تَقُولُ كَذَا وَ كَذَا فِي أَمْرِ جَارِيَتِكَ وَ نَحْنُ نَعْلَمُ أَنَّكَ تَعْلَمُ عِلْماً كَثِيراً وَ لَا نَنْسُبُكَ إِلَى عِلْمِ الْغَيْبِ

Sadeyr (the narrator) said, ‘So when he^-asws arose from his^-asws gathering and went to his^-asws house, I and Abu Baseer, and Muyassar went over and said to him^-asws, ‘May we be sacrificed for you^-asws! We heard you^-asws and you^-asws were saying such and such regarding the matter of your^-asws maid, and we know that you^-asws have a lot of knowledge, and we are not linking you^-asws to the knowledge of the unseen’.

قَالَ فَقَالَ يَا سَدِيرُ أَ لَمْ تَقْرَأِ الْقُرْآنَ قُلْتُ بَلَى قَالَ فَهَلْ وَجَدْتَ فِيمَا قَرَأْتَ مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ قالَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتابِ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ يَرْتَدَّ إِلَيْكَ طَرْفُكَ

He (the narrator) said, ‘So he^-asws said: ‘O Sadeyr! Do you not read the Quran?’ I said, ‘Yes (I do)’. He^-asws said: ‘So did you find in what you read from the Book of Allah^-azwj Mighty and Majestic: The one with whom was the knowledge from the Book said, ‘I will come to you with it (thrown) before your glance returns to you’ [27:40]?

قَالَ قُلْتُ جُعِلْتُ فِدَاكَ قَدْ قَرَأْتُهُ قَالَ فَهَلْ عَرَفْتَ الرَّجُلَ وَ هَلْ عَلِمْتَ مَا كَانَ عِنْدَهُ مِنْ عِلْمِ الْكِتَابِ قَالَ قُلْتُ أَخْبِرْنِي بِهِ

He (the narrator) said, ‘I said, ‘May I be sacrificed for you^-asws! I have read it’. He^-asws said: ‘So do you recognise the man, and do you know what was with him from the knowledge of the Book?’ I said, ‘Inform me of it’.

قَالَ قَدْرُ قَطْرَةٍ مِنَ الْمَاءِ فِي الْبَحْرِ الْأَخْضَرِ فَمَا يَكُونُ ذَلِكَ مِنْ عِلْمِ الْكِتَابِ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ مَا أَقَلَّ هَذَا فَقَالَ يَا سَدِيرُ مَا أَكْثَرَ هَذَا أَنْ يَنْسِبَهُ اللَّهُ عَزَّ وَ جَلَّ إِلَى الْعِلْمِ الَّذِي أُخْبِرُكَ بِهِ

He^-asws said: ‘A measurement of a drop of water from the green ocean, so that is what happened to be from the knowledge of the Book’. I said, ‘May I be sacrificed for you^-asws! How little this is!’ So he^-asws said: ‘O Sadeyr! What a lot this is if you were to link it to Allah^-azwj Mighty and Majestic to the Knowledge which I am about to inform you with it.

يَا سَدِيرُ فَهَلْ وَجَدْتَ فِيمَا قَرَأْتَ مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ أَيْضاً قُلْ كَفى بِاللَّهِ شَهِيداً بَيْنِي وَ بَيْنَكُمْ وَ مَنْ عِنْدَهُ عِلْمُ الْكِتابِ قَالَ قُلْتُ قَدْ قَرَأْتُهُ جُعِلْتُ فِدَاكَ قَالَ أَ فَمَنْ عِنْدَهُ عِلْمُ الْكِتَابِ كُلُّهُ أَفْهَمُ أَمْ مَنْ عِنْدَهُ عِلْمُ الْكِتَابِ بَعْضُهُ قُلْتُ لَا بَلْ مَنْ عِنْدَهُ عِلْمُ الْكِتَابِ كُلُّهُ

O Sadeyr! So, did you find in what you read from the Book of Allah^-azwj Mighty and Majestic as well, Say: ‘I suffice with Allah as a Witness between me and you, and one with whom is Knowledge of the Book [13:43]?’ I said, ‘I have read it, may I be sacrificed for you^-asws!’ He^-asws said: ‘So, is the one with whom is the knowledge of the Book, all of it, more understanding, or the one with whom is knowledge of the Book, part of it?’ I said, ‘No, but the one with whom is the knowledge of the Book, all of it’.

قَالَ فَأَوْمَأَ بِيَدِهِ إِلَى صَدْرِهِ وَ قَالَ عِلْمُ الْكِتَابِ وَ اللَّهِ كُلُّهُ عِنْدَنَا عِلْمُ الْكِتَابِ وَ اللَّهِ كُلُّهُ عِنْدَنَا

He (the narrator) said, ‘So he^-asws gestured by his^-asws hand towards his^-asws chest and said: ‘The knowledge of the Book, by Allah^-azwj, all of it is with us^-asws! The knowledge of the Book, by Allah^-azwj, all of it is with us^-asws!’[74]

Hadith, here, where they allege that you have all the knowledge and you (nouzobilla) do not know where is your maid.

السيد الرضي في (الخصائص) قال: روي أن أمير المؤمنين عليا (عليه السلام) كان جالسا في المسجد، إذ دخل عليه رجلان، فاختصما إليه، و كان أحدهما من الخوارج، فتوجه الحكم على الخارجي، فحكم عليه أمير المؤمنين (عليه السلام)، فقال له الخارجي: و الله، ما حكمت بالسوية، و لا عدلت في القضية، و ما قضيتك عند الله تعالى بمرضية

Al-Syed Al-Razy, in Al-Khasa’is, said,

‘It has been reported that Amir-Al-Momineen Ali^-asws was seated in the Masjid, when two men came up to him^-asws, disputing, and one of them was from the Khawarijites. He^-asws delivered the judgement against the Kharijite. So, when Amir-Al-Momineen^-asws had passed judgement against him, the Kharijite said to him^-asws: ‘By Allah^-azwj! You^-asws did not judge with equality, nor were you^-asws just in your^-asws judgement, and did not judge in the Presence of Allah^-azwj with His^-azwj Pleasure’.

فقال له أمير المؤمنين (عليه السلام)، و أومأ بيده إليه: «اخسأ، عدو الله» فاستحال كلبا أسودا

Amir Al-Momineen^-asws said to him, and he^-asws gestured by his^-asws hand towards him: ‘Away, O enemy of Allah^-azwj!’

فقال من حضره: فوالله لقد رأينا ثيابه تطاير عنه في الهواء، فجعل يبصبص  لأمير المؤمنين (عليه السلام)، و دمعت عيناه في وجهه، و رأينا أمير المؤمنين (عليه السلام) و قد رق له، فلحظ السماء، و حرك شفتيه بكلام لم نسمعه، فوالله لقد رأيناه و قد عاد إلى حال الإنسانية، و تراجعت ثيابه من الهواء، حتى سقطت على كتفيه، فرأيناه و قد خرج من المسجد، و إن رجليه لتضطربان

One who was present said, ‘By Allah^-azwj! We saw his clothes to have flown away from him in the air and he went on to plead to Amir-Al-Momineen^-asws, and the tears rolled down his face. And we saw Amir-Al-Momineen^-asws to have pitied him, and he^-asws glanced at the sky, and moved his^-asws lips in a speech we had not heard before. By Allah^-azwj! We saw him, and he had returned to the state of the human being, and his^-asws clothes returned from the air until it settled upon his^-asws shoulders. We saw him, he went out from the Masjid, and his feet were trembling.

فبهتنا ننظر إلى أمير المؤمنين (عليه السلام)، فقال لنا: «ما لكم تنظرون و تعجبون؟». فقلنا: يا أمير المؤمنين، كيف لا نتعجب، و قد صنعت ما صنعت؟

We turned pale when we looked towards Amir-Al-Momineen^-asws, so he^-asws said to us: ‘What is the matter with you that you are looking and are astounded (astonished)?’ We said, ‘O Amir-Al-Momineen^-asws! How can we not be astounded, and you^-asws did what you^-asws did?’

فقال: «أما تعلمون أن آصف بن برخيا وصي سليمان بن داود (عليهما السلام) قد صنع ما هو قريب من هذا الأمر، فقص الله جل اسمه قصته، حيث يقول: أَيُّكُمْ يَأْتِينِي بِعَرْشِها قَبْلَ أَنْ يَأْتُونِي مُسْلِمِينَ قالَ عِفْرِيتٌ مِنَ الْجِنِّ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ تَقُومَ مِنْ مَقامِكَ وَ إِنِّي عَلَيْهِ لَقَوِيٌّ أَمِينٌ قالَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتابِ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ يَرْتَدَّ إِلَيْكَ طَرْفُكَ فَلَمَّا رَآهُ مُسْتَقِرًّا عِنْدَهُ قالَ هذا مِنْ فَضْلِ رَبِّي لِيَبْلُوَنِي أَ أَشْكُرُ أَمْ أَكْفُرُ الآية

He^-asws said: ‘But, do you know that Asif Bin Barkhiya^-as, the successor^-as of Suleyman Bin Dawood^-as did what was near to this matter? So Allah^-azwj, Mighty is His^-azwj Mention, Related his^-as story where He^-azwj is Saying: He said: ‘O you chiefs! Which of you can come to me with her throne before they come to me in submission?’ [27:38] A fierce one from the Jinn said, ‘I will come to you with it before you arise from you place, and I am strong upon it, reliable’ [27:39] The one with whom was the knowledge from the Book said, ‘I will come to you with it before your glance returns to you (blink of an eye)’. So, when he saw it settled in his presence, he said: ‘This is from the Grace of my Lord to Try me whether I am grateful or ungrateful [27:40] – the Verse.

فأيما أكرم على الله، نبيكم، أم سليمان (عليهما السلام)؟» فقالوا: بل نبينا (صلى الله عليه و آله) أكرم، يا أمير المؤمنين

So, which one is more honourable to Allah^-azwj, your Prophet^-saww, or Suleyman^-as?’ They said, ‘But, our Prophet^-saww is more honourable, O Amir-Al-Momineen^-asws’.

قال: «فوصي نبيكم أكرم من وصي سليمان، و إنما كان عند وصي سليمان من اسم الله الأعظم حرف واحد، فسأل الله جل اسمه، فخسف له الأرض ما بينه و بين سرير بلقيس، فتناوله في أقل من طرف العين، و عندنا من اسم الله الأعظم اثنان و سبعون حرفا، و حرف عند الله تعالى، استأثر به دون خلقه

He^-asws said: ‘So the successor^-asws of your Prophet^-saww is more honourable than the successor^-as of Suleyman^-as. But rather, in the possession of the successor^-as of Suleyman^-as was one letter from the Magnificent Name of Allah^-azwj. He^-as asked Allah^-azwj by His^-azwj Name, and the earth submerged what is between him and between the throne of Bilquis, and he^-as grabbed it in less than the blink of an eye. And in our^-asws possession are seventy-two Letters from the Magnificent Name of Allah^-azwj, and there is one Letter with Allah^-azwj the High, Accounting by it, apart from His^-azwj Creatures’.

فقالوا: يا أمير المؤمنين، فإذا كان هذا عندك، فما حاجتك إلى الأنصار في قتال معاوية و غيره، و استنفارك الناس إلى حربه ثانية؟

They said, ‘O Amir-Al-Momineen^-asws! So, if this is with you^-asws, then what is your^-asws need to the Helpers in fighting against Muawiya and others, and you^-asws are calling the people to a second war against him?’

فقال: بَلْ عِبادٌ مُكْرَمُونَ لا يَسْبِقُونَهُ بِالْقَوْلِ وَ هُمْ بِأَمْرِهِ يَعْمَلُونَ إنما أدعو هؤلاء القوم إلى قتاله لثبوت الحجة، و كمال المحنة، و لو اذن لي في إهلاكه لما تأخر، لكن الله تعالى يمتحن خلقه بما شاء». قالوا: فنهضنا من حوله، و نحن نعظم ما أتى به (عليه السلام)

He^-asws said: ‘But, They do not precede Him in speech and they are only acting by His Command [21:27]. But rather, I^-asws am calling these people to fight against him in order to prove the argument and complete the ordeal. Had I^-asws been Permitted with regards to their destruction, I^-asws would not have delayed it, but Allah^-azwj the Exalted Tests His^-azwj creatures with whatsoever He^-azwj so Desires to’. They said, ‘We arose from around him^-asws, and we magnified what he^-asws came with’.[75]

المفيد في (الاختصاص): عن أحمد بن محمد، عن فضالة، عن أبان، عن أبي بصير، و زرارة، عن أبي جعفر (عليه السلام)، قال: «ما زاد العالم على النظر إلى ما خلفه و ما بين يديه مد بصره، ثم نظر إلى سليمان، ثم مد يده فإذا هو ممثل بين يديه

Al Mufeed in (the book) Al Khasaais, from Ahmad Bin Muhammad, from Fazalat, from Aban, from Abu Baseer, and Zurara,

‘From Abu Ja’far^-asws having said: ‘The knowledgeable one (Asif Bin Barkhiya^-as) did not increase upon the looking towards what was behind him and what was in front of him to the extent of his vision, then he looked towards Suleyman^-as, then extended his hands, and there it was (the throne of Bilquis), represented in front of him^-as’’.[76]

عن علي بن مهزيار، عن أحمد بن محمد، عن حماد بن عثمان، عن زرارة، قال: سمعت أبا عبد الله (عليه السلام) يقول: «ما زاد صاحب سليمان على أن قال بإصبعه هكذا، فإذا هو قد جاء بعرش صاحبة سبأ

Ali Bin Mahziyar, from Ahmad Bin Muhammad, from Hamad Bin Usman, from Zurara who said,

I heard Abu Abdullah^-asws saying: ‘The companion of Suleyman^-as (Asif Bin Barkhiya^-as) did not increase upon saying (gesturing) with his fingers like this, and behold, he had come with the throne of the owner of Saba (Bilquis)’’.

فقال له حمران: كيف هذا، أصلحك الله؟ فقال: «إن أبي كان يقول: إن الأرض طويت له، إذا أراد طواها

Humran said to him^-asws, ‘How was that, may Allah^-azwj Keep you^-asws well?’ He^-asws said: ‘My^-asws father^-asws was saying: ‘The ground folded up for him, whenever he wanted it to be folded’’.[77]

الطبرسي: روى العياشي في (تفسيره) بالإسناد، قال: التقى موسى بن محمد بن علي بن موسى (عليهم السلام)، و يحيى بن أكثم، فسأله عن مسائل، قال: فدخلت على أخي علي بن محمد (عليهما السلام)، إذ دار بيني و بينه من المواعظ، حتى انتهت إلى طاعته، فقلت له: جعلت فداك، إن ابن أكثم سألني عن مسائل افتيه فيها؟

Al Tabarsy (said), ‘It is reported by Al Ayyashi in his Tafseer, by the chain,

‘He (the narrator) said, ‘I met Musa, son of Muhammad^-asws Bin Ali^-asws Bin Musa^-asws, and Yahya Bin Al-Aksam, so I asked him a question. He said, ‘I went over to my brother Ali^-asws Bin Muhammad^-asws, when I used to circle between myself and him^-asws from the sermons, until I ended up to his^-asws obedience, and I said to him^-asws, ‘May I be sacrificed for you^-asws! Ibn Al-Aksam asked me a question, can I issue a verdict with regards to it?’

فضحك، ثم قال: «هل أفتيته فيها؟» قلت: لا. قال: «و لم؟» قلت: لم أعرفها، قال: «و ما هي؟» قلت: قال: أخبرني عن سليمان، أ كان محتاجا إلى علم آصف بن برخيا؟ ثم ذكر المسائل الاخر.

He^-asws smiled, then said: ‘Did you issue a verdict regarding it?’ I said, ‘No’. He^-asws said: ‘And why not?’ I said, ‘I did not understand it’. He^-asws said: ‘And what is it?’ I said, ‘He said, ‘Inform me about Suleyman^-as, was he^-as needy to the knowledge of Asif^-as Bin Barkhiya^-as?’ Then he mentioned another question’.

قال: «اكتب- يا أخي- بسم الله الرحمن الرحيم،- سألت عن قول الله تعالى في كتابه: قالَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتابِ فهو آصف بن برخيا، و لم يعجز سليمان عن معرفة ما عرف آصف، لكنه (صلوات الله عليه) أحب أن يعرف أمته من الجن و الإنس أنه الحجة من بعده، و ذلك من علم سليمان بن داود (عليه السلام)، أودعه آصف بأمر الله تعالى

He^-asws said: ‘Write, O my^-asws brother – ‘In the Name of Allah^-azwj the Beneficent, the Merciful. You asked about the Words of Allah^-azwj the Exalted in His^-azwj Book: The one with whom was the knowledge from the Book said [27:40] – and he is Asif Bin Barkhiya^-as. And Suleyman^-as was not frustrated from understanding what Asif^-as understood, but he^-as loved it that his^-as community, from the Jinns and human beings, recognise the Divine Authority from after him^-as, and that was from the knowledge of Suleyman Bin Dawood^-as. He^-as had deposited it to Asif^-as by the Command of Allah^-azwj the Exalted.

ففهمه الله ذلك لئلا يختلف في إمامته، و دلالته، كما فهم سليمان في حياة داود لتعرف إمامته و نبوته من بعده، لتأكيد الحجة على الخلق

Allah^-azwj Made him^-as understand that, lest there be differing in his^-as community with regards to his^-as Imamate, and his^-as evidence (for it), just as Suleyman^-as was made to understand during the life-time of Dawood^-as to recognise his^-as Imamate and his^-as Prophet-hood from after him^-as, for the emphasis of the Divine Authority upon the creatures’’.[78]

VERSES 41 – 44

قَالَ نَكِّرُوا لَهَا عَرْشَهَا نَنْظُرْ أَتَهْتَدِي أَمْ تَكُونُ مِنَ الَّذِينَ لَا يَهْتَدُونَ {41}

He said: ‘Disguise her throne to her, we shall see whether she is rightly guided or happens to be from those who are not rightly guided’ [27:41]

فَلَمَّا جَاءَتْ قِيلَ أَهَٰكَذَا عَرْشُكِ ۖ قَالَتْ كَأَنَّهُ هُوَ ۚ وَأُوتِينَا الْعِلْمَ مِنْ قَبْلِهَا وَكُنَّا مُسْلِمِينَ {42}

So, when she came, it was said, ‘Is your throne like this?’ She said, ‘As if it is it, and we were given the knowledge from before it, and we were submissive’ [27:42]

وَصَدَّهَا مَا كَانَتْ تَعْبُدُ مِنْ دُونِ اللَّهِ ۖ إِنَّهَا كَانَتْ مِنْ قَوْمٍ كَافِرِينَ {43}

And it blocked her, what she used to worship from besides Allah. She was from a Kafir people [27:43]

قِيلَ لَهَا ادْخُلِي الصَّرْحَ ۖ فَلَمَّا رَأَتْهُ حَسِبَتْهُ لُجَّةً وَكَشَفَتْ عَنْ سَاقَيْهَا ۚ قَالَ إِنَّهُ صَرْحٌ مُمَرَّدٌ مِنْ قَوَارِيرَ ۗ قَالَتْ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي وَأَسْلَمْتُ مَعَ سُلَيْمَانَ لِلَّهِ رَبِّ الْعَالَمِينَ {44}

It was said to her, ‘Enter the palace!’  So, when she saw it, she reckoned it to be a pool and she uncovered from her feet. He said: ‘It is a palace of smoothened glass’. She said, ‘Lord! I have been unjust to myself, and I submit along with Suleyman to Allah, Lord of the worlds!’ [27:44]

في تفسير على بن ابراهيم وكان سليمان عليه السلام قد أمر أن يتخذ لها بيتا من قوارير ووضعه على الماء ثم قيل لها ادخلي الصرح وظنت انه ماء فرفعت ثوبها وأبدت ساقيها فإذا عليها شعر كثير، فقيل لها انه صرح ممرد من قوارير قالت رب انى ظلمت نفسي واسلمت مع سليمان لله رب العالمين فتزوجها سليمان وهى بلقيس بنت الشرح الحميرية

In the Tafseer of Ali Bin Ibrahim (Qummi) –

‘And Suleyman^-as ordered for a house to be built for her from glass and to have it placed upon the water. Then it was said to her, ‘Enter the palace!’ And she thought that it was water, so she raised her robe and hesitated to place her feet upon it, and it was said to her, ‘It is a palace of smoothened glass’ [27:44]. She said, ‘Lord^-azwj! I have been unjust to myself, and I submit to Allah^-azwj with Suleyman^-as’. And she is Bilquis, daughter of Al-Sharah Al-Humeyriya.[79]

[1] تفسير القمي، ج‏2، ص: 126

[2] Bihar Al-Anwaar – V 27, The book of Imamate, P 6 Ch 16 H 8

[3] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 5 H 23

[4] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 27 H 1

[5] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 7 H 2

[6] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 9 H 14

[7] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 9 H 4

[8] Bihar Al-Anwaar– V 14, The book of Prophet-hood, Ch 9 H 9

[9] Bihar Al-Anwaar – V 11, The book of Prophet-hood, S 4 Ch 6 H 7

[10] Bihar Al-Anwaar – V 11, The book of Prophet-hood, S 4 Ch 6 H 16

[11] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi^-ajfj, Ch 29 H 5

[12] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi^-ajfj, Ch 29 H 27

[13] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi^-ajfj, Ch 29 H 31

[14] Bihar Al-Anwaar – V 27, The book of Imamate, P 6 Ch 3 H 21

[15] Bihar Al Anwaar – V 51, The book of History – Imam Al Mahdi^-ajfj, Ch 5 H 11

[16] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 28 H 2

[17] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 28 H 4

[18] Bihar Al-Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 11

[19] ثواب الأعمال: 109.

[20] مصباح الكفعمي: 442

[21] معاني الأخبار: 22

[22] ثواب الأعمال: 109.

[23] Tafseer Imam Hassan Al Askari^asws – S 36

[24] Tafseer Imam Hassan Al Askari^asws – S 37

[25] Tafseer Imam Hassan Al Askari^asws – S 39

[26] Al Kafi V 3 – The Book Of Zakaat CH 2 H 23

[27] Tafseer Imam Hassan Al Askari^asws – S 40 (Extract)

[28] Tafseer Imam Hassan Al Askari^asws – S 44 (Extract)

[29] Approximately silver (£820/kg @12^th March 2025)

Per gram, this is = 820×1/1000 = £0.82 for silver price £820/kg @12^th March 2025)

Therefore, 1 gram of silver is approximately £00.82

1 dirham (which is of 3 grams) is £00.82 x 3 = £2.46 @@12^th March 2025

Therefore, 200 dirhams = £2.46 x 200 = £492 @12^th March 2025

Therefore, upon savings of £492, Zakat due is £12.3 (2.5% of 492) – so approximately saving of £500 @12^th March 2025 Zakat due is £14)

 

[30] Al Mahaasin – V 1 Bk 5 H 459

[31] Al Kafi  – Vol. 8, H. 14551

[32] Al-Kafi, Vol. 8, H. 14546

[33] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 10

[34] Al Kafi – V 5 – The Book of Subsistence Ch 1 H 1

[35] تفسير العياشي 2: 352/ 89.

[36] تفسير القمّي 2: 395. (Extract)

[37] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 8 H 13

[38] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 5

[39] تفسير العيّاشي 1: 8/ 18.

[40] ربيع الأبرار 2: 80.

[41] الكافي 1: 48/ 1.

[42] تفسير العيّاشي 1: 5/ 7 و 8.

[43] Al Kafi V 2 – The Book Of Merits of the Quran CH 1 H 9

[44] Al Kafi V 2 – The Book Of Merits of the Quran CH 8 H 2

[45] كمال الدين و تمام النعمة: 147/ 13 (Extract)

[46] Basaair Al Darajaat – P 4 Ch 4 H 32

[47] الغيبة: 238/ 27

[48] تفسير القمّي 2: 135

[49] قرب الاسناد: 133.

[50] Al Kafi V 2 – The Book Of Belief and Disbelief CH 166 H 1 (Extract)

[51] Tafseer Noor Al Saqalayn – Ch 27 H 9

[52] الكافي 1: 175/ 4

[53] تفسير القمّي 2: 129

[54] مجمع البيان 7: 335.

[55] الخصال: 255/ 130.

[56] تفسير نور الثقلين، ج‏4، ص: 82 – H 43

[57] بصائر الدرجات: 363/ 12.

[58] Basaair Al Darajaat – P  CH 14 H 2

[59] Basaair Al Darajaat – P  CH 14 H 25

[60] Tafseer Noor Al Saqalayn – Ch 27 H 21

[61] عيون أخبار الرّضا (عليه السّلام) 2: 87/ 8.

[62] Tafseer Noor Al Saqalayn – Ch 27 H 52

[63] Basaair Al Darajaat – P 3 CH 1 H 3

[64] مجمع البيان 7: 340

[65] تفسير نور الثقلين، ج‏4، ص: 85 – H 49

[66] التوحيد: 321 (Extract)

[67] Tafseer Imam Hassan Al Askari^asws – S 10

[68] Tafseer Noor Al Saqalayn – Ch 27 H 54

[69] Tafseer Noor Al Saqalayn – Ch 27 H 60

[70] Tafseer Abu Hamza Al Sumaly – Report No. 222 – (Non-Shiah source)

[71] Basaair Al Darajaat – P 4 Ch 12 H 6

[72] Basaair Al Darajaat – P 5 Ch 1 H 2

[73] Basaair Al Darajaat – P 5 Ch 1 H 1

[74] Al Kafi V 1 – The Book Of Divine Authority CH 45 H 3

[75] خصائص الأئمة: 46

[76] الاختصاص: 270.

[77] الاختصاص: 270

[78] مجمع البيان 7: 351.

[79] Tafseer Noor Al Saqalayn – Ch 27 H 83