AL-QASAS (Chapter 28) Verses 43-88

CHAPTER 28

AL-QASAS

(88 VERSES)

VERSES 43 – 88

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

VERSE 43

وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ مِنْ بَعْدِ مَا أَهْلَكْنَا الْقُرُونَ الْأُولَىٰ بَصَائِرَ لِلنَّاسِ وَهُدًى وَرَحْمَةً لَعَلَّهُمْ يَتَذَكَّرُونَ {43}

And We had Given the Book to Musa from after having Destroyed the former generations as an insight for the people and a Guidance and a Mercy, perhaps they would be mindful [28:43]

في مجمع البيان وجاءت الرواية بالاسناد عن أبى سعيد الخدرى عن النبي صلى الله عليه واله قال: ما أهلك الله قوما ولا قرنا ولا امة ولا أهل قرية بعذاب من السماء منذ أنزل التوارة على وجه الارض غير أهل القرية التى مسخوا قردة. الم تر ان الله تعالى قال: ولقد آتينا موسى الكتاب من بعد ما اهلكنا القرون الاولى الاية

In Majma Al-Bayan, there has come a report by the chain, from Abu Saeed Al-Khudry,

(It has been narrated) from the Prophet^-saww having said: ‘Allah^-azwj did not Destroy a people, nor a generation, nor a people of the town by a Punishment from the sky since the Revelation of the Torah upon the face of the earth, apart from the people of the town who were metamorphosed into monkeys. Did you not see that Allah^-azwj the Exalted has Said: And We had Given the Book to Musa from after having Destroyed the former generations [28:43] – the Verse’.[1]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَبِي عَلِيٍّ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَحْمَدَ بْنِ الْقَاسِمِ الْعِجْلِيِّ عَنْ أَحْمَدَ بْنِ يَحْيَى الْمَعْرُوفِ بِكُرْدٍ عَنْ مُحَمَّدِ بْنِ خُدَاهِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَيُّوبَ عَنْ عَبْدِ اللَّهِ بْنِ هَاشِمٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو الْخَثْعَمِيِّ عَنْ حَبَابَةَ الْوَالِبِيَّةِ قَالَتْ رَأَيْتُ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) فِي شُرْطَةِ الْخَمِيسِ وَ مَعَهُ دِرَّةٌ لَهَا سَبَابَتَانِ يَضْرِبُ بِهَا بَيَّاعِي الْجِرِّيِّ وَ الْمَارْمَاهِي وَ الزِّمَّارِ وَ يَقُولُ لَهُمْ يَا بَيَّاعِي مُسُوخِ بَنِي إِسْرَائِيلَ وَ جُنْدِ بَنِي مَرْوَانَ فَقَامَ إِلَيْهِ فُرَاتُ بْنُ أَحْنَفَ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ مَا جُنْدُ بَنِي مَرْوَانَ قَالَ فَقَالَ لَهُ أَقْوَامٌ حَلَقُوا اللِّحَى وَ فَتَلُوا الشَّوَارِبَ فَمُسِخُوا

Ali Bin Muhammad, from Abu Ali Muhammad Bin Isnail Bin Musa Bin Ja’far, from Ahmad Bin Al Qasim Al Ijaly, from Ahmad Bin Yahya known as Kurdi, from Muhammad Bin Khudahy, from Abdullah Bin Ayoub, from Abdullah Bin Hashim, from Abdul Kareem Bin Amro Al Khash’amy, from Hababat Al Wailibiya who said,

‘I saw Amir Al-Momineen^-asws among the elite police and with him was a whip of his^-asws having two branches to it. He^-asws was striking with it upon the sellers of the eels, and the moray and the angles (Prohibited fishes), and he^-asws was saying to them: ‘O sellers of the metamorphosed Children of Israel and the armies of the Clan of Marwan!’ So Furat Bin Akhnaf stood up to him^-asws and said, ‘O Amir Al-Momineen^-asws! What is the army of the Clan of Marwan?’ So, he^-asws said to him: ‘People who (used to) shave off the beards and twiddle the moustaches, so they were metamorphosed’ (an extract).^[2]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمَذَانِيِّ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنِ الْكَلْبِيِّ النَّسَّابَةِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْجِرِّيِّ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ مَسَخَ طَائِفَةً مِنْ بَنِي إِسْرَائِيلَ فَمَا أَخَذَ مِنْهُمُ الْبَحْرَ فَهُوَ الْجِرِّيُّ وَ الزِّمِّيرُ وَ الْمَارْمَاهِي وَ مَا سِوَى ذَلِكَ وَ مَا أَخَذَ مِنْهُمُ الْبَرَّ فَالْقِرَدَةُ وَ الْخَنَازِيرُ وَ الْوَبْرُ وَ الْوَرَلُ وَ مَا سِوَى ذَلِكَ

Al-Husayn Bin Muhammad, from Moala Bin Muhammad, from Muhammad Bin Ali Al Hamdany, from Sama’at Bin Mihran, from Al Kalby Al Nasaba who said,

‘I asked Abu Abdullah^-asws about the catfish, so he^-asws said: ‘Allah^-azwj Mighty and Majestic Metamorphosed a group from the Children of Israel, so whatever of them which the ocean seized, so it is the catfish, and the glyptothorax (mountain catfish), and the sea horse, and what is besides that; and what the land seized from them, so it is the monkeys, and the pigs, and the (short-haired) rabbit, and the lizard, and what is besides that’.^[3]

قال: فقلت فقول الله تعالى (ولقد علمتم الذين اعتدوا منكم في السبت فقلنا لهم كونوا قردة خاسئين) قال: ان اولئك مسخوا ثلاثة ايام ثم ماتوا ولم يتناسلوا، وان القردة اليوم مثل أولئك، وكذلك الخنازير وساير المسوخ، ما وجد منها اليوم من شئ فهو مثله لا يحل ان يؤكل لحمه

He (the narrator) said, ‘So I said, ‘(What about) The words of Allah^-azwj the High [2:65] And you have known those among you who exceeded the limits of the Sabbath, so We Said to them: Become apes, despised?’ They were metamorphosed for three days, then died, and did not produce offspring, and that the monkeys today are similar to those ones, and such is the case of the pigs and the rest of the metamorphosed ones. Nothing can be found from these. Since they are similar to it, it is not Permissible to eat their flesh’.

ثم قال ” ع “: لعن الله الغلاة والمفوضة فانهم صغروا عصيان الله وكفروا به وأشركوا وضلواو أضلوا قرار من إقامة الفرايض واداء الحقوق

Then he^-asws said: ‘May Allah^-azwj Curse the exaggerators (Ghulaat) and the ‘Mufawwiza’ (Believers in delegation of Authority), for they have belittled the disobedience to Allah^-azwj and have disbelieved in it, and they have associated, and strayed and have strayed others from establishing the Obligations and fulfilment of the rights’ (An extract).^[4]

سَهْلُ بْنُ زِيَادٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) فِي قَوْلِهِ تَعَالَى فَلَمَّا نَسُوا ما ذُكِّرُوا بِهِ أَنْجَيْنَا الَّذِينَ يَنْهَوْنَ عَنِ السُّوءِ قَالَ كَانُوا ثَلَاثَةَ أَصْنَافٍ صِنْفٌ ائْتَمَرُوا وَ أَمَرُوا فَنَجَوْا وَ صِنْفٌ ائْتَمَرُوا وَ لَمْ يَأْمُرُوا فَمُسِخُوا ذَرّاً وَ صِنْفٌ لَمْ يَأْتَمِرُوا وَ لَمْ يَأْمُرُوا فَهَلَكُوا

Sahl Bin Ziyad, from Amro Bin Usman, from Abdullah Bin Al-Mugheira, from Talha Bin Zayd, who has narrated the following:

Abu Abdullah^-asws regarding the Statement of the High^-azwj: “[7:165] So when they neglected what they had been reminded of, We delivered those who forbade evil”. He^-asws said: ‘There were of three types – A type who were with the commands and they commanded others, so they were Rescued; and a type who were with the commands but they did not command others, so they were metamorphosed as particles; and a type who were not with the command and did not command others, so they perished’.^[5]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ أَكْلِ الضَّبِّ فَقَالَ إِنَّ الضَّبَّ وَ الْفَأْرَةَ وَ الْقِرَدَةَ وَ الْخَنَازِيرَ مُسُوخٌ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about eating the lizard. So he^-asws said: ‘The lizard, and the mouse, and the monkey, and the pigs, are morphed (creatures)’.^[6]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْأَشْعَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ الْفِيلُ مَسْخٌ كَانَ مَلِكاً زَنَّاءً وَ الذِّئْبُ مَسْخٌ كَانَ أَعْرَابِيّاً دَيُّوثاً وَ الْأَرْنَبُ مَسْخٌ كَانَتِ امْرَأَةً تَخُونُ زَوْجَهَا وَ لَا تَغْتَسِلُ مِنْ حَيْضِهَا وَ الْوَطْوَاطُ مَسْخٌ كَانَ يَسْرِقُ تُمُورَ النَّاسِ وَ الْقِرَدَةُ وَ الْخَنَازِيرُ قَوْمٌ مِنْ بَنِي إِسْرَائِيلَ اعْتَدَوْا فِي السَّبْتِ وَ الْجِرِّيثُ وَ الضَّبُّ فِرْقَةٌ مِنْ بَنِي إِسْرَائِيلَ لَمْ يُؤْمِنُوا حَيْثُ نَزَلَتِ الْمَائِدَةُ عَلَى عِيسَى ابْنِ مَرْيَمَ ( عليه السلام ) فَتَاهُوا فَوَقَعَتْ فِرْقَةٌ فِي الْبَحْرِ وَ فِرْقَةٌ فِي الْبَرِّ وَ الْفَأْرَةُ فَهِيَ الْفُوَيْسِقَةُ وَ الْعَقْرَبُ كَانَ نَمَّاماً وَ الدُّبُّ وَ الزُّنْبُورُ كَانَتْ لَحَّاماً يَسْرِقُ فِي الْمِيزَانِ

Muhammad Bin Yaya, from Ahmad Bin Muhammad, from Muhammad Bin Al Hassan Al Ashary, from;

Abu Al-Hassan Al-Reza^-asws said: ‘The elephant is a morphed (creature), it was an adulterous king; and the wolf was morphed, it was a Bedouin pimp; and the rabbit was morphed, it was a woman who betrayed her husband, and did not wash from her menstruations; and the bat was morphed, it was (a thief) stealing dates of the people; and the monkey and the pigs were a people from the Children of Israel, having exceeded in the Sabbath; and the sea bass and the lizard were a sect from the Children of Israel who did not believe when the meal was descended upon Isa^-as Bin Maryam^-as, so they strayed and a sect fell into the sea, and a sect in the land; and the mouse, so it was an immoral woman; and the scorpion was a malicious gossiper; and the bear and the wasp were butchers who used to steal (cheat) in the weighing’.^[7]

وعنه بهذا الاسناد، عن محمد بن أسلم، عن الحسين بن خالد، قال: سألت أبا الحسن موسى (ع) هل يحل أكل لحم الفيل؟ – فقال: لا، فقلت: ولم؟ – قال: لانه مثلة وقد حرم الله لحوم الامساخ ولحوم ما مثل به في صورها

And from him, by this chain, from Muhammad Bin Aslam, from Al Husayn Bin Khalid who said,

‘I asked Abu Al-Hassan Musa^–asws, ‘Is it Permissible to eat the flesh of the elephant?’ So the Imam^–asws said: ‘No’. So I said, ‘And why not?’ He^–asws said: ‘Because it is a resemblance (to those who had sinned and were transformed into elephants)^[8], and Allah^–azwj has Forbidden the flesh of the metamorphosed one and what resembles it in its image’.^[9]

VERSE 44

وَمَا كُنْتَ بِجَانِبِ الْغَرْبِيِّ إِذْ قَضَيْنَا إِلَىٰ مُوسَى الْأَمْرَ وَمَا كُنْتَ مِنَ الشَّاهِدِينَ {44}

And you (Rasool Allah) were not on the western side when We Decreed the Commandment and you were not from the witnesses [28:44]

The Altered Verse

وجاء في تفسير أهل البيت (صلوات الله عليهم)، قال: روى بعض أصحابنا عن سعيد بن الخطاب حديثا يرفعه إلى أبي عبد الله (عليه السلام)، في قول الله عز و جل: وَ ما كُنْتَ بِجانِبِ الْغَرْبِيِّ إِذْ قَضَيْنا إِلى مُوسَى الْأَمْرَ وَ ما كُنْتَ مِنَ الشَّاهِدِينَ.  [قال أبو عبد الله (عليه السلام): «إنما هي: أو ما كنت بجانب الغربي إذ قضينا إلى موسى الأمر و ما كنت من الشاهدين»]

And it has come in the Tafseers of the People^-asws of the Household, he (Sharaf Al Deen Al Najafi) said, ‘Some of our companions have reported, from Saeed Bin Al-Khataab,

‘Raising it to Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: And you were not on the western side when We Decreed the Commandment and you were not from the [28:44]. Abu Abdullah^-asws said: ‘But rather it is (Revealed as): Or were you not there on the western side when We Decreed the Commandment and were you not from the witnesses? [28:44]?’[10]

The merits of the community of Muhammad^-saww over the entirety of the communities

رَسُولَ اللَّهِ ص قَالَ: لَمَّا بَعَثَ اللَّهُ عَزَّ وَ جَلَّ مُوسَى بْنَ عِمْرَانَ وَ اصْطَفَاهُ نَجِيّاً- وَ فَلَقَ لَهُ الْبَحْرَ فَنَجَّى بَنِي إِسْرَائِيلَ، وَ أَعْطَاهُ التَّوْرَاةَ وَ الْأَلْوَاحَ- رَأَى مَكَانَهُ مِنْ رَبِّهِ عَزَّ وَ جَلَّ فَقَالَ: يَا رَبِّ لَقَدْ أَكْرَمْتَنِي بِكَرَامَةٍ لَمْ تُكْرِمْ بِهَا أَحَداً قَبْلِي

(Imam Hassan Al-Askari^-asws said): ‘Rasool-Allah^-saww said: ‘When Allah^-azwj Mighty and Majestic Sent Musa^-as Bin Imran^-as and Chose him^-as as a rescuer, and Split the sea for him^-as and so he^-as rescued the Children of Israel, and He^-azwj Gave him^-as the Torah and the Tablets – he^-as saw his^-as position from his^-as Lord^-azwj Mighty and Majestic, and he^-as said: ‘O Lord^-azwj! You^-azwj have Honoured me^-as with such a prestige, You^-azwj have not Honoured anyone else with it before me^-as’.

فَقَالَ اللَّهُ عَزَّ وَ جَلَّ: يَا مُوسَى أَ مَا عَلِمْتَ أَنَّ مُحَمَّداً أَفْضَلُ عِنْدِي- مِنْ جَمِيعِ مَلَائِكَتِي وَ جَمِيعِ خَلْقِي قَالَ مُوسَى: يَا رَبِّ- فَإِنْ كَانَ مُحَمَّدٌ أَكْرَمَ‏ عِنْدَكَ مِنْ جَمِيعِ خَلْقِكَ، فَهَلْ فِي آلِ الْأَنْبِيَاءِ أَكْرَمُ مِنْ آلِي

So Allah^-azwj Mighty and Majestic Said: “O Musa^-as! But, do you^-as not know that Muhammad^-saww is more superior in My^-azwj Presence than the entirety of My^-azwj Angels and the entirety of My^-azwj creatures?” Musa^-as said: ‘O Lord^-azwj! So, if it was so that Muhammad^-saww was more prestigious (superior) in Your^-azwj Presence than the entirety of Your^-azwj creatures, then is there among the progenies of the Prophets^-as any more honourable from a progeny?’

قَالَ اللَّهُ عَزَّ وَ جَلَّ: يَا مُوسَى أَ مَا عَلِمْتَ أَنَّ فَضْلَ آلِ مُحَمَّدٍ عَلَى جَمِيعِ آلِ النَّبِيِّينَ‏ كَفَضْلِ مُحَمَّدٍ عَلَى جَمِيعِ الْمُرْسَلِينَ‏ فَقَالَ: يَا رَبِّ فَإِنْ كَانَ آلُ مُحَمَّدٍ عِنْدَكَ كَذَلِكَ، فَهَلْ فِي صَحَابَةِ الْأَنْبِيَاءِ أَكْرَمُ [عِنْدَكَ‏] مِنْ صَحَابَتِي‏

Allah^-azwj Mighty and Majestic Said: “O Musa^-as! But, do you know that the merit of the Progeny^-asws of Muhammad^-saww upon the entirety of the progenies of the Prophets^-as, is like the merit of Muhammad over the entirety of the Mursils^-as? (Prophet Noah^-as, and Ibrahim^-as, and Musa^-as, and Isa^-as, and Muhammad^-saww, ^[11] )” So he^-as said: ‘O Lord^-azwj! So, if it was so that the Progeny^-as of Muhammad^-saww was like that in Your^-azwj Presence, then is that among the companions of the Prophets^-as any more honourable in Your^-azwj Presence than my^-as companions?’

قَالَ اللَّهُ عَزَّ وَ جَلَّ: يَا مُوسَى أَ مَا عَلِمْتَ أَنَّ فَضْلَ صَحَابَةِ مُحَمَّدٍ ص عَلَى جَمِيعِ صَحَابَةِ الْمُرْسَلِينَ- كَفَضْلِ آلِ مُحَمَّدٍ عَلَى جَمِيعِ آلِ النَّبِيِّينَ- وَ [كَ] فَضْلِ مُحَمَّدٍ عَلَى جَمِيعِ الْمُرْسَلِينَ

Allah^-azwj Mighty and Majestic Said: “O Musa^-as! But do you^-as not know that the superiority of the companions of Muhammad^-saww over the entirety of the companions of the Mursils^-as is like the superiority of the Progeny^-asws of Muhammad^-saww over the entirety of the Progenies of the Prophets^-as – and like the superiority of Muhammad^-saww over the entirety of the Mursils^-as?”

فَقَالَ مُوسَى: يَا رَبِّ- فَإِنْ كَانَ مُحَمَّدٌ وَ آلُهُ وَ صَحْبُهُ كَمَا وَصَفْتَ، فَهَلْ فِي أُمَمِ الْأَنْبِيَاءِ أَفْضَلُ عِنْدَكَ مِنْ أُمَّتِي ظَلَّلْتَ عَلَيْهِمُ الْغَمَامَ، وَ أَنْزَلْتَ عَلَيْهِمُ الْمَنَّ وَ السَّلْوَى وَ فَلَقْتَ لَهُمُ الْبَحْرَ

Musa^-as said: ‘O Lord^-azwj! So, if it was so that Muhammad^-saww and his^-saww Progeny^-asws are as You^-azwj Described, then is there among a community of the Prophets^-as, any who is superior in Your^-azwj Presence than my^-as community is? You^-azwj Shaded upon them with the clouds, and Sent down upon them the manna and the quails, and Split the sea for them’.

فَقَالَ اللَّهُ تَعَالَى: يَا مُوسَى أَ مَا عَلِمْتَ أَنَّ فَضْلَ أُمَّةِ مُحَمَّدٍ عَلَى جَمِيعِ الْأُمَمِ كَفَضْلِي‏ عَلَى جَمِيعِ خَلْقِي قَالَ مُوسَى: يَا رَبِّ لَيْتَنِي كُنْتُ أَرَاهُمْ

Allah^-azwj the Exalted Said: “O Musa^-as! But, do you^-as not know that the superiority of the community of Muhammad^-saww over the entirety of the communities is like My^-azwj Superiority over the entirety of My^-azwj creatures?” Musa^-as said: ‘O Lord^-azwj! Alas! If only I^-as could see them’.

(فَأَوْحَى اللَّهُ تَعَالَى إِلَيْهِ): يَا مُوسَى إِنَّكَ لَنْ تَرَاهُمْ، فَلَيْسَ هَذَا أَوَانُ ظُهُورِهِمْ، وَ لَكِنْ سَوْفَ تَرَاهُمْ فِي الْجَنَّةِ جَنَّاتِ عَدْنٍ وَ الْفِرْدَوْسِ بِحَضْرَةِ مُحَمَّدٍ فِي نَعِيمِهَا يَتَقَلَّبُونَ، وَ فِي خَيْرَاتِهَا يَتَبَحْبَحُونَ‏ أَ فَتُحِبُّ أَنْ أُسْمِعَكَ كَلَامَهُمْ قَالَ: نَعَمْ يَا إِلَهِي

Allah^-azwj the Exalted Revealed unto him^-as: “O Musa^-as! You^-as cannot see them, for this isn’t the time of their appearance. But, soon you^-as will see them in the Paradise, the Gardens of Eden and the Firdous, in the presence of Muhammad^-saww. They would be turning in its Bliss and they would be enjoying in its goodness. Would you^-as love to hear their voices?” He^-as said: ‘Yes, my^-as God^-azwj!’[12]

وقال أبو عبد الله (عليه السلام) في بعض رسائله: «ليس موقف أوقف الله سبحانه نبيه فيه ليشهده و يستشهده، إلا و معه أخوه و قرينه و ابن عمه و وصيه، و يؤخذ ميثاقهما معا

And Abu Abdullah^-asws said in one of his^-asws letters: There isn’t a pausing Allah^-azwj, Glorious is He^-azwj, Paused His^-azwj Prophet^-saww to Make him^-saww a witness and for him^-saww to witness it, except and with him^-saww was his^-saww brother^-asws, and his^-asws associate, and his^-saww cousin, and his^-saww successor^-asws, and He^-azwj Took both their^-asws Covenants together’.[13]

See Appendix I for Ahadith on Divine Books.

VERSES 45 & 46

وَلَٰكِنَّا أَنْشَأْنَا قُرُونًا فَتَطَاوَلَ عَلَيْهِمُ الْعُمُرُ ۚ وَمَا كُنْتَ ثَاوِيًا فِي أَهْلِ مَدْيَنَ تَتْلُو عَلَيْهِمْ آيَاتِنَا وَلَٰكِنَّا كُنَّا مُرْسِلِينَ {45}

But We Produced generations, and the life-spans were prolonged upon them. And you (Rasool Allah) were not a dweller among the inhabitants of Madyan reciting Our Verses to them, but We were the Senders [28:45]  

وَمَا كُنْتَ بِجَانِبِ الطُّورِ إِذْ نَادَيْنَا وَلَٰكِنْ رَحْمَةً مِنْ رَبِّكَ لِتُنْذِرَ قَوْمًا مَا أَتَاهُمْ مِنْ نَذِيرٍ مِنْ قَبْلِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ {46}

And you (Rasool Allah) were not by the side of the (mount) Toor when We Called out, but (you are) a Mercy from your Lord to warn a people no warner had come to them from before you, perhaps they would be mindful [28:46]

محمد بن العباس، قال: حدثنا جعفر بن محمد بن مالك، عن الحسن بن علي بن مروان، عن طاهر بن مدرار، عن أخيه، عن أبي سعيد المدائني، قال: سألت أبا عبد الله (عليه السلام) عن قول الله عز و جل: وَ ما كُنْتَ بِجانِبِ الطُّورِ إِذْ نادَيْنا

Muhammad Bin Al-Abbas, from Ja’far Bin Muhammad Bin Malik, from Al-Hassan Bin Ali Bin Marwan, from Tahir Bin Madrar, from his brother, from Abu Saeed Al-Mada’iny who Saeed who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic: And you were not by the side of the (mount) Toor when We Called out [28:46].

قال: «كتاب كتبه الله عز و جل في ورقة، أثبته فيها قبل أن يخلق الله الخلق بألفي عام، فيها مكتوب: يا شيعة آل محمد، أعطيتكم قبل أن تسألوني، و غفرت لكم قبل أن تستغفروني، من أتى منكم بولاية محمد و آل محمد أسكنته جنتي برحمتي

He^-asws said: ‘A Book which Allah^-azwj Mighty and Majestic Wrote in a Parchment Demonstrating in it, before Allah^-azwj Created the creatures by two thousand years. In it was Inscribed: ‘O Shias of the Progeny^-asws of Muhammad^-saww! I^-azwj Give you before you ask Me^-azwj, and Forgive you before you seek Forgiveness from Me^-azwj – the one from you who comes with the Wilayah of Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, I^-azwj shall Settle him in My^-azwj Paradise by My^-azwj Mercy’.[14]

عن سعد، عن ابن عيسى، وابن هاشم، والحسن بن علي الكوفي جميعا، عن الحسين بن سيف، عن أبيه، عن أبي حازم المديني، عن سهل بن سعد الانصاري قال: سألت رسول الله صلى الله عليه وآله عن قول الله عزوجل: وما كنت بجانب الطور إذ ناديناه. قال كتب الله عزوجل كتابا قبل أن يخلق الخلق بألفي عام في ورق آس، ثم وضعها على العرش، ثم نادى يا امة محمد: إن رحمتي سبقت غضبي، أعطيتكم قبل أن تسألوني، وغفرت لكم قبل أن تستغفروني فمن لقيني منكم يشهد أن لا إله إلا أنا وأن محمدا عبدي ورسولي أدخلته الجنة برحمتي

My father, from Sa’ad, from Ibn Isa, and Ibn Hashim, and Al Hassan Bin Ali Al Kufi, altogether from Al Husayn Bin Sayf, from his father, from Abu Hazim Al Madainy, from Sahl Bin Sa’ad Al Ansary who said,

‘I asked Rasool-Allah^-saww about the Words of Allah^-azwj Mighty and Majestic: And you were not by the side of the (mount) Toor when We Called out [28:46]. He^-saww said: ‘He^-asws said: ‘A Book which Allah^-azwj Mighty and Majestic Wrote in a Parchment Demonstrating in it, before Allah^-azwj Created the creatures by two thousand years. In it was Inscribed: ‘O Shias of the Progeny^-asws of Muhammad^-saww! I^-azwj Give you before you ask Me^-azwj, and Forgive you before you seek Forgiveness from Me^-azwj – the one from you who Meets Me^-azwj  having testified that there is no god except Allah^-azwj and that Muhammad^-saww is My^-azwj servant and My^-azwj Rasool^-saww, I^-azwj shall Enter him into paradise by My^-azwj Mercy’’.^[15]

قال: فلما بعث الله عزوجل نبينا محمدا صلى الله عليه وآله قال: يا محمد وما كنت بجانب الطور إذ نادينا امتك بهذه الكرامة

He^-asws (Imam Al-Reza) said: ‘So when Allah^-azwj Mighty and Majestic Sent our Prophet^-saww, Muhammad^-saww, He^-azwj Said: “O Muhammad^-saww! And you were not by the side of the (mount) Toor when We Called out [28:46], to your^-saww community with this prestige”.

ثم قال عز وجل لمحمد صلى الله عليه وآله: قل: الحمد لله رب العالمين على ما اختصني به من هذه الفضيلة، وقال لامته: قولوا أنتم: الحمد لله رب العالمين على ما اختصنا به من هذه الفضائل

Then the Mighty and Majestic Said to Muhammad^-saww: “Say: ‘The Praise is for Allah^-azwj Lord^-azwj of the Words, upon what I^-saww have been Specialised with from these merits!”’ And he^-saww said to his^-saww community: ‘You should all be saying: ‘The Praise is for Allah^-azwj Lord^-azwj of the worlds upon what we have been Specialised with from these merits’’.^[16]

The Call of the Lord^-azwj Glorious and Exalted to the Community of Muhammad^-saww

قَالَ [اللَّهُ جَلَّ جَلَالُهُ‏]: قُمْ بَيْنَ يَدَيَّ، وَ اشْدُدْ مِئْزَرَكَ- قِيَامَ الْعَبْدِ الذَّلِيلِ بَيْنَ يَدَيِ السَّيِّدِ الْمَلِكِ الْجَلِيلِ، فَفَعَلَ ذَلِكَ مُوسَى

Allah^-azwj, Majestic is His^-azwj Majesty Said: “Stand in front of Me^-azwj, and tighten your clothes, like the standing of the humble slave in front of the master, the king, the majestic”. So, Musa^-as did that.

فَنَادَى [الْمَلِكُ‏] رَبُّنَا عَزَّ وَ جَلَّ يَا أُمَّةَ مُحَمَّدٍ. فَأَجَابُوهُ كُلُّهُمْ، وَ هُمْ فِي أَصْلَابِ آبَائِهِمْ وَ أَرْحَامِ أُمَّهَاتِهِمْ: «لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ لَبَّيْكَ لَا شَرِيكَ لَكَ لَبَّيْكَ- إِنَّ الْحَمْدَ وَ النِّعْمَةَ وَ الْمُلْكَ لَكَ- لَا شَرِيكَ لَكَ لَبَّيْكَ

So our Lord^-azwj Mighty and Majestic Called out: “O community of Muhammad^-saww!” So they answered Him^-azwj, all of them, and they were in the loins of their fathers and the wombs of their mothers: ‘At Your^-azwj service O Lord^-azwj! At Your^-azwj service! There is no associate for You^-azwj! At Your^-azwj service. Surely, the Praise, and the Bounties, and the Kingdom are for You^-azwj – there being no associate for You^-azwj. At Your^-azwj service!’

قَالَ فَجَعَلَ اللَّهُ تَعَالَى تِلْكَ الْإِجَابَةَ مِنْهُمْ شِعَارَ الْحَجِ‏

Thus, Allah^-azwj the Exalted Made that answer from them as a slogan (known as Talbiyya) for the Hajj.

ثُمَّ نَادَى رَبُّنَا عَزَّ وَ جَلَّ: يَا أُمَّةَ مُحَمَّدٍ إِنَّ قَضَائِي عَلَيْكُمْ أَنَّ رَحْمَتِي سَبَقَتْ غَضَبِي، وَ عَفْوِي قَبْلَ‏ عِقَابِي، فَقَدِ اسْتَجَبْتُ لَكُمْ مِنْ قَبْلِ أَنْ تَدْعُونِي، وَ أَعْطَيْتُكُمْ مِنْ قَبْلِ أَنْ تَسْأَلُونِي

Then our Lord^-azwj Mighty and Majestic Called out: “O community of Muhammad^-saww! My^-azwj Judgment upon you all is that My^-azwj Mercy shall precede My^-azwj Wrath, and My^-azwj Pardon shall be before My^-azwj Punishment, for I^-azwj have Obligated for you from before that you should be supplicating to Me^-azwj, and I^-azwj shall Grant you from before you even ask Me^-azwj.

مَنْ لَقِيَنِي مِنْكُمْ بِشَهَادَةِ: أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ، صَادِقٌ فِي أَقْوَالِهِ، مُحِقٌّ فِي أَفْعَالِهِ‏ وَ أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ أَخُوهُ- وَ وَصِيُّهُ مِنْ بَعْدِهِ وَ وَلِيُّهُ

The one from you who meets Me^-azwj with the testimony that, ‘There is no god except Allah^-azwj, Alone, there being no associates for Him^-azwj, and that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww, truthful in his^-saww statements, rightful in his^-saww deeds, and that Ali^-asws Bin Abu Talib^-asws is his^-saww brother, and his^-saww successor from after him^-saww, and his^-azwj Guardian.

يُلْتَزَمُ طَاعَتُهُ [كَمَا يُلْتَزَمُ طَاعَةُ] مُحَمَّدٍ وَ أَنَّ أَوْلِيَاءَهُ‏ الْمُصْطَفَيْنَ الْأَخْيَارَ الْمُطَهَّرِينَ- الْمُبَايِنِينَ‏ بِعَجَائِبِ آيَاتِ اللَّهِ وَ دَلَائِلِ حُجَجِ اللَّهِ مِنْ بَعْدِهِمَا أَوْلِيَاؤُهُ، أَدْخَلْتُهُ جَنَّتِي، وَ إِنْ كَانَتْ ذُنُوبُهُ مِثْلَ زَبَدِ الْبَحْرِ

The obedience to him^-asws is necessitated just as is the obedience to Muhammad^-saww, and that His^-azwj Guardians are the Chosen ones, the best, the Purified, the ones Blessed with the wonderful Signs of Allah^-azwj and the evidence of the Proofs of Allah^-azwj from after them^-asws both. His^-asws friends, I^-azwj shall Enter them into My^-azwj Paradise, and even though his sins may be like the foam of the sea!”

قَالَ: فَلَمَّا بَعَثَ اللَّهُ عَزَّ وَ جَلَّ نَبِيَّنَا محمد [مُحَمَّداً] ص قَالَ: يَا مُحَمَّدُ «وَ ما كُنْتَ بِجانِبِ الطُّورِ إِذْ نادَيْنا» أُمَّتَكَ بِهَذِهِ الْكَرَامَةِ

He^-asws said: ‘So when Allah^-azwj Mighty and Majestic Sent our Prophet^-saww, Muhammad^-saww, He^-azwj Said: “O Muhammad^-saww! And you were not by the side of the (mount) Toor when We Called out [28:46], to your^-saww community with this prestige”. [17]

VERSES 47 – 50

وَلَوْلَا أَنْ تُصِيبَهُمْ مُصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَيَقُولُوا رَبَّنَا لَوْلَا أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ آيَاتِكَ وَنَكُونَ مِنَ الْمُؤْمِنِينَ {47}

And had it not been for a calamity afflicting them due to what their own hand had sent ahead, they would be saying, ‘Our Lord! Why did You not Send a Rasool to us, so we could have followed Your Signs and could have become from the Momineen?’ [28:47]

فَلَمَّا جَاءَهُمُ الْحَقُّ مِنْ عِنْدِنَا قَالُوا لَوْلَا أُوتِيَ مِثْلَ مَا أُوتِيَ مُوسَىٰ ۚ أَوَلَمْ يَكْفُرُوا بِمَا أُوتِيَ مُوسَىٰ مِنْ قَبْلُ ۖ قَالُوا سِحْرَانِ تَظَاهَرَا وَقَالُوا إِنَّا بِكُلٍّ كَافِرُونَ {48}

But when the Truth did come to them from Our Presence, they said, ‘Why has he not been Given similar to what Musa had been Given? Or, did they not commit Kufr from before, with what Musa had been Given? They were saying, ‘Two sorcerer backing each other’. And they were saying, ‘We are disbelievers in all (of it)’ [28:48]

قُلْ فَأْتُوا بِكِتَابٍ مِنْ عِنْدِ اللَّهِ هُوَ أَهْدَىٰ مِنْهُمَا أَتَّبِعْهُ إِنْ كُنْتُمْ صَادِقِينَ {49}

Say, ‘Then come with a Book from the Presence of Allah which is more guiding than both of them, (and) I would follow it, if you were truthful’ [28:49]

قب، المناقب لابن شهرآشوب‏ لَمَّا قِيلَ لِأَمِيرِ الْمُؤْمِنِينَ ع فِي الْحَكَمَيْنِ شَكَكْتَ قَالَ ع أَنَا أَوْلَى بِأَنْ لَا أَشُكَّ فِي دِينِي أَمِ النَّبِيُّ ص أَ وَ [مَا] قَالَ اللَّهُ تَعَالَى لِرَسُولِهِ‏ قُلْ فَأْتُوا بِكِتابٍ مِنْ عِنْدِ اللَّهِ هُوَ أَهْدى‏ مِنْهُما أَتَّبِعْهُ إِنْ كُنْتُمْ صادِقِينَ‏

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –

‘When it was said to Amir Al-Momineen^-asws regarding the two judges, ‘You^-asws have doubted’. He^-asws said: ‘Am I^-asws not the foremost with that I^-asws should not doubt in my^-asws religion or the Prophet^-saww? Or did not Allah^-azwj the Exalted Say to His^-azwj Rasool-Allah^-saww: Say, ‘Then come with a Book from the Presence of Allah which is more guiding than both of them, (and) I would follow it, if you were truthful’ [28:49]’’.^[18]

فَإِنْ لَمْ يَسْتَجِيبُوا لَكَ فَاعْلَمْ أَنَّمَا يَتَّبِعُونَ أَهْوَاءَهُمْ ۚ وَمَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَوَاهُ بِغَيْرِ هُدًى مِنَ اللَّهِ ۚ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ {50}

But if they do not answer you, then know that rather, they are following their own whims. And who is more straying than the one who follows his own whims without a Guidance from Allah? Surely Allah does not Guide the unjust people [28:50]

محمد بن يعقوب: عن عدة من أصحابنا، عن أحمد بن محمد، عن ابن أبي نصر، عن أبي الحسن (عليه السلام)، في قول الله عز و جل: وَ مَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَواهُ بِغَيْرِ هُدىً مِنَ اللَّهِ، قال: «يعني من اتخذ دينه رأيه، بغير إمام من أئمة الهدى

Muhammad Bin Yaqoub, from a number of our companions, from Ahmad Bin Muhammad, from Ibn Abu Nasr,

(It has been narrated) from Abu Al-Hassan^-asws regarding the Words of Allah^-azwj Mighty and Majestic: And who is more straying than the one who follows his own whims without a Guidance from Allah? [28:50]. He^-asws said: ‘It means the one who takes his Religion with his own opinion, without an Imam^-asws from the Imams^-asws of Guidance’.[19]

على بن ابراهيم عن صالح بن السندي عن جعفر بن بشير ومحمد بن يحيى عن أحمد بن محمد بن عيسى عن ابن فضال جميعا عن أبى جميلة عن خالد بن عمار عن سدير قال: قال أبو جعفر عليه السلام: يا سدير أفأريك الصادين عن دين الله ثم نظر إلى أبى حنيفة و سفيان الثوري في ذلك الزمان وهم حلق في المسجد فقال: هؤلاء الصادون عن دين الله بلا هدى من الله ولا كتاب مبين

Ali Bin Ibrahim, from Salih Bin Al-Sindy, from Ja’far Bin Basheer and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn FazaAl-altogether, from Abu Jameela, from Khalid Bin Amaar, from Sudeyr who said,

‘Abu Ja’far^-asws said: ‘O Sudeyr! Shall I^-asws show you the two who dispel from the Religion of Allah^-azwj?’ Then he^-asws looked at Abu Haneefa and Sufyan Al-Sowry in that time’, – and they were in the Masjid, and he^-asws said: ‘They are the dispellers from the Religion of Allah^-azwj without Guidance from Allah^-azwj or a Clarifying Book.

ان هؤلاء الاخابث لو جلسوا في بيوتهم فجال الناس فلم يجدوا أحدا يخبرهم عن الله تبارك وتعالى وعن رسوله صلى الله عليه واله حتى يأتونا فنخبرهم عن الله تبارك وتعالى وعن رسوله صلى الله عليه واله والحديث طويل اخذنا منه موضع الحاجة

Surely, they are the worst (ones). If only they would sit in their houses, the people would wander around when they cannot find anyone to inform them from Allah^-azwj Blessed and Exalted and from His^-azwj Rasool^-saww, eventually, they would come to us^-asws, and we^-asws would inform them from Allah^-azwj Blessed and Exalted, and from His^-azwj Rasool^-saww’ – And the Hadeeth is lengthy, and we have taken from it, the subject required’.[20]

VERSE 51

وَلَقَدْ وَصَّلْنَا لَهُمُ الْقَوْلَ لَعَلَّهُمْ يَتَذَكَّرُونَ {51}

And We had Conveyed the Word to them (Imams), perhaps they (people) would be mindful [28:51]

محمد بن يعقوب: عن الحسين بن محمد، عن معلى بن محمد، عن محمد بن جمهور، عن حماد بن عيسى، عن عبد الله بن جندب، قال: سألت أبا الحسن (عليه السلام) عن قول الله عز و جل: وَ لَقَدْ وَصَّلْنا لَهُمُ الْقَوْلَ لَعَلَّهُمْ يَتَذَكَّرُونَ، قال: «إمام بعد إمام

Muhammad Bin Yaqoub, from Al-Husayn Bin Muhammad, from Moala Bin Muhammad, from Muhammad Bin Jamhour, from Hamad Bin Isa, from Abdullah Bin Jundab who said,

‘I asked Abu Al-Hassan^-asws about the Words of Allah^-azwj Mighty and Majestic: And We had Conveyed the Word to them (Imams), perhaps they (people) would be mindful [28:51], he^-asws said: ‘An Imam^-asws after an Imam^-asws’.[21]

فِي أُصُولِ الْكَافِي الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ عَلَيْهِ السَّلَامُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ: وَ لَقَدْ وَصَّلْنا لَهُمُ الْقَوْلَ لَعَلَّهُمْ يَتَذَكَّرُونَ‏ قَالَ: إِمَامٌ إِلَى إِمَامٍ

In Usool Al Kafi – Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Muhammad Bin Jamhour, from Hammad Bin Isa, from Abdullah Bin Jundab who said,

‘I asked Abu Al-Hassan^-asws about the Words of Allah^-azwj Mighty and Majestic: And We had Conveyed the Word to them (Imams), perhaps they (people) would be mindful [28:51]. He^-asws said: ‘An Imam^-asws to An Imam^-asws’’.[22]

قب، المناقب لابن شهرآشوب‏ لَمَّا قِيلَ لِأَمِيرِ الْمُؤْمِنِينَ ع فِي الْحَكَمَيْنِ شَكَكْتَ قَالَ ع أَنَا أَوْلَى بِأَنْ لَا أَشُكَّ فِي دِينِي أَمِ النَّبِيُّ ص أَ وَ [مَا] قَالَ اللَّهُ تَعَالَى لِرَسُولِهِ‏ قُلْ فَأْتُوا بِكِتابٍ مِنْ عِنْدِ اللَّهِ هُوَ أَهْدى‏ مِنْهُما أَتَّبِعْهُ إِنْ كُنْتُمْ صادِقِينَ‏

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –

‘When it was said to Amir Al-Momineen^-asws regarding the two judges, ‘You^-asws have doubted’. He^-asws said: ‘Am I^-asws not the foremost with that I^-asws should not doubt in my^-asws religion or the Prophet^-saww? Or did not Allah^-azwj the Exalted Say to His^-azwj Rasool-Allah^-saww: Say, ‘Then come with a Book from the Presence of Allah which is more guiding than both of them, (and) I would follow it, if you were truthful’ [28:49]’’.^[23]

VERSES 52 – 55

الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ مِنْ قَبْلِهِ هُمْ بِهِ يُؤْمِنُونَ {52}

To them We had Given the Book from before him (Prophet), they were believers in it [28:52]

أحمد بن إدريس عن محمد بن عبد الجبار عن ابن فضال عن ثعلبة بن ميمون عن أبى الجارود قال: قلت لأبي جعفر عليه السلام: لقد آتى الله أهل الكتاب خيرا كثيرا قال: و ما ذاك؟ قلت: قول الله عز و جل: «الَّذِينَ‏ آتَيْناهُمُ‏ الْكِتابَ‏ مِنْ‏ قَبْلِهِ‏ هُمْ‏ بِهِ‏ يُؤْمِنُونَ‏» الى قوله: «أُولئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ بِما صَبَرُوا» قال: فقال قد آتاكم الله كما آتاهم، ثم تلا: «يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَ آمِنُوا بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِنْ رَحْمَتِهِ وَ يَجْعَلْ لَكُمْ نُوراً تَمْشُونَ بِهِ» يعنى إماما تأتمون به

Ahmad bin Idris, on the authority of Muhammad bin Abdul Jabbar, on the authority of Ibn Fadhal, on the authority of Tha’laba bin Maimun, on the authority of Abu al-Jarud, who said:

I said to Abu Ja’far^-asws: Allah^-azwj has Given the People of the Book which a lot of blessings. He^-asws asked: What is that? I said: The statement of Allah, the Almighty, “To them We had Given the Book from before him (Prophet), they were believers in it (28:52). ” until His^-azwj Statement: “Those will be given their reward twice for what they were patient (28:54).” He said: So, he^-asws said, Allah^-azwj has Given you as He^-azwj Gave them, then he^-asws recited: “O you who have believed, fear Allah and believe in His Messenger. He will give you a double portion of His mercy and will make for you a light by which you will walk (57:28).” He^-azwj Means an Imam^-asws whom you will follow.[24].

وَإِذَا يُتْلَىٰ عَلَيْهِمْ قَالُوا آمَنَّا بِهِ إِنَّهُ الْحَقُّ مِنْ رَبِّنَا إِنَّا كُنَّا مِنْ قَبْلِهِ مُسْلِمِينَ {53}

And when it (Book) is recited unto them (Believers), they say, ‘We believe in it. It is the Truth from Our Lord. We were submitters from before it!’ [28:53]

أُولَٰئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ بِمَا صَبَرُوا وَيَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ {54}

These would be Given their Reward twice due to what they (believers) were patient upon and they were repelling the evil deed by the good deed, and they were spending from what We had Graced them [28:54]

وَإِذَا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ وَقَالُوا لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ سَلَامٌ عَلَيْكُمْ لَا نَبْتَغِي الْجَاهِلِينَ {55}

And when they hear the vanities they turn away from it and they are saying, ‘For us are our deeds and for you are your deeds. Peace be unto you, we do not seek the ignorant ones’ [28:55]

قلت: قول الله عز و جل: الَّذِينَ آتَيْناهُمُ الْكِتابَ مِنْ قَبْلِهِ هُمْ بِهِ يُؤْمِنُونَ إلى قوله تعالى: أُولئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ بِما صَبَرُوا. قال

I said, ‘The Words of Allah^-azwj Mighty and Majestic: Those We had Given the Book from before him, they were believers in it [28:52] – up to His^-azwj Words: These would be Given their Reward twice due to what they were patient upon [28:54].

فقال: «قد آتاكم الله كما آتاهم»، ثم تلا: يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَ آمِنُوا بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِنْ رَحْمَتِهِ وَ يَجْعَلْ لَكُمْ نُوراً تَمْشُونَ بِهِ «يعني إماما تأتمون به

He^-asws said: ‘Allah^-azwj has Given you the like of what He^-azwj had Given them’. Then he^-asws recited: O you who believe! Fear Allah and believe in His Rasool, He will Give you two portions from His Mercy and He would Make a Light to be for you to be walking with [57:28], Meaning the Imam^-asws you can take as an Imam^-asws with’.[25]

وعنه: عن علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن هشام بن سالم، و غيره، عن أبي‏عبد الله (عليه السلام)، في قول الله عز و جل: أُولئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ بِما صَبَرُوا، قال: «بما صبروا على التقية». وَ يَدْرَؤُنَ بِالْحَسَنَةِ السَّيِّئَةَ، قال: «الحسنة: التقية، و السيئة: الإذاعة

And from him, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, and someone else,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: These would be Given their Reward twice due to what they were patient upon [28:54], he^-asws said: ‘By being patient upon the Taqiyya (dissimulation)’. and they were repelling the evil deed by the good deed – he^-asws said: ‘The good deed – is the dissimulation, and the evil deed – is the broadcasting’.[26]

محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن هشام بن سالم، عن أبي عبد الله (عليه السلام)، قال: «إن مثل أبي طالب مثل أصحاب الكهف، أسروا الإيمان، و أظهروا الشرك، فآتاهم الله أجرهم مرتين

Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The example of Abu Talib^-asws is the example of the Companions of the Cave. They^-as kept their Eman a secret, and manifested the Polytheism, therefore Allah^-azwj Said: These would be Given their Reward twice [28:54]’.[27]

وقال الصادق (عليه السلام): «نحن صبر، و شيعتنا أصبر منا، و ذلك أنا صبرنا على ما نعلم، و هم صبروا على ما لا يعلمون

And Al-Sadiq^-asws said: ‘We^-asws are patient, and our^-asws Shias are more patient than us^-asws, and that is because we^-asws are patient upon what we^-asws know, and they are patient upon that which they do not know’.[28]

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

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

(It has been narrated) from Abu Abdullah^asws having said: ‘The Taqayyah is a shield of the Momin, and there is no faith for the one if there is no Taqayyah for him’. So I said to him^asws, ‘May I be sacrificed for you^asws! (What) do you^asws think of the Words of Allah^azwj Blessed and Exalted; except for the one coerced, and his heart is content with the Eman [16:106]?’ He^asws said: ‘And is the Taqayyah other than this?’^[29]

For additional Ahadeeth, see: Taqeeya | Hubeali

Also, for knowledge and how to acquire it, see; Knowledge and How to Acquire it | Hubeali

N.B: Ahadith, on Eman e Abu Talib^-asws, see in the under the following Verse,

VERSE 56

إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ ۚ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ {56}

Surely, you cannot guide the one you love, but Allah will Guide the one He so Desires to, and He is more Knowing with the recipients of Guidance [28:56]

The refutation of Amir Al-Momineen^-asws regarding Abu Talib^-asws

وعنه، قال: أخبرنا الحسين بن عبيد الله، قال: أخبرنا أبو محمد، عن محمد بن همام، قال:حدثنا علي بن الحسين الهمداني، قال: حدثني محمد بن خالد البرقي، قال: حدثنا محمد بن سنان، عن المفضل بن عمر، عن أبي عبد الله (عليه السلام)، عن آبائه، عن علي (صلوات الله عليهم)، أنه كان ذات يوم جالسا بالرحبة، و الناس حوله مجتمعون، فقام إليه رجل، فقال له: يا أمير المؤمنين، إنك بالمكان الذي أنزلك الله عز و جل به، و أبوك يعذب بالنار

And from him, from Al-Husayn Bin Abdullah, from Abu Muhammad, from Muhammad Bin hamam, from Ali Bin Al-Husayn Al-hamdany, from Muhammad Bin Khalid Al-Barqy, from Muhammad Bin Sinan, from Al-MufazzAl-Bin Umar,

(It has been narrated) from Abu Abdullah^-asws, from his^-asws forefathers^-asws, from Ali^-asws, that one day he^-asws was seated at Al-Rahbat, and the people had gathered around him^-asws. So a man stood up and said to him^-asws, ‘O Amir Al-Momineen^-asws! You^-asws are at the status which Allah^-azwj Mighty and Majestic has Revealed it, and your^-asws father^-asws is Punished by the Fire!’

فقال له (عليه السلام): «مه، فض الله فاك، و الذي بعث محمدا (صلى الله عليه و آله) بالحق نبيا، لو شفع أبي في كل مذنب على وجه الأرض لشفعه الله تعالى فيهم، أبي يعذب بالنار، و أنا قسيم النار؟

He^-asws said to him: ‘Shh! May Allah^-azwj Disperse you. By the One Who Sent Muhammad with the Truth as a Prophet^-saww, if my^-asws father were to intercede for every sect on the face of the earth, Allah^-azwj would Accept his^-as intercession regarding them. My^-asws father^-asws Punished by the Fire? And I^-asws am the Distributor of the Fire?’

ثم قال: «و الذي بعث محمدا (صلى الله عليه و آله) بالحق إن نور أبي طالب يوم القيامة ليطفئ أنوار الخلق إلا خمسة أنوار: نور محمد (صلى الله عليه و آله)، و نوري، و نور فاطمة، و نوري الحسن و الحسين، و من ولده من الأئمة، لأن نوره من نورنا الذي خلقه الله عز و جل من قبل خلق آدم بألفي عام

Then he^-asws said: ‘By the One Who Sent Muhammad^-saww with the Truth, the Noor of Abu Talib^-asws, on the Day of Judgement, would extinguish the Anwaars (plural of Noor) of the (all) the creatures except for five Lights – Light of Muhammad^-saww, and my^-asws Light, and Light of (Syeda) Fatima^-asws, and the two Lights of Al-Hassan^-asws and Al-Husayn^-asws, and the his^-asws sons^-asws from the Imams^-asws. This is because his^-as Light is from our^-asws Light which Allah^-azwj Mighty and Majestic Created before He^-azwj Created Adam^-as by two thousand years’.[30]

وعنه: عن الحسين بن محمد، و محمد بن يحيى، عن أحمد بن إسحاق، عن بكر بن محمد الأزدي، عن إسحاق بن جعفر، عن أبيه (عليه السلام)، قال: قيل له: إنهم يزعمون أن أبا طالب كان كافرا؟

And from him, from Al-Husayn Bin Muhammad, and Muhammad Bin Yahya, from Ahmad Bin Is’haq, from Bakr Bin Muhammad Al-Azdy,

(It has been narrated) from Is’haq son of Ja’far^-asws, from his father^-asws, said, ‘It was said to him^-asws, ‘They are claiming that Abu Talib^-asws was Kafir?’

فقال: «كذبوا، كيف يكون كافرا و هو يقول: أ لم تعلموا أنا وجدنا محمدا نبيا كموسى خط في أول الكتب»؟

He^-asws said: ‘They are lying! How could he^-asws have been a Kafir and he^-asws was saying: ‘Do you all not know that we^-asws found Muhammad^-saww as a Prophet like Musa^-as, written in the Former Books?’[31]

Abu Talib^-asws – The helper of Rasool-Allah^-saww

وعنه: عن علي بن إبراهيم، عن أبيه، عن ابن أبي نصر، عن إبراهيم بن محمد الأشعري، عن عبيد بن زرارة، عن أبي عبد الله (عليه السلام)، قال: «لما توفي أبو طالب (عليه السلام) نزل جبرئيل على رسول الله (صلى الله عليه و آله)، فقال: يا محمد، اخرج من مكة، فليس لك بها ناصر. و ثارت قريش بالنبي (صلى الله عليه و آله)، فخرج هاربا، حتى أتى إلى جبل بمكة يقال له الحجون، فصار إليه

And from him, from Ali Bin Ibrahim, from his father, from Ibn Abu Nasr, from Ibrahim Bin Muhammad Al-Ashary, from Ubeyd Bin Zurara,

Abu Abdullah^-asws has said: ‘When Abu Talib^-asws passed away, Jibraeel^-as descended unto Rasool-Allah^-saww and said: ‘O Muhammad^-saww! Exit from Makkah, for there is no helper for you^-saww in it’. And Quraysh arose against the Prophet^-saww, so he^-saww went out fleeing, until he^-saww came to a mountain of Makkah called Al-Hajoun, so he^-saww went inside it’.[32]

Abu Talib^-asws Never worshipped idols

وعنه، قال: حدثنا أحمد بن محمد الصائغ، قال: حدثنا محمد بن أيوب، عن صالح بن أسباط، عن إسماعيل بن محمد، و علي بن عبد الله، عن الربيع بن محمد المسلي، عن سعد بن طريف، عن الأصبغ بن نباتة، قال: سمعت أمير المؤمنين (عليه السلام) يقول: «و الله ما عبد أبي، و لا جدي عبد المطلب، و لا هاشم، و لا عبد مناف، صنما قط

And from him, from Ahmad Bin Muhammad Al-Saa’ig, from Muhammad Bin Ayoub, from Salih Bin Asbaat, from Ismail Bin Muhammad, and Ali Bin Abdullah, from Al-Rabi’e Bin Muhammad Al-Musly, from Sa’ad Bin Tareyf, from Al-Asbagh Bin Nabata who said,

‘I heard Amir Al-Momineen^-asws saying: ‘By Allah^-azwj! Neither my^-asws father^-asws, nor my^-asws grandfather^-asws Abdul Muttalib^-asws, nor Hashim^-asws, nor Abd Manaf^-asws worshipped idols at all’.

قيل له: فما كانوا يعبدون؟ قال: «كانوا يصلون إلى البيت، على دين إبراهيم (عليه السلام)، متمسكين به

It was said to him^-asws, ‘So what were they^-asws worshipping?’ He^-asws said: ‘They were praying Salat to the House (Kabah), upon the Religion of Ibrahim^-as, adhering to it’.[33]

The thirty year wait

وعنه: عن الحسين بن محمد، عن محمد بن يحيى الفارسي، عن أبي حنيفة محمد بن يحيى، عن الوليد بن أبان، عن محمد بن عبد الله بن مسكان، عن أبيه، قال: قال أبو عبد الله (عليه السلام): «إن فاطمة بنت أسد جاءت إلى أبي طالب لتبشره بمولد النبي (صلى الله عليه و آله)، فقال أبو طالب: اصبري سبتا أبشرك بمثله إلا النبوة

And from him, from Al-Husayn Bin Muhammad, from Muhammad Bin Yahya Al-Farsy, from Abu Haneefa Muhammad Bin Yahya, from Al-Waleed Aban, from Muhammad Bin Abdullah Bin Muskaan, from his father who said,

‘Abu Abdullah^-asws said: ‘(Syeda) Fatima Bint Asad^-asws came to Abu Talib^-asws to give him^-asws the good news of the arrival of the Prophet^-saww, so Abu Talib^-asws said to her^-asws: ‘Observe patience for a (period of) ‘Sabta’ for me^-asws to give you^-asws the glad tidings similar to him^-saww except for the Prophet-hood’.

و قال: «السبت ثلاثون سنة، و كان بين رسول الله (صلى الله عليه و آله) و أمير المؤمنين (عليه السلام) ثلاثون سنة

And he^-asws said: ‘The ‘Sabta’ – is of thirty years, and between Rasool-Allah^-saww and Amir Al-Momineen^-asws was a period of thirty years’.[34]

An Advice to the Shias

في اصول الكافي محمد بن يحيى عن أحمد بن محمد بن عيسى عن ابن فضال عن على بن عقبة عن أبيه قال قال أبو عبد الله عليه السلام: اجعلوا أمركم هذا لله، ولا تجعلوه للناس فاما ما كان لله فهو لله، وما كان للناس فلا يصعد إلى السماء، ولا تخاصموا بدينكم الناس فان المخاصمة ممرضة للقلب

In Usool Al-Kafi – Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazal, from Ali Bin Uqba, from his father who said,

‘Abu Abdullah^-asws said: ‘Make this matter (Al-Wilayah) of yours for the Sake of Allah^-azwj, and do not make it for the sake of the people. As for that which was for the Sake of Allah^-azwj, so, it is for Allah^-azwj, and that which was for the sake of the people, so it would not ascend to the sky. And do not quarrel with the people regarding your Religion, for the quarrelling is from the illnesses of the heart.

ان الله عزوجل قال لنبيه صلى الله عليه واله: (انك لا تهدى من أحببت ولكن الله يهدى من يشاء) وقال: (أفأنت تكره الناس حتى يكونوا مؤمنين) ذروا الناس فان الناس أخذوا عن الناس وانكم أخذتم عن رسول الله صلى الله عليه واله و على عليه السلام ولا سواء

Allah^-azwj Mighty and Majestic Said to His^-azwj Prophet^-saww: Surely, you cannot guide the one you love, but Allah will Guide the one He so Desires to [28:56]. And He^-azwj Said: So will you force the people until they become Momineen? [10:99]. Leave the people, for the people are taking from the people, and you (Shias) are taking from Rasool-Allah^-saww and Ali^-asws and no one else.

وانى سمعت أبى عليه السلام يقول: إذا كتب الله على عبد أن يدخله في هذا الامر كان أسرع إليه من الطير إلى وكره

And I^-asws heard my^-asws father^-asws saying: ‘When Allah^-azwj Decrees a servant that he should enter into this matter (Al-Wilayah), he would be quicker to it than the bird flying to its nest.[35]

VERSES 57 – 60

وَقَالُوا إِنْ نَتَّبِعِ الْهُدَىٰ مَعَكَ نُتَخَطَّفْ مِنْ أَرْضِنَا ۚ أَوَلَمْ نُمَكِّنْ لَهُمْ حَرَمًا آمِنًا يُجْبَىٰ إِلَيْهِ ثَمَرَاتُ كُلِّ شَيْءٍ رِزْقًا مِنْ لَدُنَّا وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ {57}

And they are saying, ‘If we follow the Guidance with you, we would be forced out from our land’. Or, did We not Establish a safe, sacred (territory) for them, the fruits of all things being brought to it as a sustenance from Us? But, most of them do not know [28:57]

الكافي بِإِسْنَادِهِ عَنْ عَبْدِ الرَّحِيمِ الْقَصِيرِ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِ اللَّهِ تَعَالَى‏ إِنَّما أَنْتَ مُنْذِرٌ وَ لِكُلِّ قَوْمٍ هادٍ فَقَالَ رَسُولُ اللَّهِ الْمُنْذِرُ وَ عَلِيٌّ الْهَادِي أَمَا وَ اللَّهِ‏ مَا ذَهَبَتْ بِنَا وَ مَا زَالَتْ فِينَا إِلَى السَّاعَةِ

(The book) ‘Al Kafi’ – By his chain from Abdul Raheem Al Qaseyr,

‘From Abu Ja’far^-asws regarding Words of the Exalted: But rather, you are a Warner, and for every people there is a Guide [13:7]. He^-asws said: ‘Rasool-Allah^-saww is the warner and Ali^-asws is the guide. But, by Allah^-azwj! It (Guidance) does not go away with us^-asws, and it does not cease to be among us^-asws up to now’’.^[36]

For additional Ahadeeth, see: Prophet is the Warner and Imam is the Guide | Hubeali

في روضة الواعظين للمفيد (ره) قال على بن الحسين عليه السلام كان أبو طالب يضرب عن رسول الله صلى الله عليه وآله بسيفه إلى ان قال: فقال أبو طالب: يابن اخ إلى الناس كافة ارسلت ام إلى قومك خاصة ؟

In Rozat Al-Wa’izeen of Al-Mufeed who said,

‘Ali^-asws Bin Al-Husayn^-asws said: ‘Abu Talib^-asws was discussing with Rasool-Allah^-saww. Abu Talib^-asws said: ‘O son^-saww of my^-asws brother^-asws! Have you^-saww been Sent to all of people or your^-saww community in particular?’

قال: لا بل إلى الناس ارسلت كافة الابيض والاسود والعربي والعجمي، والذى نفسي بيده لادعون إلى هذا الامر الابيض و الاسود ومن على رؤس الجبال ومن في لجج البحار، ولادعون السنة فارس والروم

He^-saww said: ‘No, but I^-saww have been Sent to all of mankind, the white, and the black, and the Arabs, and the non-Arabs. By the One^-azwj in Whose Hand is my^-saww soul, I^-saww am calling to this matter, the white and the black, and the one on top of the mountain, and the one in tossing in the oceans, and I^-saww am calling to the Sunnah, the Persians and the Byzantines (Al-Roum)’.

فحيرت قريش واستكبرت وقالت: أما تسمع إلى ابن اخيك وما يقول والله لو سمعت بهذا فارس والروم لاختطفتنا من ارضنا، ولقلعت الكعبة حجرا حجرا

The Quraysh were baffled and were arrogant, and said, ‘But, are you^-asws listening to what the son^-saww of your^-asws brother^-asws and what he^-saww is saying? By Allah^-azwj! If Persia and Byzantine were to hear this, they would expel us from our land and break down the Kabah stone by stone’.

فأنزل الله تبارك وتعالى ” وقالوا ان نتبع الهدى معك نتخطف من أرضنا أولم نمكن لهم حرما آمنا يجبى إليه ثمرات كل شئ ” إلى آخر الآية

Allah^-azwj Blessed and Exalted Revealed: And they are saying, ‘If we follow the Guidance with you, we would be forced out from our land’. Or, did We not Establish a safe, sacred (territory) for them, the fruits of all things being brought to it as a sustenance from Us? But, most of them do not know [28:57] – up to the last Verse.

وانزل في قولهم لقلعت الكعبة حجرا حجرا ” الم تر كيف فعل ربك باصحاب الفيل ” إلى آخر الآية

And He^-azwj Revealed regarding their words, ‘Break down the Kabah stone by stone’, Did you not see how your Lord Dealt with the possessors of the elephant? [105:1] – up to the end of the Verse’.[37]

في كشف المحجة لابن طاوس عليه الرحمة عن أمير المؤمنين عليه السلام حديث طويل وفيه: فاما الايات اللواتى في قريش فهى قوله إلى قوله: والثالثة قول قريش لنبى الله حين دعاهم إلى الاسلام والهجرة فقالوا: (ان نتبع الهدى معك نتخطف من أرضنا)

In Kash Al-Mahjat of Ibn Tawoos –

From Amir Al-Momineen^-asws – a lengthy Hadeeth, and in it he^-asws said: ‘As for the Verses which are regarding Quraysh, so these are the Words of the Quraysh when he^-saww invited them to Al-Islam and the Emigration, so they said, And they are saying, ‘If we follow the Guidance with you, we would be forced out from our land’ [28:57].

فقال الله: (أو لم نمكن لهم حرما آمنا يجبى إليه ثمرات كل شئ رزقا من لدنا ولكن أكثرهم لا يعلمون)

So Allah^-azwj Said: Or, did We not Establish a safe, sacred (territory) for them, the fruits of all things being brought to it as a sustenance from Us? But, most of them do not know [28:57]’.[38]

وَكَمْ أَهْلَكْنَا مِنْ قَرْيَةٍ بَطِرَتْ مَعِيشَتَهَا ۖ فَتِلْكَ مَسَاكِنُهُمْ لَمْ تُسْكَنْ مِنْ بَعْدِهِمْ إِلَّا قَلِيلًا ۖ وَكُنَّا نَحْنُ الْوَارِثِينَ {58}

And how many a town We Destroyed due to the exultation of its livelihood. So, these are their dwellings. They have not been lived in from after them except a little (while); and We were the Inheritors [28:58]

In a length Hadeeth, it is:

وَ جُعِلَ لَهُمْ مِنَ الضَّرِيحِ أكنانا [أَكْنَانٌ‏] وَ مِنَ التُّرَابِ أكفانا [أَكْفَانٌ‏] وَ مِنَ الرُّفَاتِ جيرانا [جِيرَانٌ‏] فَهُمْ جِيرَةٌ لَا يُجِيبُونَ دَاعِياً وَ لَا يَمْنَعُونَ ضَيْماً لَا يَزُورُونَ وَ لَا يُزَارُونَ حُلَمَاءُ قَدْ بَادَتْ أَضْغَانُهُمْ جُهَلَاءُ قَدْ ذَهَبَتْ أَحْقَادُهُمْ لَا تُخْشَى فَجْعَتُهُمْ وَ لَا يُرْجَى دَفْعُهُمْ وَ هُمْ كَمَنْ لَمْ يَكُنْ

And houses have been made for them from the graves, and shroud from the soil, and neighbours from the mortal remains. They are neighbour neither answering a caller nor defending against an aggressor, nor are they visiting nor are being visited. They are lenient whose rancour has distanced, ignorant whose grudges have gone away. Neither is their evil anticipated, nor is their support hoped for, and they are like the ones who did not exist.

وَ كَمَا قَالَ اللَّهُ سُبْحَانَهُ‏ فَتِلْكَ مَساكِنُهُمْ لَمْ تُسْكَنْ مِنْ بَعْدِهِمْ إِلَّا قَلِيلًا وَ كُنَّا نَحْنُ الْوارِثِينَ‏

And like what Allah^-azwj Glorious Said: So, these are their dwellings. There have not been lived in from after them except a little (while); and We were the Inheritors [28:58] (an extract).^[39]

وَ قَالَ ع‏ أُحَذِّرُكُمُ الدُّنْيَا فَإِنَّهَا خَضِرَةٌ حُلْوَةٌ حُفَّتْ بِالشَّهَوَاتِ وَ تَحَبَّبَتْ بِالْعَاجِلَةِ وَ عُمِّرَتْ بِالْآمَالِ وَ تَزَيَّنَتْ بِالْغُرُورِ وَ لَا يُؤْمَنُ فَجْعَتُهَا وَ لَا يَدُومُ حَبْرَتُهَا

And he^-asws said: ‘I^-asws caution you all of the world, for it is green, sweet, surrounded with the lustful desires, and causing the current (life) to be bellowed, and filled with the hopes, and adorned with the deceptions, and there is no safety of its calamities nor is it’s joy constant.

ضَرَّارَةٌ غَدَّارَةٌ غَرَّارَةٌ زَائِلَةٌ بَائِدَةٌ أَكَّالَةٌ عَوَّالَةٌ- لَا تَعْدُو إِذَا تَنَاهَتْ إِلَى أُمْنِيَّةِ أَهْلِ الرِّضَا بِهَا وَ الرَّغْبَةِ فِيهَا أَنْ يَكُونَ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَ‏- كَماءٍ أَنْزَلْناهُ مِنَ السَّماءِ فَاخْتَلَطَ بِهِ نَباتُ الْأَرْضِ فَأَصْبَحَ هَشِيماً تَذْرُوهُ الرِّياحُ‏

(It is) harmful, treacherous, deceptive, declining, vanishing, devouring, intrusive. Do not transgress when you go to the wishes of the people satisfied with it and the desire regarding it, from becoming like what Allah^-azwj Mighty and Majestic Said: as being like water We Send it from the sky, so it mingles with the vegetation of the earth, then it becomes shattered which the winds scatter [18:45].

عَلَى أَنَّ امْرَأً لَمْ يَكُنْ فِيهَا فِي حَبْرَةٍ إِلَّا أَعْقَبَتْهُ بَعْدَهَا عَبْرَةً وَ لَمْ يَلْقَ‏ مِنْ سَرَّائِهَا بَطْناً إِلَّا مَنَحَتْهُ مِنْ ضَرَّائِهَا ظَهْراً وَ لَمْ تَطُلَّهُ فِيهَا دِيمَةُ رَخَاءٍ إِلَّا هَتَنَتْ عَلَيْهِ مُزْنَةُ بَلَاءٍ وَ حَرِيٌّ إِذَا أَصْبَحَتْ لَهُ متنصرة [مُنْتَصِرَةً] أَنْ تُمْسِيَ لَهُ مُتَنَكِّرَةً

Based upon that a person cannot be in joy in it except tears follow it after it, and he will not meet any of its hidden happiness except it will give him adversities in the apparent, and he will have a long period of prosperity except the calamities will weigh him down, and it is worthy if it were to be a helper for him in the morning, it will be a denier for him in the evening.

فَإِنْ جَانِبٌ مِنْهَا اعْذَوْذَبَ لِامْرِئٍ وَ احْلَوْلَى أَمَرَّ عَلَيْهِ جَانِبٌ فَأَوْبَى وَ إِنْ لَقِيَ امْرُؤٌ مِنْ غَضَارَتِهَا رَغَباً زَوَّدَتْهُ مِنْ نَوَائِبِهَا تَعَباً وَ لَا يُمْسِي امْرُؤٌ مِنْهَا فِي جَنَاحِ أَمْنٍ إِلَّا أَصْبَحَ فِي خَوَافِي خَوْفٍ

If it is pleasant and sweet for a person from a side, it would be bitter upon him from a (another) side, so it refuses; and if a person receives desires from its goodness, it feeds him with fatigue from its calamities; and a person does not come to an evening from it in a wing of safety except in the morning he is in flapping (feathers) of fear.

غَرَّارَةٌ غُرُورٌ مَا فِيهَا فَانِيَةٌ فَانٍ مَنْ عَلَيْهَا مَنْ أَقَلَّ مِنْهَا اسْتَكْثَرَ مِمَّا يُؤْمِنُهُ‏ وَ مَنِ اسْتَكْثَرَ مِنْهَا لَمْ يَدُمْ لَهُ وَ زَالَ عَمَّا قَلِيلٍ عَنْهُ كَمْ مِنْ وَاثِقٍ بِهَا قَدْ فَجَعَتْهُ وَ ذِي طُمَأْنِينَةٍ إِلَيْهَا قَدْ صَرَعَتْهُ وَ ذِي خُدَعٍ قَدْ خَدَعَتْهُ وَ ذِي أُبَّهَةٍ قَدْ صَيَّرَتْهُ حَقِيراً وَ ذِي نَخْوَةٍ قَدْ صَيَّرَتْهُ خَائِفاً فَقِيراً وَ ذِي تَاجٍ قَدْ أَكَبَّتْهُ لِلْيَدَيْنِ

Deceptive delusions whatever is in it, perishable annihilated are the ones upon it; one who takes a little from it will have a lot from what he is secured of, while the one who takes a lot from it, it will not last for him and it will decline away from him after a little while; how many of the ones trusting with it have been distressed by it, and the ones with reassurance to it have been knocked down by it, and the ones who were deceivers, it has deceived him, and the ones with pomp, it has rendered his despicable, and the ones with a crown, it is has tied up his hands.

‏ وَ الْفَمِ سُلْطَانُهَا دُوَلٌ وَ عَيْشُهَا رَنِقٌ‏ وَ عَذْبُهَا أُجَاجٌ وَ حُلْوُهَا صَبِرٌ وَ غِذَاؤُهَا سِمَامٌ وَ أَسْبَابُهَا رِمَامٌ‏ حَيُّهَا بِعَرَضِ مَوْتٍ وَ صَحِيحُهَا بِعَرَضِ سُقْمٍ وَ مَنِيعُهَا بِعَرَضِ اهْتِضَامٍ عَزِيزُهَا مَغْلُوبٌ وَ مُلْكُهَا مَسْلُوبٌ وَ ضَيْفُهَا مَثْلُوبٌ وَ جَارُهَا مَحْرُوبٌ‏

And the mouth of its authority keeps changing, and its life is turbid, and its fresh water is salty, and its sweet is aloe, and its feed is toxic, and its causes are ruination of its living ones with exposure to death, and its healthy ones with exposure to sickness, and its invincible ones with exposure to indigestion. It’s mighty ones are overcome, and its kings are stripped, and its guests are slandered, and its neighbours are plundered.

ثُمَّ مِنْ وَرَاءِ ذَلِكَ هَوْلُ الْمُطَّلَعِ وَ سَكَرَاتُ الْمَوْتِ وَ الْوُقُوفُ بَيْنَ يَدَيِ الْحَكَمِ الْعَدْلِ- لِيَجْزِيَ الَّذِينَ أَساؤُا بِما عَمِلُوا وَ يَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى

Then from behind that is the emerging horror, and pangs of death, and the pausing in front of the Wise, the Just One^-azwj, for Him to Recompense those committers of evil for what they had done, and (for) Him to Recompense those did good, with the Goodness [53:31].

أَ لَسْتُمْ فِي مَنَازِلِ مَنْ كَانَ أَطْوَلَ مِنْكُمْ أَعْمَاراً وَ آثَاراً وَ أَعَدَّ مِنْكُمْ عَدِيداً وَ أَكْثَفَ جُنُوداً وَ أَشَدَّ مِنْكُمْ عَتُوداً تَعَبَّدُوا الدُّنْيَا أَيَّ تَعَبُّدٍ وَ آثَرُوهَا أَيَّ إِيْثَارٍ ثُمَّ ظَعَنُوا عَنْهَا بِالصَّغَارِ فَهَلْ بَلَغَكُمْ

Aren’t you in houses of the one who were of longer lifespans, and impacts than you are, and more numerous than you in number, and of larger armies, and more intensely powerful than you? They served the world with every service, and they preferred it with every preference, then they were belittled by it with a belittling.

أَنَّ الدُّنْيَا سَخَتْ لَهُمْ بِفِدْيَةٍ أَوْ أَغْنَتْ عَنْهُمْ فِيمَا قَدْ أَهْلَكَهُمْ مِنْ خَطْبٍ بَلْ قَدْ أَوْهَنَتْهُمْ بِالْقَوَارِعِ‏ وَ ضَعْضَعَتْهُمْ بِالنَّوَائِبِ وَ عَفَّرَتْهُمْ لِلْمَنَاخِرِ وَ أَعَانَتْ عَلَيْهِمْ رَيْبَ الْمَنُونِ‏

The world was generous to them with a ransom, or needless from them regarding what matters had destroyed them, but it weakened them with the distress, and enfeebled them with the calamities, and it knocked their nostrils to the dust, and changes of the times will overcome them.

فَقَدْ رَأَيْتُمْ تَنَكُّرَهَا لِمَنْ دَانَ لَهَا وَ أَخْلَدَ إِلَيْهَا حَتَّى ظَعَنُوا عَنْهَا لِفِرَاقِ أَمَدٍ إِلَى آخِرِ الْمُسْتَنَدِ هَلْ أَحَلَّتْهُمْ إِلَّا الضَّنْكَ أَوْ زَوَّدَتْهُمْ إِلَّا التَّعَبَ أَوْ نَوَّرَتْ لَهُمْ إِلَّا الظُّلَمَ أَوْ أَعْقَبَتْهُمْ إِلَّا النَّارَ

You have seen it disguising for the one who goes near it and resorts to it, until they moved away from it for separating, it extends to the end of the trust. Did it allow them except the constricted life, or provided them except with fatigue, or irradiate for them except the darkness, or gave them the end result except the Fire?

فَهَذِهِ تُؤْثِرُونَ أَمْ عَلَى هَذِهِ تَحْرِصُونَ إِلَى هَذِهِ تَطْمَئِنُّونَ يَقُولُ اللَّهُ جَلَّ مِنْ قَائِلٍ‏ مَنْ كانَ يُرِيدُ الْحَياةَ الدُّنْيا وَ زِينَتَها نُوَفِّ إِلَيْهِمْ أَعْمالَهُمْ فِيها وَ هُمْ فِيها لا يُبْخَسُونَ- أُولئِكَ الَّذِينَ لَيْسَ لَهُمْ فِي الْآخِرَةِ إِلَّا النَّارُ وَ حَبِطَ ما صَنَعُوا فِيها وَ باطِلٌ ما كانُوا يَعْمَلُونَ

So, this is what you are preferring, or are being greedy upon this (and) are reassured to this? Allah^-azwj the Majestic is Saying from a speaker: One who wanted the life of the world and its adornments, We shall Fulfil their deeds therein and they would not be devalued [11:15] They are those, there wouldn’t be for them in the Hereafter except the Fire, and it would be Confiscated whatever they had been doing in it, and it would be invalidated whatever they had been working [11:16].

‏ فَبِئْسَتِ الدَّارُ لِمَنْ لَا يَتَّهِمُهَا وَ إِنْ لَمْ يَكُنْ فِيهَا عَلَى وَجَلٍ مِنْهَا اعْلَمُوا وَ أَنْتُمْ لَا تَعْلَمُونَ أَنَّكُمْ تَارِكُوهَا لَا بُدَّ فَإِنَّمَا هِيَ كَمَا نَعَتَّهَا اللَّهُ تَعَالَى- لَهْوٌ وَ لَعِبٌ‏ وَ اتَّعِظُوا بِالَّذِينَ كَانُوا يَبْنُونَ‏ بِكُلِّ رَيْعٍ‏ آيَةً يَعْبَثُونَ وَ يَتَّخِذُونَ مَصَانِعَ لَعَلَّهُمْ يَخْلُدُونَ‏

It is the evil house for the one who does not accuse it, and if he does not happen to be upon carefulness from it. Know, and you are not knowing! You will be leaving it inevitably, for it is like what Allah^-azwj the Exalted has Attributed it as: amusement and play, [7:51], and take a preaching with the ones who were building a landmark at every elevation in vain, and they were taking manufacturing perhaps they would be living forever.

وَ اتَّعِظُوا بِالَّذِينَ قَالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً وَ اتَّعِظُوا بِإِخْوَانِكُمُ الَّذِينَ نُقِلُوا إِلَى قُبُورِهِمْ- لَا يُدْعَوْنَ رُكْبَاناً قَدْ جَعَلَ لَهُمْ مِنَ الضَّرِيحِ أَكْنَاناً وَ مِنَ التُّرَابِ أَكْفَاناً وَ مِنَ الرُّفَاتِ جِيرَاناً

And take preaching with the ones who said: ‘Who is stronger than us in prowess?’ [41:15]; and take preaching with your brothers, the ones who have been transferred to their graves. They are neither being called as riders, and shelters have been made for them from the tombs, and shrouds from the soil, and neighbours from remains (of bodies).

فَهُمْ جِيرَةٌ لَا يُجِيبُونَ دَاعِياً وَ لَا يَمْنَعُونَ ضَيْماً قَدْ بَادَتْ أَضْغَانُهُمْ فَهُمْ كَمَنْ لَمْ يَكُنْ وَ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ- فَتِلْكَ مَساكِنُهُمْ لَمْ تُسْكَنْ مِنْ بَعْدِهِمْ إِلَّا قَلِيلًا وَ كُنَّا نَحْنُ الْوارِثِينَ

They are neighbours not responding to any caller, nor are they defending any injustice. Their grudges have perished, so they are like the one who does not exist, and like what Allah^-azwj Mighty and Majestic Said: So, these are their dwellings. There have not been lived in from after them except a little (while); and We were the Inheritors [28:58].

اسْتَبْدَلُوا بِظَهْرِ الْأَرْضِ بَطْناً وَ بِالسَّعَةِ ضِيقاً وَ بِالْأَهْلِ غُرْبَةً جَاءُوهَا كَمَا فَارَقُوهَا بِأَعْمَالِهِمْ إِلَى خُلُودِ الْأَبَدِ كَمَا قَالَ عَزَّ مِنْ قَائِلٍ‏ كَما بَدَأْنا أَوَّلَ خَلْقٍ نُعِيدُهُ وَعْداً عَلَيْنا إِنَّا كُنَّا فاعِلِينَ‏

They have been replaced with surface of the earth for its interior, and narrowness with the vastness, and estrangement with the people. They came to it just as they had separated it with the deeds to eternity, the forever, just as the Mighty Said from a speaker: Just as We Began the first creation, We will Repeat it, being a Promise upon Us. We will certainly be Doing it! [21:104]’’.^[40]

وَمَا كَانَ رَبُّكَ مُهْلِكَ الْقُرَىٰ حَتَّىٰ يَبْعَثَ فِي أُمِّهَا رَسُولًا يَتْلُو عَلَيْهِمْ آيَاتِنَا ۚ وَمَا كُنَّا مُهْلِكِي الْقُرَىٰ إِلَّا وَأَهْلُهَا ظَالِمُونَ {59}

And your Lord did not Destroy the town until He Sent a Rasool in its capital reciting Our Verses to them. And We did not Destroy the town except that its inhabitants were unjust [28:59]

وَمَا أُوتِيتُمْ مِنْ شَيْءٍ فَمَتَاعُ الْحَيَاةِ الدُّنْيَا وَزِينَتُهَا ۚ وَمَا عِنْدَ اللَّهِ خَيْرٌ وَأَبْقَىٰ ۚ أَفَلَا تَعْقِلُونَ {60}

And whatever you are Given of anything, so it is a provision for the life of the world and its adornment, and what is in the Presence of Allah is better and more lasting. Will you not use your intellects? [28:60]

VERSE 61

أَفَمَنْ وَعَدْنَاهُ وَعْدًا حَسَنًا فَهُوَ لَاقِيهِ كَمَنْ مَتَّعْنَاهُ مَتَاعَ الْحَيَاةِ الدُّنْيَا ثُمَّ هُوَ يَوْمَ الْقِيَامَةِ مِنَ الْمُحْضَرِينَ {61}

Is the one We Promised with a goodly Promise, so he would come across it, similar to the one We Provided with the provisions of the life of the world, then on the Day of Judgment he would be from the losers? [28:61]

الحسن بن أبي الحسن الديلمي: بإسناده عن أبي عبد الله (عليه السلام)، في قوله عز و جل: أَ فَمَنْ وَعَدْناهُ وَعْداً حَسَناً فَهُوَ لاقِيهِ، قال: «الموعود: علي بن أبي طالب (عليه السلام)، وعده الله أن ينتقم له من أعدائه في الدنيا، و وعده الجنة له و لأوليائه في الآخرة

Al-Hassan Bin Abu Al-Hassan Al-Daylami, by his chain,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of the Mighty and Majestic: Is the one We Promised with a goodly Promise, so he would come across it [28:61]. He^-asws said: ‘The Promised one – Ali^-asws Bin Abu Talib^-asws, and Allah^-azwj Promised him^-asws that He^-azwj would Take Revenge on his^-asws behalf from his^-asws enemies in the world, and Promised the Paradise for him^-asws and for those in his^-asws Wilayah in the Hereafter’.[41]

VERSES 62 – 65

وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ أَيْنَ شُرَكَائِيَ الَّذِينَ كُنْتُمْ تَزْعُمُونَ {62}

And on the Day (Day of Reckoning) He will Call out to them: “Where are those whom you were alleging to be My associates?” [28:62]

The meaning of Yuun Al-Deen, The Day of Religion

وقال أيضا: حدثنا أحمد بن محمد بن موسى النوفلي، عن محمد بن عبد الله، عن أبيه، عن الحسن بن محبوب، عن ابن زكريا الموصلي، عن جابر الجعفي، عن أبي جعفر، عن أبيه، عن جده عليهم السلام أن النبي صلى الله عليه وآله قال لعلي عليه السلام: يا علي ” كل نفس بما كسبت رهينة إلا أصحاب اليمين في جنات يتسائلون عن المجرمين ما سلككم في سقر ” والمجرمون هم المنكرون لولايتك

And he said as well, ‘It was narrated to us by Ahhmad Bin Muhammad Bin Musa al Nowfal, from Muhammad Bin Abdullah, from his father, from Al Hassan Bin Mahboub, from Ibn Zakariyya Al Mowsaly, from Jabir Al Ju’fy,

‘From 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! Every soul would be held for what it earns [74:38] Except companions of the right hand [74:39]. In Gardens, they would be asking [74:40] From the criminals [74:41] What brought you into Saqar (Inferno)? [74:42], and the criminals, they are the deniers of your^-asws Wilayah.

قالوا لم نك من المصلين ولم نك نطعم المسكين و كنا نخوض مع الخائضين ” فيقول لهم أصحاب اليمين: ليس من هذا اتيتم، فما الذي سلككم في سقر يا أشقياء ؟

They shall say, ‘We were not from the Musalleen [74:43] And we did not used to feed the poor [74:44] And we used to indulge in vanities along with the indulgers in vanities [74:45]. The companions of the right hand would say to them, ‘It is not due to this you have come, so what is that which brought you in Saqar, O wretched ones?’

قالوا: ” وكنا نكذب بيوم الدين حتى أتينا اليقين ” فقالوا لهم: هذا الذي سلككم في سقر يا أشقياء، ويوم الدين يوم الميثاق حيث جحدوا وكذبوا بولايتك وعتوا عليك واستكبروا

They would say, ‘And we used to belie the Day of Religion [74:46] Until the certainty came to us (now) [74:47]’. They would say to them, ‘This is which brought you into Saqar, O wretched ones!’ And the Day of Religion, is the day of the Covenant where they rejected and belied your^-asws Wilayah, and exceeded upon you^-asws, and were arrogant’’.^[42] 

قَالَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ رَبَّنَا هَٰؤُلَاءِ الَّذِينَ أَغْوَيْنَا أَغْوَيْنَاهُمْ كَمَا غَوَيْنَا ۖ تَبَرَّأْنَا إِلَيْكَ ۖ مَا كَانُوا إِيَّانَا يَعْبُدُونَ {63}

Those upon whom the Word of our Lord would be Proven True would say, ‘Our Lord! They are those whom we misled. We misled them just as we were misled. We disassociate (from them) for You. It was not us they were worshipping’ [28:63]

محمد بن يعقوب: عن علي بن محمد، عن بعض أصحابه، عن آدم بن إسحاق، عن عبد الرزاق ابن مهران، عن الحسين بن ميمون، عن محمد بن سالم، عن أبي جعفر (عليه السلام)، قال في قوله تعالى: وَ ما أَضَلَّنا إِلَّا الْمُجْرِمُونَ: «إذ دعونا إلى سبيلهم، ذلك قول الله عز و جل فيهم حين جمعهم إلى النار: قالَتْ أُخْراهُمْ لِأُولاهُمْ رَبَّنا هؤُلاءِ أَضَلُّونا فَآتِهِمْ عَذاباً ضِعْفاً مِنَ النَّارِ و قوله: كُلَّما دَخَلَتْ أُمَّةٌ لَعَنَتْ أُخْتَها حَتَّى إِذَا ادَّارَكُوا فِيها جَمِيعاً برى‏ء بعضهم من بعض، و لعن بعضهم بعضا

Muhammad Bin Yaqoub, from Ali Bin Muhammad, from one of our companions, from Adam Bin Is’haq, from Abdul Razzaq Ibn Mahran, from Al Husayn Bin Maymoun, from Muhammad Bin Saalim,

(It has been narrated) from Abu Ja’far^-asws having said regarding the Words of the Exalted: And none but the guilty led us astray [26:99], said: ‘When they call us to their ways, that is in the Words of Allah^-azwj Mighty and Majestic with regards to them when He^-azwj shall Gather them to the Fire: their last ones would say for their first ones, ‘Our Lord! They strayed us, so Given them a double Punishment from the Fire’ [7:38], and His^-azwj Words: Every time a community enters, its sister (community) would curse it, until when they come across each other altogether in it [7:38], some of them would be disavowing the others, and some of them would be cursing the others’.^[43]

وَقِيلَ ادْعُوا شُرَكَاءَكُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا لَهُمْ وَرَأَوُا الْعَذَابَ ۚ لَوْ أَنَّهُمْ كَانُوا يَهْتَدُونَ {64}

And it will be said (on the Day of Reckoning), ‘Call your associates!’ So they will call out, but they will not be responding to them, and they will see the Punishment. If only they had been Guided [28:64]

وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ مَاذَا أَجَبْتُمُ الْمُرْسَلِينَ {65}

And on the Day (Day of Reckoning) He will Call out to them, so He would be Saying: “What did you answer to the Rasools?” [28:65]

علي بن إبراهيم: إن العامة رووا أن ذلك في القيامة. و أما الخاصة، فإنه حدثني أبي، عن النضر بن سويد، عن يحيى الحلبي، عن عبد الحميد الطائي، عن محمد بن مسلم، عن أبي عبد الله (عليه السلام)، قال: «إن العبد إذا دخل قبره جاءه منكر، و فزع منه، يسأل عن النبي (صلى الله عليه و آله)، فيقول له: ماذا تقول في هذا الرجل الذي كان بين أظهركم؟ فإن كان مؤمنا، قال: أشهد أنه رسول الله، جاء بالحق. فيقال له: ارقد رقدة لا حلم فيها، و يتنحى عنه الشيطان، و يفسح له في قبره سبعة أذرع، و يرى مكانه في الجنة

Ali Bin Ibrahim said, ‘The general Muslims are reporting that this is for the Day of Judgement. As for the special ones (Shias), so my father narrated to me, from Al-Nazar Bin Suweyd, from Yahya Al-Halby, from Abdul Hameed Al-Ta’aiy, from Muhammad Bin Muslim,

Abu Abdullah^-asws has said: ‘When the servant enters his grave, Munkar (an Angel) comes to him, so he panics from it. He asks about the Prophet^-saww by saying to him: ‘What are you saying about this man^-saww who had appeared among you?’ If he is a Momin he would say, ‘I testify that he^-saww is Rasool-Allah^-saww, who came with the Truth’, and he would say to him: ‘Sleep a sleep with no dream in it’. And Satan^-la retreats from him, and his grave is expanded for him by seven cubits, and he sees his place in the Paradise’.

قال: «و إذا كان كافرا، قال: ما أدري. فيضرب ضربة يسمعها كل من خلق الله إلا الإنسان، و يسلط عليه الشيطان، و له عينان من نحاس، أو نار، يلمعان كالبرق الخاطف، فيقول له: أنا أخوك، و تسلط عليه الحيات و العقارب، و يظلم عليه قبره، ثم يضغطه ضغطة تختلف أضلاعه عليه» ثم قال بأصابعه ، فشرجها

He^-asws said: ‘If he were a Kafir, he would say, ‘I don’t know’. So he would be struck by a strike which would be heard by every creature of Allah^-azwj except for the human beings, and Satan^-la overcomes him, having two eyes of copper, or fire, shining like swift lightning. So he^-la would say to him, ‘I^-la am your brother’, and the snakes and scorpions would be made to come over him, and his grave would be darkened to him. Then his sides would be squeezed to him’. Then he^-asws (the Imam) gestured with his^-asws fingers pressed together’(to demonstrate the squeezing).[44]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي الْحَسَنِ مُوسَى ع قَالَ يُقَالُ لِلْمُؤْمِنِ فِي قَبْرِهِ مَنْ رَبُّكَ قَالَ فَيَقُولُ اللَّهُ فَيُقَالُ لَهُ مَا دِينُكَ فَيَقُولُ الْإِسْلَامُ فَيُقَالُ لَهُ مَنْ نَبِيُّكَ فَيَقُولُ مُحَمَّدٌ فَيُقَالُ مَنْ إِمَامُكَ فَيَقُولُ فُلَانٌ فَيُقَالُ كَيْفَ عَلِمْتَ بِذَلِكَ فَيَقُولُ أَمْرٌ هَدَانِي اللَّهُ لَهُ وَ ثَبَّتَنِي عَلَيْهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Ibrahim Bin Abu Al Bilad, from one of his companions,

(It has been narrated) from Abu Al-Hassan Musa^-asws having said: ‘It would be said to the Momin in his grave: ‘Who is your Lord^-azwj?’ He would say, ‘Allah^-azwj’. So it would be said to him: ‘What is your Religion’. He would say, ‘Al-Islam’. It would be said to him: ‘Who is your Prophet^-saww?’ He would say, ‘Muhammad^-saww’. It would be said, ‘Who is your Imam^-asws?’ He would say, ‘So and so’. It would be said, ‘How did you know that?’ He would said, ‘A matter which Allah^-azwj Guided me to and Made me to be steadfast upon it’.

فَيُقَالُ لَهُ نَمْ نَوْمَةً لَا حُلُمَ فِيهَا نَوْمَةَ الْعَرُوسِ ثُمَّ يُفْتَحُ لَهُ بَابٌ إِلَى الْجَنَّةِ فَيَدْخُلُ عَلَيْهِ مِنْ رَوْحِهَا وَ رَيْحَانِهَا فَيَقُولُ يَا رَبِّ عَجِّلْ قِيَامَ السَّاعَةِ لَعَلِّي أَرْجِعُ إِلَى أَهْلِي وَ مَالِي

So, it would be said, ‘Sleep with a sleep in which there are no dreams, a sleep of the bride’. Then the door of the Paradise would be opened for him, and there would come upon him cool breeze and aroma. So he would be saying, ‘O Lord^-azwj! Hasten the Establishment of the Hour so that I may return to my family and what is for me’.

وَ يُقَالُ لِلْكَافِرِ مَنْ رَبُّكَ فَيَقُولُ اللَّهُ فَيُقَالُ مَنْ نَبِيُّكَ فَيَقُولُ مُحَمَّدٌ فَيُقَالُ مَا دِينُكَ ‏فَيَقُولُ الْإِسْلَامُ فَيُقَالُ مِنْ أَيْنَ عَلِمْتَ ذَلِكَ فَيَقُولُ سَمِعْتُ النَّاسَ يَقُولُونَ فَقُلْتُهُ

And it would be said to the Kafir: ‘Who is your Lord^-azwj?’ So he would say, ‘Allah^-azwj’. It would be said: ‘Who is your Prophet^-saww?’ So he would say, ‘Muhammad^-saww’. It would be said, ‘What is your Religion?’ So he would say, ‘Al-Islam’. So it would be said: ‘From where did you learn that?’ So he would be saying, ‘I heard the people saying it, so I said it’.

فَيَضْرِبَانِهِ بِمِرْزَبَةٍ لَوِ اجْتَمَعَ عَلَيْهَا الثَّقَلَانِ الْإِنْسُ وَ الْجِنُّ لَمْ يُطِيقُوهَا قَالَ فَيَذُوبُ كَمَا يَذُوبُ الرَّصَاصُ ثُمَّ يُعِيدَانِ فِيهِ الرُّوحَ فَيُوضَعُ قَلْبُهُ بَيْنَ لَوْحَيْنِ مِنْ نَارٍ فَيَقُولُ يَا رَبِّ أَخِّرْ قِيَامَ السَّاعَةِ

They would hit him with a sledge hammer in such a manner, that even if the Saqalayn – the Jinn and the Humans – were to gather against it, they would not be able to tolerate it. He would melt like the melting of the lead. Then the spirit would return to him, and his heart would be placed in between two tablets of fire. So, he would be saying, ‘Lord^-azwj! Delay the Establishment of the Hour!’[45]

عَنْهُ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي عَلِيٍّ الْجَوَّانِيِّ قَالَ شَهِدْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ يَقُولُ لِمَوْلًى لَهُ يُقَالُ لَهُ سَالِمٌ وَ وَضَعَ يَدَهُ عَلَى شَفَتَيْهِ وَ قَالَ يَا سَالِمُ احْفَظْ لِسَانَكَ تَسْلَمْ وَ لَا تَحْمِلِ النَّاسَ عَلَى رِقَابِنَا

From him, from Al Hassan Bin Mahboub, from Abu Ali Al Jawwany who said,

‘I witnessed Abu Abdullah^-asws, and he^-asws was saying to a slave of his^-asws called Saalim, and he^-asws placed his^-asws hand upon his lips and said: ‘O Saalim! Preserve your tongue, you will be safe, and do not load the people upon our^-asws necks’.^[46]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى قَالَ حَضَرْتُ أَبَا الْحَسَنِ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ قَالَ لَهُ رَجُلٌ أَوْصِنِي فَقَالَ لَهُ احْفَظْ لِسَانَكَ تُعَزَّ وَ لَا تُمَكِّنِ النَّاسَ مِنْ قِيَادِكَ فَتُذِلَّ رَقَبَتَكَ

From him, from Usman Bin Isa who said,

‘I was present with Abu Al-Hassan^-asws and a man said to him: ‘Advise me’. So he^-asws said to him: ‘Preserve your tongue, you will be honoured, and do not enable the people into leading you, so your neck would be disgraced’.^[47]

وعنهم ، عن أحمد بن محمد بن خالد ، عن أبيه ، عن عبدالله بن المغيرة ، عن عبدالله بن مسكان ، قال : سمعت أبا عبدالله ( عليه السلام ) يقول : إياكم وهؤلاء الرؤساء الذين يترأسون ، فوالله ما خفقت النعال خلف رجل ، إلا هلك وأهلك

And from him, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abd Allah Bin Mugheira, from Abd Allah Bin Muskan, said:

‘I heard Abu Abd Allah^-asws said: ‘Beware of the leader^[48] who go around as leaders, for by Allah^-azwj, there is no man behind whom is the sound of shoes, but he is destroyed and leads others to destruction’.[49]

Quran is not an Imam (a generally Muslims believe)

تفسير العياشي عَنْ عَبْدِ الرَّحِيمِ الْقَصِيرِ قَالَ: كُنْتُ يَوْماً مِنَ الْأَيَّامِ عِنْدَ أَبِي جَعْفَرٍ ع فَقَالَ يَا عَبْدَ الرَّحِيمِ قُلْتُ لَبَّيْكَ قَالَ قَوْلُ اللَّهِ‏ إِنَّما أَنْتَ مُنْذِرٌ وَ لِكُلِّ قَوْمٍ هادٍ إِذْ قَالَ رَسُولُ اللَّهِ ص أَنَا الْمُنْذِرُ وَ عَلِيٌّ الْهَادِي مَنِ الْهَادِي الْيَوْمَ

Tafseer Al Ayyashi – From Abdul Raheem Al Qaseyr who said,

‘One day from the days I was in the presence of Abu Ja’far^-asws. He^-asws said: ‘O Abdul Raheem!’ I said, ‘At your^-asws service!’ He^-asws said: ‘Words of Allah^-azwj: But rather, you are a Warner, and for every people there is a Guide [13:7]. Then Rasool-Allah^-saww said: ‘I^-saww am the warner and Ali^-asws is the guide’. Who is the guide today?’

قَالَ فَسَكَتُّ طَوِيلًا ثُمَّ رَفَعْتُ رَأْسِي فَقُلْتُ جُعِلْتُ فِدَاكَ هِيَ فِيكُمْ تَوَارَثُونَهَا رَجُلٌ فَرَجُلٌ حَتَّى انْتَهَتْ إِلَيْكَ فَأَنْتَ جُعِلْتُ فِدَاكَ الْهَادِي

He (the narrator) said, ‘I was silent for a long time. Then I raised my head and I said, ‘May I be sacrificed for you^-asws! It is among you, being inherited by a man to a man until it ended up to you^-asws. So, you^-asws, may I be sacrificed for you^-asws, are the guidance’.

قَالَ صَدَقْتَ يَا عَبْدَ الرَّحِيمِ إِنَّ الْقُرْآنَ حَيٌّ لَا يَمُوتُ وَ الْآيَةَ حَيَّةٌ لَا تَمُوتُ فَلَوْ كَانَتِ الْآيَةُ إِذَا نَزَلَتْ فِي الْأَقْوَامِ مَاتُوا مَاتَتِ الْآيَةُ لَمَاتَ الْقُرْآنُ‏ وَ لَكِنْ هِيَ جَارِيَةٌ فِي الْبَاقِينَ‏ كَمَا جَرَتْ فِي الْمَاضِينَ

He^-asws said: ‘You speak the truth, O Abdul Rahman! The Quran is alive, will not be dying, and the Verses are alive, will not be dying. If the Verse, when it was Revealed regarding (a certain) people, (and) they died, so the Verse would have died, the Quran would die. But it flows in the remainder, just as it had flowed in the past’.

وَ قَالَ عَبْدُ الرَّحِيمِ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ الْقُرْآنَ حَيٌّ لَمْ يَمُتْ وَ إِنَّهُ يَجْرِي كَمَا يَجْرِي اللَّيْلُ وَ النَّهَارُ وَ كَمَا يَجْرِي الشَّمْسُ وَ الْقَمَرُ وَ يَجْرِي عَلَى آخِرِنَا كَمَا يَجْرِي عَلَى أَوَّلِنَا

And Abdul Rahman said, ‘Abu Abdullah^-asws said: ‘The Quran is alive, not dead, and it flows just as the night and the day flows, and just as the sun and the moon flow, it flows upon our^-asws last one just as it had flowed upon our^-asws first one’’.^[50]

VERSES 66 – 68

فَعَمِيَتْ عَلَيْهِمُ الْأَنْبَاءُ يَوْمَئِذٍ فَهُمْ لَا يَتَسَاءَلُونَ {66}

So, the news would be Obscured unto them on that Day (Day of Reckoning), and they would not be asking about each other [28:66]

فَأَمَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا فَعَسَىٰ أَنْ يَكُونَ مِنَ الْمُفْلِحِينَ {67}

So as for one who repents and believes and does righteous deeds, perhaps he would happen to be from the successful ones [28:67]

وَرَبُّكَ يَخْلُقُ مَا يَشَاءُ وَيَخْتَارُ ۗ مَا كَانَ لَهُمُ الْخِيَرَةُ ۚ سُبْحَانَ اللَّهِ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ {68}

And your Lord Creates whatever He so Desires to and Chooses (whoever He so Desires to). The choosing was not for them. Glorious is Allah and Exalted from what they are associating [28:68]

ابن شهر آشوب: عن علي بن الجعد، عن شعبة، عن حماد بن سلمة، عن أنس، قال النبي (صلى الله عليه و آله): «إن الله خلق آدم من طين كيف شاء، ثم قال: وَ يَخْتارُ. إن الله تعالى اختارني و أهل بيتي على جميع الخلق

Ibn Shehr Ashub, from Ali Bin Al-Ja’ad, from Sha’bat, from Hamad Bin Salmat, from Anas who said,

‘The Prophet^-saww said that: ‘Allah^-azwj Created Adam^-as from clay howsoever He^-azwj Desired to’. Then He^-azwj Said: and Chooses (whoever He so Desires to) [28:68]. And He^-azwj did Choose. Allah^-azwj the Exalted Chose me^-saww and the People^-asws of my^-saww Household over all the creatures.

فانتجبنا، فجعلني الرسول، و جعل علي بن أبي طالب الوصي، ثم قال: ما كانَ لَهُمُ الْخِيَرَةُ، يعني ما جعلت للعباد أن يختاروا، و لكني أختار من أشاء. فأنا و أهل بيتي صفوة الله، و خيرته من خلقه، ثم قال: سُبْحانَ اللَّهِ، يعني تنزيها لله عَمَّا يُشْرِكُونَ به كفار مكة

He^-azwj Chose us^-asws, and Made me^-saww the Rasool^-saww, and Made Ali^-asws Bin Abu Talib^-asws as the successor^-asws, then Said: The choosing was not for them – Meaning “I^-azwj did not Allow it for the servants that they should be choosing, but I^-azwj Choose whomsoever I^-azwj Desire to”. Thus, I^-saww and the People^-asws of my^-saww Household are the (Chosen) Elites of Allah^-azwj, and the best of His^-azwj Creatures. Then He^-azwj Said: Glorious is Allah – it is an abhorrence of Allah^-azwj from what they are associating [28:68] – the Kafirs of Makkah’.[51]

أَبُو مُحَمَّدٍ الْقَاسِمُ بْنُ الْعَلَاءِ رَحِمَهُ اللَّهُ رَفَعَهُ عَنْ عَبْدِ الْعَزِيزِ بْنِ مُسْلِمٍ قَالَ كُنَّا مَعَ الرِّضَا ( عليه السلام ) بِمَرْوَ فَاجْتَمَعْنَا فِي الْجَامِعِ يَوْمَ الْجُمُعَةِ فِي بَدْءِ مَقْدَمِنَا فَأَدَارُوا أَمْرَ الْإِمَامَةِ وَ ذَكَرُوا كَثْرَةَ اخْتِلَافِ النَّاسِ فِيهَا فَدَخَلْتُ عَلَى سَيِّدِي ( عليه السلام ) فَأَعْلَمْتُهُ خَوْضَ النَّاسِ فِيهِ

Abu Muhammad Al Qasim Bin Al A’ala, from Abdul Aziz Bin Muslim who said,

‘We were with Al-Reza^-asws at Merv. So, we attended a gathering in the central Masjid on the day of Friday in the beginning of our arrival. They (people) had circled around the matter of the Imamate and they mentioned the numerous differences in people with regards to it.  So I went over to my Master^-asws and let him^-asws know of the contests of the people regarding it.

فَتَبَسَّمَ ( عليه السلام ) ثُمَّ قَالَ يَا عَبْدَ الْعَزِيزِ جَهِلَ الْقَوْمُ وَ خُدِعُوا عَنْ آرَائِهِمْ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَقْبِضْ نَبِيَّهُ ( صلى الله عليه وآله ) حَتَّى أَكْمَلَ لَهُ الدِّينَ وَ أَنْزَلَ عَلَيْهِ الْقُرْآنَ فِيهِ تِبْيَانُ كُلِّ شَيْ‏ءٍ بَيَّنَ فِيهِ الْحَلَالَ وَ الْحَرَامَ وَ الْحُدُودَ وَ الْأَحْكَامَ وَ جَمِيعَ مَا يَحْتَاجُ إِلَيْهِ النَّاسُ كَمَلًا فَقَالَ عَزَّ وَ جَلَّ ما فَرَّطْنا فِي الْكِتابِ مِنْ شَيْ‏ءٍ

He^-asws smiled, then said: ‘O Abdul Aziz! The people are ignorant and are being deceived from their opinions. Allah^-azwj Mighty and Majestic did not Capture (the soul) of His^-azwj Prophet^-saww until He^-azwj Completed the Religion for him^-saww, and Revealed the Quran unto him^-saww wherein is a clarification of everything. There is a Clarification therein of the Permissible, and the Prohibitions, and the Legal Penalties, and the Judgments, and the entirety of whatever the people would be needy to, completely. So The Mighty and Majestic Said: We have not neglected in the Book of anything [6:38].

وَ أَنْزَلَ فِي حَجَّةِ الْوَدَاعِ وَ هِيَ آخِرُ عُمُرِهِ ( صلى الله عليه وآله ) الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَ أَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَ رَضِيتُ لَكُمُ الْإِسْلامَ دِيناً وَ أَمْرُ الْإِمَامَةِ مِنْ تَمَامِ الدِّينِ وَ لَمْ يَمْضِ ( صلى الله عليه وآله ) حَتَّى بَيَّنَ لِأُمَّتِهِ مَعَالِمَ دِينِهِمْ وَ أَوْضَحَ لَهُمْ سَبِيلَهُمْ وَ تَرَكَهُمْ عَلَى قَصْدِ سَبِيلِ الْحَقِّ وَ أَقَامَ لَهُمْ عَلِيّاً ( عليه السلام ) عَلَماً وَ إِمَاماً

And He^-azwj Revealed regarding the Farewell Hajj, and it is at the end of his^-saww age: Today I Perfected your Religion for you and Completed My Favour upon you, and am Pleased with Al Islam as a Religion for you [5:3]. And the matter of the Imamate is from the completion of the Religion. And he^-asws did not pass away until he^-as clarified to his^-saww community the information of their Religion and explained to them the ways, and left them upon a direction of the way of the Truth, and he^-saww established Ali^-asws for them as a flag and an Imam^-asws.

وَ مَا تَرَكَ لَهُمْ شَيْئاً يَحْتَاجُ إِلَيْهِ الْأُمَّةُ إِلَّا بَيَّنَهُ فَمَنْ زَعَمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يُكْمِلْ دِينَهُ فَقَدْ رَدَّ كِتَابَ اللَّهِ وَ مَنْ رَدَّ كِتَابَ اللَّهِ فَهُوَ كَافِرٌ بِهِ

And he^-saww did not neglect anything for them which the community would be needy to except that he^-saww clarified it. So the one who claims that Allah^-azwj Mighty and Majestic did not Perfect His^-azwj Religion, so he has rejected the Book of Allah^-azwj, and the one who rejects the Book of Allah^-azwj, so he is a disbeliever in it.

هَلْ يَعْرِفُونَ قَدْرَ الْإِمَامَةِ وَ مَحَلَّهَا مِنَ الْأُمَّةِ فَيَجُوزَ فِيهَا اخْتِيَارُهُمْ إِنَّ الْإِمَامَةَ أَجَلُّ قَدْراً وَ أَعْظَمُ شَأْناً وَ أَعْلَى مَكَاناً وَ أَمْنَعُ جَانِباً وَ أَبْعَدُ غَوْراً مِنْ أَنْ يَبْلُغَهَا النَّاسُ بِعُقُولِهِمْ أَوْ يَنَالُوهَا بِآرَائِهِمْ أَوْ يُقِيمُوا إِمَاماً بِاخْتِيَارِهِمْ

Are they recognising the worth of the Imamate and its place in the community that they are allowing their own choice with regards to it? The Imamate is more majestic and worthy, and greater of glory, and loftier of place, and more impregnable of side, and more remote from thoughts than that the people could be reaching it with their intellects, or attain it by their opinions, or that they should be establishing their own imam by their choice.[52]

إِنَّ الْإِمَامَةَ خَصَّ اللَّهُ عَزَّ وَ جَلَّ بِهَا إِبْرَاهِيمَ الْخَلِيلَ ( عليه السلام ) بَعْدَ النُّبُوَّةِ وَ الْخُلَّةِ مَرْتَبَةً ثَالِثَةً وَ فَضِيلَةً شَرَّفَهُ بِهَا وَ أَشَادَ بِهَا ذِكْرَهُ فَقَالَ إِنِّي جاعِلُكَ لِلنَّاسِ إِماماً فَقَالَ الْخَلِيلُ ( عليه السلام ) سُرُوراً بِهَا وَ مِنْ ذُرِّيَّتِي قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى لا يَنالُ عَهْدِي الظَّالِمِينَ فَأَبْطَلَتْ هَذِهِ الْآيَةُ إِمَامَةَ كُلِّ ظَالِمٍ إِلَى يَوْمِ الْقِيَامَةِ وَ صَارَتْ فِي الصَّفْوَةِ

Surely, the Imamate is what Allah^-azwj Mighty and Majestic Specialised Ibrahim^-as the Friend with it, after the Prophet-hood and the Friendship, as a third in sequence, and a merit He^-azwj Ennobled him^-as with, and was Intense in Mentioning with it, thus He^-azwj Said: “I will Make you an Imam for the people” [2:124]. So the Friend said in joyfulness with it: And from my offspring?’ Allah^-azwj the Blessed and Exalted Said: He Said: “My Covenant cannot be attained by the unjust”. Therefore, this Verse invalidates the imamate of every unjust one up to the Day of Judgment and it came to be only among the Elites^-asws.

ثُمَّ أَكْرَمَهُ اللَّهُ تَعَالَى بِأَنْ جَعَلَهَا فِي ذُرِّيَّتِهِ أَهْلِ الصَّفْوَةِ وَ الطَّهَارَةِ فَقَالَ وَ وَهَبْنا لَهُ إِسْحاقَ وَ يَعْقُوبَ نافِلَةً وَ كُلًّا جَعَلْنا صالِحِينَ. وَ جَعَلْناهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا وَ أَوْحَيْنا إِلَيْهِمْ فِعْلَ الْخَيْراتِ وَ إِقامَ الصَّلاةِ وَ إِيتاءَ الزَّكاةِ وَ كانُوا لَنا عابِدِينَ

Then Allah^-azwj Honoured him^-as by Making it (the Imamate) to be among his^-as offspring of the elite people^-asws and the Purified ones, so He^-azwj Said  [And We Bestowed to him Is’haq and Yaqoub in addition, and We Made both to be righteous ones [21:72] And We made them as Imams guiding by Our Command and We Revealed unto them the doing of good, and establishing the Salat, and giving the Zakat, and they worshipped Us [21:73].

فَلَمْ تَزَلْ فِي ذُرِّيَّتِهِ يَرِثُهَا بَعْضٌ عَنْ بَعْضٍ قَرْناً فَقَرْناً حَتَّى وَرَّثَهَا اللَّهُ تَعَالَى النَّبِيَّ ( صلى الله عليه وآله ) فَقَالَ جَلَّ وَ تَعَالَى إِنَّ أَوْلَى النَّاسِ بِإِبْراهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَ هذَا النَّبِيُّ وَ الَّذِينَ آمَنُوا وَ اللَّهُ وَلِيُّ الْمُؤْمِنِينَ

So it (Imamate) did not cease to be among his^-as offspring, being inherited, by one from the other, generation after generation until Allah^-azwj Made the Prophet^-saww to inherit it. So the Majestic and Exalted Said: Surely the foremost of people to Ibrahim are those who follow him and this Prophet and those who are believing; and Allah is the Guardian of the Momineen [3:68].

فَكَانَتْ لَهُ خَاصَّةً فَقَلَّدَهَا ( صلى الله عليه وآله ) عَلِيّاً ( عليه السلام ) بِأَمْرِ اللَّهِ تَعَالَى عَلَى رَسْمِ مَا فَرَضَ اللَّهُ فَصَارَتْ فِي ذُرِّيَّتِهِ الْأَصْفِيَاءِ الَّذِينَ آتَاهُمُ اللَّهُ الْعِلْمَ وَ الْإِيمَانَ بِقَوْلِهِ تَعَالَى وَ قالَ الَّذِينَ أُوتُوا الْعِلْمَ وَ الْإِيمانَ لَقَدْ لَبِثْتُمْ فِي كِتابِ اللَّهِ إِلى يَوْمِ الْبَعْثِ

So, it was for him^-saww in particular, and he^-saww collared it on Ali^-asws by the Command of Allah^-azwj the Exalted upon a Decree what Allah^-azwj had Imposed. So it (Imamate) came to be among his^-asws offspring, the clean, those whom Allah^-azwj had Given the Knowledge and the Eman, in the Words of the Exalted: And those Given the Knowledge and the Eman would say: ‘You have tarried up to the Day of the Resurrection, as per the Book of Allah. So this is the Day of Resurrection, but you were not knowing’ [30:56].

فَهِيَ فِي وُلْدِ عَلِيٍّ ( عليه السلام ) خَاصَّةً إِلَى يَوْمِ الْقِيَامَةِ إِذْ لَا نَبِيَّ بَعْدَ مُحَمَّدٍ ( صلى الله عليه وآله ) فَمِنْ أَيْنَ يَخْتَارُ هَؤُلَاءِ الْجُهَّالُ إِنَّ الْإِمَامَةَ هِيَ مَنْزِلَةُ الْأَنْبِيَاءِ وَ إِرْثُ الْأَوْصِيَاءِ إِنَّ الْإِمَامَةَ خِلَافَةُ اللَّهِ وَ خِلَافَةُ الرَّسُولِ ( صلى الله عليه وآله ) وَ مَقَامُ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) وَ مِيرَاثُ الْحَسَنِ وَ الْحُسَيْنِ ( عليهما السلام )

Thus, it (Imamate) would be in the children of Ali^-asws in particular, up to the Day of Judgment, where there would be no Prophet^-as after Muhammad^-saww. So, from where are these ignoramuses choosing? The Imamate, it is a status of the Prophets^‑as, and an inheritance of the successors^-as. The Imamate is the Caliphate of Allah^-azwj and Caliphate of Rasool-Allah^-saww, and position of Amir Al-Momineen^-asws, and an inheritance of Al-Hassan^-asws and Al-Husayn^-asws.

إِنَّ الْإِمَامَةَ زِمَامُ الدِّينِ وَ نِظَامُ الْمُسْلِمِينَ وَ صَلَاحُ الدُّنْيَا وَ عِزُّ الْمُؤْمِنِينَ إِنَّ الْإِمَامَةَ أُسُّ الْإِسْلَامِ النَّامِي وَ فَرْعُهُ السَّامِي بِالْإِمَامِ تَمَامُ الصَّلَاةِ وَ الزَّكَاةِ وَ الصِّيَامِ وَ الْحَجِّ وَ الْجِهَادِ وَ تَوْفِيرُ الْفَيْ‏ءِ وَ الصَّدَقَاتِ وَ إِمْضَاءُ الْحُدُودِ وَ الْأَحْكَامِ وَ مَنْعُ الثُّغُورِ وَ الْأَطْرَافِ

The Imamate is a rein of the Religion, and a system of the Muslims, and a corrector of the world, and an honour of the Momineen. The Imamate is the developing base of Al-Islam and its high branch. By the Imam^-asws is completed, the Salat, and the Zakat, and the Fasts, and the Hajj, and the Jihad, and the war booty and the charities are provided, and the Legal Penalties and the judgments are enforced, and the frontiers and outskirts are defended.

الْإِمَامُ يُحِلُّ حَلَالَ اللَّهِ وَ يُحَرِّمُ حَرَامَ اللَّهِ وَ يُقِيمُ حُدُودَ اللَّهِ وَ يَذُبُّ عَنْ دِينِ اللَّهِ وَ يَدْعُو إِلَى سَبِيلِ رَبِّهِ بِالْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ وَ الْحُجَّةِ الْبَالِغَةِ

The Imam^-asws permits the Permissible of Allah^-azwj and prohibits the Prohibitions of Allah^-azwj, and he^-asws establishes the Legal Penalties of Allah^-azwj, and he^-asws protects the Religion of Allah^-azwj and invites to the Way of his^-asws Lord^-azwj by the Wisdom and the good advice and is the eloquent Divine Authority.

الْإِمَامُ كَالشَّمْسِ الطَّالِعَةِ الْمُجَلِّلَةِ بِنُورِهَا لِلْعَالَمِ وَ هِيَ فِي الْأُفُقِ بِحَيْثُ لَا تَنَالُهَا الْأَيْدِي وَ الْأَبْصَارُ الْإِمَامُ الْبَدْرُ الْمُنِيرُ وَ السِّرَاجُ الزَّاهِرُ وَ النُّورُ السَّاطِعُ وَ النَّجْمُ الْهَادِي فِي غَيَاهِبِ الدُّجَى وَ أَجْوَازِ الْبُلْدَانِ وَ الْقِفَارِ وَ لُجَجِ الْبِحَارِ

The Imam^-asws is like the emerging sun shining by its light to the world and it is in the horizon, where neither can the hands attain it nor the visions. The Imam^-asws is the radiant full moon and the luminous lantern, and the effulgent light, and the guiding star in the depths of darkness and in the middle of the cities as well as the wastelands and the tossing of the seas.

الْإِمَامُ الْمَاءُ الْعَذْبُ عَلَى الظَّمَإِ وَ الدَّالُّ عَلَى الْهُدَى وَ الْمُنْجِي مِنَ الرَّدَى الْإِمَامُ النَّارُ عَلَى الْيَفَاعِ الْحَارُّ لِمَنِ اصْطَلَى بِهِ وَ الدَّلِيلُ فِي الْمَهَالِكِ مَنْ فَارَقَهُ فَهَالِكٌ

The Imam^-asws is the fresh water upon the thirsty, and the indicator upon the guide, and the saviour from the annihilation. The Imam^-asws is the fire of the hill for the one who wants to warm himself with it, and the Indicator regarding the perils of the one who separates from him^-asws, so he would be destroyed.

الْإِمَامُ السَّحَابُ الْمَاطِرُ وَ الْغَيْثُ الْهَاطِلُ وَ الشَّمْسُ الْمُضِيئَةُ وَ السَّمَاءُ الظَّلِيلَةُ وَ الْأَرْضُ الْبَسِيطَةُ وَ الْعَيْنُ الْغَزِيرَةُ وَ الْغَدِيرُ وَ الرَّوْضَةُ

The Imam^-asws is the rain-bearing cloud, and the torrential rain, and the shining sun, and the shading sky, and the extended land, and the gushing spring, and the well, and the garden.

الْإِمَامُ الْأَنِيسُ الرَّفِيقُ وَ الْوَالِدُ الشَّفِيقُ وَ الْأَخُ الشَّقِيقُ وَ الْأُمُّ الْبَرَّةُ بِالْوَلَدِ الصَّغِيرِ وَ مَفْزَعُ الْعِبَادِ فِي الدَّاهِيَةِ النَّآدِ

The Imam^-asws is the comforter, the friend and the kind parent, and the brotherly brother, and the mother tender with the young child, and a refuge for the servant in a difficult association.

الْإِمَامُ أَمِينُ اللَّهِ فِي خَلْقِهِ وَ حُجَّتُهُ عَلَى عِبَادِهِ وَ خَلِيفَتُهُ فِي بِلَادِهِ وَ الدَّاعِي إِلَى اللَّهِ وَ الذَّابُّ عَنْ حُرَمِ اللَّهِ

The Imam^-asws is a trustee of Allah^-azwj among His^-azwj creatures and His^-azwj Divine Authority upon His^-azwj servant in His^-azwj Country, and the Inviter to Allah^-azwj and the defender of the Sanctity of Allah^-azwj.

الْإِمَامُ الْمُطَهَّرُ مِنَ الذُّنُوبِ وَ الْمُبَرَّأُ عَنِ الْعُيُوبِ الْمَخْصُوصُ بِالْعِلْمِ الْمَوْسُومُ بِالْحِلْمِ نِظَامُ الدِّينِ وَ عِزُّ الْمُسْلِمِينَ وَ غَيْظُ الْمُنَافِقِينَ وَ بَوَارُ الْكَافِرِينَ

The Imam^-asws is the one purified from the sins, and the free from the faults, the one specialised with the knowledge, the one marked by the forbearance, a system of the Religion, and an honour of the Muslims, and an enrager of the hypocrites, and destroyer of the disbelievers.

الْإِمَامُ وَاحِدُ دَهْرِهِ لَا يُدَانِيهِ أَحَدٌ وَ لَا يُعَادِلُهُ عَالِمٌ وَ لَا يُوجَدُ مِنْهُ بَدَلٌ وَ لَا لَهُ مِثْلٌ وَ لَا نَظِيرٌ مَخْصُوصٌ بِالْفَضْلِ كُلِّهِ مِنْ غَيْرِ طَلَبٍ مِنْهُ لَهُ وَ لَا اكْتِسَابٍ بَلِ اخْتِصَاصٌ مِنَ الْمُفْضِلِ الْوَهَّابِ

The Imam^-asws is one of his^-asws time. Neither can anyone resemble him^-asws nor can a scholar be equivalent to him^-asws, nor can a replacement be found for him^-asws, nor is there an example for him^-asws, nor a match. He^-asws is specialised with the (Divine) merits, all of it, without there being a seeking from him^-asws for it, nor being attained. But a specialisation as the Grace of the Endower.

فَمَنْ ذَا الَّذِي يَبْلُغُ مَعْرِفَةَ الْإِمَامِ أَوْ يُمْكِنُهُ اخْتِيَارُهُ هَيْهَاتَ هَيْهَاتَ ضَلَّتِ الْعُقُولُ وَ تَاهَتِ الْحُلُومُ وَ حَارَتِ الْأَلْبَابُ وَ خَسَأَتِ الْعُيُونُ وَ تَصَاغَرَتِ الْعُظَمَاءُ وَ تَحَيَّرَتِ الْحُكَمَاءُ وَ تَقَاصَرَتِ الْحُلَمَاءُ وَ حَصِرَتِ الْخُطَبَاءُ وَ جَهِلَتِ الْأَلِبَّاءُ وَ كَلَّتِ الشُّعَرَاءُ وَ عَجَزَتِ الْأُدَبَاءُ وَ عَيِيَتِ الْبُلَغَاءُ عَنْ وَصْفِ شَأْنٍ مِنْ شَأْنِهِ أَوْ فَضِيلَةٍ مِنْ فَضَائِلِهِ وَ أَقَرَّتْ بِالْعَجْزِ وَ التَّقْصِيرِ

So, who is that who can reach the recognition of the Imam^-asws, or is able to choose him^-asws? Far be it! Far be it! The intellects have strayed, and the tolerances are lost, and the understanding ones are confused, and the eyes are dulled, and the great ones are belittled, and wise ones are confused, and the tolerant ones are deficient, and the preachers are restricted, and the intelligent ones are ignorant, and the poets are short (of words), and the writers are frustrated, and the eloquent ones are wordless from describing a glory from his^-asws glories, or a merit from his^-asws merits and are acknowledging the frustration and the deficiency.

وَ كَيْفَ يُوصَفُ بِكُلِّهِ أَوْ يُنْعَتُ بِكُنْهِهِ أَوْ يُفْهَمُ شَيْ‏ءٌ مِنْ أَمْرِهِ أَوْ يُوجَدُ مَنْ يَقُومُ مَقَامَهُ وَ يُغْنِي غِنَاهُ لَا كَيْفَ وَ أَنَّى وَ هُوَ بِحَيْثُ النَّجْمِ مِنْ يَدِ الْمُتَنَاوِلِينَ وَ وَصْفِ الْوَاصِفِينَ فَأَيْنَ الِاخْتِيَارُ مِنْ هَذَا وَ أَيْنَ الْعُقُولُ عَنْ هَذَا وَ أَيْنَ يُوجَدُ مِثْلُ هَذَا أَ تَظُنُّونَ أَنَّ ذَلِكَ يُوجَدُ فِي غَيْرِ آلِ الرَّسُولِ مُحَمَّدٍ ( صلى الله عليه وآله ) كَذَبَتْهُمْ وَ اللَّهِ أَنْفُسُهُمْ وَ مَنَّتْهُمُ الْأَبَاطِيلَ

And how can he^-asws be described with all of it or attributed with his^-asws qualities, or anything from his^-asws matters be understood, or someone can be found to stand in his^-asws place and be needless with his^-asws needlessness? No! How and where, and he^-asws is where the star is from the hands of the possessors, and the description of the describers. So where is the choice from this, and where are the intellects from this, and where can a likeness of this be found? Are they thinking that, that can be found among other than the Progeny^-asws of the Rasool^-saww Muhammad^-saww? By Allah^-azwj! They are belying their own selves and the falsehoods have induced them.

فَارْتَقَوْا مُرْتَقاً صَعْباً دَحْضاً تَزِلُّ عَنْهُ إِلَى الْحَضِيضِ أَقْدَامُهُمْ رَامُوا إِقَامَةَ الْإِمَامِ بِعُقُولٍ حَائِرَةٍ بَائِرَةٍ نَاقِصَةٍ وَ آرَاءٍ مُضِلَّةٍ فَلَمْ يَزْدَادُوا مِنْهُ إِلَّا بُعْداً قَاتَلَهُمُ اللَّهُ أَنَّى يُؤْفَكُونَ

They are ascending a difficult ascent whereby their feet would slip them back to the rock bottom. They are wishing to establish the Imam by their own intellects which are confused, deficient, and their misleading views? So, it will not increase them from it except for remoteness. May Allah Fight them, How deluded they are! [9:30].

وَ لَقَدْ رَامُوا صَعْباً وَ قَالُوا إِفْكاً وَ ضَلُّوا ضَلَالًا بَعِيداً وَ وَقَعُوا فِي الْحَيْرَةِ إِذْ تَرَكُوا الْإِمَامَ عَنْ بَصِيرَةٍ وَ زَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ وَ كَانُوا مُسْتَبْصِرِينَ

And they have thrown an insult and are saying a lie, and are straying a far straying, and they are falling into confusion when they are neglecting the Imam^-asws from an insight: And the Satan adorned their deeds for them, so he blocked them from the Way, although they were insightful [29:38].

رَغِبُوا عَنِ اخْتِيَارِ اللَّهِ وَ اخْتِيَارِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ أَهْلِ بَيْتِهِ إِلَى اخْتِيَارِهِمْ وَ الْقُرْآنُ يُنَادِيهِمْ وَ رَبُّكَ يَخْلُقُ ما يَشاءُ وَ يَخْتارُ ما كانَ لَهُمُ الْخِيَرَةُ سُبْحانَ اللَّهِ وَ تَعالى عَمَّا يُشْرِكُونَ

They are turning away from the Choice of Allah^-azwj and the choice of Rasool-Allah^‑saww and the People^-asws of his^-saww Household to go to their own choices, and the Quran is calling out to them, And your Lord Creates whatever He so Desires to and Chooses (whoever He so Desires to). The choosing was not for them. Glorious is Allah and Exalted from what they are associating [28:68].

وَ قَالَ عَزَّ وَ جَلَّ وَ ما كانَ لِمُؤْمِنٍ وَ لا مُؤْمِنَةٍ إِذا قَضَى اللَّهُ وَ رَسُولُهُ أَمْراً أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ الْآيَةَ

And the Mighty and Majestic Said: And it was not for a Momin nor for a Momina, when Allah and His Rasool decide a matter that the choice would happen to be for them from their matter [33:36] – the Verse.

فَكَيْفَ لَهُمْ بِاخْتِيَارِ الْإِمَامِ وَ الْإِمَامُ عَالِمٌ لَا يَجْهَلُ وَ رَاعٍ لَا يَنْكُلُ مَعْدِنُ الْقُدْسِ وَ الطَّهَارَةِ وَ النُّسُكِ وَ الزَّهَادَةِ وَ الْعِلْمِ وَ الْعِبَادَةِ مَخْصُوصٌ بِدَعْوَةِ الرَّسُولِ ( صلى الله عليه وآله ) وَ نَسْلِ الْمُطَهَّرَةِ الْبَتُولِ

So, how can there be a choice for them to choose the Imam^-asws, and the Imam^-asws is a knowledgeable one, not ignorant, and a shepherd not recoiling from the Holy Duties, and the cleanliness, and the rituals, and the ascetism, and the knowledge, and the worship, specialised by the call of the Rasool^-saww, and of the lineage of the purified, the chaste (mother).

لَا مَغْمَزَ فِيهِ فِي نَسَبٍ وَ لَا يُدَانِيهِ ذُو حَسَبٍ فِي الْبَيْتِ مِنْ قُرَيْشٍ وَ الذِّرْوَةِ مِنْ هَاشِمٍ وَ الْعِتْرَةِ مِنَ الرَّسُولِ ( صلى الله عليه وآله ) وَ الرِّضَا مِنَ اللَّهِ عَزَّ وَ جَلَّ

There would neither be any blemish in him^-asws regarding a lineage, nor can he equate with him^-asws, the one with the noble descent among the households of Quraysh, and he^-asws is of the offspring from Hashim^-asws, and the family of the Rasool^-saww, and the Pleasure from Allah^-azwj Mighty and Majestic.

شَرَفُ الْأَشْرَافِ وَ الْفَرْعُ مِنْ عَبْدِ مَنَافٍ نَامِي الْعِلْمِ كَامِلُ الْحِلْمِ مُضْطَلِعٌ بِالْإِمَامَةِ عَالِمٌ بِالسِّيَاسَةِ مَفْرُوضُ الطَّاعَةِ قَائِمٌ بِأَمْرِ اللَّهِ عَزَّ وَ جَلَّ نَاصِحٌ لِعِبَادِ اللَّهِ حَافِظٌ لِدِينِ اللَّهِ

He^-asws is the noblest of the nobles, and the branch from Abd Manaf^-asws, of growing knowledge, perfect of the forbearance, undertaker of the Imamate, knowledgeable of the governance (of people), of the necessitated obedience, established of the Commands of Allah^-azwj Mighty and Majestic, an adviser to the servants of Allah^-azwj, a protector of the Religion of Allah^-azwj.

وَ إِنَّ الْعَبْدَ إِذَا اخْتَارَهُ اللَّهُ عَزَّ وَ جَلَّ لِأُمُورِ عِبَادِهِ شَرَحَ صَدْرَهُ لِذَلِكَ وَ أَوْدَعَ قَلْبَهُ يَنَابِيعَ الْحِكْمَةِ وَ أَلْهَمَهُ الْعِلْمَ إِلْهَاماً فَلَمْ يَعْيَ بَعْدَهُ بِجَوَابٍ وَ لَا يُحَيَّرُ فِيهِ عَنِ الصَّوَابِ

And the servant, when Allah^-azwj Mighty and Majestic Chooses him^-asws for the affairs of His^-azwj servants, Expands his chest for that, and Places springs of wisdom in his^‑asws chest, and Inspires the Knowledge with an Inspiration. So, after it, he^-asws neither gets tired of answering (based on opinions), nor does he^-asws get confused with regards to it from the correct answer.

فَهُوَ مَعْصُومٌ مُؤَيَّدٌ مُوَفَّقٌ مُسَدَّدٌ قَدْ أَمِنَ مِنَ الْخَطَايَا وَ الزَّلَلِ وَ الْعِثَارِ يَخُصُّهُ اللَّهُ بِذَلِكَ لِيَكُونَ حُجَّتَهُ عَلَى عِبَادِهِ وَ شَاهِدَهُ عَلَى خَلْقِهِ وَ ذلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشاءُ وَ اللَّهُ ذُو الْفَضْلِ الْعَظِيمِ

Thus, he^-asws is infallible, Assisted, Harmonised, Protected. He^-asws is secure from the mistakes, and the slips, and the short-comings. Allah^-azwj Specialises him^-asws with that in order for him^-asws to become His^-azwj Divine Authority upon His^-azwj servant, and His^-azwj witness upon His^-azwj creatures, and: That is a Grace of Allah. He Gives it to the one He so Desires to, and Allah is with the Mighty Grace [57:21].

فَهَلْ يَقْدِرُونَ عَلَى مِثْلِ هَذَا فَيَخْتَارُونَهُ أَوْ يَكُونُ مُخْتَارُهُمْ بِهَذِهِ الصِّفَةِ فَيُقَدِّمُونَهُ تَعَدَّوْا وَ بَيْتِ اللَّهِ الْحَقَّ وَ نَبَذُوا كِتَابَ اللَّهِ وَرَاءَ ظُهُورِهِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ وَ فِي كِتَابِ اللَّهِ الْهُدَى وَ الشِّفَاءُ فَنَبَذُوهُ وَ اتَّبَعُوا أَهْوَاءَهُمْ

So, are they able upon the likes of this that they would be choosing him^-asws, or can they choose one with this description so they would be putting him forward? They are transgressing, and I^-asws swear by the House of Allah^-azwj, the Truth, and they flung the Book of Allah behind their backs, as if they were not knowing [2:101]. And in the Book of Allah^-azwj is the Guidance, and the Healing. So they disregarded it and followed their own opinions’.

وَ قَالَ فَتَعْساً لَهُمْ وَ أَضَلَّ أَعْمالَهُمْ وَ قَالَ كَبُرَ مَقْتاً عِنْدَ اللَّهِ وَ عِنْدَ الَّذِينَ آمَنُوا كَذلِكَ يَطْبَعُ اللَّهُ عَلى كُلِّ قَلْبِ مُتَكَبِّرٍ جَبَّارٍ وَ صَلَّى اللَّهُ عَلَى النَّبِيِّ مُحَمَّدٍ وَ آلِهِ وَ سَلَّمَ تَسْلِيماً كَثِيراً

And he^-asws said: ‘May Allah^-azwj Send Salawat upon the Prophet^-saww Muhammad^‑saww, and his^-saww Progeny^-asws, and submit abundant greetings’.[53]

The Reckoning detailed on the Day of Judgment

قَالَ رَسُولُ اللَّهِ ص‏ أَخْبَرَ اللَّهُ تَعَالَى أَنَّ مَنْ لَا يُؤْمِنُ بِالْقُرْآنِ، فَمَا آمَنَ بِالتَّوْرَاةِ، لِأَنَّ اللَّهَ تَعَالَى أَخَذَ عَلَيْهِمُ الْإِيمَانَ بِهِمَا، لَا يَقْبَلُ الْإِيمَانَ بِأَحَدِهِمَا إِلَّا مَعَ الْإِيمَانِ بِالْآخَرِ

(Imam Hassan Al-Askari^-asws said): ‘Rasool-Allah^-saww said: ‘Allah^-azwj the Exalted Informed that the one who does not believe in the Quran, so he did not believe in the Torah, because Allah^-azwj the Exalted Took upon them (an oath) of the Eman in both these. The Eman is not Accepted in one of the two except with the Eman in the other.

فَكَذَلِكَ فَرَضَ اللَّهُ الْإِيمَانَ بِوَلَايَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع كَمَا فَرَضَ الْإِيمَانَ بِمُحَمَّدٍ فَمَنْ قَالَ: آمَنْتُ بِنُبُوَّةِ مُحَمَّدٍ وَ كَفَرْتُ بِوَلَايَةِ عَلِيٍّ ع فَمَا آمَنَ بِنُبُوَّةِ مُحَمَّدٍ

Similar to that, Allah^-azwj Necessitated the Eman in the Wilayah of Ali^-asws Bin Abu Talib^-asws, just as He^-azwj Necessitated the Eman in Muhammad^-saww. So the one who said, ‘I believe in the Prophet-hood and disbelieves in the Wilayah of Ali^-asws, so he did not believe in the Prophet-hood of Muhammad^-saww’’.

إِنَّ اللَّهَ تَعَالَى إِذَا بَعَثَ الْخَلَائِقَ يَوْمَ الْقِيَامَةِ نَادَى مُنَادِي رَبِّنَا- نِدَاءَ تَعْرِيفِ الْخَلَائِقِ‏ فِي إِيمَانِهِمْ وَ كُفْرِهِمْ، فَقَالَ: «اللَّهُ أَكْبَرُ، اللَّهُ أَكْبَرُ» وَ مُنَادٍ آخَرُ يُنَادِي: «مَعَاشِرَ الْخَلَائِقِ سَاعِدُوهُ عَلَى هَذِهِ الْمَقَالَةِ

Allah^-azwj the Exalted, when He^-azwj Resurrects the creatures on the Day of Judgment, a caller of our^-saww Lord^-azwj would call out with a call which would introduce the creatures with regards to their Eman and their Kufr, and he would say: ‘Allah^-azwj is the Greatest! Allah^-azwj is the Greatest!’ And another caller would call out: ‘Community of people! Support him upon this speech!’

فَأَمَّا الدَّهْرِيَّةُ وَ الْمُعَطِّلَةُ فَيَخْرَسُونَ عَنْ ذَلِكَ- وَ لَا تَنْطَلِقُ‏ أَلْسِنَتُهُمْ، وَ يَقُولُهَا سَائِرُ النَّاسِ مِنَ الْخَلَائِقِ، فَيَمْتَازُ الدَّهْرِيَّةُ [وَ الْمُعَطِّلَةُ] مِنْ سَائِرِ النَّاسِ بِالْخَرْسِ

So, as for the eternalists and the atheists would be muted from that, and their tongues will not speak, and the rest of the people from the creatures would be saying it. Thus, the eternalists and the atheists would be differentiated from the rest of the people by the muteness.

ثُمَّ يَقُولُ الْمُنَادِي: «أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ» فَيَقُولُ الْخَلَائِقُ كُلُّهُمْ ذَلِكَ- إِلَّا مَنْ كَانَ يُشْرِكُ بِاللَّهِ تَعَالَى مِنَ الْمَجُوسِ وَ النَّصَارَى وَ عَبَدَةِ الْأَوْثَانِ فَإِنَّهُمْ يَخْرَسُونَ فَيَبِينُونَ بِذَلِكَ مِنْ سَائِرِ الْخَلَائِقِ

Then the caller would be saying: ‘I testify that there is no god except Allah^-azwj!’ So the creatures, all of them would be saying that – except for the one who was associating with Allah^-azwj the Exalted, from the Magians, and the Christians, and the worshippers of the idols. Thus, they would be muted, and they would be clarified with that from the rest of the creatures.

ثُمَّ يَقُولُ الْمُنَادِي: «أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ» فَيَقُولُهَا الْمُسْلِمُونَ أَجْمَعُونَ وَ يَخْرَسُ عَنْهَا الْيَهُودُ وَ النَّصَارَى وَ سَائِرُ الْمُشْرِكِينَ

Then the caller would be saying: ‘I testify that Muhammad^-saww is Rasool^-saww of Allah^-azwj’. So the Muslims would be saying that in their entirety, and there would be muted from it, the Jews and the Christians, and the rest of the polytheists.

ثُمَّ يُنَادَى مِنْ آخِرِ عَرَصَاتِ الْقِيَامَةِ: أَلَا فَسُوقُوهُمْ إِلَى [الْجَنَّةِ لِشَهَادَتِهِمْ لِمُحَمَّدٍ ص بِالنُّبُوَّةِ] فَإِذَا النِّدَاءُ مِنْ قِبَلِ اللَّهِ تَعَالَى: [لَا، بَلْ‏] وَ قِفُوهُمْ إِنَّهُمْ مَسْؤُلُونَ‏ يَقُولُ الْمَلَائِكَةُ الَّذِينَ قَالُوا «سُوقُوهُمْ إِلَى الْجَنَّةِ لِشَهَادَتِهِمْ لِمُحَمَّدٍ ص بِالنُّبُوَّةِ»: لِمَا ذَا يُوقَفُونَ يَا رَبَّنَا

Then another caller would call out in the plains of the (Day of) Judgment: ‘Indeed! Usher them to the Paradise due to their testifying with the Prophet-hood!’ And there would be a call from Allah^-azwj the Exalted: “No! But, And stop them! They have to be Questioned [37:24]”. The Angels, those who said, ‘Usher them to the Paradise due to their testifying with the Prophet-hood!’ would be saying, ‘Due to what are they being paused?’

فَإِذَا النِّدَاءُ مِنْ قِبَلِ اللَّهِ تَعَالَى: [قِفُوهُمْ‏] إِنَّهُمْ مَسْؤُلُونَ‏ عَنْ وَلَايَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ وَ آلِ مُحَمَّدٍ، يَا عِبَادِي وَ إِمَائِي- إِنِّي أَمَرْتُهُمْ مَعَ الشَّهَادَةِ بِمُحَمَّدٍ بِشَهَادَةٍ أُخْرَى، فَإِنْ جَاءُوا بِهَا فَعَظِّمُوا ثَوَابَهُمْ، وَ أَكْرِمُوا مَآبَهُمْ‏ وَ إِنْ لَمْ يَأْتُوا بِهَا لَمْ تَنْفَعْهُمُ الشَّهَادَةُ لِمُحَمَّدٍ ص بِالنُّبُوَّةِ- وَ لَا لِي بِالرُّبُوبِيَّةِ، فَمَنْ جَاءَ بِهَا فَهُوَ مِنَ الْفَائِزِينَ، وَ مَنْ لَمْ يَأْتِ بِهَا فَهُوَ مِنَ الْهَالِكِينَ

So, there would be a call from Allah^-azwj the Exalted: “And stop them! They have to be Questioned [37:24]” – about the Wilayah of Ali^-asws Bin Abu Talib^-asws, and the Progeny^-asws of Muhammad^-saww. O My^-azwj servants and My^-azwj maids! I^-azwj Commanded them along with the testimony with Muhammad^-saww, another testimony. So if they have come with it, then magnify their Rewards and honour their return. And if they have not come with it, the testimony of Muhammad^-saww with the Prophet-hood will not benefit them, nor (their testimony for Me^-azwj with the Lordship. Therefore, the one who has come with it, so he would be from the successful ones, and the one who did not come with it, so he would be from the destroyed ones!”

قَالَ: فَمِنْهُمْ مَنْ يَقُولُ: قَدْ كُنْتُ لِعَلِيِّ بْنِ أَبِي طَالِبٍ بِالْوَلَايَةِ شَاهِداً، وَ لِآلِ مُحَمَّدٍ مُحِبّاً. وَ هُوَ فِي ذَلِكَ كَاذِبٌ يَظُنُّ أَنَّ كَذِبَهُ يُنْجِيهِ، فَيُقَالُ لَهُ: سَوْفَ نَسْتَشْهِدُ عَلَى ذَلِكَ عَلِيّاً. – فَتَشْهَدُ أَنْتَ يَا أَبَا الْحَسَنِ، فَتَقُولُ: الْجَنَّةُ لِأَوْلِيَائِي شَاهِدَةٌ، وَ النَّارُ عَلَى أَعْدَائِي شَاهِدَةٌ

He^-asws said: ‘So from them would be one saying, ‘I used to testify with the Wilayah for Ali^-asws Bin Abu Talib^-asws, and was one who loved the Progeny^-asws of Muhammad^-saww’, and he would be a liar in that, thinking that his lie would rescue him. But, it would be said to him, ‘Soon you would be testified upon that by Ali^-asws (in verification or otherwise)’. So you^-asws will be testifying, O Abu Al-Hassan^-asws, and you^-asws would be saying: ‘The Paradise will testify for my^-asws friends, and the Fire would testify against my^-asws enemies’.

فَمَنْ كَانَ مِنْهُمْ صَادِقاً- خَرَجَتْ إِلَيْهِ رِيَاحُ الْجَنَّةِ وَ نَسِيمُهَا- فَاحْتَمَلَتْهُ، فَأَوْرَدَتْهُ عَلَالِي الْجَنَّةِ وَ غُرَفَهَا- وَ أَحَلَّتْهُ دَارَ الْمُقَامَةِ مِنْ فَضْلِ رَبِّهِ‏ لَا يَمَسُّهُ فِيهَا نَصَبٌ وَ لَا يَمَسُّهُ فِيهَا لُغُوبٌ‏

Therefore, the one who was truthful from them – winds of Paradise would come out to him and its breezes, and carry him to the lofty gardens and its rooms – and free him in the house of staying from the Grace of his Lord^-azwj. Neither will he be touched by the difficulties nor the weariness.

وَ مَنْ كَانَ مِنْهُمْ كَاذِباً- جَاءَتْهُ‏ سَمُومُ النَّارِ وَ حَمِيمُهَا- وَ ظِلُّهَا الَّذِي هُوَ ثَلَاثُ شُعَبٍ‏ لا ظَلِيلٍ- وَ لا يُغْنِي مِنَ اللَّهَبِ‏ فَتَحْمِلُهُ، فَتَرْفَعُهُ فِي الْهَوَاءِ، وَ تُورِدُهُ فِي نَارِ جَهَنَّمَ

And the one from them who was a liar – the toxins of the Fire and its boiling waters would come, a shade of which would be three-pronged, Neither having the coolness of the shade nor availing against the flame [77:31]. So it would carry him and raise him in the air, and place him in the Fire of Hell.

قَالَ رَسُولُ اللَّهِ ص: فَلِذَلِكَ أَنْتَ قَسِيمُ [الْجَنَّةِ وَ] النَّارِ، تَقُولُ لَهَا: هَذَا لِي وَ هَذَا لَكِ‏

Rasool-Allah^-saww said: ‘Thus, due to that, you^-asws are the distributor of the Paradise and the Fire. You^-asws would be saying to it: ‘This one is for me^-asws, and this one is for you’.^[54]

The Passport required at the Bridge (Archway)

أبو الحسن الشاذاني: عن أبي سعيد الخدري، قال: سمعت رسول الله (صلى الله عليه و آله) يقول: «إذا كان يوم القيامة أمر الله تعالى ملكين يقعدان على الصراط، فلا يجوز أحد إلا ببراءة علي بن أبي طالب، و من لم تكن له براءة أمير المؤمنين أكبه الله على منخريه في النار، و ذلك قوله تعالى: وَ قِفُوهُمْ إِنَّهُمْ مَسْؤُلُونَ

Abu Al-Hassan Al-Shazany, from Abu Saeed Al-Khudry who said,

‘I heard Rasool-Allah^-saww saying: ‘When it will be the Day of Judgement, Allah^-azwj the High would Command two Angels to be seated upon the Bridge (الصراط). So they would not allow anyone (to pass) except with an approval of Ali^-asws Bin Abu Talib^-asws. And the one who does not have an approval of Amir-Al-Momineen^-asws, Allah^-azwj would Have him to be grabbed by his nostrils and flung into the Fire, and these are the Words of the Exalted: And stop them! They have to be Questioned [37:24]’.

قلت: فداك أبي و أمي- يا رسول الله- ما معنى البراءة التي أعطاها علي؟ فقال: «مكتوب: لا إله إلا الله، محمد رسول الله، و أمير المؤمنين علي بن أبي طالب وصي رسول الله

I said, ‘May my father and my mother be sacrificed for you^-saww, O Rasool-Allah^-saww! What is the meaning of the ‘approval’ which Ali^-asws would be giving out?’ So he^-saww said: ‘A written (permit) – ‘There is no god except for Allah^-azwj, Muhammad^-saww is Rasool-Allah^-saww, and Amir-Al-Momineen^-asws Ali^-asws Bin Abu Talib^-asws is the successor^-asws of Rasool-Allah^-saww’.^[55]

الشيخ في (أماليه): عن أبي محمد الفحام، قال: حدثنا أبو الفضل محمد بن هاشم الهاشمي صاحب الصلاة بسر من رأى، قال: حدثنا أبي هاشم بن القاسم، قال: حدثنا محمد بن زكريا بن عبد الله الجوهري البصري، عن عبد الله بن المثنى، عن ثمامة بن عبد الله بن أنس بن مالك، عن أبيه، عن جده، عن النبي (صلى الله عليه و آله)، قال: «إذا كان يوم القيامة، و نصب الصراط على جهنم، لم يجز عليه إلا من معه جواز فيه ولاية علي بن أبي طالب، و ذلك قوله تعالى: وَ قِفُوهُمْ إِنَّهُمْ مَسْؤُلُونَ، يعني عن ولاية علي بن أبي طالب

Al-Sheykh in his Amaali, from Abu Muhammad Al-Faham, from Abu Al-Fazal Muhammad Bin Hashim bin Hisham Al-Hasimy the Prayer leader at Sur Man Rayy, from Abu hashim Bin Al-Qasim, from Muhammad Bin Zakariyya Bin Abdullah Al-Jowhary Al-Basry, from Abdullah Bin Al-Masny, from Samamat Bin Abdullah Bin Anas Bin Malik, from his father, from his grandfather,

(It has been narrated) from the Prophet^-saww having said: ‘When it will be the Day of Judgement, and the Bridge would be Established over Hell, no one would be permitted to cross over it except the one with whom would be a permit in which is (mentioned) the Wilayah of Ali^-asws Bin Abu Talib^-asws, and these are the Words of the Exalted: And stop them! They have to be Questioned [37:24], meaning about the Wilayah of Ali^-asws Bin Abu Talib^-asws’.^[56]

The Questioning at the first Bridge (Archway)

ويعضده: ما رواه محمد بن مؤمن الشيرازي رحمه الله: في كتابه حديثا يرفعه باسناده إلى ابن عباس قال: قال رسول الله صلى الله عليه وآله: إذا كان يوم القيامة أمر الله مالكا أن يسعر النيران السبع، ويأمر رضوان أن يزخرف الجنان الثمان، ويقول: يا ميكائيل مد الصراط على متن جهنم ويقول: يا جبرئيل أنصب ميزان العدل تحت العرش، ويقول: يا محمد قرب امتك للحساب

And it is supported by what has been reported by Muhammad Bin Mo’min Al-Sheyrazi, in his book, narrating by an unbroken chain going up to Ibn Abbas who said,

‘Rasool-Allah^-saww said: ‘When it will be the Day of Judgement, Allah^-azwj would Command an Angel to Inflame the seven Fires, and Command Rizwaan that he should decorate the eight Gardens, and He^-azwj Would be Saying: “O Mikaeel^-as! Extend the Bridge over the Hell!” and He^-azwj would be Saying: “O Jibraeel^-as! Establish the Scale of Justice underneath the Throne!” and He^-azwj would be Saying: “O Muhammad^-saww! Bring your^-saww community near for the Reckoning!”

ثم يأمر الله تعالى أن يعقد على الصراط سبع قناطر طول كل قنطرة سبعة عشر ألف فرسخ، وعلى كل قنطرة سبعون ألف ملك يسألون هذه الامة نساءهم ورجالهم على القنطرة الاولى عن ولاية أمير المؤمنين وحب أهل بيت محمد صلى الله عليه وآله

Then Allah^-azwj the Exalted would Command that he^-saww should hold seven arches upon the Bridge, the length of each arch being of ten thousand Farsakhs, and upon each of the arch would be seven thousand Angels questioning this community, their women and their men, upon the first archway, about the Wilayah of Amir Al-Momineen^-asws and the love for the People^-asws of the Household of Muhammad^-saww.

فمن أتى به جاز القنطرة كالبرق الخاطف، ومن لا يحب أهل بيته سقط على أم رأسه في قعر جهنم، ولو كان معه من أعمال البر عمل سبعين صديقا

So the one who comes with it, would pass over the arch like a streak of lightning, and the one who does not love the People^-asws of his^-saww Household would be flung headlong into the bottom of the Hell, even if he had with him the righteous deeds performed by seventy truthful ones’.^[57]

VERSE 69

وَرَبُّكَ يَعْلَمُ مَا تُكِنُّ صُدُورُهُمْ وَمَا يُعْلِنُونَ {69}

And your Lord Knows what their chests are concealing and what they are manifesting [28:69]

ومن طريق المخالفين: ما رواه الحافظ محمد بن مؤمن الشيرازي في كتابه المستخرج من التفاسير الاثني عشر- و هو من مشايخ أهل السنة- يرفعه إلى أنس بن مالك، قال رسول الله (صلى الله عليه و آله) ثم قال: وَ رَبُّكَ يعني يا محمد يَعْلَمُ ما تُكِنُّ صُدُورُهُمْ من بغض المنافقين لك، و لأهل بيتك وَ ما يُعْلِنُونَ بألسنتهم من الحب لك، و لأهل بيتك

And from Tareeq Al-Mukhalifeen is what has been reported by the memoriser Muhammad Bin Mo’min Al-Sheyrazi in his book Al-Mustakhraj Min Al-Tafaseer Al-Isna Ashar – and he is from the Sheykhs of the Sunnis – raising it to Anas Bin Malik who said,

‘Rasool-Allah^-saww said: ‘Then Allah^-azwj Said: And your – Meaning Muhammad^-saww, Lord Knows what their chests are concealing [28:69] from the grudges held by the hypocrites for you^-saww and for the People^-asws of your^-saww Household, and what they are manifesting [28:69] – by their tongues for their love for you^-saww and for the People^-asws of your^-saww Household’.[58]

Signs of Hypocrisy:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثٌ مَنْ كُنَّ فِيهِ كَانَ مُنَافِقاً وَ إِنْ صَامَ وَ صَلَّى وَ زَعَمَ أَنَّهُ مُسْلِمٌ مَنْ إِذَا ائْتُمِنَ خَانَ وَ إِذَا حَدَّثَ كَذَبَ وَ إِذَا وَعَدَ أَخْلَفَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ فِي كِتَابِهِ إِنَّ اللَّهَ لا يُحِبُّ الْخائِنِينَ وَ قَالَ أَنَّ لَعْنَتَ اللَّهِ عَلَيْهِ إِنْ كانَ مِنَ الْكاذِبِينَ وَ فِي قَوْلِهِ عَزَّ وَ جَلَّ وَ اذْكُرْ فِي الْكِتابِ إِسْماعِيلَ إِنَّهُ كانَ صادِقَ الْوَعْدِ وَ كانَ رَسُولًا نَبِيًّا

A number of our companions, from Sahl Bin Ziyad, from one of his companions, from Abdullah Bin Sinan,

(It has been narrated) from Abdu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Three (things), the one who has these in him, would be a hypocrite, and even if he were to Fast, and pray Salāt, and claims that he is a Muslim. The one who, when entrusted, betrays, when he narrates, lies, and when he promises, breaks. Allah^-azwj Mighty and Majestic is Saying in His^-azwj Book [8:58] surely Allah does not love the treacherous. And He^-azwj Said [24:7] then the Curse of Allah be on him if he was one of the liars. And in the Words of the Mighty and Majestic [19:54] And mention Ismail in the Book; he was truthful in (his) promise, and he was a Rasool, a Prophet’.^[59]

VERSES 70 –73

وَهُوَ اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۖ لَهُ الْحَمْدُ فِي الْأُولَىٰ وَالْآخِرَةِ ۖ وَلَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ {70}

And He is Allah. There is no god except Him. For Him is the Praise in the first (life) and the Hereafter, and for Him is the Decision, and to Him you shall be returning [28:70]

قُلْ أَرَأَيْتُمْ إِنْ جَعَلَ اللَّهُ عَلَيْكُمُ اللَّيْلَ سَرْمَدًا إِلَىٰ يَوْمِ الْقِيَامَةِ مَنْ إِلَٰهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِضِيَاءٍ ۖ أَفَلَا تَسْمَعُونَ {71}

Say: ‘Can you see, if Allah were to Make the night to be upon you incessantly up to the Day of Judgment, which god apart from Allah can come to you will light? Are you not listening?’ [28:71]

قُلْ أَرَأَيْتُمْ إِنْ جَعَلَ اللَّهُ عَلَيْكُمُ النَّهَارَ سَرْمَدًا إِلَىٰ يَوْمِ الْقِيَامَةِ مَنْ إِلَٰهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِلَيْلٍ تَسْكُنُونَ فِيهِ ۖ أَفَلَا تُبْصِرُونَ {72}

Say: ‘Can you see, if Allah were to Make the day to be upon you incessantly up to the Day of Judgment, which god apart from Allah can come to you with night you can be resting in? Are you not seeing?’ [28:72]

وَمِنْ رَحْمَتِهِ جَعَلَ لَكُمُ اللَّيْلَ وَالنَّهَارَ لِتَسْكُنُوا فِيهِ وَلِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ {73}

And from His Mercy, He Made for you the night and the day for you so rest during it and to be seeking from His Grace, and perhaps you would be thankful [28:73]

عن علي بن عقبة، عن أبيه، عن أبي عبد الله (عليه السلام)، قال: «تزوجوا بالليل فإن الله جعله سكنا، و لا تطلبوا الحوائج بالليل فإنه مظلم

From Ali Bin Uqba, from his father,

‘From Abu Abdullah^-asws having said: ‘Get married at night, for Allah^-azwj Made it for rest, and do not seek the needs at night for it is unclean’’.[60]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ غَيْرِ وَاحِدٍ عَنِ الشَّعِيرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ بَاتَ سَاهِراً فِي كَسْبٍ وَ لَمْ يُعْطِ الْعَيْنَ حَظَّهَا مِنَ النَّوْمِ فَكَسْبُهُ ذَلِكَ حَرَامٌ

Ali Bin Muhammad, form Salih Bin Abu Hammad, from someone else, from Al Shairy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who spends the night in wakefulness regarding the earnings and does not give the eyes its share from the sleep, so his earning that is Prohibited’.[61]

VERSES 74 & 75

وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ أَيْنَ شُرَكَائِيَ الَّذِينَ كُنْتُمْ تَزْعُمُونَ {74}

And on the Day, He would Call out to them, so He would be Saying: “Where are those whom you were alleging to be My associates?” [28:74]

وَنَزَعْنَا مِنْ كُلِّ أُمَّةٍ شَهِيدًا فَقُلْنَا هَاتُوا بُرْهَانَكُمْ فَعَلِمُوا أَنَّ الْحَقَّ لِلَّهِ وَضَلَّ عَنْهُمْ مَا كَانُوا يَفْتَرُونَ {75}

And We will Draw forth a witness from every community, and We shall Say: “Bring your proof!” So they will come to know that the Truth is for Allah, and it would be lost from them what they used to fabricate [28:75]

علي بن إبراهيم: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله تعالى: وَ نَزَعْنا مِنْ كُلِّ أُمَّةٍ شَهِيداً يقول: «من كل فرقة من هذه الامة إمامها فَقُلْنا هاتُوا بُرْهانَكُمْ فَعَلِمُوا أَنَّ الْحَقَّ لِلَّهِ وَ ضَلَّ عَنْهُمْ ما كانُوا يَفْتَرُونَ

Ali Bin Ibrahim said,

‘And in a report of Abu Al-Jaroud, from Abu Ja’far^-asws regarding the Words of the Exalted: And We will Draw forth a witness from every community [28:75] And, said: ‘From every sect of this community, its Imam^-asws, and We shall Say: “Bring your proof!” So they will come to know that the Truth is for Allah, and it would be lost from them what they used to fabricate [28:75]’.[62]

A witness from each community

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

Ibn Shehr Ashub, Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’far^-asws regarding the Words of the Exalted: And on the Day when We will Send a witness from every community [16:84], said: ‘We^-asws are the witnesses upon this community’.[63]

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

Al Tabarsy,

‘From Al-Sadiq^-asws having said: ‘For every era and community there is an Imam^-asws. Every community would be Resurrected with its Imam^-asws’’.[64]

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

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

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

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

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

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

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

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

They^-asws are witnesses over their^-asws friends, and the Prophet^-saww is the witness over them^-asws, having taken a Covenant for them^-asws over the servants of their obedience to them^-asws, and the Prophet^-saww took a Covenant to them^-asws for their^-asws obedience to him^-saww’.[65]

VERSES 76 – 78

إِنَّ قَارُونَ كَانَ مِنْ قَوْمِ مُوسَىٰ فَبَغَىٰ عَلَيْهِمْ ۖ وَآتَيْنَاهُ مِنَ الْكُنُوزِ مَا إِنَّ مَفَاتِحَهُ لَتَنُوءُ بِالْعُصْبَةِ أُولِي الْقُوَّةِ إِذْ قَالَ لَهُ قَوْمُهُ لَا تَفْرَحْ ۖ إِنَّ اللَّهَ لَا يُحِبُّ الْفَرِحِينَ {76}

Surely, Qaroun was from the people of Musa, but he rebelled against them, and We Gave him from the treasures what, its keys weighed down a league of possessors of strength. When his people said to him, ‘Do not be proud, surely Allah does not Love the proud [28:76]

وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الْآخِرَةَ ۖ وَلَا تَنْسَ نَصِيبَكَ مِنَ الدُّنْيَا ۖ وَأَحْسِنْ كَمَا أَحْسَنَ اللَّهُ إِلَيْكَ ۖ وَلَا تَبْغِ الْفَسَادَ فِي الْأَرْضِ ۖ إِنَّ اللَّهَ لَا يُحِبُّ الْمُفْسِدِينَ {77}

And seek what Allah can Give you of the House of the Hereafter, and do not forsake your share from the world, and be good just as Allah is Good to you, and do not seek the mischief in the land, surely Allah does not Love the mischief-makers [28:77]

قَالَ إِنَّمَا أُوتِيتُهُ عَلَىٰ عِلْمٍ عِنْدِي ۚ أَوَلَمْ يَعْلَمْ أَنَّ اللَّهَ قَدْ أَهْلَكَ مِنْ قَبْلِهِ مِنَ الْقُرُونِ مَنْ هُوَ أَشَدُّ مِنْهُ قُوَّةً وَأَكْثَرُ جَمْعًا ۚ وَلَا يُسْأَلُ عَنْ ذُنُوبِهِمُ الْمُجْرِمُونَ {78}

He said, ‘But rather, I have been Given based upon the knowledge with me’. Or, does he not know that Allah had Destroyed from before him, from the generations, one who was mightier than him in strength and more is amassing? And the criminals would not be asked about their sins (but Sent straight to the Fire) [28:78]

الطبرسي، قال: قارون كان من بني إسرائيل، ثم من سبط موسى، و هو ابن خالته، عن عطاء، عن ابن عباس. قال: و روي ذلك عن أبي عبد الله (عليه السلام)

Al Tabarsy who said,

‘Qaroun^-la was from the Children of Israel, then from the tribe of Musa^-as, and he^-la was a son of his^-as maternal aunt’ – from Ata’a, from Ibn Abbas. And that is reported from Abu Abdullah^-asws’.[66]

ابن بابويه، قال: حدثنا أبو أحمد الحسن بن عبد الله بن سعيد العسكري، قال: حدثنا محمد بن أحمد القشيري، قال: حدثنا أبو الحريش أحمد بن عيسى الكوفي، قال: حدثنا موسى بن إسماعيل بن موسى بن جعفر، قال: حدثني أبي، عن أبيه، عن جده جعفر بن محمد، عن أبيه، عن جده، عن أبيه، عن علي بن أبي طالب (صلوات الله عليهم)، في قول الله عز و جل: وَ لا تَنْسَ نَصِيبَكَ مِنَ الدُّنْيا، قال: «لا تنس صحتك و قوتك و فراغك و شبابك و نشاطك أن تطلب بها الآخرة

Ibn Babuwayh said, ‘Abu Ahmad Al-Hassan Bin Abdullah Bin Saeed Al-Askary narrated to us, from Muhammad Bin Ahmad Al-Qusheyri, from Abu Al-hareysh Ahmad Bin Isa Al-Kufy,

(It has been narrated) from Musa Bin Ismail son of Musa^-asws Bin Ja’far^-asws having said: ‘My^-asws father^-asws narrated to me^-asws, from his^-asws father^-asws, from his^-asws grandfather Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws, from his^-asws father, from Ali^-asws Bin Abu Talib^-asws regarding the Words of Allah^-azwj Mighty and Majestic: and do not forsake your share from the world [28:77], he^-asws said: ‘Do not neglect your health, and your strength, and your spare time, and your youth, and your activities, in seeking the Hereafter by these’.[67]

مص، مصباح الشريعة قَالَ الصَّادِقُ ع‏ فَسَادُ الظَّاهِرِ مِنْ فَسَادِ الْبَاطِنِ وَ مَنْ أَصْلَحَ سَرِيرَتَهُ أَصْلَحَ اللَّهُ عَلَانِيَتَهُ وَ مَنْ خَافَ اللَّهَ فِي السِّرِّ لَمْ يَهْتِكْ سِتْرَهُ فِي الْعَلَانِيَةِ

(The book) ‘Misbah Al Sharia’ –

‘Al-Sadiq^-asws said: ‘The apparent corruption is from esoteric corruption, and the one who corrects his secrets, Allah^-azwj will Correct his announcements, and the one who fears Allah^‑azwj in the secret, He^-azwj will not Tear his veil in the open.

وَ أَعْظَمُ الْفَسَادِ أَنْ يَرْضَى الْعَبْدُ بِالْغَفْلَةِ عَنِ اللَّهِ وَ هَذَا الْفَسَادُ يَتَوَلَّدُ مِنْ طُولِ الْأَمَلِ وَ الْحِرْصِ وَ الْكِبْرِ كَمَا أَخْبَرَ اللَّهُ عَزَّ وَ جَلَّ فِي قِصَّةِ قَارُونَ فِي قَوْلِهِ‏ وَ لا تَبْغِ الْفَسادَ فِي الْأَرْضِ إِنَّ اللَّهَ لا يُحِبُّ الْمُفْسِدِينَ‏

The mightiest corruption is that the servant is pleased with the heedlessness from Allah^-azwj, and this corruption is produced from the long hopes, and the greed, and the arrogance, just as Allah^-azwj Mighty and Majestic has Informed in the story of Qaroun^-la in His^-azwj Words: and do not seek the corruption in the land, surely Allah does not Love the corrupters [28:77].

وَ كَانَتْ هَذِهِ الْخِصَالُ مِنْ صُنْعِ قَارُونَ وَ اعْتِقَادِهِ وَ أَصْلُهَا مِنْ حُبِّ الدُّنْيَا وَ جَمْعِهَا وَ مُتَابَعَةِ النَّفْسِ وَ هَوَاهَا وَ إِقَامَةِ شَهَوَاتِهَا وَ حُبِّ الْمَحْمَدَةِ وَ مُوَافَقَةِ الشَّيْطَانِ وَ اتِّبَاعِ خُطُوَاتِهِ وَ كُلُّ ذَلِكَ يَجْتَمِعُ بِحَسَبِ الْغَفْلَةِ عَنِ اللَّهِ وَ نِسْيَانِ مِنَنِهِ

And this characteristic was from the making of Qaroun^-la and his^-la beliefs, and its origin is from love of the world and amassing it, and following the self and its whims, and establishing its lustful desires, and love of being praised, and compatibility of the Satan^-la and following his^-la footsteps, and all that is reckoned as the heedlessness from Allah^-azwj and forgetting His^-azwj Conferment’s.

وَ عِلَاجُ ذَلِكَ الْفِرَارُ مِنَ النَّاسِ وَ رَفْضُ الدُّنْيَا وَ طَلَاقُ الرَّاحَةِ وَ الِانْقِطَاعُ عَنِ الْعَادَاتِ وَ قَلْعُ عُرُوقِ مَنَابِتِ الشَّهَوَاتِ بِدَوَامِ الذِّكْرِ لِلَّهِ وَ لُزُومُ الطَّاعَةِ لَهُ وَ احْتِمَالُ جَفَاءِ الْخَلْقِ وَ مُلَازَمَةِ الْقُرْبَى وَ شَمَاتَةِ الْعَدُوِّ مِنَ الْأَهْلِ وَ الْقَرَابَةِ

And a treatment of that is fleeing from the self, and rejecting the world, and divorcing the comfort, and cutting off from the habits, and uprooting the roots of the cravings of the lustful desires by constant Zikr of Allah^-azwj, and necessitating the obedience to Him^-azwj, and enduring the abandonment of the people, and necessitating the kinship, and gloating of the enemies from the family and the relatives.

فَإِذَا فَعَلْتَ ذَلِكَ فَقَدْ فَتَحْتَ عَلَيْكَ بَابَ عَطْفِ اللَّهِ وَ حُسْنِ نَظَرِهِ إِلَيْكَ بِالْمَغْفِرَةِ وَ الرَّحْمَةِ وَ خَرَجْتَ مِنْ جُمْلَةِ الْغَافِلِينَ وَ فَكَكْتَ قَلْبَكَ مِنْ أَسْرِ الشَّيْطَانِ

When you were to do that, the door of Compassion of Allah^-azwj will be opened upon you, and His^-azwj Goodly Consideration to you with the Forgiveness and the Mercy, and you will exit from the total of the heedless ones, and your heart will be freed from the captivity of Satan^-la.

وَ قَدِمْتَ بَابَ اللَّهِ فِي مَعْشَرِ الْوَارِدِينَ إِلَيْهِ وَ سَلَكْتَ مَسْلَكاً رَجَوْتَ الْإِذْنَ بِالدُّخُولِ عَلَى الْكَرِيمِ الْجَوَادِ الْمَلِكِ الرَّحِيمِ وَ اسْتِيطَاءِ بِسَاطِهِ عَلَى شَرْطِ الْأَدَبِ وَ لَا تَحْرُمُ سَلَامَتُهُ وَ كَرَامَتُهُ لِأَنَّهُ الْمَلِكُ الْكَرِيمُ الْجَوَادُ الرَّحِيمُ‏

And you will proceed to the door of Allah^-azwj (to be) among the ones arriving to Him^-azwj, and will travel a road hope for the permission to enter to the Benevolent, the Generous, the King, and Merciful, and you will settle in His^-azwj settlement upon a condition of the etiquettes, and you will not be deprived of His^-azwj Security, and His^-azwj Benevolence, because He^-azwj is the King, the Benevolent, the Generous, the Merciful’’.^[68]

عدة: روى محمد بن خالد في كتابه، عن النبي صلى الله عليه وآله قال: لما صار يونس إلى البحر الذي فيه قارون قال قارون للملك الموكل به: ما هذا الدوي والهول الذي أسمعه ؟ قال له الملك: هذا يونس الذي حبسه الله في بطن الحوت، فجالت به البحار السبعة حتى صارت به إلى هذا البحر، فهذا الدوي والهول لمكانه

A number (of reporters) reporting from Muhammad Bin Khalid in his book,

‘From the Prophet^-saww having said: ‘When Yunus^-as came to the sea wherein was Qaroun^-la, Qaroun^-la said to the Angel allocated with him^-la, ‘What is the rumbling and the terror which I^-la hear?’ The Angel said to him^-la, ‘This is Yunus^-as whom Allah^-azwj has Imprisoned in the belly of the whale. It swam with him^-as the seven seas until it came with him^-as to this sea, so this is the rumbling and the terror of his^-as place’.

قال: أفتأذن لي في كلامه ؟ فقال: قد أذنت لك، فقال له قارون: يا يونس ألا تبت إلى ربك ؟ فقال له يونس: ألا تبت أنت إلى ربك ؟ فقال له قارون: إن توبتي جعلت إلى موسى وقد تبت إلى موسى ولم يقبل مني، وأنت لو تبت إلى الله لوجدته عند أول قدم ترجع بها إليه

He^-la said, ‘Will you allow me^-la to speak to him^-as?’ He said, ‘I have permitted you^-la’. Qaroun^-la said to him^-as, ‘O Yunus^-as! Did you^-as not repent to your^-as Lord^-azwj?’ Yunus^-as said to him^-la: ‘Did you^-la not repent to your^-la Lord^-azwj?’ Qaroun^-la said to him^-as, ‘My^-la repentance was made to Musa^-as and I^-la had repented to Musa^-as but he^-as did not accept from me^-la; and you^-as, if you^-as had repented to Allah^-azwj, would have found Him^-azwj during the first step, returning with it (Forgiveness)’’.^[69]

VERSES 79 – 82

فَخَرَجَ عَلَىٰ قَوْمِهِ فِي زِينَتِهِ ۖ قَالَ الَّذِينَ يُرِيدُونَ الْحَيَاةَ الدُّنْيَا يَا لَيْتَ لَنَا مِثْلَ مَا أُوتِيَ قَارُونُ إِنَّهُ لَذُو حَظٍّ عَظِيمٍ {79}

So he went to his people in his adornments. Those who wanted the life of the world said, ‘O, if only for us was similar to what Qaroun has been Given! He is the possessor of a great fortune!’ [28:79]

وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ وَيْلَكُمْ ثَوَابُ اللَّهِ خَيْرٌ لِمَنْ آمَنَ وَعَمِلَ صَالِحًا وَلَا يُلَقَّاهَا إِلَّا الصَّابِرُونَ {80}

And those Given the knowledge said, ‘Woe be unto you all! The Reward of Allah is better for one who does righteous deeds, and it would not be received except by the patient ones!’ [28:80]

فَخَسَفْنَا بِهِ وَبِدَارِهِ الْأَرْضَ فَمَا كَانَ لَهُ مِنْ فِئَةٍ يَنْصُرُونَهُ مِنْ دُونِ اللَّهِ وَمَا كَانَ مِنَ الْمُنْتَصِرِينَ {81}

So We Submerged the land with him and with him house, and there was none from a group to help him from other than Allah, and he was not from those who can defend themselves [28:81]

وَأَصْبَحَ الَّذِينَ تَمَنَّوْا مَكَانَهُ بِالْأَمْسِ يَقُولُونَ وَيْكَأَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ ۖ لَوْلَا أَنْ مَنَّ اللَّهُ عَلَيْنَا لَخَسَفَ بِنَا ۖ وَيْكَأَنَّهُ لَا يُفْلِحُ الْكَافِرُونَ {82}

And in the morning, those who were wishing for his place the day before were saying, ‘And certainly Allah Extends the sustenance to one He so Desires to from His servants and Determines. Had it not been for the Conferment of Allah upon us, it would have submerged with us; and certainly the Kafirs will not succeed’ [28:82]

في كتاب الخصال عن أبى عبد الله عليه السلام قال: قام رجل إلى أمير المؤمنين في الجامع بالكوفة فقال: يا امير المؤمنين اخبرني عن يوم الاربعاء والتطير منه و ثقله واى اربعاء هو ؟

In the book Al-Khisaal,

‘Abu Abdullah^-asws has said: ‘A man stood up to Amir Al-Momineen^-asws in the Masjid at Al-Kufa, so he said, ‘O Amir Al-Momineen^-asws! Inform me about the day of Wednesday and the pessimism about it and its heaviness, and which Wednesday is it?’

فقال عليه السلام: آخر اربعاء في الشهر وهو المحاق، وفيه قتل قابيل هابيل اخاه، ويوم الاربعاء القى ابراهيم عليه السلام في النار، ويوم الاربعاء خسف الله بقارون

So he^-asws said: ‘The last Wednesday of the month, and it is the waning. And in it Qabeel killed Habeel^-as, his brother. And it was on the Wednesday that Ibrahim^-as was flung into the fire. And it was the Wednesday during which Allah^-azwj Caused Qaroun^-la to be submerged (into the ground)’.[70]

في من لا يحضره الفقيه في مناهى النبي صلى الله عليه واله ونهى أن يختال الرجل في مشيته وقال: من لبس ثوبا فاختال فيه خسف الله به من شفير جهنم، وكان قرين قارون، لانه اول من اختال فخسف الله به وبداره الارض

In Man La Yahzar Al-Faqeeh

Regarding the prohibitions of the Prophet^-saww – He^-saww forbade that the man should be haughty (proud) in his life, and said: ‘The one who wears the cloth in order to be haughty by it, Allah^-azwj would Submerge him from the brink of the hell. And it was for the generation of Qaroun, because he was the first one to be haughty, therefore Allah^-azwj Submerged him, and his house, into the earth’.[71]

Cloths of Brocade and silk are disliked for men:

(It is in a lengthy Hadeeth) A delegation of Najran arrived to Rasool-Allah^-saww to debate on religion.

فلما قدم على النبي ص أسلم قال فقدموا على رسول الله وقت العصر و في لباسهم الديباج و ثياب الحيرة على هيئة لم يقدم بها أحد من العرب فقال أبو بكر بأبي أنت و أمي يا رسول الله لو لبست حلتك التي أهداها لك قيصر فرأوك فيها

He (the narrator) said, ‘They arrived to Rasool-Allah^-saww at the time of Al-Asr and in their clothes was the brocade- and no one from the Arabs would come forward with clothes of silk upon the body. Abu Bakr said, ‘May my father and my mother be (sacrificed for) you^-saww O Rasool-Allah^-saww! If you^-saww could wear your^-saww garment which Caesar has gifted to you^-saww, so they can see you^-saww in it’.

قال ثم أتوا رسول الله ص فسلموا عليه فلم يرد ع و لم يكلمهم فانطلقوا يبتغون‏ عثمان بن عفان و عبد الرحمن بن عوف و كانا معرفة لهم فوجدوهما في مجلس من المهاجرين فقالوا إن نبيكم كتب إلينا بكتاب‏ فأقبلنا مجيبين له فأتيناه فسلمنا عليه فلم يرد سلامنا و لم يكلمنا فما الرأي

He (the narrator) said, ‘They came to Rasool-Allah^-saww and greeted to him^-saww, but he^-saww did not return (the greeting) and did not speak to them. They went to seek Usman Bin Affan and Abdul Rahman Bin Awf, as they knew them, and found them in a gathering of the Emigrants. They said, ‘Your Prophet^-saww wrote a letter to us and we came answering to him^-saww. We went to him^-saww and greeted him^-saww, but he^-saww did not return our greetings and did not speak to us. So, what is the opinion?’

فقالا لعلي بن أبي طالب ما ترى يا أبا الحسن في هؤلاء القوم قال أرى أن يضعوا حللهم هذه و خواتيمهم‏ ثم يعودون إليه ففعلوا ذلك فسلموا فرد سلامهم‏ ثم قال وَ الَّذِي بَعَثَنِي بِالْحَقِّ لَقَدْ أَتَوْنِي الْمَرَّةَ الْأُولَى وَ إِنَّ إِبْلِيسَ لَمَعَهُمْ ثُمَّ سَاءَلُوهُ وَ دَارَسُوهُ يَوْمَهُمْ

They asked Ali^-asws Bin Abu Talib^-asws, ‘What is your^-asws view, O Abu Al-Hassan^-asws, regarding these people?’ He^-asws said: ‘I^-asws view that you should replace these clothes of yours and your rings, then you return to him^-saww’. They did that and offered their greetings, and he^-saww returned their greetings, then said: ‘By the One^-azwj Who Sent me^-saww with the Truth! They had come to me^-saww the first time and Iblees^-la had clothed them’. Then they asked him^-saww and learnt from him^-saww (an extract).^[72]

Background report

علي بن إبراهيم: و كان سبب هلاك قارون: أنه لما أخرج موسى بني إسرائيل من مصر، و أنزلهم البادية، و أنزل الله عليهم المن و السلوى، و انفجر لهم من الحجر اثنتا عشرة عينا، بطروا، و قالوا: لَنْ نَصْبِرَ عَلى طَعامٍ واحِدٍ فَادْعُ لَنا رَبَّكَ يُخْرِجْ لَنا مِمَّا تُنْبِتُ الْأَرْضُ مِنْ بَقْلِها وَ قِثَّائِها وَ فُومِها وَ عَدَسِها وَ بَصَلِها

Ali Bin Ibrahim –

‘And the reason for the destruction of Qaroun^-la was that when Musa^-as exited the Children of Israel from Egypt and encamped them in the wilderness, and Allah^-azwj Sent down the manna and the quails unto them, and Burst out for them twelve spring from the rock, they were unappreciative, and they said, ‘We can never be patient upon one food, therefore supplicate for us to your Lord to bring forth for us out of what the earth grows, of its herbs, and its cucumbers, and its garlic, and its lentils, and its onions [2:61].

قال لهم موسى: أَ تَسْتَبْدِلُونَ الَّذِي هُوَ أَدْنى بِالَّذِي هُوَ خَيْرٌ اهْبِطُوا مِصْراً فَإِنَّ لَكُمْ ما سَأَلْتُمْ. فقالوا كما حكى الله: إِنَّ فِيها قَوْماً جَبَّارِينَ وَ إِنَّا لَنْ نَدْخُلَها حَتَّى يَخْرُجُوا مِنْها. ثم قالوا لموسى: فَاذْهَبْ أَنْتَ وَ رَبُّكَ فَقاتِلا إِنَّا هاهُنا قاعِدُونَ

Musa^-as said to them: ‘Will you be replacing by that which is worse, for that which is better? Go down to a city, so there would be for you what you are asking for!’ They said just as Allah^-azwj Related: Surely, there are tyrannous people in it, and we will never enter it until they exit from it. [5:22]. Then they said to Musa^-as, therefore you and your Lord should both go and fight, we will be sitting over here’ [5:24].

ففرض الله عليهم دخولها، و حرمها عليهم أربعين سنة يتيهون في الأرض فكانوا يقومون من أول الليل، و يأخذون في قراءة التوراة و الدعاء و البكاء، و كان قارون منهم، و كان يقرأ التوراة، و لم يكن فيهم أحسن صوتا منه، و كان يسمى (المنون) لحسن قراءته، و قد كان يعمل الكيمياء

But, Allah^-azwj Imposed upon them, their entering it, and Deprived upon them for forty years. They were wandering in the land for forty years. So, they used to stand from the beginning of the night, and they were taking to the recitation of the Torah, and the supplications, and the wailing. And Qaroun^-la was from them, and he^-la used to recite the Torah, and there did not happen to be among them one of more excellent voice than him^-la, and he^-la was named at ‘Al-Manoun’ (The hypnotiser) due to the excellence of his^-la recitation, and he^-la used to work as the chemist.

فلما طال الأمر على بني إسرائيل في التيه و التوبة، و كان قارون قد امتنع من الدخول معهم في التوبة، و كان موسى يحبه، فدخل عليه موسى، فقال له: «يا قارون، قومك في التوبة و أنت قاعد عنها؟! ادخل معهم، و إلا أنزل الله بك العذاب

When the matter was prolonged upon the Children of Israel regarding the wandering and the repentance, and Qaroun^-la has (also) been refused from the entering (the city) along with them during the (period of) repentance, and Musa^-as used to love him^-la, he^-la came over to Musa^-as, and he^-as said to him^-la: ‘O Qaroun^-la! Your^-la people are in the repentance (period) and you^-la are sitting back from it?’ Enter to be with them, or else Allah^-azwj will Send down the Punishment to you^-la!’

فاستهان به، و استهزأ بقوله، فخرج موسى من عنده مغتما، فجلس في فناء قصره، و عليه جبة من شعر، و نعلان من جلد حمار، شراكهما من خيوط شعر، بيده العصا

But he^-la took it lightly and mocked his^-as words. So, Musa^-as went out gloomily from his^-la presence, and he^-as sat in the courtyard of his^-la palace, and upon him^-as was a hairy coat and slippers of donkey skin, their straps being of fish hair, and in his^-as hand was the staff.

فأمر قارون أن يصب عليه رماد قد خلط بالماء، فصب عليه، فغضب موسى غضبا شديدا. و كان في كتفه شعرات كان إذا غضب خرجت من ثيابه و قطر منها الدم، فقال موسى: «يا رب، إن لم تغضب لي فلست لك بنبي» فأوحى الله إليه: «قد أمرت الأرض أن تطيعك، فمرها بما شئت

Then Qaroun^-la ordered that ash mixed with water be poured upon him^-as. So it was poured upon him^-as, and Musa^-as was angered with intense anger, and upon his^-as shoulder were hair which whenever he^-as was angered, would penetrate from his^-as clothes and the blood would drip from these. Musa^-as said: ‘O Lord^-azwj! If You^-azwj do not get Wrathful for me^-as, then I^-as am not a Prophet^-as for You^-azwj’. So Allah^-azwj Revealed unto him^-as: “I^-azwj have Commanded the earth to obey you^-as, therefore order it with whatever you^-as so Desire to!”

و قد كان قارون قد أمر أن يغلق باب القصر، فأقبل موسى، فأومأ إلى الأبواب فانفرجت، فدخل عليه، فلما نظر إليه قارون علم أنه قد اوتي بالعذاب، فقال: يا موسى، أسألك بالرحم الذي بيني و بينك

And it was so that Qaroun^-la had already instructed for the door of the castle to be locked. Musa^-as came over and gestured to the doors, and they split asunder, and he^-as entered to see him^-la. So when Qaroun^-la looked at him^-as, he^-la knew that he^-as had come with the Punishment, and he^-la said, ‘O Musa^-as! I^-la hereby ask you^-as by the relationship which is between me^-la and you^-as’.

فقال له موسى: «يا ابن لاوي، لا تزدني من كلامك، يا أرض خذيه». فدخل القصر بما فيه في الأرض، و دخل قارون في الأرض إلى ركبتيه فبكى، و حلفه بالرحم، فقال له موسى: «يا ابن لاوي، لا تزدني من كلامك، يا أرض خذيه». فابتلعته بقصره و خزائنه

Musa^-as said to him^-la: ‘O son of Al-Awy! Do not increase me^-as from your^-la speech. O earth! Seize him^-la!’ The castle entered into the ground along with whatever was in it, and Qaroun^-la entered into the ground up to his^-as knees. So, he^-la cried and swore him^-as on oath with the relationship, but Musa^-as said to him^-la: ‘O son of Al-Awy! Do not increase me^-as from your^-la speech! O earth! Seize him^-la!’

و هذا ما قال موسى لقارون يوم أهلكه الله، فعيره الله بما قال لقارون، فعلم موسى أن الله قد عيره بذلك، فقال: «يا رب، إن قارون قد دعاني بغيرك، و لو دعاني بك لأجبته

And this is what Musa^-as said to Qaroun^-la on the day Allah^-azwj Destroyed him^-la, and Allah^-azwj Faulted him^-as due to what he^-as had said to Qaroun^-la, and Musa^-as knew that Allah^-azwj had Rebuked/Disciplined him^-as, so he^-as said: O Lord^-azwj! Qaroun^-la had pleaded to me^-as by other than You^-azwj, and had he^-la pleaded to me^-as by You^-azwj, I^-as would have answered him^-la’.

فقال الله: «ما قلت: يا بن لاوي، لا تزدني من كلامك؟». فقال موسى: «يا رب، لو علمت أن ذلك لك رضا لأجبته

Allah^-azwj Said: “Did you^-as not say: O son of Al-Awy! Do not increase me^-as from your^-la speech?’” Musa^-as said: ‘O Lord^-azwj! Had I^-as known that would be Agreeable to You^-azwj, I^-as would have answered him^-la’.

فقال الله: «يا موسى، و عزتي و جلالي، و جودي و مجدي، و علو مكاني لو أن قارون كما دعاك دعاني لأجبته، و لكنه لما دعاك وكلته إليك. يا بن عمران، لا تجزع من الموت، فإني كتبت الموت على كل نفس، و قد مهدت لك مهادا لو قد وردت عليه لقرت عيناك

So Allah^-azwj Said: “O Musa^-as! By My^-azwj Mighty and My^-azwj Majesty, and My^-azwj Benevolence, and My^-azwj Glory, and the Loftiness of My^-azwj Position! If Qaroun^-la had pleaded to Me^-azwj just as he^-la pleaded to you^-as, I^-azwj would have Answered him^-la. But he^-la, when he^-la pleaded to you^-as, I^-azwj Allocated him^-la to you^-as. O son^-as of Imran^-as! Do not panic from the death, for I^-azwj have Ordained the death upon every soul, and I^-azwj have Prepared a resting place for you^-saww, if you^-as were to arrive to it, it would delight your^-as eyes!”[73]

VERSE 83

تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا ۚ وَالْعَاقِبَةُ لِلْمُتَّقِينَ {83}

That is the House of the Hereafter. We Make it to be for those who are not wanting to exalt themselves in the land nor make mischief, and the end-result is for the pious [28:83]

علي بن إبراهيم، قال: حدثني أبي، عن القاسم بن محمد، عن سليمان بن داود المنقري، عن حفص بن غياث، قال: قال أبو عبد الله (عليه السلام): «يا حفص، ما منزلة الدنيا من نفسي إلا بمنزلة الميتة، إذا اضطررت إليها أكلت منها. يا حفص، إن الله تبارك و تعالى علم ما العباد عاملون، و إلى ما هم صائرون، فحلم عنهم عند أعمالهم السيئة لعلمه السابق فيهم، فلا يغرنك حسن الطلب ممن لا يخاف الفوت

Ali Bin Ibrahim said, ‘My father narrated to me, from Al-Qasim Bin Muhammad, from Suleyman Bin Dawood Al-Munqary, from Hafs Bin Ghayas who said,

‘Abu Abdullah^-asws said: ‘O Hafs! The status of the word within myself^-asws is nothing except for the corpse. If I^-asws am forced into it, I^-asws would eat from it. O Hafs! Allah^-azwj Blessed and Exalted Knows what the servants are doing, and to what they are ending up to. But, He^-azwj Forbears from them during their evil deeds for what has preceded in His^-azwj Knowledge, therefore do not let the beauty of the seeker, from those who do not fear the death, deceive you’.

ثم تلا قوله: تِلْكَ الدَّارُ الْآخِرَةُ الآية، و جعل يبكي و يقول: «ذهبت و الله الأماني عند هذه الآية». ثم قال: «فاز و الله الأبرار، أ تدري من هم؟ هم الذين لا يؤذون الذر، كفى بخشية الله علما، و كفى بالاغترار جهلا

Then he^-asws recited His^-azwj Words: That is the House of the Hereafter [28:83] – the Verse, and went on to cry, and he^-asws was saying: ‘By Allah^-azwj! My^-asws aspirations are gone, with this Verse’. Then he^-asws said: ‘By Allah^-azwj! The righteous have succeeded. Do you know who they are? They are the ones who are not harming even a particle. The fear of Allah^-azwj suffices knowledge, and delusion suffices the ignorance.

يا حفص، إنه يغفر للجاهل سبعون ذنبا قبل أن يغفر للعالم ذنب واحد، من تعلم و علم، و عمل بما علم، دعي في ملكوت السماوات عظيما، فقيل: تعلم لله، و عمل لله، و علم لله

O Hafs! He^-azwj Forgives seventy sins of the ignorant before He^-azwj Forgives one sin of the knowledgeable one. The one who learns, and acquires knowledge, and acts in accordance with what he has learnt, is referred to as great in the Kingdoms of the skies, for it is said: ‘He learnt for the sake of Allah^-azwj, and acted for the Sake of Allah^-azwj, and taught for the Sake of Allah^-azwj’’.

قلت: جعلت فداك، ما حد الزهد في الدنيا؟ قال: «قد حد الله في كتابه، فقال عز و جل: لِكَيْلا تَأْسَوْا عَلى ما فاتَكُمْ وَ لا تَفْرَحُوا بِما آتاكُمْ، إن أعلم الناس بالله أخوفهم لله، و أخوفهم له أعلمهم به، و أعلمهم به‏ أزهدهم فيها

I said, ‘May I be sacrificed for you^-asws! What is the limit of the ascetism in the world?’ He^-asws said: ‘Allah^-azwj has Defined its Limit in His^-azwj Book, so the Mighty and Majestic Said: So that you may not despair over what has escaped you, nor be happy with what has been Given to you [57:23]. The most knowledgeable of the people with Allah^-azwj is the one who is the most fearing for the Sake of Allah^-azwj, and the most fearing he is the most knowledgeable he would be, and the most knowledgeable he is, the more ascetic he would be’.

فقال له رجل: يا ابن رسول الله، أوصني. فقال: «اتق الله حيث كنت، فإنك لا تستوحش

The man said, ‘O son^-asws of Rasool-Allah^-saww, Advise me’. So he^-asws said: ‘Fear Allah^-azwj wherever you may be, for you are not alone’.

وقال أبو عبد الله (عليه السلام) أيضا، في قوله: عُلُوًّا فِي الْأَرْضِ وَ لا فَساداً، قال: العلو: الشرف، و الفساد: البناء» )في المصدر: النساء

And Abu Abdullah^-asws said as well regarding His^-azwj Words: exalt themselves in the land nor make mischief, said: ‘The exalting – the nobility, and the mischief – the edifice’ – (The root being, (with) the women)’.[74]

VERSE 84

مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِنْهَا ۖ وَمَنْ جَاءَ بِالسَّيِّئَةِ فَلَا يُجْزَى الَّذِينَ عَمِلُوا السَّيِّئَاتِ إِلَّا مَا كَانُوا يَعْمَلُونَ {84}

One who comes with the good deed, for him would be better than it, and one who comes with the evil deed, so those who performed evil deeds would not be Recompensed except for what they had been doing [28:84]

وعنه، بالإسناد المذكور: عن أبي عبد الله (عليه السلام)، قال: «الحسنة ولاية أمير المؤمنين (عليه السلام)

And from him, by the mentioned chain,

‘From Abu Abdullah^-asws having said: ‘(The Words): the good deed [28:84] – is the Wilayah of Amir Al-Momineen^-asws’’.[75]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنْ عَلِيِّ بْنِ حَمَّادٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ (عليه السلام) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيها حُسْناً قَالَ مَنْ تَوَلَّى الْأَوْصِيَاءَ مِنْ آلِ مُحَمَّدٍ وَ اتَّبَعَ آثَارَهُمْ فَذَاكَ يَزِيدُهُ وَلَايَةَ مَنْ مَضَى مِنَ النَّبِيِّينَ وَ الْمُؤْمِنِينَ الْأَوَّلِينَ حَتَّى تَصِلَ وَلَايَتُهُمْ إِلَى آدَمَ (عليه السلام) وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِنْها

Ali Bin Muhammad, from Ali Bin Al-Abbas, from Ali Bin Hammad, from Amro Bin Shimr, from Jabir, who has narrated the following:

‘Abu Ja’far^-asws regarding the Words of Allah^-azwj Mighty and Majestic: And one who earns good, We will Increase the good for him [42:23], said; ‘The one who befriends the successors^-asws from the Progeny^-asws of Muhammad^-saww, and follows their^-asws footsteps, so that increases for him the Wilayah of the ones from the past from the Prophets^-as and the former Momineen until their Wilayah arrives to Adam^-as, and these are the Words of Allah^-azwj: One who comes with the good deed, for him would be better than it [28:84].

VERSE 85

إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَىٰ مَعَادٍ ۚ قُلْ رَبِّي أَعْلَمُ مَنْ جَاءَ بِالْهُدَىٰ وَمَنْ هُوَ فِي ضَلَالٍ مُبِينٍ {85}

Surely the One Who Imposed the Quran upon you would Take you back to the Return. Say: ‘My Lord is more Knowing of the one who comes with the Guidance and one who is in clear straying’ [28:85]

‘Ma’ad’ means ‘Raj’at’

علي بن إبراهيم، قال: حدثني أبي، عن حماد، عن حريز، عن أبي جعفر (عليه السلام)، قال: سئل عن جابر، فقال: «رحم الله جابرا، بلغ من فقهه أنه كان يعرف تأويل هذه الآية: إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرادُّكَ إِلى مَعادٍ يعني الرجعة

Ali Bin Ibrahim said, ‘My father narrated to me, from Hamaad, from Hareyz,

‘Abu Ja’far^-asws replied, (when) I asked about Jabir, so he^-asws said: ‘May Allah^-azwj have Mercy on Jabir. He reached to such a level of understanding that he understood the interpretation of this Verse: Surely the One Who Imposed the Quran upon you would Take you back to the Return [28:85] – Meaning the Return (الرجعة)’.[76]

The Return of the Holy Masomeen^-asws

قال: و قال أبو عبد الله (عليه السلام)، في قول الله عز و جل: إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرادُّكَ إِلى مَعادٍ، قال: «نبيكم (صلى الله عليه و آله) راجع إليكم

He (the narrator) said,

‘And Abu Abdullah^-asws said regarding the Words of Allah^-azwj Mighty and Majestic: Surely the One Who Imposed the Quran upon you would Take you back to the Return [28:85]: ‘Your Prophet^-saww would be returning to you all!’’[77]

وعنه، قال: حدثني أبي، عن النضر بن سويد، عن يحيى الحلبي، عن عبد الحميد الطائي، عن أبي خالد الكابلي، عن علي بن الحسين (عليهما السلام)، في قوله: إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرادُّكَ إِلى مَعادٍ، قال: «يرجع إليكم نبيكم (صلى الله عليه و آله)، و أمير المؤمنين، و الأئمة (عليهم السلام)

And from him (Ali Bin Ibrahim) who said, ‘My father narrated to me, from Al-Nazar Bin Suweyd, from Yahya Al-Halby, from Abdul Hameed Al-Ta’iy, from Abu Khalid Al-Kalby,

‘From Ali^-asws Bin Al-Husayn^-asws regarding His^-azwj Words: Surely the One Who Imposed the Quran upon you would Take you back to the Return [28:85], he^‑asws said: ‘Your Prophet^-saww, and Amir Al-Momineen^-asws, and the Imams^-asws would be returning to you’.[78]

وعنه: عن أحمد بن محمد بن عيسى، عن الحسين بن سعيد، و محمد بن خالد البرقي، عن النضر بن سويد، عن يحيى بن عمران الحلبي، عن المعلى أبي عثمان، عن المعلى بن خنيس، قال: قال أبو عبد الله (عليه السلام): «أول من يرجع إلى الدنيا الحسين بن علي (عليهما السلام)، فيملك حتى يسقط حاجباه على عينيه من الكبر

And from him, from Ahmad Bin Muhammad Bin Isa, from Al-Husayn Bin Saeed, and Muhammad Bin Khalid Al-Barqy, from Al-nazar Bin Suweyd, fromYahya Bin Umran Al-Halby, from Al-Moala Abu Usmaan, from Al-Moala Bin Khunays who said,

‘Abu Abdullah^-asws said: ‘The first one who would return to the world is Al-Husayn^-asws Bin Ali^-asws, so he^-asws would rule until his^-asws eyebrows fall upon his^-asws eyes due to old age’.[79]

وعنه، قال: حدثنا جعفر بن محمد بن مالك، عن الحسن بن علي بن مروان، عن سعيد بن عمر، عن أبي مروان، قال: سألت أبا عبد الله (عليه السلام) عن قول الله عز و جل: إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرادُّكَ إِلى مَعادٍ، قال: فقال لي: «لا و الله، لا تنقضي الدنيا و لا تذهب حتى يجتمع رسول الله (صلى الله عليه و آله) و علي (عليه السلام) بالثوية، فيلتقيان و يبنيان بالثوية مسجدا له اثنا عشر ألف باب

And from him, from Ja’far Bin Muhammad Bin Malik, from Al-Hassan Bin Ali Bin Marwan, from Saeed Bin Umar, from Abu Marwan who said,

‘I asked Abu Abdullah^-asws about the Words of Allah Mighty and Majestic: Surely, the One Who Imposed the Quran upon you would Take you back to the Return [28:85], so he^-asws said to me: ‘No, by Allah^-azwj! Neither will the world expire, nor go away until Rasool-Allah^-saww and Ali^-asws gather at Al-Sawiya, and the two of them^-asws would meet and build a Masjid At Al-Sawiya which would have twelve thousand doors to it’.[80]

سعد بن عبد الله: عن حميد بن زياد، قال: حدثني عبيد الله بن أحمد بن نهيك، قال: حدثنا عبيس ابن هشام، عن أبان، عن عبد الرحمن بن سيابة، عن صالح بن ميثم، عن أبي جعفر (عليه السلام)، قال: قلت له: حدثني. قال: «أليس قد سمعت الحديث من أبيك؟». قلت: هلك أبي و أنا صبي. قال: قلت: فأقول، فإن أصبت قلت: نعم، و إن أخطأت رددتني عن الخطأ. قال: «هذا أهون

Sa’ad Bin Abdullah, from Hameed Bin Ziyad, from Ubeydullah Bin Ahmad Bin Nahiyak, from Ubays Ibn Hisham, from Abaan, from Abdul Rahman Bin Siyabat, from Salih Bin Maysam,

‘I said to Abu Ja’far^-asws, ‘Narrate to me’. He^-asws said: ‘Have you not heard the Hadeeth from your father?’ I said, ‘My father died while I was a young boy. So that which I am saying is correct, say: ‘Yes’, and if I am mistaken, correct my error’. He^-asws said: ‘This is easier’.

قال: قلت: فإني أزعم أن عليا (عليه السلام) دابة الأرض. قال: فسكت. قال: فقال أبو جعفر (عليه السلام): «و أراك و الله ستقول: إن عليا (عليه السلام) راجع إلينا و قرأ: إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرادُّكَ إِلى مَعادٍ». قال: قلت: و الله لقد جعلتها فيما أريد أن أسألك عنها فنسيتها

I said, ‘I claim that Ali^-asws is the Walker of the earth (دابة الأرض)’. He^-asws was silent. Then Abu Ja’far^-asws said: ‘And I^-asws see Allah^-azwj Saying that Ali^-asws would be returning to us’, and he^-asws recited: Surely the One Who Imposed the Quran upon you would Take you back to the Return [28:85]’. I said, ‘And Allah^-azwj had Made it regarding what I wanted to ask you^-asws about it, but I forgot’.

فقال أبو جعفر (عليه السلام): «أ فلا أخبرك بما هو أعظم من هذا؟ وَ ما أَرْسَلْناكَ إِلَّا كَافَّةً لِلنَّاسِ بَشِيراً وَ نَذِيراً ، لا تبقى أرض إلا نودي فيها بشهادة أن لا إله إلا الله، و أن محمدا رسول الله (صلى الله عليه و آله)» و أشار بيده إلى آفاق الأرض

Abu Ja’far^-asws said: ‘Shall I inform you of that which is greater than it? And We did not Send you except to all of the people as a bearer of glad tidings and a warner [34:28]. There shall not remain a land except that in it they would be calling out, ‘There is no god except for Allah^-azwj, and that Muhammad^-saww is Rasool-Allah^-saww’ – and he^-asws gestured by his^-asws hand towards the horizon of the earth’.[81]

قَالَ الْإِمَامُ ع: قَالَ عَلِيُّ بْنُ الْحُسَيْنِ‏ ع‏ لَمَّا بَعَثَ اللَّهُ مُحَمَّداً ص بِمَكَّةَ وَ أَظْهَرَ بِهَا دَعْوَتَهُ، وَ نَشَرَ بِهَا كَلِمَتَهُ، وَ عَابَ أَدْيَانَهُمْ‏ فِي عِبَادَتِهِمُ الْأَصْنَامَ، وَ أَخَذُوهُ‏ وَ أَسَاءُوا مُعَاشَرَتَهُ، وَ سَعَوْا فِي خَرَابِ الْمَسَاجِدِ الْمَبْنِيَّةِ- كَانَتْ لِقَوْمٍ مِنْ خِيَارِ أَصْحَابِ مُحَمَّدٍ [وَ شِيعَتِهِ‏] وَ شِيعَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع

The Imam (Hassan Al-Askari^-asws) said: ‘Ali^-asws Bin Al-Husayn^-asws said: ‘When Allah^-azwj Sent Muhammad^-saww at Makkah and Manifested his^-saww call in it, and Publicised his^-saww ‘Kalima’[82] and Faulted their religions with regards to their worshipping the idols, his^-saww community seized him^-as and mistreated him^-saww, and they strive in ruining the constructed Masjids – which were for a group of the good companions of Muhammad^-saww and his^-saww Shias, and the Shias of Ali^-asws Bin Abu Talib^-asws.

كَانَ بِفِنَاءِ الْكَعْبَةِ مَسَاجِدُ يُحْيُونَ فِيهَا مَا أَمَاتَهُ الْمُبْطِلُونَ، فَسَعَى هَؤُلَاءِ الْمُشْرِكُونَ‏ فِي خَرَابِهَا، وَ أَذَى مُحَمَّدٍ ص وَ سَائِرِ أَصْحَابِهِ، وَ أَلْجَئُوهُ إِلَى الْخُرُوجِ مِنْ مَكَّةَ إِلَى الْمَدِينَةِ، الْتَفَتَ خَلْفَهُ إِلَيْهَا فَقَالَ: اللَّهُ يَعْلَمُ أَنِّي أُحِبُّكِ، وَ لَوْ لَا أَنَّ أَهْلَكِ- أَخْرَجُونِي عَنْكِ لَمَا آثَرْتُ عَلَيْكِ بَلَداً، وَ لَا ابْتَغَيْتُ عَنْكِ بَدَلًا، وَ إِنِّي لَمُغْتَمٌّ عَلَى مُفَارَقَتِكِ

There used to be Masjids in the courtyard of the Kabah wherein was being revived what killed the falsities. So those polytheists strived in ruining these, and hurt Muhammad^-saww and the rest of his^-saww companions, made him^-saww a refugee to exit from Makkah to Al Medina. He^-saww turned behind him^-saww towards it (Makkah) and he^-saww said: ‘Allah^-azwj Knows that I^-saww love you (Makkah), and had not your inhabitants exited me^-saww from you, I^-saww would not have preferred a (another) city over you, nor would I^-saww have sought a replacement from you, and I^-saww am gloomy upon separating from you’.

فَأَوْحَى اللَّهُ تَعَالَى إِلَيْهِ: يَا مُحَمَّدُ إِنَّ الْعَلِيَّ الْأَعْلَى يَقْرَأُ عَلَيْكَ السَّلَامَ، وَ يَقُولُ: سَأَرُدُّكَ إِلَى هَذَا الْبَلَدِ ظَافِراً غَانِماً سَالِماً، قَادِراً، قَاهِراً، وَ ذَلِكَ قَوْلُهُ تَعَالَى. إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرادُّكَ إِلى‏ مَعادٍ يَعْنِي إِلَى مَكَّةَ ظَافِراً غَانِماً. وَ أَخْبَرَ بِذَلِكَ رَسُولُ اللَّهِ ص أَصْحَابَهُ، فَاتَّصَلَ بِأَهْلِ مَكَّةَ فَسَخِرُوا مِنْهُ

So Allah^-azwj Revealed unto him^-saww: ‘O Muhammad^-saww! The Most Exalted Conveys the greetings upon you^-saww, and is Saying: “I^-azwj will Return you^-saww to this city, triumphant, victorious, unscathed, powerful, compelling” – and these are the Words of the Exalted: Surely the One Who Imposed the Quran upon you would Take you back to the Return [28:85] – meaning, to Makkah, triumphant, victorious. And Rasool-Allah^-saww informed his^-saww companions with that. So it was transmitted to the people of Makkah, and they laughed from it’.[83]

For further Ahadeeth, see, www.article hubeali.

VERSES 86 – 88

وَمَا كُنْتَ تَرْجُو أَنْ يُلْقَىٰ إِلَيْكَ الْكِتَابُ إِلَّا رَحْمَةً مِنْ رَبِّكَ ۖ فَلَا تَكُونَنَّ ظَهِيرًا لِلْكَافِرِينَ {86}

And you did not request that the Book be Cast unto you, but it was a Mercy from your Lord, therefore do not happen to be a backer of the Kafirs [28:86]

وَلَا يَصُدُّنَّكَ عَنْ آيَاتِ اللَّهِ بَعْدَ إِذْ أُنْزِلَتْ إِلَيْكَ ۖ وَادْعُ إِلَىٰ رَبِّكَ ۖ وَلَا تَكُونَنَّ مِنَ الْمُشْرِكِينَ {87}

And do not let them block you from the Signs of Allah after when they have been Revealed to you, and invite to your Lord, and do not happen to be among the Polytheists [28:87]

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

And Ali Bin Ibrahim said,

‘The Signs are Amir-Al-Momineen^-asws and the Imams^-asws, and the evidence upon that are the words of Amir-Al-Momineen^-asws: ‘There is no ‘Sign’ of Allah^-azwj greater than I^-asws!’^[84]

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

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

From Abu Ja’far^-asws having said, Amir-Al-Momineen^-asws was saying: ‘There is no ‘Sign’ of Allah^-azwj Mighty and Majestic which is greater than I^-asws, nor a News from Allah^-azwj greater than I^-asws!’^[85]

وَلَا تَدْعُ مَعَ اللَّهِ إِلَٰهًا آخَرَ ۘ لَا إِلَٰهَ إِلَّا هُوَ ۚ كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ ۚ لَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ {88}

And do not call upon anyone with Allah to another god along with Allah. There is no god except Him. All things will perish except for His Face. For Him is the Decision and to Him you will be the Returning [28:88]

The Addressee

علي بن إبراهيم: قوله تعالى:: وَ لا تَدْعُ مَعَ اللَّهِ إِلهاً آخَرَ المخاطبة للنبي (صلى الله عليه و آله)، و المعنى للناس، و هوقول الصادق (عليه السلام): «إن الله بعث نبيه بإياك أعني و اسمعي يا جارة

Ali Bin Ibrahim said,

The Words of the Exalted: And do not supplicate to another god along with Allah [28:88], the Addressee is the Prophet^-saww, and Means by it the people. And it is the speech of Al-Sadiq^-asws having said: ‘Surely, Allah^-azwj Sent His^-azwj Prophet^-saww to you (so Allah^-azwj Addressing to him^-saww is) like to (speaking with someone but) to make the neighbour listen to it’.[86]

The Face of Allah^-azwj

وعنه، قال: حدثنا الحسن بن أحمد، عن محمد بن عيسى، عن يونس بن عبد الرحمن، عن يونس بن يعقوب، عمن حدثه، عن أبي عبد الله (عليه السلام)، في قول الله عز و جل: كُلُّ شَيْ‏ءٍ هالِكٌ إِلَّا وَجْهَهُ: «إلا ما أريد به وجه الله، و وجهه علي (عليه السلام)

And from him, from Al-Hassan Bin Ahmad, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Yunus Biin Yaqoub, from the one who narrated it to him,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: All things will perish except for His Face [28:88], said: ‘But, what is Intended by it is the Face of Allah^-azwj, and face of Ali^-asws’.[87]

وعنه، قال: أخبرنا عبد الله بن العلاء المذاري، عن محمد بن الحسن بن شمون، عن عبد الله ابن عبد الرحمن، عن عبد الله بن القاسم، عن صالح بن سهل، عن أبي عبد الله (عليه السلام)، قال: سمعته يقول: كُلُّ شَيْ‏ءٍ هالِكٌ إِلَّا وَجْهَهُ، قال: «نحن وجه الله عز و جل

And from him (Sharaf Al Deen Al Najafi) who said, ‘We were informed by Abdullah Bin Al A’ala Al Mazari, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Ibn Abdul Rahman, from Abdullah Bin Al Qasim, from Salih Bin Sahl,

‘From Abu Abdullah^-asws, he (the narrator) said, I heard him^-asws saying: All things will perish except for His Face [28:88]: ‘We^-asws are the Face of Allah^-azwj Mighty and Majestic’’.[88]

محمد بن يعقوب: عن محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن علي بن النعمان، عن سيف بن عميرة، عمن ذكره، عن الحارث بن المغيرة النصري، قال: سئل أبو عبد الله (عليه السلام) عن قول الله تبارك و تعالى: كُلُّ شَيْ‏ءٍ هالِكٌ إِلَّا وَجْهَهُ، فقال: «ما يقولون فيه؟» قلت: يقولون يهلك كل شي‏ء إلا وجه الله. فقال: «سبحان الله! لقد قالوا قولا عظيما، إنما عنى بذلك وجه الله الذي يؤتى منه

Muhammad Bin Yaqoub from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali bi Al-No’man, from Sayf bin Umeyra, from Al-Haris Bin Al-Mugeira Al-Nasry who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Blessed and Exalted: All things will perish except for His Face [28:88], said: ‘What are they saying about this?’ I said, ‘Everything will be destroyed except the Face of Allah^-azwj.’ He^-asws said: ‘Glory be to Allah^-azwj! They are speaking a grievous word, but rather, what is meant by that Face of Allah^-azwj, is the one^-asws Given from Him^-azwj.[89]

في عيون الاخبار في باب ما جاء عن الرضا عليه السلام في التوحيد حديث طويل وفيه: فقلت: يابن رسول الله فما معنى الخبر الذى رووه أن ثواب لا اله الا الله النظر إلى وجه الله تعالى ؟

In (the book) Uyoon Al-Akhbaar Al-Reza^-asws in the chapter what has come from Al-Reza^-asws regarding the Divine Unity, there is a lengthy Hadeeth, and in it, it was said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww, what is the meaning of the news which has been reported for the Reward of “There is no god but Allah^-azwj,” the looking at the Face of Allah^-azwj?’

فقال عليه السلام: يا ابا الصلت من وصف الله عزوجل بوجه كالوجوه فقد كفر، ولكن وجه الله أنبياءه وحججة صلوات الله عليهم، الذين بهم يتوجه إلى الله عزوجل والى دينه ومعرفته، وقال الله عزوجل: ” كل من عليها فان * ويبقى وجه ربك ” وقال عزوجل: كل شئ هالك الا وجهه

He^-asws said: ‘O Abu Salt, whoever characterizes Allah^-azwj Mighty and Majestic with a face like the faces has committed Kufr. But, the Face of Allah^-azwj are His^-azwj Prophets^-as and His^-azwj Divine Authorities by whom^-asws attention is paid to Allah^-azwj Mighty and Majestic and to His^-azwj Religion and His^-azwj recognition, and Allah^-azwj Mighty and Majestic Says: Everyone upon it will perish [55:26] And there will remain the Face of your Lord, with the Majesty and the Honour [55:27]. And the Mighty and Majestic Says: All things will perish except for His Face [28:88].

فالنظر إلى انبياء الله تعالى ورسله وحججه عليهم السلام في درجاتهم ثواب عظيم للمؤمنين يوم القيامة، وقد قال النبي صلى الله عليه وآله: من ابغض أهل بيتى وعترتي لم يرنى ولم أره يوم القيامة

So, the looking at the Prophets^-as of Allah^-azwj the Exalted and His^-azwj Rasools^-as and His^-azwj Divine Authorities in their ranks would a magnificent Reward for the momineen on the Day of Judgement. And the Prophet^-saww said: ‘Whosoever hates the People^-asws of my^-saww Household, and my^-saww Progeny^-asws, will never see (from favours) me^-saww and I^-saww will never see (favour) him on the Day of Judgement.[90]

في كتاب الاحتجاج للطبرسي (ره) عن امير المؤمنين عليه السلام حديث طويل وفيه: واما قوله: ” كل شئ هالك الا وجهه ” فالمراد كل شئ هالك الا دينه لان من المحال ان يهلك الله كل شئ ويبقى الوجه

In the book Al-Ihtijaj Al-Tabarsy

‘Amir-ul-Momineen^-asws, in a lengthy Hadeeth, and in it he^-asws said: ‘And as for His^-azwj Words: All things will perish except for His Face [28:88], what is meant by it is that everything will perish except for His^-azwj Religion, because it is from the impossibilities that Allah^-azwj will Cause everything to perish and for His^-azwj Face to not to remain.

هو اجل واعظم من ذلك وانما يهلك من ليس منه، الا ترى انه قال ” كل من عليها فان  ويبقى وجه ربك ” ففصل بين خلقه ووجهه

He^-azwj is more Majestic and Greater than that He^-azwj would destroy one who is not from Him^-azwj. Have you not seen that He^-azwj has Said: Everyone upon it will perish [55:26] And there will remain the Face of your Lord, with the Majesty and the Honour [55:27]? He^-azwj Differentiated between His^-azwj creatures and His^-azwj Face.[91]

وعنه: عن عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن أحمد بن محمد بن أبي نصر، عن صفوان الجمال، عن أبي عبد الله (عليه السلام)، في قول الله عز و جل: كُلُّ شَيْ‏ءٍ هالِكٌ إِلَّا وَجْهَهُ، قال: «من أتى الله بما أمر به من طاعة محمد (صلى الله عليه و آله) فهو الوجه الذي لا يهلك، و كذلك قال: مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ اللَّهَ

And from him, from a number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad Bin Abu Nasr, from Safwan Al-Jamal,

(It has been narrated) from Abu Abdullah^-asws, regarding the Words of Allah^-azwj Mighty and Majestic: All things will perish except for His Face [28:88], said: ‘The one who obeys Allah^-azwj with what He^-azwj has Commanded for from the obedience to Muhammad^-saww, so it is the Face which will not perish, and similarly He^-azwj Said: There is one who obeys the Rasool, so he has obeyed Allah’.[92]

أحمد بن محمد بن خالد البرقي: عن أبيه، عن صفوان، عن أبي سعيد المكاري، عن أبي بصير، عن الحارث بن المغيرة النصري، قال: سألت أبا عبد الله (عليه السلام) عن قول الله عز و جل: كُلُّ شَيْ‏ءٍ هالِكٌ إِلَّا وَجْهَهُ، فقال: «كل شي‏ء هالك إلا من أخذ الطريق الذي أنتم عليه

Ahmad Bin Muhammad Bin Khalid Al-Barqy, from his father, from Safwan, from Abu Saeed Al-Makary, from Abu Baseer, from Al-Haris Bin Al-Mugheira Al-Nasry who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic: All things will perish except for His Face [28:88], so he^-asws said: ‘Everything will perish except for the one who takes the road upon which you (Shias) are upon.[93]

وعنه: عن أبيه، عن صفوان بن يحيى، عن أبي سعيد، عن أبي بصير، عن الحارث بن المغيرة النصري، قال: سألت أبا عبد الله (عليه السلام) عن قول الله تعالى: كُلُّ شَيْ‏ءٍ هالِكٌ إِلَّا وَجْهَهُ، قال: «إلا من أخذ طريق الحق

And from him, from Safwan Bin Yahya, from Abu Saeed, from Abu Baseer, from Al-Haris Bin Al-Mugheira Al-Nasry who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj the Exalted: [All things will perish except for His Face [28:88], said: ‘Except for the one who takes the road of the Truth’.[94]

ابن بابويه: عن أبيه، قال: حدثنا سعد بن عبد الله، قال: حدثنا أحمد بن محمد بن عيسى، عن محمد بن إسماعيل بن بزيع، عن منصور بن يونس، عن جليس لأبي حمزة، عن أبي حمزة، قال: قلت لأبي جعفر (عليه السلام): قول الله عز و جل: كُلُّ شَيْ‏ءٍ هالِكٌ إِلَّا وَجْهَهُ، قال: «فيهلك كل شي‏ء و يبقى الوجه؟! إن الله عز و جل أعظم من أن يوصف بالوجه، و لكن معناه: كل شي‏ء هالك إلا دينه، و الوجه الذي يؤتى منه

Ibn babuwayh, from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail Bin Bazi’e, from Mansour Bin Yunus, from a companion of Abu Hamza, from Abu Hamza who said,

‘I said to Abu Ja’far^-asws, ‘The Words of Allah^-azwj Mighty and Majestic: All things will perish except for His Face [28:88]’. He^-asws said: Everything will perish and the Face would remain? Surely, Allah^-azwj Mighty and Majestic is Greater than to be described by the Face. But, its meaning is, everything will perish except for His^-azwj Religion, and the Face is that which comes from Him^-azwj’.[95]

محمد بن العباس، قال: حدثنا عبد الله بن همام، عن عبد الله بن جعفر، عن إبراهيم بن هاشم، عن محمد بن خالد، عن الحسن بن محبوب، عن الأحول، عن سلام بن المستنير، قال: سألت أبا جعفر (عليه السلام) عن قول الله عز و جل: كُلُّ شَيْ‏ءٍ هالِكٌ إِلَّا وَجْهَهُ، قال: «نحن- و الله- وجهه الذي قال، و لن نهلك إلى يوم القيامة بما أمر الله به من طاعتنا و موالاتنا

Muhammad Bin Al-Abbas, from Abdullah Bin Hamam, from Abdullah Bin Ja’far, from Ibrahim Bin Hisham, from Muhammad Bin Khalid, from Al-Hassan Bin Mahboub, from Al-Ahowl, from Salam Bin Al-Mustaneer who said,

‘I asked Abu Ja’far^-asws about the Words of Allah^-azwj Mighty and Majestic: All things will perish except for His Face [28:88]. He^-asws said: ‘By Allah^-azwj! We^-asws are the ones who have been Spoken about, and we^-asws will never perish up to the Day of Judgement with what Allah^-azwj has Commanded with from obedience to us^-asws, and being in our^-asws Wilayah.

فذلك و الله الوجه الذي قال: كُلُّ شَيْ‏ءٍ هالِكٌ إِلَّا وَجْهَهُ، و ليس منا ميت يموت إلا و خلف عاقبة منه إلى يوم القيامة

So that, by Allah^-azwj, is the Face which He^-azwj Said: All things will perish except for His Face [28:88]. And there is none from us^-asws who passes away except that he^-asws leaves behind an offspring from him^-asws, up to the Day of Judgement’.[96]

Appendix I: A brief introduction of the Holy Scripts

The Torah (Laws)

Torah was Revealed to Prophet Musa^-as, which means the law of Allah^-azwj. In a Hadith: Allah^-azwj Revealed to Musa^-as in the Torah: “I^-azwj, I^-azwj am Allah^-azwj. There is no god except from Me^-azwj. I^-azwj Created the creatures and Created the Good and Flowed it upon the hands of the ones I^-azwj Love. Beatitude is for the ones I^-azwj Caused it to flow upon his hands. And I^-azwj am Allah^-azwj. There is no god except for Me^-azwj. I^-azwj Created the creatures, and Created the evil, and I^-azwj Flowed it upon the hands of the ones I^-azwj Intended to. So, Woe is for the ones I^-azwj Flowed it upon his hands!”’.^[97]

In Holy Quran, Allah^-asws Says:

إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ ۚ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا وَالرَّبَّانِيُّونَ وَالْأَحْبَارُ بِمَا اسْتُحْفِظُوا مِنْ كِتَابِ اللَّهِ وَكَانُوا عَلَيْهِ شُهَدَاءَ ۚ فَلَا تَخْشَوُا النَّاسَ وَاخْشَوْنِ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا ۚ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْكَافِرُونَ {44}

Surely, We Revealed the Torah wherein is Guidance and Light. The Prophets judged with it for those who were Jews, and (so did) the Rabbis and the Monks with what they had preserved from the Book of Allah, and they were witnesses over it. Therefore do not be fearing the people and fear Me, and do not be taking a small price for My Verses. And the ones who do not judge with what Allah Revealed, so them, they are the Kafirs [5:44]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْحَى إِلَى مُوسَى بْنِ عِمْرَانَ ( عليه السلام ) إِذَا وَقَفْتَ بَيْنَ يَدَيَّ فَقِفْ مَوْقِفَ الذَّلِيلِ الْفَقِيرِ وَ إِذَا قَرَأْتَ التَّوْرَاةَ فَأَسْمِعْنِيهَا بِصَوْتٍ حَزِينٍ

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Abdullah Bin Al Qasim, from Abdullah Bin Sinan, from;

Abu Abdullah^-asws has said: ‘Allah^-azwj Revealed unto Musa^-as Bin Imran^-as: “Whenever you^-as stand in front of Me^-azwj, so stand the standing of the disgraced one, the poor; and whenever you^-as recite the Torah, so make it to be heard in a grief-laden voice’.^[98]

The Zaboor (Psalms)

The Zaboor is the book of Allah^-azwj that was revealed to Prophet Dawood^-asws. As per other Divine Books it a Book comprising a collection of religious verses, In Holy Quran, Allah^-azwj Says (4:163-164):

إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِنْ بَعْدِهِ ۚ وَأَوْحَيْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ ۚ وَآتَيْنَا دَاوُودَ زَبُورًا {163}

Surely, We have Revealed unto you as We had Revealed unto Noah, and the Prophets after him, and We had Revealed unto Ibrahim and Ismail and Is’haq and Yaqoub and the tribes, and Isa and Ayoub and Yunus and Haroun and Sulaiman, and We Gave Zaboor (Psalms) to Dawood [4:163]

وَرُسُلًا قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِنْ قَبْلُ وَرُسُلًا لَمْ نَقْصُصْهُمْ عَلَيْكَ ۚ وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا {164}

And Rasools, We have Mentioned to you before and Rasools We have not Mentioned to you; and Allah Spoke to Musa in a conversation [4:164]

وَ أَسْأَلُكَ بِصُحُفِ إِبْرَاهِيمَ وَ تَوْرَاةِ مُوسَى وَ زَبُورِ دَاوُدَ وَ إِنْجِيلِ عِيسَى وَ قُرْآنِ مُحَمَّدٍ ( صلى الله عليه وآله ) وَ بِكُلِّ وَحْيٍ أَوْحَيْتَهُ وَ قَضَاءٍ أَمْضَيْتَهُ وَ حَقٍّ قَضَيْتَهُ وَ غَنِيٍّ أَغْنَيْتَهُ وَ ضَالٍّ هَدَيْتَهُ وَ سَائِلٍ أَعْطَيْتَهُ

And I ask You^-azwj by the Parchments of Ibrahim^-as, and the Torah of Musa^-as, and the Psalms of Dawood^-as, and the Evangel of Isa^-as, and Quran of Muhammad^-saww, and by every Revelation You^-azwj Revealed, and every Judgment You^-azwj Passed, and right You^-azwj Fulfilled, and rich one You^-azwj Enriched, and straying one You^-azwj Guided, and begging one You^-azwj Gave to (an extract).^[99]

The Injeel (Bible):

The ‘إِنْجِيلُ’ (Injeel) is the holy Book of Allah^-azwj revealed to Prophet Isa^-as (Jesus). Injeel means the teachings, the true message. Allah^-azwj, refers to Injeel in the Holy Quran, e.g. (7:156-157):

وَاكْتُبْ لَنَا فِي هَٰذِهِ الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ إِنَّا هُدْنَا إِلَيْكَ ۚ قَالَ عَذَابِي أُصِيبُ بِهِ مَنْ أَشَاءُ ۖ وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ ۚ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ الزَّكَاةَ وَالَّذِينَ هُمْ بِآيَاتِنَا يُؤْمِنُونَ {156}

And Ordain for us goodness in this world and in the Hereafter. Surely, You Guided us to You’. He Said: “My Punishment, I Afflict by it the one I so Desire to, and My Mercy Extends to all things”. So, We Ordained it for those who are fearing and paying the Zakat, and believing in Our Signs [7:156]

الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ ۚ فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنْزِلَ مَعَهُ ۙ أُولَٰئِكَ هُمُ الْمُفْلِحُونَ {157}

Those who are following the Rasool, the Prophet, the Ummy (Makkan) whom they are finding written with them in the Torah and the Evangel (that) he would be instructing them with the good things and forbidding them from the evil, and permitting for them the good things and prohibiting upon them the bad, and removing from them their burdens and their shackles which would be upon them. So those who believe in him, and assist him, and help him, and follow the Light which descends with him, they would be the successful ones [7:157]

The Holy Quran

The Holy Quran is the last Book Revealed by Allah^-azwj in Arabic, unto the last Prophet – Mohammed^-saww Ibn Abd Allah^-asws (Rasool Allah^-saww, the Prophet of Allah^-azwj) in stages during the lifetime of the Prophet^-saww (63 years, 53 years in Makkah and 10 years in Madinah). There will neither come another Prophet after Mohammed^-saww, nor another Book after the Holy Quran until Dooms Day – the day of Resurrection and Accountability of all people.

نَزَّلَ عَلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ وَأَنْزَلَ التَّوْرَاةَ وَالْإِنْجِيلَ {3} مِنْ قَبْلُ هُدًى لِلنَّاسِ وَأَنْزَلَ الْفُرْقَانَ ۗ إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ ۗ وَاللَّهُ عَزِيزٌ ذُو انْتِقَامٍ {4}

He Revealed unto you the Book with the Truth, verifying what came before it, and He Revealed the Torah and the Evangel [3:3] Beforehand, as Guidance for the people. And He Revealed the Criterion; they who disbelieve in the Signs of Allah, for them would be severe Punishment; and Allah is Mighty with the Retribution [3:4]

Interpretation of the Holy Verses of Quran:

A Hadith explain the holy Quran and its interpretation:

وَ لَقَدْ سَأَلَ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ- شِيعَتُهُ عَنْ مِثْلِ هَذَا فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَنْزَلَ الْقُرْآنَ عَلَى سَبْعَةِ أَقْسَامٍ كُلٌّ مِنْهَا شَافٍ كَافٍ وَ هِيَ أَمْرٌ وَ زَجْرٌ وَ تَرْغِيبٌ وَ تَرْهِيبٌ وَ جَدَلٌ وَ مَثَلٌ وَ قِصَصٌ

And Amir Al-Momineen^-asws, may the Salawaat of Allah^-azwj be upon him^-asws, his^-asws Shia had asked him^-asws about similar to this. He^-asws said: ‘Allah^-azwj Blessed and Exalted Revealed the Quran upon seven segments, each of these being a healing, sufficient, and Instruction, and Rebuke, and incitement, and Scares, and Argument, and examples, and stories.

وَ فِي الْقُرْآنِ نَاسِخٌ وَ مَنْسُوخٌ وَ مُحْكَمٌ وَ مُتَشَابِهٌ وَ خَاصٌّ وَ عَامٌّ وَ مُقَدَّمٌ وَ مُؤَخَّرٌ وَ عَزَائِمُ وَ رُخَصٌ وَ حَلَالٌ وَ حَرَامٌ وَ فَرَائِضُ وَ أَحْكَامٌ وَ مُنْقَطِعٌ وَ مَعْطُوفٌ وَ مُنْقَطِعٌ غَيْرُ مَعْطُوفٍ وَ حَرْفٌ مَكَانَ حَرْفٍ

And in the Quran, there is Abrogating and Abrogated, and Decisive and Allegorical, and Special and General, and Advanced and Delayed, and Determined and Concession, and Permissible and Prohibited, and Impositions and Rulings, and Abbreviated and separate and connected, and separated without disconnection, and a letter in place of a letter.

وَ مِنْهُ مَا لَفْظُهُ خَاصٌّ وَ مِنْهُ مَا لَفْظُهُ عَامٌّ مُحْتَمِلُ الْعُمُومِ وَ مِنْهُ مَا لَفْظُهُ وَاحِدٌ وَ مَعْنَاهُ جَمْعٌ وَ مِنْهُ مَا لَفْظُهُ جَمْعٌ وَ مَعْنَاهُ وَاحِدٌ وَ مِنْهُ مَا لَفْظُهُ مَاضٍ وَ مَعْنَاهُ مُسْتَقْبِلٌ

And from it is what its expression is specific, and from it is what its expression is general, implying inclusiveness; and from it is what its expression is singular, and its meaning is plural; and from it is what its expression is plural, and its meaning is singular; and from it is what its expression is past, and its meaning is future.

وَ مِنْهُ مَا لَفْظُهُ عَلَى الْخَبَرِ وَ مَعْنَاهُ حِكَايَةٌ عَنْ قَوْمٍ آخَرَ وَ مِنْهُ مَا هُوَ بَاقٍ مُحَرَّفٌ عَنْ جِهَتِهِ وَ مِنْهُ مَا هُوَ عَلَى خِلَافِ تَنْزِيلِهِ وَ مِنْهُ مَا تَأْوِيلُهُ فِي تَنْزِيلِهِ وَ مِنْهُ مَا تَأْوِيلُهُ قَبْلَ تَنْزِيلِهِ وَ مِنْهُ مَا تَأْوِيلُهُ بَعْدَ تَنْزِيلِهِ

And from it is what its expression is about news, and its meaning is a narration about another people; and from it is what remains, distorted from its original direction; and from it is what contradicts its Revealed form; and from it is what its interpretation is within its Revelation; and from it is what its interpretation precedes its Revelation; and from it is what its interpretation comes after its Revelation.

وَ مِنْهُ آيَاتٌ بَعْضُهَا فِي سُورَةٍ وَ تَمَامُهَا فِي سُورَةٍ أُخْرَى وَ مِنْهُ آيَاتٌ نِصْفُهَا مَنْسُوخٌ‏ وَ نِصْفُهَا مَتْرُوكٌ عَلَى حَالِهِ وَ مِنْهُ آيَاتٌ مُخْتَلِفَةُ اللَّفْظِ مُتَّفِقَةُ الْمَعْنَى وَ مِنْهُ آيَاتٌ مُتَّفِقَةُ اللَّفْظِ مُخْتَلِفَةُ الْمَعْنَى

And from it are Verses, some of which are in one Chapter and their completion is in another Chapter; and from it are Verses, half of which are Abrogated, and the other half is left upon its state; and among them are verses with different wording but with a consistent meaning; and from it are Verses with consistent wording but with different meanings.

وَ مِنْهُ آيَاتٌ فِيهَا رُخْصَةٌ وَ إِطْلَاقٌ بَعْدَ الْعَزِيمَةِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ أَنْ يُؤْخَذَ بِرُخَصِهِ كَمَا يُؤْخَذُ بِعَزَائِمِهِ وَ مِنْهُ رُخْصَةٌ صَاحِبُهَا فِيهَا بِالْخِيَارِ إِنْ شَاءَ أَخَذَ وَ إِنْ شَاءَ تَرَكَهَا

And from it are Verses containing permissions and general concessions after a clear determination, because Allah, Mighty and Majestic, Loves for His^-azwj permissions to be taken with just as His^-azwj Determinations are taken with; and among them are permissions where the person has the choice to act upon them if they wish or leave them if they wish.

وَ مِنْهُ رُخْصَةٌ ظَاهِرُهَا خِلَافُ بَاطِنِهَا يُعْمَلُ بِظَاهِرِهَا عِنْدَ التَّقِيَّةِ وَ لَا يُعْمَلُ بِبَاطِنِهَا مَعَ التَّقِيَّةِ وَ مِنْهُ مُخَاطَبَةٌ لِقَوْمٍ وَ الْمَعْنَى لِآخَرِينَ وَ مِنْهُ مُخَاطَبَةٌ لِلنَّبِيِّ ص وَ مَعْنَاهُ وَاقِعٌ عَلَى أُمَّتِهِ

And among them are permissions whereby its apparent meaning contradicts the esoteric meaning, and one acts upon the apparent meaning during dissimulation (Taqiyya), but does not act upon the inner meaning during dissimulation; and from it are addresses directed to a specific group, while the intended meaning is for others; and from it are addresses directed to the Prophet^-saww, and the meaning falls (applied) upon his^-saww community.

وَ مِنْهُ لَا يُعْرَفُ تَحْرِيمُهُ إِلَّا بِتَحْلِيلِهِ وَ مِنْهُ مَا تَأْلِيفُهُ وَ تَنْزِيلُهُ عَلَى غَيْرِ مَعْنَى مَا أُنْزِلَ فِيهِ وَ مِنْهُ رَدٌّ مِنَ اللَّهِ تَعَالَى وَ احْتِجَاجٌ عَلَى جَمِيعِ الْمُلْحِدِينَ وَ الزَّنَادِقَةِ وَ الدَّهْرِيَّةِ وَ الثَّنَوِيَّةِ وَ الْقَدَرِيَّةِ وَ الْمُجَبِّرَةِ وَ عَبَدَةِ الْأَوْثَانِ وَ عَبَدَةِ النِّيرَانِ

And from it are those whose prohibition is not recognised except through explicit permission; and from it are those whose comprehension and Revelation differ from the intended meaning of what was Revealed in it; and from it are Responses from Allah^-azwj the Exalted and Arguments against all atheists, heretics, fatalists, dualists, eternalists. determinists, idol worshippers, and fire-worshippers.

وَ مِنْهُ احْتِجَاجٌ عَلَى النَّصَارَى فِي الْمَسِيحِ ع وَ مِنْهُ الرَّدُّ عَلَى الْيَهُودِ وَ مِنْهُ الرَّدُّ عَلَى مَنْ زَعَمَ أَنَّ الْإِيمَانَ لَا يَزِيدُ وَ لَا يَنْقُصُ وَ أَنَّ الْكُفْرَ كَذَلِكَ وَ مِنْهُ رَدٌّ عَلَى مَنْ زَعَمَ أَنْ لَيْسَ بَعْدَ الْمَوْتِ وَ قَبْلَ الْقِيَامَةِ ثَوَابٌ وَ عِقَابٌ

And from it is the argument against Christians regarding the Messiah^-as, and from it is the refutation against the Jews; and from it is the rebuttal against the one who claims that the Eman can neither increase nor reduce, and the Kufr is like that; and from it is rebuttal against the one claiming that there aren’t any Rewards or Punishment after the death and before the (Day of) Qiyamah.

وَ مِنْهُ رَدٌّ عَلَى مَنْ أَنْكَرَ فَضْلَ النَّبِيِّ ص عَلَى جَمِيعِ الْخَلْقِ وَ مِنْهُ رَدٌّ عَلَى مَنْ أَنْكَرَ الْإِسْرَاءَ بِهِ لَيْلَةَ الْمِعْرَاجِ وَ مِنْهُ رَدٌّ عَلَى مَنْ أَثْبَتَ الرُّؤْيَةَ وَ مِنْهُ صِفَاتُ الْحَقِّ وَ أَبْوَابُ مَعَانِي الْإِيمَانِ وَ وُجُوبُهُ وَ وُجُوهُهُ

And from it is rebuttal against the one who denies merits of the Prophet^-saww over entirety of the creation; and from it is rebuttal against the one denying the Ascension with him^-saww on the night of Mi’raj; and from it is rebuttal against the one who affirms the dream; and from it is description of the truth and a variety of meanings of the Eman and its aspects and its dimensions.

وَ مِنْهُ رَدٌّ عَلَى مَنْ أَنْكَرَ الْإِيمَانَ وَ الْكُفْرَ وَ الشِّرْكَ وَ الظُّلْمَ وَ الضَّلَالَ وَ مِنْهُ رَدٌّ عَلَى مَنْ وَصَفَ اللَّهَ تَعَالَى وَحْدَهُ وَ مِنْهُ رَدٌّ عَلَى مَنْ أَنْكَرَ الرَّجْعَةَ وَ لَمْ يَعْرِفْ تَأْوِيلَهَا وَ مِنْهُ رَدٌّ عَلَى مَنْ زَعَمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يَعْلَمُ الشَّيْ‏ءَ حَتَّى يَكُونَ

And from it is rebuttal against the one denying the Eman (belief) and the Kufr (disbelief), and the Shirk (Polytheism) and the injustice, and the straying; and from it is rebuttal against the one who describes Allah^-azwj the Exalted Alone; and from it is rebuttal against the one denying the Return (Raj’at) and does not recognise its interpretation; and from it is rebuttal against the one claiming that Allah^-azwj Mighty and Majestic does not Know the thing until (after) it comes into being.

وَ مِنْهُ رَدٌّ عَلَى مَنْ لَمْ يَعْلَمِ الْفَرْقَ بَيْنَ الْمَشِيَّةِ وَ الْإِرَادَةِ وَ الْقُدْرَةِ فِي مَوَاضِعَ وَ مِنْهُ مَعْرِفَةُ مَا خَاطَبَ اللَّهُ عَزَّ وَ جَلَّ بِهِ الْأَئِمَّةَ وَ الْمُؤْمِنِينَ وَ مِنْهُ أَخْبَارُ خُرُوجِ الْقَائِمِ مِنَّا عَجَّلَ اللَّهُ فَرَجَهُ

And from it is rebuttal against the one who does not know the difference between the Desire (of Allah^-azwj), and the Will, and the Pre-determination in (various) places; and from it is recognition of what Allah^-azwj Mighty and Majestic has Address the Imams^-asws and the Momineen with; and from it is news of the emergence of Al-Qaim^-ajfj from us^-asws, may Allah^-azwj Hasten his^-ajfj relief.

وَ مِنْهُ مَا بَيَّنَ اللَّهُ تَعَالَى فِيهِ شَرَائِعَ الْإِسْلَامِ وَ فَرَائِضَ الْأَحْكَامِ وَ السَّبَبَ فِي مَعْنَى بَقَاءِ الْخَلْقِ وَ مَعَايِشِهِمْ وَ وُجُوهِ ذَلِكَ وَ مِنْهُ أَخْبَارُ الْأَنْبِيَاءِ وَ شَرَائِعُهُمْ وَ هَلَاكُ أُمَمِهِمْ

And from it is what Allah^-azwj the Exalted has Explained the Laws of Al-Islam in it, and Impositions of the Rulings, and the cause regarding the meaning of remaining of the creation (ever-lasting), and their livelihoods, and aspects of that; and from it are news of the Prophets^-as and their^-as laws, and destruction of their^-saww communities.

وَ مِنْهُ مَا بَيَّنَ اللَّهُ تَعَالَى فِي مَغَازِي النَّبِيِّ ص وَ حُرُوبِهِ وَ فَضَائِلُ أَوْصِيَائِي وَ مَا يَتَعَلَّقُ بِذَلِكَ‏ وَ يَتَّصِلُ بِهِ.

And from it is what Allah^-azwj the Exalted has Explained regarding the military expeditions of the Prophet^-saww and his^-saww wards, and merits of my^-asws successors, and what is related with that and connected with it!’’

فكانت الشيعة إذا تفرغت من تكاليفها تسأله عن قسم قسم فيخبرها فمما سألوه عن الناسخ و المنسوخ

The Shias were such, whenever they were free from their commitments, asked him^-asws about different subjects, so he^-asws informed about these. From what they asked him^-asws, was about the Abrogating and the Abrogated.

فَقَالَ صَلَوَاتُ اللَّهِ عَلَيْهِ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى بَعَثَ رَسُولَهُ ص بِالرَّأْفَةِ وَ الرَّحْمَةِ فَكَانَ مِنْ رَأْفَتِهِ وَ رَحْمَتِهِ أَنَّهُ لَمْ يَنْقُلْ قَوْمَهُ فِي أَوَّلِ نُبُوَّتِهِ عَنْ عَادَتِهِمْ حَتَّى اسْتَحْكَمَ الْإِسْلَامُ فِي قُلُوبِهِمْ وَ حَلَّتِ الشَّرِيعَةُ فِي صُدُورِهِمْ

He^-asws may the Salawaat of Allah^-azwj be upon him^-asws, said: ‘Allah^-azwj Blessed and Exalted Sent His^-azwj Rasool^-saww with the kindness and the mercy. It was from his^-saww kindness and his^-saww mercy that in the beginning of his^-saww Prophet-hood, he^-saww did not transfer his^-saww people away from their norms until Al-Islam was firmly established in their hearts and the Law was settled in their chests.

فَكَانَتْ مِنْ شَرِيعَتِهِمْ فِي الْجَاهِلِيَّةِ أَنَّ الْمَرْأَةَ إِذَا زَنَتْ حُبِسَتْ فِي بَيْتٍ وَ أُقِيمَ بِأَوَدِهَا حَتَّى يَأْتِيَ الْمَوْتُ وَ إِذَا زَنَى الرَّجُلُ نَفَوْهُ عَنْ مَجَالِسِهِمْ وَ شَتَمُوهُ وَ آذَوْهُ وَ عَيَّرُوهُ وَ لَمْ يَكُونُوا يَعْرِفُونَ غَيْرَ هَذَا

It was from their laws during the pre-Islamic period that whenever the woman committed adultery, she would be withheld in a room and a custodian to take care of her until the death came to her; and when the man committed adultery, they banished him from their gatherings, and insulted him, and hurt him, and faulted him, and they were not knowing other than this’.^[100]

Appendix II : Who are Ghair Allah to not be called upon?

Here we present a Hadith from Imam Jafar Al-Sadiq^-asws, when Abu Hanifa objected to him^-asws for thanking Rasool-Allah^-saww along with Allah^-azwj after eating food.

كَنْزُ الْفَوَائِدِ لِلْكَرَاجُكِيِّ ذَكَرَ أَنَّ أَبَا حَنِيفَةَ أَكَلَ طَعَاماً مَعَ الْإِمَامِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع فَلَمَّا رَفَعَ ع يَدَهُ مِنْ أَكْلِهِ قَالَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ اللَّهُمَّ إِنَّ هَذَا مِنْكَ وَ مِنْ رَسُولِكَ فَقَالَ أَبُو حَنِيفَةَ يَا أَبَا عَبْدِ اللَّهِ أَ جَعَلْتَ مَعَ اللَّهِ شَرِيكاً فَقَالَ لَهُ وَيْلَكَ إِنَّ اللَّهَ تَعَالَى يَقُولُ فِي كِتَابِهِ وَ ما نَقَمُوا إِلَّا أَنْ أَغْناهُمُ اللَّهُ وَ رَسُولُهُ مِنْ فَضْلِهِ  وَ يَقُولُ فِي مَوْضِعٍ آخَرَ وَ لَوْ أَنَّهُمْ رَضُوا ما آتاهُمُ اللَّهُ وَ رَسُولُهُ وَ قالُوا حَسْبُنَا اللَّهُ سَيُؤْتِينَا اللَّهُ مِنْ فَضْلِهِ وَ رَسُولُهُ فَقَالَ أَبُو حَنِيفَةَ وَ اللَّهِ لَكَأَنِّي مَا قَرَأْتُهُمَا قَطُّ مِنْ كِتَابِ اللَّهِ وَ لَا سَمِعْتُهُمَا إِلَّا فِي هَذَا الْوَقْتِ فَقَالَ أَبُو عَبْدِ اللَّهِ ع بَلَى قَدْ قَرَأْتَهُمَا وَ سَمِعْتَهُمَا وَ لَكِنَّ اللَّهَ تَعَالَى أَنْزَلَ فِيكَ وَ فِي أَشْبَاهِكَ أَمْ عَلى‏ قُلُوبٍ أَقْفالُها وَ قَالَ كَلَّا بَلْ رانَ عَلى‏ قُلُوبِهِمْ ما كانُوا يَكْسِبُون[101]

It is written in Kanzul Fawaid by Karajaki that once Imam Jafar-e-Sadiq^-asws was eating food with Abu Hanifa and after finishing, Imam Jafar-e-Sadiq^-asws expressed gratitude like this:

“I^-asws thank Allah^-azwj who is the Sustainer of all worlds, O Allah^-azwj this was a blessing from You^-azwj as well as from Your Prophet^-saww.”

Upon hearing this Abu Hanifa said: “O Abu Abdullah^-asws! You have include ‘someone else’ (ghair Allah) along with Allah^-azwj.”

Imam Jafar-e-Sadiq^-asws replied: “Be Careful! Allah^-azwj Says in His Book (9:59)^[102]:

“If only they had been content with what Allah and His Messenger had given them, and had said, “Sufficient unto us is Allah! Allah and His Messenger will soon give us out of their Kindness:

And at another place Allah^-azwj Says (9:74)^[103]: “……And they only stayed in opposition because Allah and His Messenger enriched them out of His grace…..;.

After listening to these Verses from Imam Jafar-e-Sadiq^-asws, Abu Hanifa said: “By Allah^-azwj! It seems I have never read or heard someone reciting these Verses of the Holy Quran before.”

Imam Jafar-e-Sadiq^-asws said: “No, it’s not like this! You have not only heard these Verses before but also have read them.  However, Allah^-azwj Says for you and people like you (47:24): “Will they then not meditate on the Qur’an, or are there locks on the hearts?” and Says (83:14)^[104]: “Nay, but that which they have earned is rust upon their hearts.^[105]

For additional Ahadith, see Ghair Allah-Who are and Who aren’t | Hubeali

Appendix II : The Elevated Status of Shias far above Paradise

In ‘The Four Hundred’, Amir Al-Momineen^-asws said:

وَ قَالَ ع إِنَّ أَهْلَ الْجَنَّةِ لَيَنْظُرُونَ إِلَى مَنَازِلِ شِيعَتِنَا كَمَا يَنْظُرُ الْإِنْسَانُ إِلَى الْكَوَاكِبِ فِي السَّمَاءِ

And he^-asws said: ‘The people of Paradise will be looking at the dwelling of our^-asws Shias like what the human being looks at the stars in the sky’.^[106]

عن جعفر بن أحمد رفعه، عن سلمان رضي الله عنه، عن النبي صلى الله عليه وآله أنه قال: والله يا علي إن شيعتك ليؤذن لهم في الدخول عليكم في كل جمعة، وإنهم لينظرون إليكم من منازلهم يوم الجمعة كما ينظر أهل الدنيا إلى النجم في السماء، وإنكم لفي أعلى عليين في غرفة ليس فوقها درجة أحد من خلقه

From Ja’far Bin Ahmad raising it,

‘From Salman^-ra, from the Prophet^-saww having said: ‘By Allah^-azwj, O Ali^-asws! Your^-asws Shias, there would be permission for them regarding the entry to see you^-asws during every Friday, and they would be looking at you^-asws from their houses on the Day of Friday just as the people of the world tend to look at the star in the sky, and you^-asws will be in the high Illiyeen in a chamber, above which there isn’t any level from His^-azwj creatures’’.^[107]

يَا أَبَا ذَرٍّ إِنَّ اللَّهَ جَلَّ ثَنَاؤُهُ لَيُدْخِلُ قَوْماً الْجَنَّةَ فَيُعْطِيهِمْ حَتَّى يَمَلُّوا وَ فَوْقَهُمْ قَوْمٌ فِي الدَّرَجَاتِ الْعُلَى فَإِذَا نَظَرُوا إِلَيْهِمْ عَرَفُوهُمْ فَيَقُولُونَ رَبَّنَا إِخْوَانُنَا كُنَّا مَعَهُمْ فِي الدُّنْيَا فَبِمَ فَضَّلْتَهُمْ عَلَيْنَا

O Abu Zarr^-ra! Allah^-azwj, Majestic is His^-azwj Praise, will Enter a group of people into the Paradise. He^-azwj will Give them until they are fed up, and above them will be a group of people in the higher ranks. When they look at them, they will recognise them, so they will say, ‘Our Lord^-azwj! Our brothers! We were with them in the world, so by what have you merited them over us?’

فَيُقَالُ هَيْهَاتَ هَيْهَاتَ إِنَّهُمْ كَانُوا يَجُوعُونَ حِينَ تَشْبَعُونَ وَ يَظْمَئُونَ حِينَ تَرْوَوْنَ وَ يَقُومُونَ حِينَ تَنَامُونَ وَ يَشْخَصُونَ حِينَ تَحْفَظُونَ

He^-azwj will Say: “Far be it! Far be it! They were being hungry when you were satiating, and they were being thirsty when you are saturating, and they were standing (in Salat) when you were sleeping, and they were working actively which you were preserving yourselves!”

فَقَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع قِيمَةُ كُلِّ امْرِئٍ مَا يُحْسِنُهُ

He-asws (Imam Ali Reza^-asws) said: ‘My-asws father^-asws narrated to me^-asws from my-asws grandfather^-asws, from his-asws forefathers^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The value of every person is what he improves upon (the good)’’.[108]

[1] Tafseer Noor Al Saqalayn – Ch 28 H 76

[2] Al Kafi V 1 – The Book Of Divine Authority CH 81 H 3

[3] Al Kafi – V 6 – The Book of Hunting Ch 12 H 12

[4] Al-Illal Al-Sharaie – V 1 Ch 162 H 1

[5] Al-Kafi, Vol. 8, H. 14599

[6] Al Kafi – V 6 – The Book of Foodstuffs Ch 2 H 5

[7] Al Kafi – V 6 – The Book of Foodstuffs Ch 2 H 14

[8] Those who were punished did not live more than a few days, as per Ahadith.

[9] Al Mahaasin – V 2 Bk 1 H 25

[10] تأويل الآيات 1: 417/ 8

[11] Al Kafi V 1 – The Book Of Divine Authority CH 2 H 3

[12] Tafseer Imam Hassan Al Askari^asws – S 11 (Extract)

[13] تأويل الآيات 1: 417/ 9.

[14] تأويل الآيات 1: 417/ 10

[15] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 1 H 24

[16] Bihar Al-Anwaar – V 13, The book of Prophet-hood, Ch 11 H 18

[17] Tafseer Imam Hassan Al Askari^asws – S 11 (Extract)

[18] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 25 H 630

[19] الكافي 1: 306/ 1

[20] Tafseer Noor Al Saqalayn – Ch 28 H 80

[21] الكافي 1: 343/ 18

[22] تفسير نور الثقلين، ج‏4، ص: 133 – H 83

[23] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 25 H 630

[24]                         تفسير نور الثقلين، ج‏5، ص: 252, H. 110

[25] الكافي 1: 150/ 3.

[26] الكافي 2: 172/ 1

[27] الكافي 1: 373/ 28، شرح نهج البلاغة لابن أبي الحديد 14: 70.

[28] تفسير القمّي 2: 141.

[29] قرب الاسناد: 17.

[30] الأمالي 2: 312

[31] الكافي 2: 373/ 29

[32] الكافي 1: 373/ 31

[33] كمال الدين و تمام النعمة: 174/ 32.

[34] الكافي 1: 376/ 1.

[35] Tafseer Noor Al Saqalayn – Ch 28 H 91 / التوحيد: 414/ 13

[36] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineen^asws, Ch 20 H 14

[37] Tafseer Noor Al Saqalayn – CH 106 H 8

[38] Tafseer Noor Al Saqalayn – Ch 28 H 94

[39] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 82

[40] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 73

[41] تأويل الآيات 1: 422/ 18

[42] Bihar Al-Anwaar – V 6, The book of Justice, S 3, Ch 8 H 56

[43] الكافي 2: 26/ 1 (Extract)

[44] تفسير القمّي 2: 143

[45] Al-Kafi H – 4681

[46] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 3

[47] Al Kafi V 2 – The Book Of Belief and Disbelief CH 56 H 4

[48] Peers, Salaars, Murshads

[49] Wasail ul Shia, H. H 33386

[50] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineen^asws, Ch 20 H 21

[51] المناقب 1: 256.

[52] الكافي 1: 154/ 1 (Extract)

[53] Al Kafi V 1 – The Book Of Divine Authority CH 15 H 1

[54] Tafseer Imam Hassan Al Askari^asws – S 276

[55] مائة منقبة: 36/ 16

[56] الأمالي 1: 296.

[57] Taweel Al Ayaat Al Zaahira – CH 37 H 4

[58] الطرائف: 97/ 136

[59] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 8

[60] تفسير العيّاشي 1: 371/ 68

[61] Al Kafi – V 5 – The Book of Subsistence Ch 42 H 6

[62] تفسير القمي 2: 143

[63] Tafseer Abu Hamza Al Sumaly – H 175

[64] مجمع البيان 6: 584.

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

[66] مجمع البيان 7: 415.

[67] أمالي الصدوق: 189/ 10.

[68] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 144 H 1

[69] Bihar Al-Anwaar – V 13, The book of Prophet-hood, Ch 8 H 5

[70] Tafseer Noor Al Saqalayn – Ch 28 H 112

[71] Tafseer Noor Al Saqalayn – Ch 28 H 112

[72] Bihar Al Anwaar – V 19, The book of our Prophet^saww, P 3 Ch 32 H 1

[73] . تفسير القمي 2: 144

[74] تفسير القمّي 2: 146

[75] تأويل الآيات 1: 411/ 19

[76] تفسير القمّي 2: 147.

[77] مختصر بصائر الدرجات: 29.

[78] تفسير القمّي 2: 147.

[79] مختصر بصائر الدرجات: 29.

[80] تأويل الآيات 1: 424/ 21.

[81] مختصر بصائر الدرجات: 209

[82]  لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ عَلِيٌّ وَلِيُّ اللَّهِ وَ خَلِيفَةُ مُحَمَّدٍ رَسُولِ اللَّهِ حَقّاً وَ خُلَفَاؤُهُ خُلَفَاءُ اللَّهِ   Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 q -Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 3

[83] Tafseer Imam Hassan Al Askari ^asws – S 329

[84] تفسير القمّي 1: 309.

[85] الكافي 1: 161/ 3 (Extract)

[86] تفسير القمي 2: 147.

[87] الاحتجاج 1: 253

[88] تأويل الآيات 1: 426/ 26.

[89] الكافي 1: 111/ 1.

[90] Tafseer Noor Al Saqalayn– CH 55 H 23

[91] Tafseer Noor Al Saqalayn– CH 55 H 26

[92] الكافي 1: 111/ 2

[93] المحاسن: 199/ 30

[94] المحاسن: 219/ 117

[95] التوحيد: 149/ 1

[96] تأويل الآيات 1: 425/ 25

[97] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allah^azwj) CH 29 H 1

[98] Al Kafi V 2 – The Book Of Merits of the Quran CH 9 H 6

[99] Al Kafi V 2 – The Book Of Supplication CH 59 H 1

[100] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 128 / 4

[101] بحارالأنوار     47     240

[102]  وَلَوْ أَنَّهُمْ رَضُوا مَا آَتَاهُمُ اللَّهُ وَرَسُولُهُ وَقَالُوا حَسْبُنَا اللَّهُ سَيُؤْتِينَا اللَّهُ مِنْ فَضْلِهِ وَرَسُولُهُ إِنَّا إِلَى اللَّهِ رَاغِبُونَ (9:59)

[103] ) …… وَمَا نَقَمُوا إِلَّا أَنْ أَغْنَاهُمُ اللَّهُ وَرَسُولُهُ …….. (749:)

[104]  كَلَّا بَلْ رَانَ عَلَى قُلُوبِهِمْ مَا كَانُوا يَكْسِبُونَ (1483:)

[105] بحارالأنوار     47     240

[106] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 15 H 24 c

[107] Bihar Al-Anwaar – V 8, The book of Justice, S 3, Ch 23 H 121

[108] An extract – Bihar ul Anwaar, vol. 74