CHAPTER 75

AL-QIYAMAT

(The Day of Judgement)

(40 VERSES)

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

Brief Introduction of Al-Qiyamat (75):

Sura Al-Qiyamat (40 verses) was revealed in Makkah[1] Tafseer Al Qummi – So he neither ratified nor did he send the Salawat (75:31). The reason for its Revelation was that Rasool-Allah^-saww called to the allegiance of Ali^-asws on the day of Ghadeer Khumm. When the people reached and he^-saww informed them regarding Ali^-asws what Allah^-azwj had Wanted him^-saww to inform them with, the people returned (to kufr).

Muawiya leaned upon Al-Mugheira Bin Shuba and Abu Musa Al-Ashari, then he came swaggering to around his people, and he said, ‘By Allah^-azwj! I will not acknowledge to Ali^-asws with the Wilayah, at all, nor will I ratify Muhammad^-saww of the words regarding him^-asws’.

Allah^-azwj, Majestic is His^-azwj Mention, revealed: So he neither ratified nor did he send the Salawat (75:31) But he belied and turned back (75:32) Then he went to his family swaggering (boasting) (75:33) Closer to you, so closer (75:34) Then closer to you, so closer (75:35), being a promised to the mischief-maker. Rasool-Allah^-saww ascended the pulpit intending the disavowing from it, but Allah^-azwj Revealed: Do not move your tongue with it in order to hasten with it (75:16). So, Rasool-Allah^-saww was silent and did not name him (Muawiya)’’.^[2]

Imam Mohammed Baqir^-asws says: In his saying, “On that Day, man will be informed of what he sent forward and what he left behind (75:13),” what he sent forward of good and evil and what he left behind of what he established as a tradition for those after him to follow. If it was evil, he will bear the like of their burden, and nothing will be diminished from their burden. If it was good, he will have the like of their reward, and nothing will be diminished from their reward. Their wages are nothing.[3]

MERITS

ابن بابويه: باسناده، عن أبي بصير، عن أبي جعفر (عليه السلام)، قال: «من أدمن قراءة سورة لا أقسم، و كان يعمل بها، بعثه الله عز و جل مع رسول الله (صلى الله عليه و آله) من قبره في أحسن صورة، و يبشره و يضحك في وجهه حتى يجوز على الصراط و الميزان

Ibn Babuwayh, by his chain, from Abu Baseer, who has said:

‘From Abu Ja’far^-asws having said: ‘One who habitually recites Surah: No! I do swear by the Day of Judgement (75:1) (Al-Qiyamat), and was acting by it, Allah^-azwj Mighty and Majestic will Resurrect him with Rasool-Allah^-saww from his grave with a beautiful face, and Give him glad tidings, and there would be a smile upon his face until he crosses over the Bridge (Al-Siraat) and the Scale’.[4]

و من (خواص القرآن): روي عن النبي (صلى الله عليه و آله) أنه قال: «من قرأ هذه السورة شهدت له أنا و جبرئيل يوم القيامة أنه كان موقنا بيوم القيامة، و خرج من قبره و وجهه مسفر عن وجوه الخلائق، يسعى نوره بين يديه

And from Khawas Al-Quran –

It has been reported from the Prophet^-saww having said: ‘The one who recites this Chapter (Al-Qiyamat), I^-saww and Jibraeel^-as would testify for him on the Day of Judgement that he used to have certainty on the Day of Judgement, and he would come out of his grave and his face would be more radiant than the faces of the (other) creatures, emanating light in front of him.

و إدمان قراءتها يجلب الرزق و الصيانة و يحبب إلى الناس

And habitual recitation of it brings the sustenance and the livelihood, and he would be endeared to the people’.[5]

و قال الصادق (عليه السلام): «قراءتها تخشع و تجلب العفاف و الصيانة

And Al-Sadiq^-asws said: ‘The recitation of it makes one humble and brings chastity and the livelihood.

و من قرأها لم يخف من سلطان، و حفظ في ليله- إذا قرأها- و نهاره بإذن الله تعالى

And the one who recites is would never fear the ruling authorities (Sultan), and would be Protected during the night – if he were to recite it – and the day, by the Permission of Allah^‑azwj’.[6]

VERSES 1 – 4

لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ {1}

No! I do swear by the Day of Al-Qiyama (Judgement) (75:1)

وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ {2}

And No! I do swear by the accusing self (rebuking) Naff (soul (75:2)

أَيَحْسَبُ الْإِنْسَانُ أَلَّنْ نَجْمَعَ عِظَامَهُ {3}

Does the human being reckon We will never Gather his bones (again)? (75:3)

بَلَىٰ قَادِرِينَ عَلَىٰ أَنْ نُسَوِّيَ بَنَانَهُ {4}

Yes! We are able upon Completing (even) his fingertips (75:4)

الشيخ في (أماليه)، قال: أخبرنا محمد بن محمد، قال: أخبرني أبو محمد بن عبد الله بن أبي شيخ إجازة، قال: أخبرنا أبو عبد الله محمد بن أحمد الحكيمي، قال: أخبرنا عبد الرحمن بن عبد الله أبو سعيد البصري، قال: حدثنا وهب بن جرير، عن أبيه، قال: حدثنا محمد بن إسحاق بن يسار المدني، قال: حدثنا سعيد بن ميناء، عن غير واحد من أصحابنا: أن نفرا من قريش اعترضوا رسول الله (صلى الله عليه و آله)، منهم، عتبة بن ربيعة، و أبي بن خلف، و الوليد بن المغيرة، و العاص بن سعيد، فمشى إليه أبي بن خلف بعظم رميم، ففته في يده، ثم نفخه، و قال: أ تزعم أن ربك يحيي هذا بعد ما ترى؟

Al-Sheykh in his Amaali said that it has been narrated to him from Muhammad Bin Muhammad, from Abu Muhammad Bin Abdullah Bin Abu Sheykh Ijaza, from Abu Abdullah Muhammad Bin Ahmad Al-Hakimy, from Abdul Rahman Bin Abdullah Abu Saeed Al-Basry, from Wahab Bin Jareer, from his father, from Muhammad Bin Is’haq Bin Yasaar Al-Madany, from Saeed Bin Mina, from another one from his companions that,

‘A number of the Quraysh raised objections to Rasool-Allah^-saww. Among them were Utba Bin Rabi’e, and Abayy Bin Khalaf, and Walid Bin Mugheira, and Al-Aas Bin Saeed. Abayy Bin Khalaf walked towards him^-saww and he had a large bone in his hand, opened his hand, then blew it away and said, ‘You^-saww are claiming that your^-saww Lord^-azwj will give life to this after what you^-saww see?’

فأنزل الله تعالى: وَ ضَرَبَ لَنا مَثَلًا وَ نَسِيَ خَلْقَهُ قالَ مَنْ يُحْيِ الْعِظامَ وَ هِيَ رَمِيمٌ قُلْ يُحْيِيهَا الَّذِي أَنْشَأَها أَوَّلَ مَرَّةٍ وَ هُوَ بِكُلِّ خَلْقٍ عَلِيمٌ، إلى آخر السورة

Allah^-azwj the Exalted Revealed: And he strikes out an example for Us and forgets his own creation. He says, ‘Who will revive the bones and these have rotted away?’ [36:78] Say: ‘He Who Revived these the first time, and He is Knowing with all creation [36:79] – up to the end of the Chapter.’[7]

العياشي: عن الحلبي، عن أبي عبد الله (عليه السلام)، قال: «جاء أبي بن خلف فأخذ عظما باليا من حائط، ففته، ثم قال: يا محمد، إذا كنا عظاما و رفاتا أ إنا لمبعوثون، من يحيي العظام و هي رميم؟ فنزلت: قُلْ يُحْيِيهَا الَّذِي أَنْشَأَها أَوَّلَ مَرَّةٍ وَ هُوَ بِكُلِّ خَلْقٍ عَلِيمٌ

Al-Ayyashi from Al-Halby,

From Abu Abdullah^-asws, said: ‘Abayy Bin Khalaf came over, he grabbed old bones from a wall, so he opened his hand, then said, ‘O Muhammad^-saww, if I become bones and decay, will I be brought back? Who will give life to the bones when they have rotted away?’ It was Revealed: Say: ‘He Who Revived these the first time, and He is Knowing with all creation [36:79]’.[8]

الطبرسي في (الاحتجاج): عن موسى بن جعفر (عليهما السلام)، عن أمير المؤمنين (عليه السلام)، و قد سأله يهودي، فقال: إن إبراهيم قد بهت كافرا ببرهان نبوته. قال له علي (عليه السلام): «لقد كان كذلك، و محمد (صلى الله عليه و آله) أتاه مكذب بالبعث بعد الموت، و هو أبي بن خلف الجمحي، معه عظم نخر، ففركه، ثم قال: يا محمد، من يحيي العظام و هي رميم؟ فأنطق الله محمدا (صلى الله عليه و آله) بمحكم آياته، و بهته ببرهان نبوته، فقال: يحييها الذي أنشأها أول مرة و هو بكل خلق عليم، فانصرف مبهوتا

Al-Tabarsy in Al-Ihtijaj –

‘From Musa^-asws Bin Ja’far^-asws, from Amir Al-Momineen^-asws, when a Jew questioned him^-asws, ‘Ibrahim^-as silenced the Kafir by the demonstration of his^-as Prophet-hood’. Ali^-asws said to him: ‘And so it was the same, and Muhammad^-saww came across the deniers of Resurrection after the death, and he was Abayy Bin Khalaf Al-Jamhy, with him was a bone. He crushed it and said, ‘O Muhammad^-saww, who will give life to the bones after they have rotted away? Allah^-azwj Made Muhammad^-saww speaks by a Decisive Verse, and Demonstrated his^-saww Prophet-hood, Said: Say: ‘He Who Revived these the first time, and He is Knowing with all creation [36:79]’. He left having been silenced.’[9]

محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن هشام بن سالم، عن أبي حمزة، قال: سمعت علي بن الحسين (عليهما السلام) يقول: عجب كل العجب لمن أنكر الموت و هو يرى من يموت كل يوم و ليلة، و العجب كل العجب لمن أنكر النشأة الاخرى و هو يرى النشأة الاولى

Muhammad Bin Yaqoub from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Saalim, from Abu Hamza who said,

‘I heard Ali^-asws Bin Al-Husayn^-asws say: ‘Wonder of all wonders to the one who denies the death and he sees one who dies every day and night, and wonder of all wonders to the one who denies the next Resurrection and he see the first Resurrection (growth).’[10]

فِي كِتَابِ الْإِحْتِجَاجِ لِلطَّبْرِسِيِّ رَحِمَهُ اللَّهُ فِي احْتِجَاجِ أَبِي عَبْدِ اللَّهِ الصَّادِقِ عَلَيْهِ السَّلَامُ: قَالَ السَّائِلُ: أَ فَيَتَلَاشَى الرُّوحُ بَعْدَ خُرُوجِهِ عَنْ قَالَبِهِ أَمْ هُوَ بَاقٍ؟

In the book Al Ihtijaj of Al Tabarsy –

‘There is an argumentation of Abu Abdullah Al-Sadiq^-asws. The questioner asked, ‘Does the soul disappear after its exit from its mould, or does it remain?’

قَالَ: بَلْ هُوَ بَاقٍ إِلَى وَقْتِ يُنْفَخَ فِي الصُّورِ، فَعِنْدَ ذَلِكَ تَبْطُلُ الْأَشْيَاءُ وَ تَفْنَى فَلَا حِسَّ وَ لَا مَحْسُوسَ، ثُمَّ أُعِيدَتِ الْأَشْيَاءُ كَمَا بَدَأَهَا مُدَبِّرُهَا، وَ ذَلِكَ أَرْبَعُ مِائَةِ سَنَةٍ يَسْبُتُ فِيهَا الْخَلْقُ وَ ذَلِكَ بَيْنَ- النَّفْخَتَيْنِ

He^-asws said: ‘But, it remains up to the time of the blowing into the Trumpet. During that, the things would be invalidated and perish, so there would neither be a feeling nor (anything) felt. Then the things would be returned to just as they had begun, by their Mastermind, and that would (occur) over four hundred years, during which the creation would be dormant, and that would be between the two blowing’s of the Trumpet’.

قَالَ: وَ أَنَّى لَهُ بِالْبَعْثِ وَ الْبَدَنُ قَدْ بَلِيَ وَ الْأَعْضَاءُ قَدْ تَفَرَّقَتْ فَعُضْوٌ بِبَلْدَةٍ يَأْكُلُهُ‏ سِبَاعُهَا، وَ عُضْوٌ بِأُخْرَى تُمَزِّقُهُ هَوَامُّهَا، وَ عُضْوٌ قَدْ صَارَ تُرَاباً يُبْنَى بِهِ مَعَ الطِّينِ فِي حَائِطٍ؟

He (the narrator) said, ‘And would there be the Resurrection for it, and the body would have decayed, and the body parts would have separated, so a limb could have been in a city being eaten by its predators, and another limb could have been ripped apart by its insects, and a limb could have become dust and (used to) build a wall with it along with the clay?’

قَالَ: إِنَّ الَّذِي أَنْشَأَهُ مِنْ غَيْرِ شَيْ‏ءٍ وَ صَوَّرَهُ عَلَى غَيْرِ مِثَالٍ كَانَ سَبَقَ إِلَيْهِ قَادِرٌ أَنْ يُعِيدَهُ كَمَا بَدَأَهُ قَالَ: أَوْضِحْ لِي ذَلِكَ

He^-asws said: ‘Surely the One Who Grew it from other than a thing, and Fashioned (shaped) it upon other than an example having preceded it, is Able upon Returning it to just as it had begun’. He said, ‘Clarify that for me’.

قَالَ: إِنَّ الرُّوحَ مُقِيمَةٌ فِي مَكَانِهَا رُوحُ الْمُحْسِنِ فِي ضِيَاءِ وَ فُسْحَةٍ، وَ رُوحُ الْمُسِي‏ءِ فِي ضِيقٍ وَ ظُلْمَةٍ، وَ الْبَدَنُ يَصِيرُ تُرَاباً كَمَا مِنْهُ خُلِقَ، وَ مَا تَقْذِفُ بِهِ السِّبَاعُ وَ الْهَوَامُّ مِنْ أَجْوَافِهَا، فَمَا أَكَلَتْهُ وَ مَزَّقَتْهُ كُلُّ ذَلِكَ فِي التُّرَابِ مَحْفُوظٌ عِنْدَ مَنْ لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَ يَعْلَمُ عَدَدَ الْأَشْيَاءِ وَ وَزْنَهَا

He^-asws said: ‘The soul would stay in its place – the good-doer soul would be in illumination and expanse, and the wrongdoer soul would be in narrowness and darkness. And the body would become soil just as it had been Created from it, and whatever predators and insects would be thrown with it from its insides (as well). So whatever is eaten and ripped apart, all that would be in the soil, preserved in the Presence of the One^-azwj, no weight of a particle is far from Him^-azwj in the darkness of the earth, and He^-azwj Knows the number of the things and their weights.

وَ إِنَّ تُرَابَ الرُّوحَانِيِّينَ بِمَنْزِلَةِ الذَّهَبِ فِي التُّرَابِ، فَإِذَا كَانَ حِينُ الْبَعْثِ مَطَرَتِ الْأَرْضُ مَطَرَ النُّشُورِ، فَتَرْبُو الْأَرْضُ ثُمَّ يُمْخَضُ مَخْضَ السِّقَاءِ فَيَصِيرُ تُرَابُ الْبَشَرِ كَمَصِيرِ الذَّهَبِ مِنَ التُّرَابِ إِذَا غُسِلَ بِالْمَاءِ، وَ الزُّبْدِ مِنَ اللَّبَنِ إِذَا مُخِضَ

And the soil has the spirituality at the status of the gold in the soil. So when it would be the Resurrection, it would rain upon the earth, the rain of the growth, and the ground would nourish, then it would squeeze out a froth like the squeezing of the water container. So the soil of the person would become like the gold become from the soil when washed with the water, and the butter from the milk when churned.

فَيَجْتَمِعُ تُرَابُ كُلِّ قَالَبٍ إِلَى قَالَبِهِ فَيَنْتَقِلُ بِإِذْنِ اللَّهِ تَعَالَى الْقَادِرِ إِلَى حَيْثُ الرُّوحِ، فَتَعُودُ الصُّورُ بِإِذْنِ اللَّهِ الْمُصَوِّرِ كَهَيْئَتِهَا وَ تَلِجُ الرُّوحُ فِيهَا فَإِذَا قَدِ اسْتَوَى لَا يُنْكِرُ مِنْ نَفْسِهِ شَيْئاً

Thus, the soil of each mould would gather to its (original) mould, and it would be transformed by the Permission of Allah^-azwj the Exalted, the Powerful, to where the soul used to be. So the image would return by the Permission of Allah^-azwj, the Fashioner like its (original) body, and the soul would enter into it. So when he is complete, he would not deny anything from himself’’.[11]

VERSE 5

بَلْ يُرِيدُ الْإِنْسَانُ لِيَفْجُرَ أَمَامَهُ {5}

But, the human being wants to undermine his Imam (75:5)

NB: Many translations do not include imam, which is clearly in the 75:5, see for example:[12]

شرف الدين النجفي: عن محمد بن خالد البرقي، عن خلف بن حماد، عن الحلبي، قال: سمعت أبا عبد الله (عليه السلام) يقرأ: «بَلْ يُرِيدُ الْإِنْسانُ لِيَفْجُرَ أَمامَهُ أي يكذبه

Sharaf Al-Deen Al-Najafy, from Muhammad Bin Khalid Al-Barqy, from Khalaf Bin Hamaad, from Al-Halby who said:

‘I heard Abu Abdullah^-asws reciting: But, the human being wants to undermine his Imam (75:5), i.e., belie him^-asws’.[13]

قال: و قال بعض أصحابنا عنهم (عليهم السلام): «أن قول الله عز و جل: بَلْ يُرِيدُ الْإِنْسانُ لِيَفْجُرَ أَمامَهُ قال: (بل‏) يريد أن يفجر أمير المؤمنين (عليه السلام)، بمعنى يكيده

And one of our companions said:

‘From him^-asws: ‘The Words of Allah^-azwj Mighty and Majestic: But, the human being wants to undermine his Imam (75:5), he^-asws said: ‘But he intends that he should undermine Amir Al-Momineen^-asws, in the meaning of plotting against him^-asws’.[14]

، كشف اليقين مِنْ كِتَابِ أَسْمَاءِ مَوْلَانَا أَمِيرِ الْمُؤْمِنِينَ أَحْمَدُ بْنُ عَلِيٍّ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَبْدِ الرَّحِيمِ عَنْ مُحَمَّدِ بْنِ مَعْدَانَ عَنْ مُحَمَّدِ بْنِ عِمْرَانَ بْنِ أَبِي لَيْلَى عَنْ عَاصِمِ بْنِ فَضْلٍ الْخَيَّاطِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنِ ابْنِ دَرَّاجٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَمَّا نَزَلَتْ‏ هَذِهِ الْآيَةُ بَلْ يُرِيدُ الْإِنْسانُ لِيَفْجُرَ أَمامَهُ‏ دَخَلَ أَبُو بَكْرٍ عَلَى النَّبِيِّ ص فَقَالَ لَهُ سَلِّمْ عَلَى عَلِيٍّ ع بِإِمْرَةِ الْمُؤْمِنِينَ فَقَالَ مِنَ اللَّهِ وَ مِنْ رَسُولِهِ قَالَ مِنَ اللَّهِ وَ مِنْ رَسُولِهِ

(The book) ‘Kashf Al Yaqeen’, from the book ‘Asma’a Mawlana Amir Al-Momineen^-asws’ – Ahmad Bin Ali, from Abdul Kareem Bin Abdul Raheem, from Muhammad Bin Ma’dan, from Muhammad Bin Imran Bin Abu Layli, from Aasim Bin Fazal Al Khayyat, from Muhammad Bin Muslim, from Ibn Darraj,

‘From Abu Ja’far^-asws having said: ‘When this Verse was Revealed: But, the human being wants to undermine his Imam [75:5], Abu Bakr entered to see the Prophet^-saww. He^-saww said to him ‘Greet unto Ali^-asws as ‘Amir Al-Momineen’!’ He said, ‘From Allah^-azwjand from His^-azwjRasool^-saww?’ He^-saww said: ‘From Allah^-azwjand from His^-azwjRasool^-saww’.

ثُمَّ دَخَلَ عُمَرُ قَالَ سَلِّمْ عَلَى عَلِيٍّ ع بِإِمْرَةِ الْمُؤْمِنِينَ فَقَالَ مِنَ اللَّهِ وَ مِنْ رَسُولِهِ قَالَ مِنَ اللَّهِ وَ مِنْ رَسُولِهِ

Then Umar entered. He^-saww said: ‘Greet unto Ali^-asws as ‘Amir Al-Momineen’!’ He said, ‘From Allah^-azwjand from His^-azwjRasool^-saww?’ He^-saww said: ‘From Allah^-azwjand from His^-azwjRasool^-saww’.

فَقَالَ ثُمَّ نَزَلَتْ‏ يُنَبَّؤُا الْإِنْسانُ يَوْمَئِذٍ بِما قَدَّمَ وَ أَخَّرَ قَالَ مَا قَدَّمَ مِمَّا أُمِرَ بِهِ وَ مَا أَخَّرَ مِمَّا لَمْ يَفْعَلْهُ لَمَّا أُمِرَ بِهِ مِنَ السَّلَامِ عَلَى عَلِيٍّ ع بِإِمْرَةِ الْمُؤْمِنِينَ‏

He^-asws said: ‘Then it was Revealed: On that Day the human being shall be Given the news of what he had sent ahead, and delayed [75:13]. He^-asws said: ‘Whatever he had sent ahead from what he had been commanded with, and what he had delayed from what he did not do of what he had been commanded with, from the greeting unto Ali^-asws as ‘Amir Al-Momineen’’.^[15]

VERSES 6 – 12

يَسْأَلُ أَيَّانَ يَوْمُ الْقِيَامَةِ {6}

He asks, ‘When would be the Day of Judgement? (75:6)

فَإِذَا بَرِقَ الْبَصَرُ {7}

So, when the sight is dazzled (75:7)

وَخَسَفَ الْقَمَرُ {8}

And the moon is eclipsed (75:8)

وَجُمِعَ الشَّمْسُ وَالْقَمَرُ {9}

And the sun and the moon are Gathered together (75:9)

يَقُولُ الْإِنْسَانُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ {10}

The human being would be saying on that Day, ‘Where is the escape?’ (75:10)

كَلَّا لَا وَزَرَ {11}

No way! There is no refuge (75:11)

إِلَىٰ رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ {12}

To your Lord would be the place of rest on that Day (75:12)

في كتاب الغيبة لشيخ الطائفة قدس سره باسناده إلى على بن مهزيار حديث طويل يذكر فيه دخوله على القائم عليه السلام وسؤاله اياه. وفيه: فقلت يا سيدى متى يكون هذا الامر ؟

In the book Kitaab Al-Ghaybat of Sheykh Al-Ta’ifa, by his chain going up to Ali Bin Mahziyar, a lengthy Hadeeth in which he mentions the following:

One person came up to Al-Qaim^-asws and asked him^-asws certain questions, and in it was – So I said, ‘O my Chief! When would this matter happen?’

فقال: إذا حيل بينكم وبين سبيل الكعبة واجتمع الشمس والقمر، واستدار بهما الكواكب والنجوم

He^-asws said: ‘When there are scams taking place between you and the way of the Kabah, and the sun and the moon are gathered together, and by these two the planets and the stars would circle’.

فقلت: متى يابن رسول الله ؟ فقال لى: في سنة كذا وكذا تخرج دابة الارض من بين الصفا والمروة، معه عصى موسى وخاتم سليمان يسوق الناس إلى المحشر

I asked, ‘When, O son^-asws of Rasool-Allah^-saww?’ So he^-asws said: ‘In the year such and such, the Walker upon the earth (Da’abat Al-Ardh – Amir Al-Momineen^-asws) would come out from between Al-Safa and Al-Marwa, with him^-asws would be the staff of Musa^-as, and the ring of Suleyman^-as, driving the people to the Resurrection Plains’.[16]

فس، تفسير القمي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: انْتَهَى رَسُولُ اللَّهِ ص إِلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ هُوَ نَائِمٌ فِي الْمَسْجِدِ قَدْ جَمَعَ رَمْلًا وَ وَضَعَ رَأْسَهُ عَلَيْهِ فَحَرَّكَهُ بِرِجْلِهِ ثُمَّ قَالَ قُمْ يَا دَابَّةَ اللَّهِ

Tafseer Al Qummi – My father, from Ibn Abu Umeyr, from Abu Baseer,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww ended up to Amir Al-Momineen^-asws and he^-asws was sleeping in the Masjid. He^-asws had gathered sand and placed his^-asws head upon it. He^-saww moved him^-asws with his^-saww leg, then said: ‘Arise, O walker of Allah^-azwj!’

فَقَالَ رَجُلٌ مِنْ أَصْحَابِهِ يَا رَسُولَ اللَّهِ ص أَ يُسَمِّي بَعْضُنَا بَعْضاً بِهَذَا الِاسْمِ

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

فَقَالَ لَا وَ اللَّهِ مَا هُوَ إِلَّا لَهُ خَاصَّةً وَ هُوَ دَابَّةُ الْأَرْضِ الَّذِي ذَكَرَ اللَّهُ فِي كِتَابِهِ‏ وَ إِذا وَقَعَ الْقَوْلُ عَلَيْهِمْ أَخْرَجْنا لَهُمْ دَابَّةً مِنَ الْأَرْضِ تُكَلِّمُهُمْ أَنَّ النَّاسَ كانُوا بِآياتِنا لا يُوقِنُونَ‏

He^-saww said: ‘No. By Allah^-azwj! It is not except for him^-asws in particular, and he^-asws is the water of the earth which Allah^-azwj has Mentioned in His^-azwj Book: And when the Word will occur upon them, We will Bring out to them a walker from the earth to speak to them. Surely, the people would not have had certainty in Our Signs [27:82]’.

ثُمَّ قَالَ يَا عَلِيُّ إِذَا كَانَ آخِرُ الزَّمَانِ أَخْرَجَكَ اللَّهُ فِي أَحْسَنِ صُورَةٍ وَ مَعَكَ مِيسَمٌ‏ تَسِمُ بِهِ أَعْدَاءَكَ

Then he^-saww said: ‘O Ali^-asws! When it will be the end of times, Allah^-azwj will Bring you^-asws out in an excellent image, and with you^-asws would be a branding iron you^-asws will be branding your^-asws enemies with’’.

فَقَالَ الرَّجُلُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ الْعَامَّةَ يَقُولُونَ هَذِهِ الْآيَةُ إِنَّمَا هِيَ تَكْلِمُهُمْ فَقَالَ أَبُو عَبْدِ اللَّهِ ع كَلَمَهُمُ اللَّهُ فِي نَارِ جَهَنَّمَ إِنَّمَا هُوَ يُكَلِّمُهُمْ مِنَ الْكَلَامِ‏

The man said to Abu Abdullah^-asws, ‘The general Muslims are saying this Verse is rather speaking to them!’ Abu Abdullah^-asws said: ‘Allah^-azwj will Speak to them in the Fire of Hell. But rather, he^-asws will be Speaking to them from the speech’’.^[17]

Tafseer Al Qummi – My father, from Ibn Abu Umeyr, from Abu Baseer,

فَقَالَ رَجُلٌ مِنْ أَصْحَابِهِ يَا رَسُولَ اللَّهِ ص أَ يُسَمِّي بَعْضُنَا بَعْضاً بِهَذَا الِاسْمِ

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

وَ قَالَ أَيْضاً حَدَّثَنَا الْحَسَنُ بْنُ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنِ الْفَضْلِ بْنِ زَيْدٍ عَنِ ابْنِ نُبَاتَةَ قَالَ: قَالَ لِي مُعَاوِيَةُ يَا مَعْشَرَ الشِّيعَةِ تَزْعُمُونَ أَنَّ عَلِيّاً دَابَّةُ الْأَرْضِ قُلْتُ نَحْنُ نَقُولُ وَ الْيَهُودُ يَقُولُونَ

And he said as well, ‘It is narrated to us by Al-Hassan Bin Ahmad, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Sama’at Bin Mihran, from Al Fazl Bin Zayd, from Ibn Nubata who said,

‘Muawiya said to me, ‘O community of Shias! You are claiming that Ali^-asws is walker of the earth?’ I said, ‘We are saying, and the Jews are saying (as well)’.

قَالَ فَأَرْسَلَ إِلَى رَأْسِ الْجَالُوتِ فَقَالَ وَيْحَكَ تَجِدُونَ دَابَّةَ الْأَرْضَ عِنْدَكُمْ مَكْتُوبَةً فَقَالَ نَعَمْ فَقَالَ وَ مَا هِيَ أَ تَدْرِي مَا اسْمُهَا قَالَ نَعَمْ اسْمُهَا إِيلِيَا

He (the narrator) said, ‘He sent for Ra’as Al-Jalut (Rabbi). He said, ‘Woe be unto you! Are you finding walker of the earth written with you?’ He said, ‘Yes’. He said, ‘So what is it, do you know what its name is?’ He said, ‘Yes, its name is Eliah’.

قَالَ فَالْتَفَتَ إِلَيَّ فَقَالَ وَيْحَكَ يَا أَصْبَغُ مَا أَقْرَبَ إِيلِيَا مِنْ عَلِيّاً

He (the narrator) said, ‘He turned towards me and said, ‘Woe be unto you, O Asbagh! How close is ‘Eliah’ to ‘Ali’’’.^[19]

VERSE 13

يُنَبَّأُ الْإِنْسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَّرَ {13}

On that Day the human being shall be Given the news of what he had sent ahead, and delayed (75:13)

ابن طاووس (رحمه الله) في كتاب ” اليقين في تسمية علي عليه السلام أمير المؤمنين ” باسناد متصل بأبي جعفر عليه السلام قال: لما نزلت هذه الآية (بل يريد الانسان ليفجر أمامه) دخل أبو بكر على النبي صلى الله عليه وآله فقال (له): سلم على علي بامرة المؤمنين. فقال: من الله ومن رسوله ؟ فقال صلى الله عليه وآله: من الله ومن رسوله

Ibn Tawoos, has narrated:

In the book Al-Yaqeen Fi-Tasmiya Ali^-asws Amir Al-Momineen^-asws, by a chain to Abu Ja’far^-asws having said: ‘When this Verse: But, the human being wants to undermine his Imam (75:5), was Revealed, Abu Bakr came up to the Prophet^-saww. So he^-saww said to him: ‘Greet Ali^-asws as ‘Amir Al-Momineen^-asws’. He said, ‘(Is this an order) from Allah^-azwj and from His^-azwj Rasool^-saww?’ He^-saww said: ‘From Allah^-azwj and from His^-azwj Rasool^-saww.

(ثم دخل عمر، فقال: سلم على علي بامرة المؤمنين. فقال: من الله ومن رسوله ؟ فقال صلى الله عليه وآله: من الله ومن رسوله

Then Umar came up, so he^-saww said: ‘Greet Ali^-asws as ‘Amir Al-Momineen^-asws’. So he said, ‘(Is this as order from) Allah^-azwj and from His^-azwj Rasool^-saww?’ He^-saww said: ‘From Allah^-azwj and from His^-azwj Rasool^-saww’’.

قال): ثم نزلت (ينبؤا الانسان يومئذ بما قدم وأخر) قال: ما قدم مما أمر به، وما أخر مما لم يفعله لما أمر به من السلام على علي عليه السلام بامرة المؤمنين

He^-asws said: ‘Then the Verse: On that Day the human being shall be Given the news of what he had sent ahead, and delayed (75:13), was Revealed’. He^-asws said: ‘What he sent ahead from he had been ordered with, and what he delayed from what he did not do when he had been ordered with it, from the greeting upon Ali^-asws as ‘Amir Al-Momineen’’.[20]

كشف اليقين مِنْ كِتَابِ أَسْمَاءِ مَوْلَانَا أَمِيرِ الْمُؤْمِنِينَ أَحْمَدُ بْنُ عَلِيٍّ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَبْدِ الرَّحِيمِ عَنْ مُحَمَّدِ بْنِ مَعْدَانَ عَنْ مُحَمَّدِ بْنِ عِمْرَانَ بْنِ أَبِي لَيْلَى عَنْ عَاصِمِ بْنِ فَضْلٍ الْخَيَّاطِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنِ ابْنِ دَرَّاجٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَمَّا نَزَلَتْ‏ هَذِهِ الْآيَةُ بَلْ يُرِيدُ الْإِنْسانُ لِيَفْجُرَ أَمامَهُ‏ دَخَلَ أَبُو بَكْرٍ عَلَى النَّبِيِّ ص فَقَالَ لَهُ سَلِّمْ عَلَى عَلِيٍّ ع بِإِمْرَةِ الْمُؤْمِنِينَ فَقَالَ مِنَ اللَّهِ وَ مِنْ رَسُولِهِ قَالَ مِنَ اللَّهِ وَ مِنْ رَسُولِهِ

VERSES 14 & 15

بَلِ الْإِنْسَانُ عَلَىٰ نَفْسِهِ بَصِيرَةٌ {14}

But! The human being is a witness against himself (75:14)

وَلَوْ أَلْقَىٰ مَعَاذِيرَهُ {15}

And even though he casts his excuses (75:15)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ إِنِّي لَأَتَعَشَّى مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذْ تَلَا هَذِهِ الْآيَةَ بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ وَ لَوْ أَلْقى مَعاذِيرَهُ يَا أَبَا حَفْصٍ مَا يَصْنَعُ الْإِنْسَانُ أَنْ يَتَقَرَّبَ إِلَى اللَّهِ عَزَّ وَ جَلَّ بِخِلَافِ مَا يَعْلَمُ اللَّهُ تَعَالَى إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَقُولُ مَنْ أَسَرَّ سَرِيرَةً رَدَّاهُ اللَّهُ رِدَاءَهَا إِنْ خَيْراً فَخَيْرٌ وَ إِنْ شَرّاً فَشَرٌّ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Umar Bin Yazeed who said,

‘I was having dinner with Abu Abdullah^-asws when he^-asws recited this Verse: But! The human being is a witness against himself (75:14) And even though he casts his excuses (75:15). O Abu Hafs! The human being cannot get closer to Allah^-azwj Mighty and Majestic by going against what Allah^-azwj the Exalted Knows. Rasool-Allah^-saww was saying: ‘The one who does a secretive deed, Allah^-azwj would Return it with a Returning – if it was good, so good, and if it was evil, so evil’.[22]

و عنه: عن أبي علي الأشعري، عن محمد بن عبد الجبار، عن صفوان، عن فضل أبي العباس، عن أبي عبد الله (عليه السلام)، قال: «ما يصنع أحدكم أن يظهر حسنا و يسر سيئا؟ أليس يرجع إلى نفسه فيعلم أن ذلك ليس كذلك؟ و الله عز و جل يقول: بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ إن السريرة إذا صحت قويت العلانية

And from him, from Abu Ali Al-Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from fazAl-Abu Al-Abbas, who has said:

‘Abu Abdullah^-asws having said: ‘What makes one of you to appear well pleased with a bad thing? Does he not refer to his own self, so he knows that is not as such? And Allah^-azwj Mighty and Majestic is Saying: But! The human being is a witness against himself (75:14) And even though he casts his excuses (75:15). If the conscience is correct, it strengthens the (deeds done) openly’.[23]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْخَفْقَةِ وَ الْخَفْقَتَيْنِ فَقَالَ مَا أَدْرِي مَا الْخَفْقَةُ وَ الْخَفْقَتَانِ إِنَّ اللَّهَ يَقُولُ بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ إِنَّ عَلِيّاً ( عليه السلام ) كَانَ يَقُولُ مَنْ وَجَدَ طَعْمَ النَّوْمِ قَائِماً أَوْ قَاعِداً فَقَدْ وَجَبَ عَلَيْهِ الْوُضُوءُ

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, and Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hakkan who said,

‘I asked Abu Abdullah^-asws about the (sleeping for) a heartbeat or two heartbeats. So he^-asws said: ‘I^-asws do not know what is (sleeping for) the heartbeat or two heartbeats. Allah^-azwj is Saying: But! The human being is a witness against himself (75:14). Ali^-asws was saying: ‘The one who finds the taste of sleep while standing, or sitting, so the Wudu is Obligated upon him’.[24]

في الكافي على بن محمد عن عبد الله بن اسحاق عن الحسن بن على ابن سليمان عن محمد بن عمران عن أبى عبد الله عليه السلام قال: اتى أمير المؤمنين عليه السلام و هو جالس بالكوفة بقوم وجدوهم يأكلون بالنهار في شهر رمضان، فقال لهم أمير المؤمنين عليه السلام أكلتم وانتم مفطرون ؟ قالوا: نعم، قال: يهود انتم ؟ قالوا: لا، قال: فنصارى ؟ قالوا: لا

In Al-Kafi – Ali Bin Muhammad, from Abdullah Bin Is’haq, from Al-Hassan Bin Ali Ibn Suleyman, from Muhammad Bin Umran:

‘From Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws came up to a group which was seated, at Al-Kufa, and he^-asws found them to be eating during the day in the Month of Ramadhan. So, Amir Al-Momineen^-asws said to them: ‘You are eating, and have broken the Fast?’ They said, ‘Yes’. He^-asws said: ‘You are Jews?’ They said, ‘No’. He^-asws said: ‘Christians?’ They said, ‘No’.

قال: فعلى أي شئ من هذه الاديان مخالفين للاسلام ؟ قالوا: بل مسلمون قال: فسفر انتم ؟ قالوا لا قال: فيكم علة استوجبتم الافطار لا نشعر بها فانكم ابصر بأنفسكم لان الله تعالى يقول: ” بل الانسان على نفسه بصيرة ” قالوا: بل اصبحنا ما بنا علة، والحديث طويل أخذنا منه موضع الحاجة

He^-asws said: ‘So which thing are you upon, from the Religions, opposed to Al-Islam?’ They said, ‘But, we are Muslims’. He^-asws said: ‘Are you travellers?’ They said, ‘No’. He^-asws said: ‘Do you have a reason with you to break your Fast, and you aware of it, so you are a witness against yourselves, because Allah^-azwj is Saying: But! The human being is a witness against himself (75:14)’. They said, ‘We have no reason with us this morning’. – And the Hadeeth is lengthy and we have taken from it the necessary subject matter’.[25] – See the complete Hadith in the Appendix.

فِي مَنْ لَا يَحْضُرُهُ الْفَقِيهُ رَوَى ابْنُ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ مَا حَدُّ الْمَرَضِ الَّذِي يُفْطِرُ فِيهِ الرَّجُلُ وَ يَدَعُ الصَّلَاةَ مِنْ قِيَامٍ؟ فَقَالَ: «بَلِ الْإِنْسانُ عَلى‏ نَفْسِهِ بَصِيرَةٌ» هُوَ أَعْلَمُ بِمَا يُطِيقُهُ

In (the book) Man La Yahza Al Faqih, it is reported by Ibn Bukeyr, from Zurara who said,

‘I asked Abu Abdullah^-asws, ‘What is a limit of the sickness regarding which the man breaks his Fast and leaves the Salat from standing (for it)?’ So he^-asws said: ‘But! The human being is a witness against himself (75:14). He (himself) is more knowing with what he can endure’’.[26]

مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِهِ تَعَالَى‏ وَ لَوْ أَلْقى‏ مَعاذِيرَهُ‏ قَالَ‏ نَزَلَتْ فِي رَجُلٍ أَمَرَهُ رَسُولُ اللَّهِ ص أَنْ يُسَلِّمَ عَلَى عَلِيٍّ بِإِمْرَةِ الْمُؤْمِنِينَ فَلَمَّا قُبِضَ رَسُولُ اللَّهِ ص تَرَكَ مَا أَمَرَهُ بِهِ وَ مَا وَفَى

Muhammad Bin Muslim,

‘From Abu Ja’far^-asws regarding Words of the Exalted: And even though he casts his excuses [75:15]. He^-asws said: ‘It was regarding a man Rasool-Allah^-saww had ordered him to greet unto Ali^-asws as ‘Amir Al-Momineen’. So, when Rasool-Allah^-saww passed away, he neglected what he had been ordered with and was not loyal’’.^[27]

VERSES 16 – 19

لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ {16}

Do not move your tongue with it in order to hasten with it (75:16)

تفسير فرات بن إبراهيم إِسْحَاقُ بْنُ مُحَمَّدِ بْنِ الْقَاسِمِ بْنِ صَالِحِ بْنِ خَالِدٍ الْهَاشِمِيُّ مُعَنْعَناً عَنْ حُذَيْفَةَ بْنِ الْيَمَانِ قَالَ: كُنْتُ وَ اللَّهِ جَالِساً بَيْنَ يَدَيْ رَسُولِ اللَّهِ ص وَ قَدْ نَزَلَ بِنَا غَدِيرَ خُمٍّ وَ قَدْ غَصَّ الْمَجْلِسُ‏ بِالْمُهَاجِرِينَ وَ الْأَنْصَارِ فَقَامَ رَسُولُ اللَّهِ ص عَلَى قَدَمَيْهِ وَ قَالَ أَيُّهَا النَّاسُ إِنَّ اللَّهَ أَمَرَنِي بِأَمْرٍ فَقَالَ‏ يا أَيُّهَا الرَّسُولُ بَلِّغْ ما أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ‏ وَ إِنْ لَمْ تَفْعَلْ فَما بَلَّغْتَ رِسالَتَهُ‏

Tafseer Furaat Bin Ibrahim – Is’haq Bin Muhammad Bin Al Qasim Bin Salih Bin Khalid al Hashimy transmitting from Huzeyfa Bin Al Yamani who said,

‘By Allah^-azwj! I was seated in front of Rasool-Allah^-saww, and he^-saww had encamped with us at Ghadeer Khumm, and the gathering was full with the Emigrants and the Helpers. Rasool-Allah^-saww stood upon his^-saww feed and said: ‘O you people! Allah^-azwj has Commanded me^-saww with a Command! He^-azwj Said: O you Rasool! Deliver what has been Revealed unto you from your Lord; and if you don’t do so, then you have not delivered His Message, [5:67].

فَقُلْتُ لِصَاحِبِي جَبْرَئِيلَ يَا خَلِيلِي إِنَّ قُرَيْشاً قَالُوا لِي كَذَا وَ كَذَا فَإِنَّ الْخَبَرَ مِنْ رَبِّي‏ فَقَالَ‏ وَ اللَّهُ يَعْصِمُكَ مِنَ النَّاسِ‏ ثُمَّ نَادَى أَمِيرَ الْمُؤْمِنِينَ عَلِيَّ بْنَ أَبِي طَالِبٍ ع وَ أَقَامَهُ عَنْ يَمِينِهِ ثُمَّ قَالَ أَيُّهَا النَّاسُ أَ لَسْتُمْ تَعْلَمُونَ أَنِّي أَوْلَى بِكُمْ مِنْكُمْ بِأَنْفُسِكُمْ قَالُوا اللَّهُمَّ بَلَى

I^-saww said to my^-saww companion Jibraeel^-as: ‘O my^-saww friend!’ Quraysh have said such and such to me^-saww’. News came from my^-saww Lord^-azwj, He^-azwj Said: and Allah will Protect you from the people [5:67]’. Then he^-saww called Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws and had him^-asws stand on his^-saww right, then said: ‘O you people! Aren’t you knowing that I^-saww are foremost with you than your own selves?’ They said, ‘O Allah^-azwj, yes!’

قَالَ أَيُّهَا النَّاسُ مَنْ كُنْتُ مَوْلَاهُ فَهَذَا مَوْلَاهُ فَقَالَ رَجُلٌ مِنْ عَرْضِ الْمَسْجِدِ يَا رَسُولَ اللَّهِ مَا تَأْوِيلُ هَذَا فَقَالَ مَنْ كُنْتُ نَبِيَّهُ فَهَذَا عَلِيٌّ أَمِيرُهُ وَ قَالَ اللَّهُمَّ وَالِ مَنْ وَالاهُ وَ عَادِ مَنْ عَادَاهُ وَ انْصُرْ مَنْ نَصَرَهُ وَ اخْذُلْ مَنْ خَذَلَهُ

He^-saww said: ‘O you people! One whose Master I^-saww was, so this one^-asws is his Master!’ A man from the midst of the gathering said, ‘O Rasool-Allah^-saww! What is the interpretation of this?’ He^-saww said: ‘One whose Prophet^-saww I^-saww was, so this Ali^-asws is his Emir’. And he^-saww said: ‘O Allah^-azwj! Befriend the one befriending him^-asws, and be Inimical to the one being inimical to him^-asws, and Help the one helping him^-asws and Abandon the one abandoning him^-asws!’’

فَقَالَ حُذَيْفَةُ فَوَ اللَّهِ لَقَدْ رَأَيْتُ مُعَاوِيَةَ حَتَّى قَامَ فَتَمَطَّى‏ وَ خَرَجَ مُغْضَباً وَاضِعاً يَمِينَهُ عَلَى عَبْدِ اللَّهِ بْنِ قَيْسٍ الْأَشْعَرِيِّ وَ يَسَارَهُ عَلَى مُغِيرَةَ بْنِ شُعْبَةَ ثُمَّ قَامَ يَمْشِي مُتَمَطِّياً وَ هُوَ يَقُولُ لَا نُصَدِّقُ مُحَمَّداً عَلَى مَقَالَتِهِ وَ لَا نُقِرُّ لِعَلِيٍّ بِوَلَايَتِهِ

Huzeyfa said, ‘By Allah^-azwj! I saw Muawiya until he stood up and swaggered and went out angrily, placing his right hand upon Abdullah Bin Qays Al-Ashari, and his left hand upon Mugheira Bin Sho’ba, then he stood up walking, swaggering, and he was saying: ‘Neither do we ratify Muhammad^-saww upon his^-saww words nor do we acknowledge to Ali^-asws of his^-asws Wilayah’.

فَأَنْزَلَ اللَّهُ عَلَى أَثَرِ كَلَامِهِ‏ فَلا صَدَّقَ وَ لا صَلَّى وَ لكِنْ كَذَّبَ وَ تَوَلَّى ثُمَّ ذَهَبَ إِلى‏ أَهْلِهِ يَتَمَطَّى أَوْلى‏ لَكَ فَأَوْلى‏ ثُمَّ أَوْلى‏ لَكَ فَأَوْلى‏ فَهَمَّ بِهِ رَسُولُ اللَّهِ ص أَنْ يَرُدَّهُ وَ يَقْتُلَهُ ثُمَّ قَالَ جَبْرَئِيلُ‏ لا تُحَرِّكْ بِهِ لِسانَكَ لِتَعْجَلَ بِهِ‏ فَسَكَتَ النَّبِيُّ ص‏

Allah^-azwj Revealed upon the tracks of his talk: So he neither ratified nor did he send the Salawat [75:31] But he belied and turned back [75:32] Then he went to his family swaggering (boasting) [75:33] Closer to you, so closer [75:34]. Rasool-Allah^-saww thought with him that he be returned and killing him. Then Jibraeel^-as said: Do not move your tongue with it in order to hasten with it [75:16]. So, the Prophet^-saww was silent’’.^[28]

إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ {17}

Surely, upon Us (Iimah) is its collection and its recitation (75:17)

فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ {18}

So when we (Iimah) recite it, then follow its recitation (75:18)

ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ {19}

Then surely, upon Us (Ullul Amir/Iimah) it is explanation (75:19)

Reciting the Holy Quran without haste

عدة من أصحابنا عن سهل بن زياد عن بعض أصحابنا عن على بن أبى حمزة قال: قال أبو عبد الله عليه السلام: ان القرآن لا يقرء هذرمة ولكن يرتل ترتيلا، فإذا مررت بآية فيها ذكر الجنة فقف عندها ; واسأل الله عزوجل الجنة، وإذا مررت بآية فيها ذكر النار فقف عندها وتعوذ بالله من النار

A number of our companions, from Sahl Bin Ziyad, from one of our companions, from Ali Bin Abu Hamza who said,

‘Abu Abdullah^-asws said: ‘Do not read the Quran speedily, but recite it slowly. So if you come across a Verse in which is the Mention of the Paradise, then pause during it and ask Allah^-azwj Mighty and Majestic for the Paradise; and if you come across a Verse in which the Fire is Mentioned, then pause during it and seek Refuge with Allah^-azwj from the Fire’.[29]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ وَاصِلِ بْنِ سُلَيْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ رَتِّلِ الْقُرْآنَ تَرْتِيلًا قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) بَيِّنْهُ تِبْيَاناً وَ لَا تَهُذَّهُ هَذَّ الشِّعْرِ وَ لَا تَنْثُرْهُ نَثْرَ الرَّمْلِ وَ لَكِنْ أَفْزِعُوا قُلُوبَكُمُ الْقَاسِيَةَ وَ لَا يَكُنْ هَمُّ أَحَدِكُمْ آخِرَ السُّورَةِ

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

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic: and recite the Quran distinctively (73:4). He^-asws said: ‘Amir Al-Momineen^-asws said: ‘Pronounce it with clarity and do not bunch it like the bunching of the poem, nor scatter it like the scattering of the grains of sand, but shake-up your hard hearts. Not one of you should be concerned of (reaching to) the end of the Chapter (rushing it)’.[30]

The collection of the Holy Quran is upon Allah^-azwj & the Holy Masumeen^-asws

عن جابر، قال: سمعت أبا جعفر (عليه السلام) يقول: «ما من أحد من الناس ادعى أنه جمع القرآن كله كما أنزل الله إلا كذب، و ما جمعه و حفظه كما أنزل الله إلا علي بن أبي طالب، و الأئمة من بعده

From Jabir who said,

‘I heard Abu Ja’far^-asws saying: ‘There is no one from the people who can claim that he collected the Quran, all of it, just as Allah^-azwj had Revealed it, except for a liar, as no one collected it and preserved it just as Allah^-azwj had Revealed it except for Ali^-asws Bin Abu Talib^‑asws and the Imams^-asws from after him^-asws’.[31]

ففي الحديث عن مولانا باقر العلم أبي جعفر محمد بن علي (عليهما السلام)، قال: «ما يستطيع أحد أن‏ يدعي أنه جمع القرآن كله ظاهره و باطنه غير الأوصياء

In a Hadeeth from our Master, Expounder of the knowledge, Abu Ja’far Muhammad^-asws Bin Ali^-asws having said: ‘No one has been able to claim that he collected all of the Quran, its apparent, and its hidden, apart from the successors^-asws’.[32]

For detailed Ahadeeth on the collection of the Quran see the introduction of this Tafseer

The correct recitation of the Holy Quran is with the Holy Masomeen^-asws

قَالَ أَبُو جَعْفَرٍ ع يَقُومُ الْقَائِمُ بِأَمْرٍ جَدِيدٍ وَ كِتَابٍ جَدِيدٍ وَ قَضَاءٍ جَدِيدٍ عَلَى الْعَرَبِ شَدِيدٌ لَيْسَ شَأْنُهُ إِلَّا بِالسَّيْفِ لَا يَسْتَتِيبُ أَحَداً وَ لَا يَأْخُذُهُ فِي اللَّهِ لَوْمَةُ لَائِمٍ

Abu Ja’far^-asws said: ‘Al-Qaim^-asws will make a stand with new commands, and a new Book, and new judgments, being harsh upon the Arabs, not dealing with them except by the sword, not sparing even one of them, and not taking any accusations regarding Allah^-azwj from any accuser’.[33]

عدة من أصحابنا، عن سهل بن زياد، عن محمد بن سليمان، عن بعض أصحابه، عن أبي الحسن (عليه السلام) قال: قلت له: جعلت فداك إنا نسمع الآيات في القرآن ليس هي عندنا كما نسمعها ولا نحسن أن نقرأها كما بلغنا عنكم، فهل نأثم؟ فقال: لا، اقرؤوا كما تعلمتم فسيجيئكم من يعلمكم

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Suleyman, from one of his companions,

(It has been narrated) from Abu Al-Hassan^-asws said, ‘I said to him^-asws, ‘May I be sacrificed for you^-asws, we are hearing Verses of the Quran, and these are not what we have as we are hearing them to be, and we consider it good that we should read it as these have reached us from you^-asws, so are we sinning?’ So he^-asws said: ‘No, recite these as you have learnt them, for there will be coming to you the one^-asws who will teach you (the correct Verses)’.[34]

روى جابر، عن أبي جعفر عليه السلام أنه قال: إذا قام قائم آل محمد عليهم السلام ضرب فساطيط لمن يعلم الناس القرآن، على ما أنزل الله جل جلاله، فأصعب ما يكون على من حفظ اليوم لانه يخالف فيه التأليف

Jabir reported from Abu Ja’far^-asws that he^-asws said: ‘When Al-Qaim^-asws of the Progeny^-asws of Muhammad^-saww makes a stand, he^-asws will teach the Quran to the people according to what was Revealed by Allah^-azwj, Majestic is His^-azwj Majesty, so it would become difficult for the ones who has memorised it today because it would be different in its composition’.[35]

قال: وقال رسول الله صلى الله عليه وآله: لو ان الناس قرؤا القرآن كما انزل الله عزوجل ما اختلف اثنان

And the Rasool-Allah^-saww said: ‘If the people were to recite the Quran as it had been Revealed by Allah^-azwj Mighty and Majestic, no two would have differed’.[36]

The explanation of the Holy Quran is upon Allah^-azwj & the Holy Masumeen^-asws

الديلمي، و أبو الحسن محمد بن شاذان، عن زيد بن ثابت، قال: قال رسول الله (صلى الله عليه و آله): «إني تارك فيكم الثقلين: كتاب الله، و علي بن أبي طالب، و علي أفضل لكم من كتاب الله، لأنه مترجم لكم عن كتاب الله

Al-Dulaymi, and Abu Al-Hassan Muhammad Bin Shazan, from Zayd Bin Sabit who said,

‘Rasool-Allah^-saww said: ‘I^-saww am leaving behind among you all, the two weighty things – Book of Allah^-azwj and Ali^-asws Bin Abu Talib^-asws; and Ali^-asws is superior for you all than the Book of Allah^-azwj, because he^-asws is the interpreter for you of the Book of Allah^-azwj’’.[37]

For detailed Ahadeeth read the introduction of this Tafseer

VERSES 20 & 21

كَلَّا بَلْ تُحِبُّونَ الْعَاجِلَةَ {20}

Never! But you are loving the present (life) (75:20)

وَتَذَرُونَ الْآخِرَةَ {21}

And leaving the Hereafter (for the world) (75:21)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ الْمِنْقَرِيِّ عَنْ عَبْدِ الرَّزَّاقِ بْنِ هَمَّامٍ عَنْ مَعْمَرِ بْنِ رَاشِدٍ عَنِ الزُّهْرِيِّ مُحَمَّدِ بْنِ مُسْلِمِ بْنِ عُبَيْدِ اللَّهِ قَالَ سُئِلَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) أَيُّ الْأَعْمَالِ أَفْضَلُ عِنْدَ اللَّهِ قَالَ مَا مِنْ عَمَلٍ بَعْدَ مَعْرِفَةِ اللَّهِ عَزَّ وَ جَلَّ وَ مَعْرِفَةِ رَسُولِهِ ( صلى الله عليه وآله ) أَفْضَلَ مِنْ بُغْضِ الدُّنْيَا فَإِنَّ لِذَلِكَ لَشُعَباً كَثِيرَةً وَ لِلْمَعَاصِي شُعَبٌ

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad, altogether from Al Qasim Bin Muhammad, from Suleyman Al Minqary, from Abdul Razzaq Bin Hammam, from Moamar Bin Rashid, from Al Zuhry Muhammad Bin Muslim Bin Ubeydullah who said,

‘Ali^-asws Bin Al-Husayn^-asws was asked, ‘Which of the deeds is superior in the Presence of Allah^-azwj?’ He^-asws said: ‘There is no deed, after the recognition of Allah^-azwj Mighty and Majestic and recognition of His^-azwj Rasool^-saww more superior than the hatred of the world. There are many branches for that, and for the disobedience, there is one branch’.

فَأَوَّلُ مَا عُصِيَ اللَّهُ بِهِ الْكِبْرُ مَعْصِيَةُ إِبْلِيسَ حِينَ أَبَى وَ اسْتَكْبَرَ وَ كَانَ مِنَ الْكَافِرِينَ

So the first of what Allah^-azwj was disobeyed with was the arrogance, being the disobedience of Iblees^-la, where he^-la refused (to prostrate) and was arrogant, and he^-la was from the disbelievers’.

ثُمَّ الْحِرْصُ وَ هِيَ مَعْصِيَةُ آدَمَ وَ حَوَّاءَ ( عليهما السلام ) حِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لَهُمَا فَكُلا مِنْ حَيْثُ شِئْتُما وَ لا تَقْرَبا هذِهِ الشَّجَرَةَ فَتَكُونا مِنَ الظَّالِمِينَ فَأَخَذَا مَا لَا حَاجَةَ بِهِمَا إِلَيْهِ فَدَخَلَ ذَلِكَ عَلَى ذُرِّيَّتِهِمَا إِلَى يَوْمِ الْقِيَامَةِ وَ ذَلِكَ أَنَّ أَكْثَرَ مَا يَطْلُبُ ابْنُ آدَمَ مَا لَا حَاجَةَ بِهِ إِلَيْهِ

Then (it was) the greed, and it is the disobedience of Adam^-as and Hawwa^-as [7:19] so eat from wherever you desire, but do not go near this tree, for then you will be of the unjust. So they^-as both took what there was no need to it for them both. Thus, that entered into their^-as offspring up to the Day of Judgement, and that is that most of what the son of Adam^-as seeks is what there is no need to it for him.

ثُمَّ الْحَسَدُ وَ هِيَ مَعْصِيَةُ ابْنِ آدَمَ حَيْثُ حَسَدَ أَخَاهُ فَقَتَلَهُ فَتَشَعَّبَ مِنْ ذَلِكَ حُبُّ النِّسَاءِ وَ حُبُّ الدُّنْيَا وَ حُبُّ الرِّئَاسَةِ وَ حُبُّ الرَّاحَةِ وَ حُبُّ الْكَلَامِ وَ حُبُّ الْعُلُوِّ وَ الثَّرْوَةِ فَصِرْنَ سَبْعَ خِصَالٍ فَاجْتَمَعْنَ كُلُّهُنَّ فِي حُبِّ الدُّنْيَا

Then (it was) the envy, and it is a disobedience of the son^-la of Adam^-as where he^-la envied his^-la brother^-as, and he^-la killed him^-as.

So there branched out from that, the love of women, and the love of the world, and love of the leadership, and love of the relaxation, and love of the speech, and love of the exaltedness and the wealth. Thus, these came to be seven traits, and they all gathered in the love of the world.

فَقَالَ الْأَنْبِيَاءُ وَ الْعُلَمَاءُ بَعْدَ مَعْرِفَةِ ذَلِكَ حُبُّ الدُّنْيَا رَأْسُ كُلِّ خَطِيئَةٍ وَ الدُّنْيَا دُنْيَاءَانِ دُنْيَا بَلَاغٍ وَ دُنْيَا مَلْعُونَةٍ

Thus, the Prophets^-as and the Scholars^-asws said after recognition that: ‘The love of the world is the head of all sins, and the world is (two types of) world – a world of bare necessities and the condemned one’.^[38]

فِي رَوْضَةِ الْوَاعِظِينَ لِلْمُفِيدِ (ره) قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: وَ مَنْ أَرادَ الْآخِرَةَ فَلْيَتْرُكْ زِينَةَ الْحَيَوةِ الدُّنْيَا

In (the book) Rowzat Al Waizeen of Al Mufeed –

‘Rasool-Allah^-saww said: ‘And one who wants the Hereafter, so let him neglect the adornments of the life of the world’.[39]

فقه الرضا عليه السلام‏ سَلُوا رَبَّكُمُ الْعَافِيَةَ فِي الدُّنْيَا وَ الْآخِرَةِ فَإِنَّهُ أَرْوِي عَنِ الْعَالِمِ أَنَّهُ قَالَ الْمُلْكُ الْخَفِيُّ إِذَا حَضَرَتْ‏ لَمْ يُؤْبَهْ لَهَا وَ إِنْ غَابَتْ عُرِفَ فَضْلُهَا

(The book) ‘Fiqh Al-Reza^-asws’, may the greetings be upon him^-asws – ‘Ask your Lord^-azwj for the well-being in the world and the Hereafter, for it is reported from the Scholar^-asws that he^-asws had said: ‘The kingdom (good health) is hidden. When it is present, it is not turned to (paid attention to), and if it disappears, its merit is recognised.

وَ اجْتَهِدُوا أَنْ يَكُونَ زَمَانُكُمْ أَرْبَعَ سَاعَاتٍ سَاعَةً لِلَّهِ لِمُنَاجَاتِهِ وَ سَاعَةً لِأَمْرِ الْمَعَاشِ وَ سَاعَةً لِمُعَاشَرَةِ الْإِخْوَانِ الثِّقَاتِ وَ الَّذِينَ يُعَرِّفُونَكُمْ عُيُوبَكُمْ وَ يُخْلِصُونَ لَكُمْ فِي الْبَاطِنِ وَ سَاعَةً تَخْلُونَ فِيهَا لِلَذَّاتِكُمْ

And struggle for your time to be of four timings – a time for Allah^-azwj for whispering to Him^‑azwj, and a timing for the matters of livelihood, and a timing for socialising with the trusted brother and those who introduce your faults to you and are being sincere to you in the esoteric, and a timing you can be alone in it for your pleasures.

وَ بِهَذِهِ السَّاعَةِ تَقْدِرُونَ عَلَى الثَّلَاثِ السَّاعَاتِ- لَا تُحَدِّثُوا أَنْفُسَكُمْ بِالْفَقْرِ وَ لَا بِطُولِ الْعُمُرِ فَإِنَّهُ مَنْ حَدَّثَ نَفْسَهُ بِالْفَقْرِ بَخِلَ وَ مَنْ حَدَّثَهَا بِطُولِ الْعُمُرِ حَرَصَ

And by these timings, you are able upon the three timings – neither discuss yourself with the poverty nor with long life, for the one who discusses himself with the poverty will be miserly, and the one who discusses it with the long life will be greedy.

اجْعَلُوا لِأَنْفُسِكُمْ حَظّاً مِنَ الدُّنْيَا بِإِعْطَائِهَا مَا تَشْتَهِي مِنَ الْحَلَالِ وَ مَا لَمْ يَثْلِمِ الْمُرُوَّةَ وَ لَا سَرَفَ فِيهِ وَ اسْتَعِينُوا بِذَلِكَ عَلَى أُمُورِ الدُّنْيَا فَإِنَّهُ نَرْوِي لَيْسَ مِنَّا مَنْ تَرَكَ دُنْيَاهُ لِدِينِهِ وَ دِينَهُ لِدُنْيَاهُ

Make for your souls a share from the world by giving it what it desires from the Permissible(s), and what does not damage the personality, nor having extravagance in it, and be assisted with upon matters of the world, for it has been reported: ‘He isn’t from us^-asws, one who neglects his world for his religion, nor his religion for his world’.

وَ تَفَقَّهُوا فِي دِينِ اللَّهِ فَإِنَّهُ أَرْوِي مَنْ لَمْ يَتَفَقَّهْ فِي دِينِهِ مَا يُخْطِئُ أَكْثَرُ مِمَّا يُصِيبُ فَإِنَّ الْفِقْهَ مِفْتَاحُ الْبَصِيرَةِ وَ تَمَامُ الْعِبَادَةِ وَ السَّبَبُ إِلَى الْمَنَازِلِ الرَّفِيعَةِ وَ حَازَ الْمَرْءُ الْمَرْتَبَةَ الْجَلِيلَةَ فِي الدِّينِ وَ الدُّنْيَا

And ponder in the religion of Allah^-azwj, for it has been reported: ‘One who does not ponder in his religion, what he does wrong will be more than what he gets right’, for the pondering is a key of insight, and completes the worship, and the means to the lofty dwellings, and the person gets the majestic rank in the religion and the world.

فَضْلُ الْفَقِيهِ عَلَى الْعِبَادِ كَفَضْلِ الشَّمْسِ عَلَى الْكَوَاكِبِ وَ مَنْ لَمْ يَتَفَقَّهْ فِي دِينِهِ لَمْ يُزَكِّ اللَّهُ لَهُ عَمَلًا

The merit of a pondering one upon the worshipper is like a merit of the sun upon the stars, and the one who does not ponder in his religion, Allah^-azwj will not Purify any deed for him’’.^[40]

فَقَالَ مُحَمَّدُ بْنُ عَلِيٍّ ع يَا عُمَرُ إِنَّمَا الدُّنْيَا سُوقٌ مِنَ الْأَسْوَاقِ مِنْهَا خَرَجَ قَوْمٌ بِمَا يَنْفَعُهُمْ وَ مِنْهَا خَرَجُوا بِمَا يَضُرُّهُمْ وَ كَمْ مِنْ قَوْمٍ قَدْ غَرَّتْهُمْ بِمِثْلِ الَّذِي أَصْبَحْنَا فِيهِ حَتَّى أَتَاهُمُ الْمَوْتُ فَاسْتَوْعَبُوا فَخَرَجُوا مِنَ الدُّنْيَا مَلُومِينَ لِمَا لَمْ يَأْخُذُوا لِمَا أَحَبُّوا مِنَ الْآخِرَةِ عُدَّةً وَ لَا مِمَّا كَرِهُوا جُنَّةً

Muhammad^-asws Bin Ali^-asws said: ‘O Umar! But rather, the world is a market from the markets. A people come out from it with what benefits them, and (others) come out from it with what is harmful to them. And how many people have been deceived with the likes of that which we have come to be in until the death comes to them. They get absorbed and exit from the world blame-worthy due to what they did not take what they loved from the Hereafter, any preparation, nor a shield from what they did not like.

قَسَمَ مَا جَمَعُوا مَنْ لَا يَحْمَدُهُمْ وَ صَارُوا إِلَى مَنْ لَا يَعْذِرُهُمْ فَنَحْنُ وَ اللَّهِ مَحْقُوقُونَ أَنْ نَنْظُرَ إِلَى تِلْكَ الْأَعْمَالِ الَّتِي كُنَّا نَغْبِطُهُمْ بِهَا فَنُوَافِقَهُمْ فِيهَا وَ نَنْظُرَ إِلَى تِلْكَ الْأَعْمَالِ الَّتِي كُنَّا نَتَخَوَّفُ عَلَيْهِمْ مِنْهَا فَنَكُفَّ عَنْهَا

A portion what they amassed, the ones who did not praise them, and the came to the one who did not excuse them. By Allah^-azwj! We^-asws are justified in looking that those deeds which we were gratifying with, so we^-asws can pause them in it, and we^-asws looked at those deed which we^-asws were frightening upon them from, so we^-asws can refrain from these.

فَاتَّقِ اللَّهَ وَ اجْعَلْ فِي قَلْبِكَ اثْنَتَيْنِ تَنْظُرُ الَّذِي تُحِبُّ أَنْ يَكُونَ مَعَكَ إِذَا قَدِمْتَ عَلَى رَبِّكَ فَقَدِّمْهُ بَيْنَ يَدَيْكَ وَ تَنْظُرُ الَّذِي تَكْرَهُهُ أَنْ يَكُونَ مَعَكَ إِذَا قَدِمْتَ عَلَى رَبِّكَ فَابْتَغِ بِهِ الْبَدَلَ

Fear Allah^-azwj and Make two to be in your heart looking at that which you love to be with you when you proceed to your Lord^-azwj, so send it forward in front of you, and you looked at that which you dislike from it being with you when you proceed to your Lord^-azwj, so seek the replacement with it.

وَ لَا تَذْهَبَنَّ إِلَى سِلْعَةٍ قَدْ بَارَتْ عَلَى مَنْ كَانَ قَبْلَكَ تَرْجُو أَنْ تَجُوزَ عَنْكَ وَ اتَّقِ اللَّهَ يَا عُمَرُ وَ افْتَحِ الْأَبْوَابَ وَ سَهِّلِ الْحِجَابَ وَ انْصُرِ الْمَظْلُومَ وَ رُدَّ الْمَظَالِمَ

And do not go to any commodity which has gone against the ones who were before you, hoping that it would pass from you, and fear Allah^-azwj, O Umar, and open the doors, and ease off the veils, and help the oppressed, and restore the grievances’.

ثُمَّ قَالَ ثَلَاثٌ مَنْ كُنَّ فِيهِ اسْتَكْمَلَ الْإِيمَانَ بِاللَّهِ فَجَثَا عُمَرُ عَلَى رُكْبَتَيْهِ وَ قَالَ إِيهِ يَا أَهْلَ بَيْتِ النُّبُوَّةِ

Then he^-asws said: ‘Three (things), one who has these in him, would perfect the Eman with Allah^-azwj’. Umar (Ibn Abd Aziz – the Umaid Caliph) knelt upon his knees and said, ‘Which, O People^-asws of the Household of the Prophet-hood?’

فَقَالَ نَعَمْ يَا عُمَرُ مَنْ إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ‏ فِي الْبَاطِلِ وَ إِذَا غَضِبَ لَمْ يُخْرِجْهُ غَضَبُهُ مِنَ الْحَقِّ وَ مَنْ إِذَا قَدَرَ لَمْ يَتَنَاوَلْ مَا لَيْسَ لَهُ

He^-asws said: ‘Yes, O Umar! One, when he is pleased, his pleasure would not enter him into the falsehood (sins), and when he is angered, his anger would not exit him from the truth, and one when he is able, does not take what isn’t for him’.

فَدَعَا عُمَرُ بِدَوَاةٍ وَ قِرْطَاسٍ وَ كَتَبَ‏ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ هَذَا مَا رَدَّ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ ظُلَامَةَ مُحَمَّدِ بْنِ عَلِيٍّ ع فَدَكَ‏

Umar called for the ink and paper and wrote, ‘In the Name of Allah^-azwj the Beneficent, the Merciful. This is what Umar Bin Abdul Aziz returns the Fadak, the grievance of Muhammad^-asws Bin Ali^-asws’’. (an extract)[41]

VERSES 22 & 23

وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ {22}

(Some) faces on that Day would be radiant (75:22)

إِلَىٰ رَبِّهَا نَاظِرَةٌ {23}

Looking at their Rab (Imam) (75:23)

Looking at the Lord^-azwj

و عنه، قال: حدثنا علي بن أحمد بن محمد بن عمران الدقاق (رحمه الله)، قال: حدثنا محمد بن أبي عبد الله الكوفي، قال: حدثنا موسى بن عمران النخعي، عن الحسين بن يزيد النوفلي، عن علي بن أبي حمزة، عن أبي بصير، عن أبي عبد الله (عليه السلام)، قال: قلت له: أخبرني عن الله عز و جل، هل يراه المؤمنون يوم القيامة؟ قال: «نعم، و قد رأوه قبل يوم القيامة» قلت: متى؟ قال: «حين قال الله لهم: أَ لَسْتُ بِرَبِّكُمْ قالُوا بَلى

And from him, said, ‘It has been narrated to us by Ali Bin Ahmad Bin Muhammad Bin Umran Al-Daqaq, from Muhammad Bin Abu Abdullah Al-Kufy, from Musa Bin Umran Al-Nakha’ie, from Al-Husayn Bin Yazeed Al-Nowfaly, from Ali Bin Abu Hamza, from Abu Baseer, who has narrated,

‘I said to Abu Abdullah^-asws, ‘Inform me about Allah^-azwj Mighty and Majestic. Will the Momineen see Him^-azwj on the Day of Judgement?’ He^-asws said: ‘Yes, and they have (already) seen him before the Day of Judgement’. I said, ‘When?’ He^-asws said: ‘Where Allah^-azwj Said to them: “Am I not your Lord?” They said, ‘Yes, we testify’ (7:172)’.

ثم سكت ساعة، ثم قال: «و إن المؤمنين ليرونه في الدنيا قبل يوم القيامة، أ لست تراه في وقتك هذا؟

The he^-asws was silent for a while, then said: ‘The Momineen are (already) seeing Him^-azwj in the world, before the Day of Judgement. Do you not see Him^-azwj at this time of yours?’

قال أبو بصير: فقلت له: جعلت فداك، فأحدث بهذا عنك؟ فقال: «لا، فإنك إذا حدثت به فأنكره منكر جاهل بمعنى ما تقول، ثم قدر أن ذلك تشبيه كفر، و ليست الرؤية بالقلب كالرؤية بالعين، تعالى الله عما يصفه المشبهون و الملحدون

Abu Baseer said, ‘I said to him^-asws, ‘May I be sacrificed for you^-asws, So should I narrate this from you^-asws?’ He^-asws said: ‘No, for if you were to narrate it, the denier would deny it, being ignorant of the meaning of what you are saying. Then he will evaluate that, that is similar to blasphemy (Kufr), and the visioning with the heart is not the same as visioning with the eyes. Allah^-azwj is more Exalted from what the resemblers and the atheists describe Him^-azwj to be’.[42]

فِي كِتَابِ التَّوْحِيدِ حَدِيثٌ طَوِيلٌ عَنْ عَلِيٍّ عَلَيْهِ السَّلَامُ يَقُولُ فِيهِ: وَ قَدْ سَأَلَهُ رَجُلٌ عَمَّا اشْتُبِهَ عَلَيْهِ مِنَ الْآيَاتِ. فَأَمَّا قَوْلُهُ عَزَّ وَ جَلَ‏ «وُجُوهٌ يَوْمَئِذٍ ناضِرَةٌ* إِلى‏ رَبِّها ناظِرَةٌ» فَإِنَّ ذَلِكَ فِي مَوْضِعٍ يَنْتَهِي فِيهِ أَوْلِيَاءُ اللَّهِ عَزَّ وَ جَلَّ بَعْدَ مَا يَفْرُغُ مِنَ الْحِسَابِ إِلَى نَهَرٍ يُسَمَّى الْحَيَوَانَ

In the book Al Tawheed –

‘There is a lengthy Hadeeth from Ali^-asws, saying in it, and a man had asked him^-asws about what was confusing upon him from the Verses: ‘So, as for His^-azwj Words of the Mighty and Majestic: ‘(Some) faces on that Day would be radiant (75:22) Looking at their Lord (75:23), so that is regarding a place in which the friends of Allah^-azwj Mighty and Majestic would end up to after being free from the Reckoning, to a river called Al-Haywaan.

فَيَغْتَسِلُونَ وَ يَشْرَبُونَ مِنْهُ وَ يَدْخُلُونَ الْجَنَّةَ، فَذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ فِي تَسْلِيمِ الْمَلَائِكَةِ عَلَيْهِمْ: «سَلامٌ عَلَيْكُمْ طِبْتُمْ فَادْخُلُوها خالِدِينَ

So they would be washing and drinking from it, and they would be entering the Paradise. Thus, these are the words of the Mighty and Majestic regarding the greetings of the Angels upon them: ‘Peace be upon you! You are good, therefore enter it to abide eternally (39:73).

فَعِنْدَ ذَلِكَ أَيْقَنُوا بِدُخُولِ الْجَنَّةِ وَ النَّظَرِ إِلَى مَا وَعَدَهُمْ فَذَلِكَ قَوْلُهُ: «إِلى‏ رَبِّها ناظِرَةٌ» وَ إِنَّمَا يَعْنِي بِالنَّظَرِ إِلَيْهِ النَّظَرَ إِلَى ثَوَابِهِ تَبَارَكَ وَ تَعَالَى

So, during that, they would be convinced that they are actually entering the Paradise, and they would look at what has been Promised them, and these are His^-azwj Words: Looking at their Lord (75:23). And rather, it means by looking at Him^-azwj, the looking at the Rewards by the Blessed and Exalted’’.[43]

The radiance of the faces

محمد بن العباس: عن أحمد بن هوذة، عن إبراهيم بن إسحاق، عن عبد الله بن حماد، عن هاشم الصيداوي، قال: قال لي أبو عبد الله (عليه السلام): «يا هاشم، حدثني أبي و هو خير مني، عن جدي رسول الله (صلى الله عليه و آله)، أنه قال: ما من رجل من فقراء المؤمنين من شيعتنا إلا و ليس عليه تبعة

Muhammad Bin Al-Abbas, from Ahmad Bin Howzat, from Ibrahim Bin Is’haq, from Abdullah Bin hamaad, from Hisham Al-Saydawi who said:

‘Abu Abdullah^-asws said to me: ‘O Hisham! My^-asws father^-asws narrated to me^-asws, and he^-asws was better than me^-asws, from his^-asws grandfather Rasool-Allah^-saww having said: ‘The is none from the men from the poor Momineen from our^-asws Shias except that he does not have a liability upon him’.

قلت: جعلت فداك، و ما التبعة؟ قال: «من الإحدى و خمسين ركعة، و من صوم ثلاثة أيام من الشهر

I said, ‘May I be sacrificed for you^-asws, and what is the liability?’ He^-asws said: ‘From the fifty one cycles (of Prayer), and from Fasting thirty days from the Month (of Ramazan).

فإذا كان يوم القيامة خرجوا من قبورهم و وجوهم مثل القمر ليلة البدر، فيقال للرجل منهم: سل تعط، فيقول: أسأل ربي النظر إلى وجه محمد (صلى الله عليه و آله)، قال: فيأذن الله عز و جل لأهل الجنة أن يزوروا محمدا (صلى الله عليه و آله)

So, when it will be the Day of Judgement, they will come out from their graves, and their faces would be like the moon on the night of the full moon, and it will be said to the man from among them: ‘Ask, and you shall be given it’. He will be saying, ‘I ask my Lord^-azwj, to be able to look at the face of Muhammad^-saww’. Allah^-azwj Mighty and Majestic would Grant Permission to the people of the Paradise that they should visit Muhammad^-saww’.

قال: فينصب لرسول الله (صلى الله عليه و آله) منبر من نور على درنوك من درانيك الجنة، له ألف مرقاة، بين المرقاة إلى المرقاة ركضة الفرس، فيصعد محمد (صلى الله عليه و آله) و أمير المؤمنين (عليه السلام)

He^-asws said: ‘Then He^-azwj would Establish a Pulpit of Light for the Rasool-Allah^-saww, upon a carpet from the carpets of the Paradise which would have a thousand grades to it. In between one grade to the other is like a horse track. Then Muhammad^-saww and Amir Al-Momineen^-asws would ascend it’.

قال: «فيحف ذلك المنبر شيعة آل محمد (عليهم السلام)، فينظر الله إليهم، و هو قوله تعالى: وُجُوهٌ يَوْمَئِذٍ ناضِرَةٌ إِلى رَبِّها ناظِرَةٌ

He^-asws said: ‘The Shias of the Progeny^-asws of Muhammad^-saww would be surrounding that Pulpit. So Allah^-azwj Would Look at them, and these are the Words of the High: (Some) faces on that Day would be radiant (75:22) Looking at their Lord (75:23)’.

قال – فيلقى عليهم من النور حتى إن أحدهم إذا رجع لم تقدر الحور أن تملأ بصرها منه

He^-asws said: ‘The Light would have such an effect upon them, that when one of them returns, the Hourie would not be able to look at him and her eyes would be filled from him’.

قال: ثم قال أبو عبد الله (عليه السلام): «يا هاشم، لمثل هذا فليعمل العاملون

Then Abu Abdullah^-asws said: ‘O Hisham! For the like of this, so let the workers be working (37:61)’.[44]

و عنه، قال: حدثنا أحمد بن زياد بن جعفر الهمداني، قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه إبراهيم بن هاشم، عن عبد السلام بن صالح الهروي قال: قلت لعلي بن موسى (عليهما السلام): يا بن رسول الله، ما تقول في الحديث الذي يرويه أهل الحديث: «إن المؤمنين يزورون ربهم في منازلهم في الجنة»؟

And from him, said, ‘It has been narrated to us by Ahmad Bin Ziyad Bin Ja’far Al-Hamdany, from Ali Bin Ibrahim Bin Hisham, from his father Ibrahim Bin Hisham, from Abdul Salaam Bin Salih Al-Harwy who said:

‘I said to Ali^-asws Bin Musa^-asws, ‘O son^-asws of the Rasool-Allah^-saww! What do you^-asws say regarding the Hadeeth, which is being reported by the people of the Hadeeth, ‘The Momineen would be visiting their Lord^-azwj in their Levels in the Paradise?’

فقال (عليه السلام): «يا أبا الصلت، إن الله تعالى فضل نبيه (صلى الله عليه و آله) على جميع خلقه من النبيين و الملائكة، و جعل طاعته طاعته، و مبايعته مبايعته ، و زيارته في الدنيا و الآخرة زيارته، فقال عز و جل: مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ اللَّهَ

So he^-asws said: ‘O Abu Al-Salt! Allah^-azwj the Exalted has Merited His^-azwj Prophet^-saww above all of His^-azwj creatures from the Prophets^-as and the Angels, and Made obedience to him^-saww as being obedience to Himself^-azwj; and following him^-saww as being following Himself^-azwj; and visiting him^-saww in the world and the Hereafter as having visited Himself^-azwj. Therefore Allah^-azwj Mighty and Majestic Said: There is one who obeys the Rasool, so he has obeyed Allah (4:80).

و قال: إِنَّ الَّذِينَ يُبايِعُونَكَ إِنَّما يُبايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ، و قال النبي (صلى الله عليه و آله): من زارني في حياتي أو بعد موتي فقد زار الله تعالى. و درجة النبي (صلى الله عليه و آله) في الجنة أرفع الدرجات، فمن زاره في درجته في الجنة من منزله فقد زار الله تبارك و تعالى

And Said: Surely, those pledging allegiance to you are rather pledging their allegiances to Allah, the Hand of Allah being Above their hands. And the Prophet^-saww said: ‘The one visits me^-saww during my^-saww lifetime, or after my^-saww passing away, so he has visited Allah^-azwj’. And the Level of the Prophet^-saww in the Paradise is the highest of the Levels. So the one who visits him^-saww in his^-saww Level in the Paradise, from his^-saww Levels, so he has visited Allah^-azwj Blessed and Exalted.

قال: فقلت له: يا بن رسول الله، فما معنى الخبر الذي رووه أن ثواب لا إله إلا الله النظر إلى وجه الله تعالى؟

I said to him^-asws, ‘O son^-asws of the Rasool-Allah^-saww! So what is the meaning of the Hadeeth which is being reported that, ‘The Reward of ‘There is no god except for Allah^-azwj, is the looking at the Face of Allah^-azwj the Exalted?’

فقال (عليه السلام): «يا أبا الصلت، من وصف الله تعالى بوجه كالوجوه فقد كفر، و لكن وجه الله تعالى أنبياؤه و رسله و حججه (صلوات الله عليهم)، هم الذين بهم يتوجه إلى الله عز و جل و إلى دينه و معرفته

So Ali^-asws said: ‘O Abu Al-Salt! The one who describes Allah^-azwj with a face like the faces, so he has committed Kufr. But, the Face of Allah^-azwj are His^-azwj Prophets^-as, and His^-azwj Rasools^-as, and His^-azwj Divine Authorities. They^-asws are the ones by whom you are paying attention to Allah^-azwj Mighty and Majestic, and to His^-azwj religion, and His^-azwj Recognition.

فالنظر إلى أنبياء الله تعالى و رسله و حججه (عليهم السلام) في درجاتهم ثواب عظيم للمؤمنين يوم القيامة

So the looking at the Prophets^-as of Allah^-azwj the Exalted, and at His^-azwj Rasools^-as, and at His^-azwj Proofs^-asws in their^-asws Levels is a great Reward for the Momineen, on the Day of Judgement.

و قد قال النبي (صلى الله عليه و آله): من أبغض أهل بيتي و عترتي لم يرني و لم أره يوم القيامة

And the Prophet^-saww has said: ‘The one who hates the People^-asws of my^-saww Household, and my^-saww Family, will never see me^-saww, I^-saww will not look at him on the Day of Judgement’.

و قال (صلى الله عليه و آله): إن فيكم من لا يراني بعد أن يفارقني. يا أبا الصلت، إن الله تعالى لا يوصف بمكان و لا تدركه الأبصار و الأوهام

And he^-saww said: ‘Among you is one who will not see me^-asws after separating from me^-saww’. O Abu Al-Salt! Verily Allah^-azwj cannot be described by a place, nor can the visions and the imaginations imagine Him^-azwj.[45]

VERSES 24 – 30

وَوُجُوهٌ يَوْمَئِذٍ بَاسِرَةٌ {24}

And (some) faces on that Day would be distorted (75:24)

تَظُنُّ أَنْ يُفْعَلَ بِهَا فَاقِرَةٌ {25}

You would think that something extraordinary has been done with these (75:25)

كَلَّا إِذَا بَلَغَتِ التَّرَاقِيَ {26}

Indeed! When it has already reached the morphosis (stage) (75:26)

NB: See others translation of 75:26[46]

وَقِيلَ مَنْ ۜ رَاقٍ {27}

And it will be Said, ‘Who can cure?’ (75:27)

NB: See others translation of 75:27[47]

وَظَنَّ أَنَّهُ الْفِرَاقُ {28}

And he would think it is the separation (from whome?)(75:28)

وَالْتَفَّتِ السَّاقُ بِالسَّاقِ {29}

And the leg will turn with the leg (75:29)

إِلَىٰ رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ {30}

To your Lord on that day shall be the returning (75:30)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ قِيلَ مَنْ راقٍ وَ ظَنَّ أَنَّهُ الْفِراقُ

Ali Bin Ibrahim, from his father, from Amro Bin Usman, from Al Mufazzal Bin Salih, from Jabir,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj Blessed and Exalted: And it will be Said, ‘Who can cure?’ (75:27) And he would think it is the separation (75:28)’.

قَالَ فَإِنَّ ذَلِكَ ابْنُ آدَمَ إِذَا حَلَّ بِهِ الْمَوْتُ قَالَ هَلْ مِنْ طَبِيبٍ إِنَّهُ الْفِرَاقُ أَيْقَنَ بِمُفَارَقَةِ الْأَحِبَّةِ قَالَ

He^-asws said: ‘So that would be when the death comes upon the son of Adam^-as, he says, ‘Is there a doctor?’ And he would think it is the separation (75:28), being convinced of the separation from the loved ones’.

وَ الْتَفَّتِ السَّاقُ بِالسَّاقِ الْتَفَّتِ الدُّنْيَا بِالْآخِرَةِ

And the leg will turn with the leg (75:29), (he^-asws said): ‘The world would turn into the Hereafter’.

ثُمَّ إِلى رَبِّكَ يَوْمَئِذٍ الْمَساقُ قَالَ الْمَصِيرُ إِلَى رَبِّ الْعَالَمِينَ

Then, To your Lord on that day shall be the driving (75:30). He^-asws said: ‘The destination to Lord^-azwj of the worlds’’.[48]

VERSES 31 – 35

فَلَا صَدَّقَ وَلَا صَلَّىٰ {31}

So he neither ratified nor did he send the Salawat (75:31)

NB: See others translation of 75:31[49]

وَلَٰكِنْ كَذَّبَ وَتَوَلَّىٰ {32}

But he belied and turned away (75:32)

ثُمَّ ذَهَبَ إِلَىٰ أَهْلِهِ يَتَمَطَّىٰ {33}

Then he went to his family swaggering (boasting) (75:33).

أَوْلَىٰ لَكَ فَأَوْلَىٰ {34}

Closer to you, so closer (75:34)

ثُمَّ أَوْلَىٰ لَكَ فَأَوْلَىٰ {35}

Then closer to you, so closer (75:35)

تفسير فرات بن إبراهيم أَبُو الْقَاسِمِ الْعَلَوِيُّ مُعَنْعَناً عَنْ عَمَّارِ بْنِ يَاسِرٍ قَالَ: كُنْتُ عِنْدَ أَبِي ذَرٍّ الْغِفَارِيِّ فِي مَجْلِسِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ وَ عَلَيْهِ فُسْطَاطٌ وَ هُوَ يُحَدِّثُ النَّاسَ إِذْ قَامَ أَبُو ذَرٍّ حَتَّى ضَرَبَ بِيَدِهِ إِلَى عَمُودِ الْفُسْطَاطِ ثُمَّ قَالَ أَيُّهَا النَّاسُ مَنْ عَرَفَنِي فَقَدْ عَرَفَنِي وَ مَنْ لَمْ يَعْرِفْنِي فَقَدْ أَنْبَأْتُهُ بِاسْمِي أَنَا جُنْدَبُ بْنُ جُنَادَةَ أَبُو ذَرٍّ الْغِفَارِيُّ

Tafseer Furaat Bin Ibrahim – Abu Al Qasim Al Alaqy transmitting,

‘From Ammar Bin Yasser^-ra said, ‘I was in the presence of Abu Zarr Al-Ghufari^-ra in a gathering of Ibn Abbas, and upon him was a tent, and he was narrating to the people when Abu Zarr^-ra stood until he^-ra struck his^-ra hand to the pole of the tent, then said, ‘O you people! One who recognises me^-ra so he has recognised me^-ra, and one who does not recognise me^-ra, so I^-ra shall inform him my^-ra name. I^-ra am Jundab Bin Junada Abu Zarr^-ra Al-Ghifari.

سَأَلْتُكُمْ بِحَقِّ اللَّهِ وَ حَقِّ رَسُولِهِ أَ سَمِعْتُمْ مِنْ رَسُولِ اللَّهِ ص وَ هُوَ يَقُولُ مَا أَقَلَّتِ الْغَبْرَاءُ وَ لَا أَظَلَّتِ الْخَضْرَاءُ ذَا لَهْجَةٍ أَصْدَقَ مِنْ أَبِي ذَرٍّ قَالُوا اللَّهُمَّ نَعَمْ

I^-ra ask you all by the Right of Allah^-azwj and right of His^-azwj Rasool^-saww! Did you hear from Rasool-Allah^-saww and he^-saww said: ‘Neither has the dust (ground) carried nor has the greenery (sky) shaded anyone with a tone more truthful than of Abu Zarr^-ra’?’ They said, ‘O Allah^-azwj, yes!’

قَالَ أَ فَتَعْلَمُونَ أَيُّهَا النَّاسُ أَنَّ رَسُولَ اللَّهِ ص جَمَعَنَا يَوْمَ غَدِيرِ خُمٍّ أَلْفٌ وَ ثَلَاثُمِائَةِ رَجُلٍ وَ جَمَعَنَا يَوْمَ سَمُرَاتٍ‏ خَمْسُ مِائَةِ رَجُلٍ كُلَّ ذَلِكَ يَقُولُ اللَّهُمَّ مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ وَ قَالَ اللَّهُمَّ وَالِ مَنْ وَالاهُ وَ عَادِ مَنْ عَادَاهُ وَ انْصُرْ مَنْ نَصَرَهُ وَ اخْذُلْ مَنْ خَذَلَهُ

He^-ra said, ‘Are you know, O you people, that Rasool-Allah^-saww had gathered us on the day of Ghadeer Khum, one thousand three hundred men, and gathered us on the day of Samurah, five hundred men, in all that he^-saww said: ‘O Allah^-azwj! One whose Master I^-saww was, so Ali^-asws is his^-asws Master!’, and said: ‘O Allah^-azwj! Befriend the one befriending him^-asws, and be Inimical to the one being inimical to him^-asws, and Help the one helping him^-asws, and Abandon the one abandoning him^-asws!’

فَقَامَ رَجُلٌ وَ قَالَ بَخْ بَخْ يَا ابْنَ أَبِي طَالِبٍ أَصْبَحْتَ مَوْلَايَ وَ مَوْلَى كُلِّ مُؤْمِنٍ وَ مُؤْمِنَةٍ

A man (Umar) stood up and said, ‘Congratulations! Congratulations, O son^-asws of Abu Talib^-asws! You^-asws have become my Master and Master of every Momin and Momina’’.

فَلَمَّا سَمِعَ ذَلِكَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ اتَّكَأَ عَلَى مُغِيرَةَ بْنِ شُعْبَةَ وَ قَامَ وَ هُوَ يَقُولُ لَا نُقِرُّ لِعَلِيٍّ بِوَلَايَةٍ وَ لَا نُصَدِّقُ مُحَمَّداً فِي مَقَالِهِ فَأَنْزَلَ اللَّهُ عَلَى نَبِيِّهِ مُحَمَّدٍ ص‏ فَلا صَدَّقَ وَ لا صَلَّى وَ لكِنْ كَذَّبَ وَ تَوَلَّى ثُمَّ ذَهَبَ إِلى‏ أَهْلِهِ يَتَمَطَّى أَوْلى‏ لَكَ فَأَوْلى‏ تَهَدُّداً مِنَ اللَّهِ تَعَالَى وَ انْتِهَاراً فَقَالُوا اللَّهُمَّ نَعَمْ‏

When Muawiya Bin Abu Sufyan heard that, he leaned upon Mugheira Bin Shu’ba and he stood up and said, ‘Neither do we acknowledge the Wilayah for Ali^-asws nor do we ratify Muhammad^-saww in his^-saww words’. So, Allah^-azwj Revealed unto His^-azwj Prophet^-saww Muhammad^-saww: So he neither ratified nor did he send the Salawat [75:31] But he belied and turned back [75:32] Then he went to his family swaggering (boasting) [75:33] Closer to you, so closer [75:34], and a Threat from Allah^-azwj the Exalted, and Denial?’ They said, ‘O Allah^-azwj, yes!’’^[50]

Background report

علي بن إبراهيم: أنه كان سبب نزولها أن رسول الله (صلى الله عليه و آله) دعا إلى بيعة علي (عليه السلام) يوم‏ غدير خم، فلما بلغ الناس و أخبرهم في علي (عليه السلام) ما أراد الله أن يخبرهم به، رجع الناس

Ali Bin Ibrahim (Tafseer Qummi) –

‘The reasons for its Revelation was that the Rasool-Allah^-saww called to the allegiance of Ali^-asws on the Day of Ghadeer Khumm. So when he^-saww preached to the people and informed them regarding Ali^-asws, what Allah^-azwj Wanted him^-saww to inform them of, the people returned.

فاتكأ معاوية على المغيرة بن شعبة و أبي موسى الأشعري، ثم أقبل يتمطى نحو أهله و يقول: و الله لا نقر لعلي بالولاية أبدا، و لا نصدق محمدا مقالته فيه

Then Muawiya leant upon Al-Mugheira Bin Sah’ba, and Abu Musa Al-Ashary, then faced arrogantly towards his people and he was saying, ‘By Allah^-azwj! We will not accept to Ali^-asws with the Wilayah, ever, nor will we ratify what Muhammad^-saww speaks about him^-asws’.

فأنزل الله جل ذكره فَلا صَدَّقَ وَ لا صَلَّى وَ لكِنْ كَذَّبَ وَ تَوَلَّى ثُمَّ ذَهَبَ إِلى أَهْلِهِ يَتَمَطَّى أَوْلى لَكَ فَأَوْلى العبد الفاسق

So Allah^-azwj, Mighty is His^-azwj Mention Revealed: So he neither ratified nor did he send Salawat (75:31) But he belied and turned back (75:32) Then he went to his family swaggering (75:33) Closer to you, so closer (75:34), the evil servant’.

فصعد رسول الله (صلى الله عليه و آله) المنبر و هو يريد البراءة منه، فأنزل الله عز و جل: لا تُحَرِّكْ بِهِ لِسانَكَ لِتَعْجَلَ بِهِ‏ فسكت رسول الله (صلى الله عليه و آله) و لم يسمه

So the Rasool-Allah^-saww ascended the Pulpit and he^-asws wanted remoteness from him, so Allah^-azwj Revealed: Do not move your tongue with it in order to hasten with it (75:16). So the Rasool-Allah^-saww observed silence and did not name them’.[51]

ابن شهر آشوب: قال الباقر (عليه السلام): «قام ابن هند و تمطى (و خرج‏) مغضبا، واضعا يمينه على عبد الله بن قيس الأشعري، و يساره على المغيرة بن شعبة، و هو يقول: و الله لا نصدق محمدا على مقالته، و لا نقر عليا بولايته

Ibn Shehr Ashub said:

‘Al-Baqir^-asws said: ‘The son of Hind (Muawiya) stood up arrogantly and went out in anger placing his right hand upon Abdullah Bin Qyas Al-Ashary, and his left hand upon Al-Mugheira Bin Sha’ba, and he was saying, ‘By Allah^-azwj! We will not ratify Muhammad^-saww upon his speech, nor will be accept Ali^-asws with his^-asws Wilayah’.

فنزل: فَلا صَدَّقَ وَ لا صَلَّى الآيات، فهم رسول الله (صلى الله عليه و آله) أن يرده فيقتله، فقال له جبرئيل (عليه السلام): لا تُحَرِّكْ بِهِ لِسانَكَ لِتَعْجَلَ بِهِ‏ فسكت عنه رسول الله (صلى الله عليه و آله)

So (the Verse): So he neither ratified nor did he send Salawat (75:31), was Revealed. Rasool-Allah^-saww wanted to have them killed, but Jibraeel^-as said: Do not move your tongue with it in order to hasten with it (75:16). So Rasool-Allah^-saww observed silence from it’.[52]

Why Did Rasool Allah^-saww not exposed and persecuted Munafaqeen?

11- يج، الخرائج و الجرائح رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا زَالَ الْقُرْآنُ يَنْزِلُ بِكَلَامِ الْمُنَافِقِينَ حَتَّى تَرَكُوا الْكَلَامَ وَ اقْتَصَرُوا بِالْحَوَاجِبِ يَغْمِزُونَ فَقَالَ بَعْضُهُمْ تَأْمَنُونَ‏ أَنْ تُسَمَّوْا فِي الْقُرْآنِ فَتَفْتَضِحُوا أَنْتُمْ وَ عَقِبُكُمْ هَذِهِ عَقَبَةٌ بَيْنَ أَيْدِينَا لَوْ رَمَيْنَا بِهِ مِنْهَا يَنْقَطِعُ‏ فَقَعَدُوا عَلَى الْعَقَبَةِ وَ يُقَالُ لَهَا عَقَبَةُ ذِي فَتْقٍ‏

(The book) ‘Al-Kharaij Wa Al-Jaraih’ – it is reported from Abu Abdullah^-asws having said: ‘The Quran did not cease to be revealed with the talk of the hypocrites until they left the talking and they were limited to winking with their eyebrows. Some of them said, ‘There is no safety that you will be named in the Quran then you will be exposed and (so will) your posterity, this posterity in front of us. If we were to shoot (arrows) we would be terminated with it’. They sat upon the Aqaba, and it is called ‘Aqaba with crevice’.

وَ قَالَ حُذَيْفَةُ كَانَ رَسُولُ اللَّهِ إِذَا أَرَادَ النَّوْمَ عَلَى نَاقَتِهِ اقْتَصَدَتْ فِي السَّيْرِ فَقَالَ حُذَيْفَةُ قُلْتُ لَيْلَةً مِنَ اللَّيَالِي لَا وَ اللَّهِ لَا أُفَارِقُ رَسُولَ اللَّهِ ص قَالَ فَجَعَلْتُ أَحْبِسُ نَاقَتِي عَلَيْهِ

And Huzeyfa said, ‘When Rasool-Allah^-saww wanted to sleep upon his^-saww camel, he^-saww became moderate in the travel’. Huzeyfa said, ‘I said on a night from the nights, ‘No by Allah^-azwj! I will not separate from Rasool-Allah^-saww’. So I went on to withhold my camel upon it.

فَنَزَلَ جَبْرَئِيلُ عَلَى رَسُولِ اللَّهِ ص فَقَالَ هَذَا فُلَانٌ وَ فُلَانٌ وَ فُلَانٌ حَتَّى عَدَّهُمْ قَدْ قَعَدُوا يَنْفِرُونَ بِكَ فَقَالَ رَسُولُ اللَّهِ يَا فُلَانُ يَا فُلَانُ يَا فُلَانُ يَا أَعْدَاءَ اللَّهِ حَتَّى سَمَّاهُمْ بِأَسْمَائِهِمْ كُلِّهِمْ

Jibraeel^-as descended unto Rasool-Allah^-saww and said: ‘This so and so, and so and so, and so and so’ – until he^-as counted them – ‘have sat to frighten (the camel) with you^-saww’. Rasool-Allah^-saww said: ‘O so and so! O so and so! O so and so! O enemies of Allah^-azwj!’ – until he^-saww named them with their names, all of them.

ثُمَّ نَظَرَ فَإِذَا حُذَيْفَةُ فَقَالَ عَرَفْتَهُمْ قُلْتُ نَعَمْ بِرَوَاحِلِهِمْ وَ هُمْ مُتَلَثِّمُونَ فَقَالَ لَا تُخْبِرْ بِهِمْ أَحَداً فَقُلْتُ يَا رَسُولَ اللَّهِ أَ فَلَا تَقْتُلُهُمْ قَالَ إِنِّي أَكْرَهُ أَنْ يَقُولَ النَّاسُ قَاتَلَ بِهِمْ حَتَّى ظَفِرَ فَقَتَلَهُمْ‏ فَكَانُوا مِنْ قُرَيْشٍ

Then he^-saww looked and there was Huzeyfa, so he^-saww said: ‘Did you recognise them?’ I said, ‘Yes, by their camels, and they were masked’. He^-saww said: ‘Do not inform anyone about them’. I said, ‘O Rasool-Allah^-saww! So, shall I kill them?’ He^-saww said: ‘I^-saww dislike it that the people would say, ‘He^-saww fought with them (their help) until he^-saww achieved victory, then he^-saww killed them’. They were from Quraysh’’.^[53]

دَلَائِلُ الْإِمَامَةِ لِلطَّبَرِيِّ الْإِمَامِيِّ، عَنْ حَسَنِ بْنِ مُعَاذٍ الرَّضَوِيِّ عَنْ لُوطِ بْنِ يَحْيَى الْأَزْدِيِّ عَنْ عُمَارَةَ بْنِ زَيْدٍ الْوَاقِدِيِّ قَالَ: حَجَّ هِشَامُ بْنُ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ سَنَةً مِنَ السِّنِينَ وَ كَانَ قَدْ حَجَّ فِي تِلْكَ السَّنَةِ مُحَمَّدُ بْنُ عَلِيٍّ الْبَاقِرُ وَ ابْنُهُ جَعْفَرُ بْنُ مُحَمَّدٍ ع

(The book) ‘Dalail Al Imamah’ of Al Tabari Al Imami – from Hassan Bin Muaz Al Razawy, from Lut Bin Yahya Al Azdy, from Umara Bin Zayd Al Waqidy who said,

‘Hisham Bin Abdul Malik Bin Marwan performed Hajj in a year from the years, and in that year, Hajj was performed by Muhammad^-asws Bin Ali Al-Baqir^-asws and his^-asws son^-asws Ja’far^-asws Bin Muhammad^-asws.

فَقَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع الْحَمْدُ لِلَّهِ الَّذِي بَعَثَ مُحَمَّداً بِالْحَقِّ نَبِيّاً وَ أَكْرَمَنَا بِهِ فَنَحْنُ صَفْوَةُ اللَّهِ عَلَى خَلْقِهِ وَ خِيَرَتُهُ مِنْ عِبَادِهِ وَ خُلَفَاؤُهُ فَالسَّعِيدُ مَنِ اتَّبَعَنَا وَ الشَّقِيُّ مَنْ عَادَانَا وَ خَالَفَنَا

Ja’far^-asws Bin Muhammad^-asws said: ‘The Praise is for Allah^-azwj Who Sent Muhammad^-saww with the truth as a Prophet^-saww and Honoured us^-asws by him^-saww. We^-asws are the elites of Allah^-azwj upon His^-azwj creatures and His^-azwj Choice from His^-azwj servants, and His^-azwj caliphs. So, the fortunate is the one who follows us^-asws and the wretched is the one being inimical to us^-asws and opposes us^-asws!’

ثُمَّ قَالَ فَأَخْبَرَ مَسْلَمَةُ أَخَاهُ بِمَا سَمِعَ فَلَمْ يَعْرِضْ لَنَا حَتَّى انْصَرَفَ إِلَى دِمَشْقَ وَ انْصَرَفْنَا إِلَى الْمَدِينَةِ فَأَنْفَذَ بَرِيداً إِلَى عَامِلِ الْمَدِينَةِ بِإِشْخَاصِ أَبِي وَ إِشْخَاصِي مَعَهُ فَأَشْخَصَنَا

Then he^-asws said: ‘Maslama informed his brother with what he had heard but he did not object to us^-asws until he left to go to Damascus and we^-asws left to go to Al-Medina. He sent a postman to the governor of Al-Medina with dispatching my^-asws father^-asws and dispatching me^-asws with him^-asws. We^-asws were dispatched (to Syria).

فَلَمَّا وَرَدْنَا مَدِينَةَ دِمَشْقَ حَجَبَنَا ثَلَاثاً ثُمَّ أَذِنَ لَنَا فِي الْيَوْمِ الرَّابِعِ فَدَخَلْنَا وَ إِذَا قَدْ قَعَدَ عَلَى سَرِيرِ الْمُلْكِ وَ جُنْدُهُ وَ خَاصَّتُهُ وُقُوفٌ عَلَى أَرْجُلِهِمْ سِمَاطَانِ مُتَسَلِّحَانِ وَ قَدْ نُصِبَ الْبُرْجَاسُ حِذَاهُ وَ أَشْيَاخُ قَوْمِهِ يَرْمُونَ

When we^-asws arrived at the city of Damascus, we^-asws were barred for three (days), then there was permission for us^-asws during the fourth day, and there he was seated upon the kingly throne, and his soldiers and his special ones were standing on their feet, uniformed, armed, and targets were set up facing him, and the elders of his people as archers.

فَلَمَّا دَخَلْنَا وَ أَبِي أَمَامِي وَ أَنَا خَلْفَهُ فَنَادَى أَبِي وَ قَالَ يَا مُحَمَّدُ ارْمِ مَعَ أَشْيَاخِ قَوْمِكَ الْغَرَضَ فَقَالَ لَهُ إِنِّي قَدْ كَبِرْتُ عَنِ الرَّمْيِ فَهَلْ رَأَيْتَ أَنْ تُعْفِيَنِي

When we^-asws entered, and my^-asws father^-asws was in front of me^-asws and I^-asws was behind him^-asws, he called out to my^-asws father^-asws and said, ‘O Muhammad^-asws! Shoot (arrows) at the target with elders of your^-asws people!’ My^-asws father^-asws said to him: ‘I^-asws have become too old from the shooting, so if you see fit, then excuse me^-asws’.

فَقَالَ وَ حَقِّ مَنْ أَعَزَّنَا بِدِينِهِ وَ نَبِيِّهِ مُحَمَّدٍ ص لَا أُعْفِيكَ ثُمَّ أَوْمَأَ إِلَى شَيْخٍ مِنْ بَنِي أُمَيَّةَ أَنْ أَعْطِهِ قَوْسَكَ فَتَنَاوَلَ أَبِي عِنْدَ ذَلِكَ قَوْسَ الشَّيْخِ ثُمَّ تَنَاوَلَ مِنْهُ سَهْماً فَوَضَعَهُ فِي كَبِدِ الْقَوْسِ ثُمَ‏ انْتَزَعَ وَ رَمَى وَسَطَ الْغَرَضِ فَنَصَبَهُ فِيهِ ثُمَّ رَمَى فِيهِ الثَّانِيَةَ فَشَقَّ فُوَاقَ سَهْمِهِ إِلَى نَصْلِهِ ثُمَّ تَابَعَ الرَّمْيَ حَتَّى شَقَّ تِسْعَةَ أَسْهُمٍ بَعْضُهَا فِي جَوْفِ بَعْضٍ

He said, ‘By the right of the One^-azwj Who Honoured us with His^-azwj religion and His^-azwj Prophet^-saww Muhammad^-saww! I will not excuse you^-asws’. Then he gestured to an elder from the clan of Umayya, ‘Give him^-asws your bow!’ The sheikh gave a bow to my^-asws father^-asws during that. Then he^-asws took an arrow from it and placed it in the middle of the bow, then pulled and shot right in the middle of the target and installed it in it. Then he^-asws shot a second one in it, and his^-asws arrow fell to its blade. Then he^-asws shot consecutively until he^-asws had split nine arrows in the midst of each other.

وَ هِشَامٌ يَضْطَرِبُ فِي مَجْلِسِهِ فَلَمْ يَتَمَالَكْ إِلَّا أَنْ قَالَ أَجَدْتَ يَا أَبَا جَعْفَرٍ وَ أَنْتَ أَرْمَى الْعَرَبِ وَ الْعَجَمِ هَلَّا زَعَمْتَ أَنَّكَ كَبِرْتَ عَنِ الرَّمْيِ ثُمَّ أَدْرَكَتْهُ نَدَامَةٌ عَلَى مَا قَالَ وَ كَانَ هِشَامٌ لَمْ يَكُنْ كَنَّى أَحَداً قَبْلَ أَبِي وَ لَا بَعْدَهُ فِي خِلَافَتِهِ

And Hisham trembled in his seat, but could not hold back except that he said, ‘You^-asws have done well, O Abu Ja’far^-asws, and you^-asws are an archer of the Arabs and the non-Arabs! Why did you^-asws claim you^-asws are tool old from the shooting arrows?’ There regret came to him upon what he had said, and Hisham had not teknonymed anyone before he did to my^-asws father, nor did he after it during his caliphate.

فَهَمَّ بِهِ وَ أَطْرَقَ إِلَى الْأَرْضِ إِطْرَاقَةً يَتَرَوَّى فِيهَا وَ أَنَا وَ أَبِي وَاقِفٌ حِذَاهُ مُوَاجِهَيْنِ لَهُ فَلَمَّا طَالَ وُقُوفُنَا غَضِبَ أَبِي فَهَمَّ بِهِ وَ كَانَ أَبِي ع إِذَا غَضِبَ نَظَرَ إِلَى السَّمَاءِ نَظَرَ غَضْبَانَ يَرَى النَّاظِرُ الْغَضَبَ فِي وَجْهِهِ

He thought of killing him^-asws and lowered his head to the ground, bowing, taking his time in it, while I^-asws and my^-asws father^-asws were standing parallel to him, facing towards him. When our^-asws standing was prolonged, my^-asws father^-asws got angered and thought of hitting him. And it was so that whenever my^-asws father^-asws got angry, would look towards the sky with an angry look, the onlookers could see the anger in his^-asws face.

فَلَمَّا نَظَرَ هِشَامٌ إِلَى ذَلِكَ مِنْ أَبِي قَالَ لَهُ إِلَيَّ يَا مُحَمَّدُ فَصَعِدَ أَبِي إِلَى السَّرِيرِ وَ أَنَا أَتْبَعُهُ فَلَمَّا دَنَا مِنْ هِشَامٍ قَامَ إِلَيْهِ وَ اعْتَنَقَهُ وَ أَقْعَدَهُ عَنْ يَمِينِهِ ثُمَّ اعْتَنَقَنِي وَ أَقْعَدَنِي عَنْ يَمِينِ أَبِي

When Hisham looked that that from my^-asws father^-asws, he said to him^-asws, ‘To me, O Muhammad^-asws!’ So my^-asws father^-asws ascended to the throne and I^-asws was following him^-asws. When we were close from Hisham, he stood up to him^-asws, and hugged him^-asws, and seated him^-asws on his right. Then he hugged me^-asws and seated me^-asws on the right of my^-asws father^-asws.

ثُمَّ أَقْبَلَ عَلَى أَبِي بِوَجْهِهِ فَقَالَ لَهُ يَا مُحَمَّدُ- لَا تَزَالُ الْعَرَبُ وَ الْعَجَمُ تَسُودُهَا قُرَيْشٌ مَا دَامَ فِيهِمْ مِثْلُكَ لِلَّهِ دَرُّكَ مَنْ عَلَّمَكَ هَذَا الرَّمْيَ وَ فِي كَمْ تَعَلَّمْتَهُ

Then he faced towards my^-asws father^-asws with his face and said to him^-asws, ‘O Muhammad^-asws! Quraish will not cease to prevail over the Arabs and the non-Arabs for as long as the likes of you^-asws are among them. By Allah^-azwj! Your^-asws skill, who taught you^-asws this archery, and for how long have you^-asws been learning it?’

فَقَالَ أَبِي قَدْ عَلِمْتُ أَنَّ أَهْلَ الْمَدِينَةِ يَتَعَاطَوْنَهُ فَتَعَاطَيْتُهُ أَيَّامَ حَدَاثَتِي ثُمَّ تَرَكْتُهُ فَلَمَّا أَرَادَ أَمِيرُ الْمُؤْمِنِينَ مِنِّي ذَلِكَ عُدْتُ فِيهِ

My^-asws father^-asws said: ‘I^-asws came to know that the people of Al-Medina were practising it, so I^-asws practised it during the days of my^-asws youth, then I^-asws left it. When commander of the faithful wanted that from me^-asws, I^-asws returned to it’.

فَقَالَ لَهُ مَا رَأَيْتُ مِثْلَ هَذَا الرَّمْيِ قَطُّ مُذْ عَقَلْتُ وَ مَا ظَنَنْتُ أَنَّ فِي الْأَرْضِ أَحَداً يَرْمِي مِثْلَ هَذَا الرَّمْيِ أَ يَرْمِي جَعْفَرٌ مِثْلَ رَمْيِكَ

He said to him^-asws, ‘I have not seen the like of this archery at all, since I matured, and I did not think that there was anyone in the earth who could shoot the like of this shooting. Can Ja’far^-asws shoot the like of your^-asws shooting?’

فَقَالَ إِنَّا نَحْنُ نَتَوَارَثُ الْكَمَالَ وَ التَّمَامَ اللَّذَيْنِ أَنْزَلَهُمَا اللَّهُ عَلَى نَبِيِّهِ ص فِي قَوْلِهِ- الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَ أَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَ رَضِيتُ لَكُمُ الْإِسْلامَ دِيناً وَ الْأَرْضُ لَا تَخْلُو مِمَّنْ يُكْمِلُ هَذِهِ الْأُمُورَ الَّتِي يَقْصُرُ غَيْرُنَا عَنْهَا

He^-asws said: ‘We^-asws tend to inherit each other, the perfection and the completeness which Allah^-azwj had Sent down unto His^-azwj Prophet^-saww in His^-azwj Words: 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 earth cannot be vacant from the one who can perfect these matters which others are deficient from’.

قَالَ فَلَمَّا سَمِعَ ذَلِكَ مِنْ أَبِي انْقَلَبَتْ عَيْنُهُ الْيُمْنَى فَاحْوَلَّتْ وَ احْمَرَّ وَجْهُهُ وَ كَانَ ذَلِكَ عَلَامَةَ غَضَبِهِ إِذَا غَضِبَ ثُمَّ أَطْرَقَ هُنَيْئَةً ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ لِأَبِي أَ لَسْنَا بَنُو عَبْدِ مَنَافٍ نَسَبُنَا وَ نَسَبُكُمْ وَاحِدٌ

He (Abu Abdullah^-asws) said: ‘When he heard that from my^-asws father^-asws, he turned his right eyes and it turned and his face reddened, and that was a sign of his anger when he got angered. Then he lowered his head for a while, then raised his head and said to my^-asws father^-asws, ‘Aren’t we both the clan of Abd Manaf, our lineage and your^-asws lineage being one?’

فَقَالَ أَبِي نَحْنُ كَذَلِكَ وَ لَكِنَّ اللَّهَ جَلَّ ثَنَاؤُهُ اخْتَصَّنَا مِنْ مَكْنُونِ سِرِّهِ وَ خَالِصِ عِلْمِهِ بِمَا لَمْ يَخُصَّ أَحَداً بِهِ غَيْرَنَا

My^-asws father^-asws said: ‘We are like that, but Allah^-azwj, Majestic is His^-azwj Praise, has Specialised us^-asws from His^-azwj hidden Secrets and purity of His^-azwj Knowledge, with what He^-azwj has not Specialised anyone with, apart from us^-asws’.

فَقَالَ أَ لَيْسَ اللَّهُ جَلَّ ثَنَاؤُهُ بَعَثَ مُحَمَّداً ص مِنْ شَجَرَةِ عَبْدِ مَنَافٍ إِلَى النَّاسِ كَافَّةً أَبْيَضِهَا وَ أَسْوَدِهَا وَ أَحْمَرِهَا مِنْ أَيْنَ وَرِثْتُمْ مَا لَيْسَ لِغَيْرِكُمْ وَ رَسُولُ اللَّهِ ص مَبْعُوثٌ إِلَى النَّاسِ كَافَّةً وَ ذَلِكَ قَوْلُ اللَّهِ تَبَارَكَ وَ تَعَالَى- وَ لِلَّهِ مِيراثُ السَّماواتِ وَ الْأَرْضِ‏ إِلَى آخِرِ الْآيَةِ فَمِنْ أَيْنَ وَرِثْتُمْ هَذَا الْعِلْمَ وَ لَيْسَ بَعْدَ مُحَمَّدٍ نَبِيٌّ وَ لَا أَنْتُمْ أَنْبِيَاءُ

He said, ‘Didn’t Allah^-azwj, Majestic is His^-azwj Praise, Send Muhammad^-saww from the tree (lineage) of Abd Manaf, to entirety of the people, their white, and their black, and their red? From where did you^-asws inherit what isn’t for others, and Rasool-Allah^-saww was Sent to all the people, and that is the Word of Allah^-azwj Blessed and Exalted: and for Allah is the heritage of the skies and the earth; (3:180), up to the end of the Verse. So, from where did you^-asws inherit this knowledge, and there isn’t any Prophet^-as after Muhammad^-saww, nor are you^-asws Prophets^-as?’

فَقَالَ مِنْ قَوْلِهِ تَبَارَكَ وَ تَعَالَى لِنَبِيِّهِ ص- لا تُحَرِّكْ بِهِ لِسانَكَ لِتَعْجَلَ بِهِ‏ الَّذِي لَمْ يُحَرِّكْ بِهِ لِسَانَهُ لِغَيْرِنَا أَمَرَهُ اللَّهُ أَنْ يَخُصَّنَا بِهِ مِنْ دُونِ غَيْرِنَا

He^-asws said: ‘From Words of the Blessed and Exalted to His^-azwj Prophet^-saww: Do not move your tongue with it in order to hasten with it (75:16), (with that) which the tongues of others do not move with. Allah^-azwj Commanded him^-saww to specialise us^-asws with it, from besides the others.

فَلِذَلِكَ كَانَ نَاجَى أَخَاهُ عَلِيّاً مِنْ دُونِ أَصْحَابِهِ فَأَنْزَلَ اللَّهُ بِذَلِكَ قُرْآناً فِي قَوْلِهِ- وَ تَعِيَها أُذُنٌ واعِيَةٌ فَقَالَ رَسُولُ اللَّهِ ص لِأَصْحَابِهِ سَأَلْتُ اللَّهَ أَنْ يَجْعَلَهَا أُذُنَكَ يَا عَلِيُّ

Therefore, due to that, he^-saww whispered to his^-saww brother^-asws Ali^-asws from besides his^-asws companions. So, Allah^-azwj Revealed Quran (Verse) with that in His^-azwj Words: and the retaining ear is preserving it (69:12). Rasool-Allah^-saww said to his^-saww companions: ‘I^-saww had asked Allah^-azwj to Make it to be your^-asws ear, O Ali^-asws!’

فَلِذَلِكَ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِ بِالْكُوفَةِ عَلَّمَنِي رَسُولُ اللَّهِ ص أَلْفَ بَابٍ مِنَ الْعِلْمِ فَفَتَحَ كُلُّ بَابٍ أَلْفَ بَابٍ خَصَّهُ رَسُولُ اللَّهِ ص مِنْ مَكْنُونِ سِرِّهِ بِمَا يَخُصُّ أَمِيرَ الْمُؤْمِنِينَ أَكْرَمَ الْخَلْقِ عَلَيْهِ

Due to that, Ali^-asws Bin Abu Talib^-asws, may the Salawaat of Allah^-azwj be upon him^-asws, said at Al-Kufa: ‘Rasool-Allah^-saww taught me^-asws a thousand doors (subject matters) of knowledge. Each door opened a thousand doors’. Rasool-Allah^-saww had specialised him^-asws with his^-saww hidden secrets, with what he^-saww had specialised Amir Al-Momineen^-asws, he^-asws was the most honourable of the people to him^-asws.

فَكَمَا خَصَّ اللَّهُ نَبِيَّهُ ص خَصَّ نَبِيُّهُ ص أَخَاهُ عَلِيّاً مِنْ مَكْنُونِ سِرِّهِ بِمَا لَمْ يَخُصَّ بِهِ أَحَداً مِنْ قَوْمِهِ حَتَّى صَارَ إِلَيْنَا فَتَوَارَثْنَا مِنْ دُونِ أَهْلِنَا

Just like Allah^-azwj had Specialised His^-azwj Prophet^-saww to establish brotherhood with Ali^-asws from His^-azwj hidden Secrets with what He^-azwj did not Specialise anyone from his^-saww people with, until it came to us^-asws. So, we^-asws are inheriting it from besides our^-asws own families even’.

فَقَالَ هِشَامُ بْنُ عَبْدِ الْمَلِكِ إِنَّ عَلِيّاً كَانَ يَدَّعِي عِلْمَ الْغَيْبِ وَ اللَّهُ لَمْ يُطْلِعْ عَلَى غَيْبِهِ أَحَداً فَمِنْ أَيْنَ ادَّعَى ذَلِكَ

Hisham Bin Abdul Malik said: ‘Ali^-asws used to claim knowledge of the hidden matters, and Allah^-azwj did not Notify anyone upon His^-azwj hidden matters, so from where did he^-asws claim that?’

فَقَالَ أَبِي إِنَّ اللَّهَ جَلَّ ذِكْرُهُ أَنْزَلَ عَلَى نَبِيِّهِ ص كِتَاباً بَيَّنَ فِيهِ مَا كَانَ وَ مَا يَكُونُ إِلَى يَوْمِ الْقِيَامَةِ فِي قَوْلِهِ تَعَالَى‏ وَ نَزَّلْنا عَلَيْكَ الْكِتابَ تِبْياناً لِكُلِّ شَيْ‏ءٍ وَ هُدىً وَ رَحْمَةً وَ بُشْرى‏ لِلْمُسْلِمِينَ‏ وَ فِي قَوْلِهِ‏ وَ كُلَّ شَيْ‏ءٍ أَحْصَيْناهُ فِي إِمامٍ مُبِينٍ‏ وَ فِي قَوْلِهِ‏ ما فَرَّطْنا فِي الْكِتابِ مِنْ شَيْ‏ءٍ

My^-asws father^-asws said: ‘Allah^-azwj, Majestic is His^-azwj Mention, Revealed a Book unto His^-azwj Prophet^-saww Explaining in it what had happened and what would be happening up to the Day of Qiyamah, in His^-azwj Words: And We Revealed the Book unto you as a clarification of all things, and Guidance and Mercy and glad tidings for the submitters (16:89), and in His^-azwj Words: and We have Enumerated all things in a clarifying Imam (36:12), and in His^-azwj Words: We have not neglected in the Book of anything; (6:38).

وَ أَوْحَى اللَّهُ إِلَى نَبِيِّهِ ص أَنْ لَا يَبْقَى فِي غَيْبِهِ وَ سِرِّهِ وَ مَكْنُونِ عِلْمِهِ شَيْئاً إِلَّا يُنَاجِي بِهِ عَلِيّاً فَأَمَرَهُ أَنْ يُؤَلِّفَ الْقُرْآنَ مِنْ بَعْدِهِ وَ يَتَوَلَّى غُسْلَهُ وَ تَكْفِينَهُ وَ تَحْنِيطَهُ‏ مِنْ دُونِ قَوْمِهِ

And Allah^-azwj Revealed to His^-azwj Prophet^-saww there should not remain anything regarding His^-azwj hidden matters, and His^-azwj Secrets, and His^-azwj hidden Knowledge, except he^-saww should whisper it to Ali^-asws. Therefore, he^-saww instructed him^-asws to compile the Quran from after him^-saww and be in charge of his^-saww washing, and his^-saww enshrouding, and his^-saww embalming, from besides his^-saww people.

وَ قَالَ لِأَصْحَابِهِ حَرَامٌ عَلَى أَصْحَابِي وَ أَهْلِي أَنْ يَنْظُرُوا إِلَى عَوْرَتِي غَيْرَ أَخِي عَلِيٍّ فَإِنَّهُ مِنِّي وَ أَنَا مِنْهُ لَهُ مَا لِي وَ عَلَيْهِ مَا عَلَيَّ وَ هُوَ قَاضِي دَيْنِي وَ مُنْجِزُ وَعْدِي

And he^-saww said to his^-saww companions: ‘It is prohibited unto my^-saww companions and my^-saww family members that they should be looking at my^-saww bareness, apart from my^-saww brother^-asws Ali^-asws, for he^-asws is from me^-saww and I^-saww am from him^-asws. For him^-asws is whatever is for me^-saww, and against him^-asws is whatever is against me^-saww, and he^-asws is the payer of my^-saww debts, and fulfiller of my^-saww promises made’.

ثُمَّ قَالَ لِأَصْحَابِهِ عَلِيُّ بْنُ أَبِي طَالِبٍ يُقَاتِلُ عَلَى تَأْوِيلِ الْقُرْآنِ كَمَا قَاتَلْتُ عَلَى تَنْزِيلِهِ وَ لَمْ يَكُنْ عِنْدَ أَحَدٍ تَأْوِيلُ الْقُرْآنِ بِكَمَالِهِ وَ تَمَامِهِ إِلَّا عِنْدَ عَلِيٍّ ع وَ لِذَلِكَ قَالَ رَسُولُ اللَّهِ ص لِأَصْحَابِهِ أَقْضَاكُمْ عَلِيٌّ أَيْ هُوَ قَاضِيكُمْ

Then he^-saww said to his^-saww companions: ‘Ali^-asws Bin Abu Talib^-asws shall fight upon the interpretation of the Quran just like I^-saww had fought upon its Revelation’, and the interpretation of the Quran did not happen to be with anyone with its perfectness and its completeness except with Ali^-asws, and due to that, Rasool-Allah^-saww said to his^-saww companions: ‘Your most judicial is Ali^-azwj’, i.e., he^-asws is your judge.

وَ قَالَ عُمَرُ بْنُ الْخَطَّابِ لَوْ لَا عَلِيٌّ لَهَلَكَ عُمَرَ يَشْهَدُ لَهُ عُمَرُ وَ يَجْحَدُهُ غَيْرُهُ

And Umar Bin Al-Khattab said, ‘Had it not been for Ali^-asws, Umar would have been destroyed’. (Although) Umar testified for him^-asws, others (still) rejected him^-asws’.

فَأَطْرَقَ هِشَامٌ طَوِيلًا ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ سَلْ حَاجَتَكَ فَقَالَ خَلَّفْتُ عِيَالِي وَ أَهْلِي مُسْتَوْحِشِينَ لِخُرُوجِي فَقَالَ قَدْ آنَسَ اللَّهُ وَحْشَتَهُمْ بِرُجُوعِكَ إِلَيْهِمْ وَ لَا تُقِمْ سِرْ مِنْ يَوْمِكَ

Hisham lowered his head for a long time, then raised his head and said, ‘Ask your^-asws need!’ He^-asws said: ‘I^-asws have left behind my^-asws dependants and my^-asws family alone at my^-asws going out’. He said, ‘Allah^-azwj shall Comfort their loneliness with your^-asws returning to them, and do not stay. Travel from your^-asws day’.

فَاعْتَنَقَهُ أَبِي وَ دَعَا لَهُ وَ فَعَلْتُ أَنَا كَفِعْلِ أَبِي ثُمَّ نَهَضَ وَ نَهَضْتُ مَعَهُ وَ خَرَجْنَا إِلَى بَابِهِ إِذَا مَيْدَانٌ بِبَابِهِ وَ فِي آخِرِ الْمَيْدَانِ أُنَاسٌ قُعُودٌ عَدَدٌ كَثِيرٌ قَالَ أَبِي مَنْ هَؤُلَاءِ

My^-asws father^-asws hugged him and bade farewell to him, and I^-asws did like the deed of my^-asws father^-asws, then he^-asws got up and I^-asws got up with him^-asws, and we^-asws went out to his door, and there was a field by his door, and there were some people seated at the end of the field, a large number. My^-asws father^-asws said: ‘Who are they?’

فَقَالَ الْحُجَّابُ هَؤُلَاءِ الْقِسِّيسُونَ وَ الرُّهْبَانُ وَ هَذَا عَالِمٌ لَهُمْ يَقْعُدُ إِلَيْهِمْ فِي كُلِّ سَنَةٍ يَوْماً وَاحِداً يَسْتَفْتُونَهُ فَيُفْتِيهِمْ فَلَفَّ أَبِي عِنْدَ ذَلِكَ رَأْسَهُ بِفَاضِلِ رِدَائِهِ وَ فَعَلْتُ أَنَا مِثْلَ فِعْلِ أَبِي فَأَقْبَلَ نَحْوَهُمْ حَتَّى قَعَدَ نَحْوَهُمْ وَ قَعَدْتُ وَرَاءَ أَبِي

The guards said, ‘They are the priests and the monks, and there is a scholar of theirs who sits to them, one day during every year. They seek verdicts to him, so he issues verdicts to them’. My^-asws father^-asws veiled his^-asws head during that with the excess of his^-asws robe, and I^-asws did similar to the deed of my^-asws father^-asws. He^-asws went towards them until he^-asws sat near them, and I^-asws sat behind my^-asws father^-asws.

وَ رُفِعَ ذَلِكَ الْخَبَرُ إِلَى هِشَامٍ فَأَمَرَ بَعْضَ غِلْمَانِهِ أَنْ يَحْضُرَ الْمَوْضِعَ فَيَنْظُرَ مَا يَصْنَعُ أَبِي فَأَقْبَلَ وَ أَقْبَلَ عِدَادٌ مِنَ الْمُسْلِمِينَ فَأَحَاطُوا بِنَا وَ أَقْبَلَ عَالِمُ النَّصَارَى وَ قَدْ شَدَّ حَاجِبَيْهِ بِحَرِيرَةٍ صَفْرَاءَ حَتَّى تَوَسَّطَنَا فَقَامَ إِلَيْهِ جَمِيعُ الْقِسِّيسِينَ وَ الرُّهْبَانِ مُسَلِّمِينَ عَلَيْهِ

And that news was raised to Hisham, so he ordered one of his servants to be present at the place and look at what my^-asws father^-asws does. He came, and a number of Muslims came. They surrounded us and the Christian scholar came, and he had tied his eyebrows with a silken yellow cloth until he was in the midst of us. The entirety of the priests, and the monks stood up to him, submitting to him.

فَجَاءُوا بِهِ إِلَى صَدْرِ الْمَجْلِسِ فَقَعَدَ فِيهِ وَ أَحَاطَ بِهِ أَصْحَابُهُ وَ أَبِي وَ أَنَا بَيْنَهُمْ فَأَدَارَ نَظَرَهُ ثُمَّ قَالَ لِأَبِي أَ مِنَّا أَمْ مِنْ هَذِهِ الْأُمَّةِ الْمَرْحُومَةِ فَقَالَ أَبِي بَلْ مِنْ هَذِهِ الْأُمَّةِ الْمَرْحُومَةِ

They came with him to the centre of the gathering, and he sat in it, and his companions surrounded him, and I^-asws and my^-asws father^-asws were between them. He rotated his look, then said to my^-asws father^-asws, ‘Are you^-asws from us or from this community, the Mercied one?’ My^-asws father^-asws said, ‘But, from this community, the Mercied one’.

فَقَالَ مِنْ أَيِّهِمْ أَنْتَ مِنْ عُلَمَائِهَا أَمْ مِنْ جُهَّالِهَا فَقَالَ لَهُ أَبِي لَسْتُ مِنْ جُهَّالِهَا فَاضْطَرَبَ اضْطِرَاباً شَدِيداً ثُمَّ قَالَ لَهُ أَسْأَلُكَ فَقَالَ لَهُ أَبِي سَلْ

He said, ‘From which of them are you^-asws? From their scholars or from their ignorant ones?’ My^-asws father^-asws said: ‘I^-asws am not from their ignorant ones’. He was disturbed by severe disturbance, then said to him^-asws, ‘I would like to ask you^-asws’. My^-asws father^-asws said to him: ‘Ask’.

فَقَالَ مِنْ أَيْنَ ادَّعَيْتُمْ أَنَّ أَهْلَ الْجَنَّةَ يَطْعَمُونَ وَ يَشْرَبُونَ وَ لَا يُحْدِثُونَ وَ لَا يَبُولُونَ وَ مَا الدَّلِيلُ فِيمَا تَدَّعُونَهُ مِنْ شَاهِدٍ لَا يُجْهَلُ

He said, ‘From where are you^-asws claiming that the people of Paradise would be eating and drinking, and they would neither be defecating nor urinating? And what is the evidence regarding what you are claiming? From a witness, not an ignorant one’.

فَقَالَ لَهُ أَبِي دَلِيلُ مَا نَدَّعِي مِنْ شَاهِدٍ لَا يُجْهَلُ الْجَنِينُ فِي بَطْنِ أُمِّهِ يَطْعَمُ وَ لَا يُحْدِثُ

My^-asws father^-asws said to him: ‘Evidence is what we^-asws are claiming from a witness, nor ignorant one. The foetus in the belly of its mother feeds and does not defecate’.

قَالَ فَاضْطَرَبَ النَّصْرَانِيُ‏ اضْطِرَاباً شَدِيداً ثُمَّ قَالَ هَلَّا زَعَمْتَ أَنَّكَ لَسْتَ مِنْ عُلَمَائِهَا فَقَالَ لَهُ أَبِي وَ لَا مِنْ جُهَّالِهَا وَ أَصْحَابُ هِشَامٍ يَسْمَعُونَ ذَلِكَ فَقَالَ لِأَبِي أَسْأَلُكَ عَنْ مَسْأَلَةٍ أُخْرَى فَقَالَ لَهُ أَبِي سَلْ

He (Abu Abdullah^-asws) said: ‘The Christian became disturbed with severe restlessness, then said, ‘Didn’t you^-asws claim that you^-asws are not from their scholars?’ My^-asws father^-asws said to him: ‘Nor from their ignorant ones’. And the companions of Hisham were listening to that. He said to my^-asws father^-asws, ‘I shall ask you^-asws about another issue’. My^-asws father^-asws said to him: ‘Ask’.

فَقَالَ مِنْ أَيْنَ ادَّعَيْتُمْ أَنَّ فَاكِهَةَ الْجَنَّةِ أَبَداً غَضَّةٌ طَرِيَّةٌ مَوْجُودَةٌ غَيْرُ مَعْدُومَةٍ عِنْدَ جَمِيعِ أَهْلِ الْجَنَّةِ وَ مَا الدَّلِيلُ عَلَيْهِ مِنْ شَاهِدٍ لَا يُجْهَلُ

He said, ‘From where are you^-asws claiming that the fruits of Paradise would be forever fleshy soft, fresh, always present, not absent from entirety of the people of Paradise? And what is the evidence upon it? From a witness, not an ignorant one’.

فَقَالَ لَهُ أَبِي دَلِيلُ مَا نَدَّعِي أَنَّ تُرَابَنَا أَبَداً يَكُونُ غَضّاً طَرِيّاً مَوْجُوداً غَيْرَ مَعْدُومٍ عِنْدَ جَمِيعِ أَهْلِ الدُّنْيَا لَا يَنْقَطِعُ

My^-asws father^-asws said to him: ‘Evidence of what we^-asws are claiming is that our soil forever happens to be soft, fresh, always present, not absent in the presence of entirety of the people of the world, not terminated’.

فَاضْطَرَبَ اضْطِرَاباً شَدِيداً ثُمَّ قَالَ هَلَّا زَعَمْتَ أَنَّكَ لَسْتَ مِنْ عُلَمَائِهَا فَقَالَ لَهُ أَبِي وَ لَا مِنْ جُهَّالِهَا فَقَالَ لَهُ أَسْأَلُكَ عَنْ مَسْأَلَةٍ فَقَالَ سَلْ

He was disturbed with a severe disturbance, then said, ‘Didn’t you^-asws claim that you^-asws aren’t from their scholars?’ My^-asws father^-asws said: ‘Nor from their ignorant ones’. He said to him^-asws, ‘I shall ask you about another issue’. He^-asws said: ‘Ask’.

فَقَالَ أَخْبِرْنِي عَنْ سَاعَةٍ- لَا مِنْ سَاعَاتِ اللَّيْلِ وَ لَا مِنْ سَاعَاتِ النَّهَارِ

He said, ‘Inform me about the time which is neither from the times of the night nor from the times of the day’.

فَقَالَ لَهُ أَبِي هِيَ السَّاعَةُ الَّتِي بَيْنَ طُلُوعِ الْفَجْرِ إِلَى طُلُوعِ الشَّمْسِ يَهْدَأُ فِيهَا الْمُبْتَلَى وَ يَرْقُدُ فِيهِ السَّاهِرُ وَ يُفِيقُ الْمُغْمَى عَلَيْهِ جَعَلَهَا اللَّهُ فِي الدُّنْيَا رَغْبَةً لِلرَّاغِبِينَ وَ فِي الْآخِرَةِ لِلْعَامِلِينَ لَهَا دَلِيلًا وَاضِحاً وَ حُجَّةً بَالِغَةً عَلَى الْجَاحِدِينَ الْمُتَكَبِّرِينَ التَّارِكِينَ لَهَا

My^-asws father^-asws said to him: ‘It is the time which is between the emergence of dawn up to rising of the sun. During it, the afflicted one calms down, and the one holding a vigil at night would slumber, and the unconscious one wakes up. Allah^-azwj has Made it to be in the world as a desire for the desiring ones, and in the Hereafter for the workers for it as clear evidence and a conclusive proof upon the rejectors, the arrogant ones, the neglecters of it’.

قَالَ فَصَاحَ النَّصْرَانِيُّ صَيْحَةً ثُمَّ قَالَ بَقِيَتْ مَسْأَلَةٌ وَاحِدَةٌ وَ اللَّهِ لَأَسْأَلُكَ عَنْ مَسْأَلَةٍ- لَا تُهْدَى إِلَى الْجَوَابِ عَنْهَا أَبَداً قَالَ لَهُ أَبِي سَلْ فَإِنَّكَ حَانِثٌ فِي يَمِينِكَ

He (Abu Abdullah^-asws) said: ‘The Christian sighed a sight, then said, ‘There remains one question. By Allah^-azwj! I shall ask about an issue, you^-asws will not be guided to the answer of it, ever!’ My^-asws father^-asws said to him: ‘Ask, for you shall be sinning in your oath!’

فَقَالَ أَخْبِرْنِي عَنْ مَوْلُودَيْنِ وُلِدَا فِي يَوْمٍ وَاحِدٍ وَ مَاتَا فِي يَوْمٍ وَاحِدٍ عُمُرُ أَحَدِهِمَا خَمْسُونَ سَنَةً وَ عُمُرُ الْآخَرِ مِائَةٌ وَ خَمْسُونَ سَنَةً فِي دَارِ الدُّنْيَا

He said, ‘Inform me about two new-borns born in one day, and they both died in one day. The age of one of them was fifty years and the age of the other was one hundred and fifty years in the house of the world’.

فَقَالَ لَهُ أَبِي ذَلِكَ عُزَيْرٌ وَ عُزَيْرَةُ وُلِدَا فِي يَوْمٍ وَاحِدٍ فَلَمَّا بَلَغَا مَبْلَغَ الرِّجَالِ خَمْسَةً وَ عِشْرِينَ عَاماً مَرَّ عُزَيْرٌ عَلَى حِمَارِهِ رَاكِباً عَلَى قَرْيَةٍ بِأَنْطَاكِيَةَ- وَ هِيَ خاوِيَةٌ عَلى‏ عُرُوشِها قالَ أَنَّى يُحْيِي هذِهِ اللَّهُ بَعْدَ مَوْتِها وَ قَدْ كَانَ اصْطَفَاهُ وَ هَدَاهُ

My^-asws father^-asws said to him: ‘Uzayr^-as and Uzeyrah were born in one day. When they both reached the adulthood of men at twenty-five years, Uzayr^-as passed upon his^-as donkey as a rider, in a town at Antioch, and it had fallen down upon its roofs; he said: ‘How will Allah Revive this after its death?’ (2:259), and He^-azwj had Chosen him^-as and Guided him^-as.

فَلَمَّا قَالَ ذَلِكَ الْقَوْلَ غَضِبَ اللَّهُ عَلَيْهِ- فَأَماتَهُ اللَّهُ مِائَةَ عامٍ‏ سَخَطاً عَلَيْهِ بِمَا قَالَ- ثُمَّ بَعَثَهُ‏ عَلَى حِمَارِهِ بِعَيْنِهِ وَ طَعَامِهِ وَ شَرَابِهِ وَ عَادَ إِلَى دَارِهِ وَ عُزَيْرَةُ أَخُوهُ لَا يَعْرِفُهُ

When he^-as said that word, Allah^-azwj was Wrathful upon him^-as, So Allah Caused him to die for a hundred years, – in Anger upon him^-as due to what he^-as had said, then Resurrected him, being upon his^-as very donkey, and his^-as food and his^-as drink, and he^-as returned to his^-as house, and his^-as brother Uzeyrah did not recognise him^-as.

فَاسْتَضَافَهُ فَأَضَافَهُ وَ بَعَثَ إِلَيْهِ وَلَدَ عُزَيْرَةَ وَ وَلَدَ وَلَدِهِ وَ قَدْ شَاخُوا وَ عُزَيْرٌ شَابٌّ فِي سِنِّ خَمْسٍ وَ عِشْرِينَ سَنَةً فَلَمْ يَزَلْ عُزَيْرٌ يُذِكِّرُ أَخَاهُ وَ وُلْدَهُ وَ قَدْ شَاخُوا وَ هُمْ يَذْكُرُونَ مَا يُذَكِّرُهُمْ وَ يَقُولُونَ مَا أَعْلَمَكَ بِأَمْرٍ قَدْ مَضَتْ عَلَيْهِ السِّنُونَ وَ الشُّهُورُ

He^-as asked him to host him^-as, so he hosted him^-as, and sent to him^-as a son of Uzeyra and a son of his son, and they had become old, while Uzayr^-as was a youth in age, twenty-five years old. Uzeyr^-as did not cease to mention his^-as brother, and his son, and they had both become old, and they were remembering what he^-as was reminding them of, and they were saying, ‘What made you^-as know of a matter upon which years and months had passed?

وَ يَقُولُ لَهُ عُزَيْرَةُ وَ هُوَ شَيْخٌ كَبِيرٌ ابْنُ مِائَةٍ وَ خَمْسٍ وَ عِشْرِينَ سَنَةً مَا رَأَيْتُ شَابّاً فِي سِنِّ خَمْسٍ وَ عِشْرِينَ سَنَةً أَعْلَمَ بِمَا كَانَ بَيْنِي وَ بَيْنَ أَخِي عُزَيْرٍ أَيَّامَ شَبَابِي مِنْكَ فَمِنْ أَهْلِ السَّمَاءِ أَنْتَ أَمْ مِنْ أَهْلِ الْأَرْضِ

And Uzeyra said to him, and he was an old man, one hundred and twenty-five years old, ‘I have not seen any youth twenty-five years of age, more knowing with what had happened between me and my brother^-as Uzayr^-as during the days of my youth, than you^-as do! So, are you from people of the sky or from people of the earth?’

فَقَالَ يَا عُزَيْرَةُ أَنَا عُزَيْرٌ سَخِطَ اللَّهُ عَلَيَّ بِقَوْلٍ قُلْتُهُ بَعْدَ أَنِ اصْطَفَانِي وَ هَدَانِي فَأَمَاتَنِي مِائَةَ سَنَةٍ ثُمَّ بَعَثَنِي لِتَزْدَادُوا بِذَلِكَ يَقِيناً- إِنَّ اللَّهَ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ* وَ هَا هُوَ هَذَا حِمَارِي وَ طَعَامِي وَ شَرَابِي الَّذِي خَرَجْتُ بِهِ مِنْ عِنْدِكُمْ أَعَادَهُ اللَّهُ تَعَالَى كَمَا كَانَ فَعِنْدَهَا أَيْقَنُوا

He^-as said: ‘O Uzeyra! I^-as am Uzayr^-as. Allah^-azwj was Wrathful upon me^-as due to my^-as words I^-as had said after He^-azwj had Chosen me^-as and Guided me^-as. So, He^-azwj Caused me^-as to die for a hundred years. Then He^-azwj Resurrected me^-as in order for me to be increased in certainty. Surely, Allah^-azwj is Able upon all things. And here, this is my^-as donkey, and my^-as food and my^-as drink which I^-as had gone out with from your presence. Allah^-azwj the Exalted has Returned it to like what it had been’.

فَأَعَاشَهُ اللَّهُ بَيْنَهُمْ خَمْساً وَ عِشْرِينَ سَنَةً ثُمَّ قَبَضَهُ اللَّهُ وَ أَخَاهُ فِي يَوْمٍ وَاحِدٍ

Allah^-azwj Cause them to live between them for twenty-five years. Then Allah^-azwj Recalled him^-as and his^-as brother in one day’.

فَنَهَضَ عَالِمُ النَّصَارَى عِنْدَ ذَلِكَ قَائِماً وَ قَامُوا النَّصَارَى عَلَى أَرْجُلِهِمْ فَقَالَ لَهُمْ عَالِمُهُمْ جِئْتُمُونِي بِأَعْلَمَ مِنِّي وَ أَقْعَدْتُمُوهُ مَعَكُمْ حَتَّى هَتَكَنِي وَ فَضَحَنِي وَ أَعْلَمَ الْمُسْلِمِينَ بِأَنَّ لَهُمْ مَنْ أَحَاطَ بِعُلُومِنَا وَ عِنْدَهُ مَا لَيْسَ عِنْدَنَا- لَا وَ اللَّهِ لَا كَلَّمْتُكُمْ مِنْ رَأْسِي كَلِمَةً وَاحِدَةً وَ لَا قَعَدْتُ لَكُمْ إِنْ عِشْتُ سَنَةً

The Christian scholar got up standing during that, and the Christians got up upon their feet. Their scholar said to them, ‘You have come to me with one who is more learned than me, and you have seated him^-asws with you until he humiliated me and exposed me, and the Muslims know that for them there is someone encompasses our knowledge and with him^-asws is what isn’t with us! No, by Allah^-azwj! I shall not speak to you all from my head, even one word, nor will I (ever) sit to you all if I were to live for a year’.

فَتَفَرَّقُوا وَ أَبِي قَاعِدٌ مَكَانَهُ وَ أَنَا مَعَهُ وَ رُفِعَ ذَلِكَ الْخَبَرُ إِلَى هِشَامٍ فَلَمَّا تَفَرَّقَ النَّاسُ نَهَضَ أَبِي وَ انْصَرَفَ إِلَى الْمَنْزِلِ الَّذِي كُنَّا فِيهِ فَوَافَانَا رَسُولُ هِشَامٍ بِالْجَائِزَةِ وَ أَمَرَنَا أَنْ نَنْصَرِفَ إِلَى الْمَدِينَةِ مِنْ سَاعَتِنَا وَ لَا نَجْلِسَ لِأَنَّ النَّاسَ مَاجُوا وَ خَاضُوا فِيمَا دَارَ بَيْنَ أَبِي وَ بَيْنَ عَالِمِ النَّصَارَى

They dispersed, and my^-asws father^-asws remained seated in his^-asws place, and I^-asws was with him^-asws, and that news was raised to Hisham. When the people had dispersed, my^-asws father^-asws got up and left to go to the house in which we^-asws were housed in. We came across a messenger of Hisham with the reward, and he ordered us that we should leave to go to Al-Medina from our very moment, and not to sit, because the people were agitated, and they were engaging (in discussion) regarding what had transpired between my^-asws father and the Christian scholar.

فَرَكِبْنَا دَوَابَّنَا مُنْصَرِفَيْنِ وَ قَدْ سَبَقَنَا بَرِيدٌ مِنْ عِنْدِ هِشَامٍ إِلَى عَامِلِ مَدْيَنَ عَلَى طَرِيقِنَا إِلَى الْمَدِينَةِ أَنَّ ابْنَيْ أَبِي تُرَابٍ السَّاحِرَيْنِ- مُحَمَّدَ بْنَ عَلِيٍّ وَ جَعْفَرَ بْنَ مُحَمَّدٍ الْكَذَّابَيْنِ بَلْ هُوَ الْكَذَّابُ لَعَنَهُ اللَّهُ فِيمَا يُظْهِرَانِ مِنَ الْإِسْلَامِ وَرَدَا عَلَيَّ

We^-asws rode our^-asws animals leaving, and a postman had preceded us from the presence of Hisham to the governor of Al-Medina, upon our^-asws road to Al-Medina, ‘The two sons^-asws of Abu Turab (Ali^-asws) are two sorcerers – Muhammad^-asws Bin Ali^-asws, and Ja’far^-asws Bin Muhammad^-asws, the two liars. But he (Ali^-asws) is the liar, may Allah^-azwj Curse him^-asws! Regarding what they^-asws both revealed from Al-Islam has been referred to me.

وَ لَمَّا صَرَفْتُهُمَا إِلَى الْمَدِينَةِ مَالا إِلَى الْقِسِّيسِينَ وَ الرُّهْبَانِ مِنْ كُفَّارِ النَّصَارَى وَ أَظْهَرَا لَهُمَا دِينَهُمَا وَ مَرَقَا مِنَ الْإِسْلَامِ إِلَى الْكُفْرِ دِينِ النَّصَارَى وَ تَقَرَّبَا إِلَيْهِمْ بِالنَّصْرَانِيَّةِ فَكَرِهْتُ أَنْ أُنَكِّلَ بِهِمَا لِقَرَابَتِهِمَا

And when I sent them^-asws to Al-Medina, so they^-asws would not go to the priests and the Monks from the Kafir Christians and reveal their^-asws religion to them, and they^-asws have both reneged from Al-Islam to Kufr religion of the Christian, and they^-asws have drawn near to them with the Christianity. I have dislike to punish them^-asws due to their^-asws kinship (with Rasool-Allah^-saww).

فَإِذَا قَرَأْتَ كِتَابِي‏ هَذَا فَنَادِ فِي النَّاسِ بَرِئَتِ الذِّمَّةُ مِمَّنْ يُشَارِيهِمَا أَوْ يُبَايِعُهُمَا أَوْ يُصَافِحُهُمَا أَوْ يُسَلِّمُ عَلَيْهِمَا فَإِنَّهُمَا قَدِ ارْتَدَّا عَنِ الْإِسْلَامِ

When you read this letter of mine, then call out among the people that I have disavowed from the responsibility from the one who buys from them^-asws, or sells to them^-asws, or shakes their^-asws hands, or greets unto them^-asws, for they^-asws have both reneged from Al-Islam’.

قَالَ وَ رَأَى أَمِيرُ الْمُؤْمِنِينَ أَنْ يَقْتُلَهُمَا وَ دَوَابَّهُمَا وَ غِلْمَانَهُمَا وَ مَنْ مَعَهُمَا شَرَّ قِتْلَةٍ

He (also) said: ‘And commander of the faithful views that he should kill them^-asws both, and their^-asws animals, and their^-asws servants, and the ones with them^-asws, with an evil killing’.

قَالَ فَوَرَدَ الْبَرِيدُ إِلَى مَدِينَةِ مَدْيَنَ فَلَمَّا شَارَفْنَا مَدِينَةَ مَدْيَنَ قَدَّمَ أَبِي غِلْمَانَهُ لِيَرْتَادُوا لَنَا مَنْزِلًا وَ يَشْرُوا لِدَوَابِّنَا عَلَفاً وَ لَنَا طَعَاماً فَلَمَّا قَرُبَ غِلْمَانُنَا مِنْ بَابِ الْمَدِينَةِ أَغْلَقُوا الْبَابَ فِي وُجُوهِنَا وَ شَتَمُونَا وَ ذَكَرُوا عَلِيَّ بْنَ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِ

He (Abu Abdullah^-asws) said: ‘The postman came to the city of Madyan. When we^-asws arrived at the city of Madyan, my^-asws father^-asws sent ahead his^-asws servants to rent a house for us^-asws and buy fodder for our^-asws animals, and food for us^-asws. When our^-asws servants were near to the gate of the city, they closed the gate in their faces and their insulted us^-asws and mentioned Ali^-asws Bin Abu Talib^-asws, may the Salawaat of Allah^-azwj be upon him^-asws.

فَقَالُوا لَا نُزُولَ لَكُمْ عِنْدَنَا وَ لَا شِرَاءَ وَ لَا بَيْعَ يَا كُفَّارُ يَا مُشْرِكِينَ يَا مُرْتَدِّينَ يَا كَذَّابِينَ يَا شَرَّ الْخَلَائِقِ أَجْمَعِينَ

They said, ‘There is neither any lodging for you all with us, nor buying, nor selling, O Kafirs! O Polytheists! O liars! O evilest of all the creatures!’

فَوَقَفَ غِلْمَانُنَا عَلَى الْبَابِ حَتَّى انْتَهَيْنَا إِلَيْهِمْ فَكَلَّمَهُمْ أَبِي وَ لَيَّنَ لَهُمُ الْقَوْلَ وَ قَالَ لَهُمُ اتَّقُوا اللَّهَ وَ لَا تَغْلُظُوا فَلَسْنَا كَمَا بَلَغَكُمْ وَ لَا نَحْنُ كَمَا تَقُولُونَ فَاسْمَعُونَا

Our^-asws servants paused at the door until we^-asws ended up to them. My^-asws father^-asws spoke to them and was soft in the words to them, and he^-asws said to them: ‘Fear Allah^-azwj and do not be harsh, for we^-asws aren’t like what had reached you all, nor are we^-asws like what you are saying’. They made us hear (rough talk).

فَقَالَ لَهُمْ فَهَبْنَا كَمَا تَقُولُونَ افْتَحُوا لَنَا الْبَابَ وَ شَارُونَا وَ بَايِعُونَا كَمَا تُشَارُونَ وَ تُبَايِعُونَ الْيَهُودَ وَ النَّصَارَى وَ الْمَجُوسَ

He^-asws said to them: ‘Let’s assume we^-asws are like what you are saying. Open the gate for us^-asws, buy from us^-asws and sell to us^-asws like what you are buying and selling to the Jews, and the Christians and the Magians!’

فَقَالُوا أَنْتُمْ شَرٌّ مِنَ الْيَهُودِ وَ النَّصَارَى وَ الْمَجُوسِ لِأَنَّ هَؤُلَاءِ يُؤَدُّونَ الْجِزْيَةَ وَ أَنْتُمْ مَا تُؤَدُّونَ

They said, ‘You^-asws are eviler than the Jews, and the Christians, and the Magians, because they are paying the taxes and you^-asws are not paying’.

فَقَالَ لَهُمْ أَبِي فَافْتَحُوا لَنَا الْبَابَ وَ أَنْزِلُونَا وَ خُذُوا مِنَّا الْجِزْيَةَ كَمَا تَأْخُذُونَ مِنْهُمْ

He^-asws said to them: ‘Open the gate for us^-asws and let us^-asws descend and take the taxes from us^-asws like what you are taking from them!’

فَقَالُوا لَا نَفْتَحُ وَ لَا كَرَامَةَ لَكُمْ حَتَّى تَمُوتُوا عَلَى ظُهُورِ دَوَابِّكُمْ جِيَاعاً أَوْ تَمُوتَ دَوَابُّكُمْ تَحْتَكُمْ فَوَعَظَهُمْ أَبِي فَازْدَادُوا عُتُوّاً وَ نُشُوزاً

They said, ‘We will not open, and there is no honour for you^-asws until you^-asws die upon the backs of your^-asws animals out of hunger, or your^-asws animals die under you^-asws!’ My^-asws father^-asws preached to them, but they increased in hardness and hostility.

قَالَ فَثَنَّى أَبِي رِجْلَهُ عَنْ سَرْجِهِ ثُمَّ قَالَ لِي مَكَانَكَ يَا جَعْفَرُ لَا تَبْرَحْ ثُمَّ صَعِدَ الْجَبَلَ الْمُطِلَّ عَلَى مَدِينَةِ مَدْيَنَ وَ أَهْلُ مَدْيَنَ يَنْظُرُونَ إِلَيْهِ مَا يَصْنَعُ

He (Abu Abdullah^-asws) said: ‘My^-asws father doubled his^-asws ledge from his^-asws saddle (to descend, then said to me^-asws: ‘Stay in your^-asws place, O Ja’far^-asws! Do not move’. Then he^-asws ascended the mountain overlooking upon the city of Madyan, and the people of Madyan were looking at him^-asws, what he^-asws was doing.

فَلَمَّا صَارَ فِي أَعْلَاهُ اسْتَقْبَلَ بِوَجْهِهِ الْمَدِينَةَ وَ جَسَدِهِ ثُمَّ وَضَعَ إِصْبَعَيْهِ فِي أُذُنَيْهِ ثُمَّ نَادَى بِأَعْلَى صَوْتِهِ- وَ إِلى‏ مَدْيَنَ أَخاهُمْ شُعَيْباً إِلَى قَوْلِهِ‏ بَقِيَّتُ اللَّهِ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ‏ نَحْنُ وَ اللَّهِ بَقِيَّةُ اللَّهِ فِي أَرْضِهِ

When he^-asws came to its top, he^-asws faced his^-asws face and his^-asws body towards the city, then placed his^-asws fingers in his^-asws ears, then called out at the top of his^-asws voice: And to Madyan (We Sent) their brother Shuayb (11:84) – up to His^-azwj Words: The remaining one of Allah is better for you if you were Momineen, and I am not a keeper over you (11:86). By Allah^-azwj! We^-asws are the remaining ones of Allah^-azwj in His^-azwj earth!’

فَأَمَرَ اللَّهُ رِيحاً سَوْدَاءَ مُظْلِمَةً فَهَبَّتْ وَ احْتَمَلَتْ صَوْتَ أَبِي فَطَرَحَتْهُ فِي أَسْمَاعِ الرِّجَالِ وَ الصِّبْيَانِ وَ النِّسَاءِ فَمَا بَقِيَ أَحَدٌ مِنَ الرِّجَالِ وَ النِّسَاءِ وَ الصِّبْيَانِ إِلَّا صَعِدَ السُّطُوحَ وَ أَبِي مُشْرِفٌ عَلَيْهِمْ

Allah^-azwj Commanded a black dark wind, so it descended and carried the voice of my^-asws father^-asws and dropped it into the ears of the men, and the children, and the women. There did not remain anyone from the men, and the women, and the children, except he ascended to the roof, and my^-asws father^-asws was overlooking upon them.

وَ صَعِدَ فِيمَنْ صَعِدَ شَيْخٌ مِنْ أَهْلِ مَدْيَنَ كَبِيرُ السِّنِّ فَنَظَرَ إِلَى أَبِي عَلَى الْجَبَلِ فَنَادَى بِأَعْلَى صَوْتِهِ اتَّقُوا اللَّهَ يَا أَهْلَ مَدْيَنَ فَإِنَّهُ قَدْ وَقَفَ الْمَوْقِفَ الَّذِي وَقَفَ فِيهِ شُعَيْبٌ ع حِينَ دَعَا عَلَى قَوْمِهِ فَإِنْ‏ أَنْتُمْ لَمْ تَفْتَحُوا لَهُ الْبَابَ وَ لَمْ تُنْزِلُوهُ جَاءَكُمْ مِنَ اللَّهِ الْعَذَابُ فَإِنِّي أَخَافُ عَلَيْكُمْ وَ قَدْ أَعْذَرَ مَنْ أَنْذَرَ

And among the ones who ascended, there was a sheikh from the people of Madyan, aged, old. He looked at my^-asws father upon the mountain, and he called out at the top of his voice, ‘Fear Allah^-azwj, O people of Madyan! He^-asws is standing in the place in which Shueyb^-as had stood when he^-as had supplicated against his^-as people. If you do not open the gate for him^-asws and don’t let him^-asws descend, the Punishment would come to you from Allah^-azwj, for I fear upon you all! And the one warning has an excuse!’

فَفَزِعُوا وَ فَتَحُوا الْبَابَ وَ أَنْزَلُونَا وَ كَتَبَ بِجَمِيعِ ذَلِكَ إِلَى هِشَامٍ فَارْتَحَلْنَا فِي الْيَوْمِ الثَّانِي فَكَتَبَ هِشَامٌ إِلَى عَامِلِ مَدْيَنَ يَأْمُرُهُ بِأَنْ يَأْخُذَ الشَّيْخَ فَيَقْتُلَهُ رَحْمَةُ اللَّهِ عَلَيْهِ وَ صَلَوَاتُهُ وَ كَتَبَ إِلَى عَامِلِ مَدِينَةِ الرَّسُولِ أَنْ يَحْتَالَ فِي سَمِّ أَبِي فِي طَعَامٍ أَوْ شَرَابٍ فَمَضَى هِشَامٌ وَ لَمْ يَتَهَيَّأْ لَهُ فِي أَبِي مِنْ ذَلِكَ شَيْ‏ءٌ

They panicked and opened the gate, and they lodged us^-asws and they wrote with entirety of that to Hisham. We departed during the second day. Hisham wrote to the governor of Madyan ordering him to kill him. May the Mercy of Allah^-azwj and His^-azwj Salawaat be upon him. And he wrote to the governor of city of the Rasool^-saww to assassinate my^-asws father^-asws with inserting poison in food or drink. Hisham died and nothing from that was prepared (which was ordered) from him regarding my^-asws father^-asws’’.^[54]

Objection of Umar on the Day of Ghadeer Khum

وهو صاحب يوم غدير خم إذ قال هو وصاحبه – حين نصبني رسول الله صلى الله عليه وآله لولايتي – فقال: (ما يألو أن يرفع خسيسته) وقال الآخر: (ما يألو رفعا بضبع ابن عمه) وقال لصاحبه – وأنا منصوب -: (إن هذه لهي الكرامة)

Suleym Bin Qays said,

(‘Amir Al-Momineen^-asws said): ‘And he (Umar) was the companion on the Day of Ghadeer Khum when he and his companion (Abu Bakr) said – when Rasool-Allah^-saww established my^-asws Wilayah – so he said, ‘He^-saww never misses an opportunity to elevate (the status of) his^-saww relative’. And the other one said, ‘He^-saww never misses an opportunity to elevate the son^-asws of his^-saww uncle^-asws’. So he said to his companion – and he^-asws had already been appointed – ‘This is a prestige for him^-asws’.

فقطب صاحبه في وجهه وقال: لا والله لا أسمع له ولا أطيع أبدا ثم اتكأ عليه ثم تمطى وانصرفا

So, his companion had a frown on his face and said, ‘No, by Allah^-azwj, I will not listen to him^-asws, nor will I obey him^-asws ever’. Then he leaned upon him, swaggered and left.

فأنزل الله فيه: (فلا صدق ولا صلى ولكن كذب وتولى ثم ذهب إلى أهله يتمطى، أولى لك فأولى، ثم أولى لك فأولى) ، وعيدا من الله له وانتهارا

Therefore Allah^-azwj Revealed regarding him: So he neither ratified nor did he send Salawat (75:31) But he belied and turned back (75:32) Then he went to his family swaggering (75:33) Closer to you, so closer (75:34) Then closer to you, so closer (75:35)’’.[55]

ابن بابويه، قال: أخبرنا علي بن أحمد بن محمد بن عمران الدقاق، قال: حدثنا محمد بن هارون الصوفي، قال: حدثني أبو تراب عبيد الله بن موسى الروياني، عن عبد العظيم بن عبد الله الحسني، قال: سألت محمد بن علي الرضا (عليه السلام) عن قول الله عز و جل: أَوْلى لَكَ فَأَوْلى ثُمَّ أَوْلى لَكَ فَأَوْلى (قال‏): «يقول الله تبارك و تعالى: بعدا لك من خير الدنيا، بعدا لك من خير الآخرة

Ibn Babuwayh said, ‘It was informed to us by Ali Bin Ahmad Bin Muhammad Bin Umran Al Daqaq, from Muhammad Bin Haroun Al Sowfy, from Abu Turab Ubeydullah Bin Musa Al Ruyani, from Abdul Azeem Bin Abdullah Al Hasany who said,

‘I aske Muhammad Bin Ali Al-Reza^-asws about the Words of the Mighty and Majestic: Closer to you, so closer (75:34) Then closer to you, so closer (75:35). He^-asws said: ‘Allah^-azwj Blessed and Exalted is Saying: “Remoteness is for you from the good of the world, remoteness is for you from good of the Hereafter”’.[56]

VERSE 36

أَيَحْسَبُ الْإِنْسَانُ أَنْ يُتْرَكَ سُدًى {36}

Does the human being reckon that he would be left in vain? (75:36)

فِي كِتَابِ عِلَلِ الشَّرَائِعِ بِإِسْنَادِهِ إِلَى جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عُمَارَةَ عَنْ أَبِيهِ قَالَ: سَأَلْتُ الصَّادِقَ جَعْفَرَ بْنَ مُحَمَّدٍ عَلَيْهِمَا السَّلَامُ فَقُلْتُ: لِمَ خَلَقَ اللَّهُ الْخَلْقَ؟

In the book Illal Al Sharai’e, by his chain up to Ja’far Bin Umarat, from his father who said,

‘I asked Al-Sadiq Ja’far^-asws Bin Muhammad^-asws, and I said, ‘Why did Allah^-azwj Create the creatures?’

فَقَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يَخْلُقْ خَلْقَهُ عَبَثاً وَ لَمْ يَتْرُكْهُمْ سُدًى بَلْ خَلَقَهُمْ لِإِظْهَارِ قُدْرَتِهِ وَ لِيُكَلِّفَهُمْ طَاعَتَهُ، فَيَسْتَوْجِبُوا بِذَلِكَ رِضْوَانَهُ

So he^-asws said: ‘Surely Allah^-azwj Blessed and Exalted did not Created His^-azwj creatures in vain, and did not leave them in futility. But, He^-azwj Created them for the Manifestation of His^-azwj Power, and to Encumber them His^-azwj obedience, so due to that they would be Obligated His^-azwj Pleasure.

وَ مَا خَلَقَهُمْ لِيَجْلِبَ مِنْهُمْ مَنْفَعَةً، وَ لَا لِيَدْفَعَ بِهِمْ مَضَرَّةً بَلْ خَلَقَهُمْ لِيَنْفَعَهُمْ وَ يُوصِلَهُمْ إِلَى نَعِيمٍ

And He^-azwj did not Created them in order to attract any benefit from them, nor to repel any harm by them. But, He^-azwj Created them in order for them to benefit, and for them to arrive to Bliss’’.[57]

وَ بِإِسْنَادِهِ إِلَى مَسْعَدَةَ بْنِ زِيَادٍ قَالَ: قَالَ رَجُلٌ لِجَعْفَرِ بْنِ مُحَمَّدٍ عَلَيْهِ السَّلَامُ: يَا بَا عَبْدِ اللَّهِ‏ إِنَّا خُلِقْنَا لِلْعَجَبِ قَالَ: وَ مَا ذَلِكَ لِلَّهِ أَنْتَ؟ قَالَ: خُلِقْنَا لِلْفَنَاءِ؟

And by his chain up to Mas’ada Bin Ziyad who said,

‘A man said to Ja’far^-asws Bin Muhammad^-asws, ‘O Abu Abdullah^-asws! we have been Created for a strange thing’. He^-asws said: ‘And what is that, for the Sake of Allah^-azwj, are you (saying)?’ He said, ‘We have been Created for perishing?’

فَقَالَ: يَا ابْنَ أَخٍ خُلِقْنَا لِلْبَقَاءِ وَ كَيْفَ تَفْنَى جَنَّةٌ لَا تَبِيدُ وَ نَارٌ لَا تَخْمُدُ وَ لَكِنْ قُلْ إِنَّمَا نَتَحَوَّلُ مِنْ دَارٍ إِلَى دَارٍ

So he^-asws said: ‘O cousin! We have been Created for the remaining. And how can you perish, when the Paradise will not perish and the Fire will not extinguish? But say, ‘But rather, we would be transferred from a house to a house’’.[58]

VERSES 37 – 40

أَلَمْ يَكُ نُطْفَةً مِنْ مَنِيٍّ يُمْنَىٰ {37}

Was he not a seed – (in a) fluid gushing out? (75:37)

ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّىٰ {38}

Then he was a clot, so he was Created and Completed (75:38)

فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالْأُنْثَىٰ {39}

Then He Made from it the pairs, the male and the female (75:39)

أَلَيْسَ ذَٰلِكَ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ {40}

Isn’t that One Able upon Reviving the dead? (75:40)

الطبرسي: عن البراء بن عازب، قال: لما نزلت هذه الآية أَ لَيْسَ ذلِكَ بِقادِرٍ عَلى أَنْ يُحْيِيَ الْمَوْتى، قال رسول الله (صلى الله عليه و آله): «سبحانك اللهم! و بلى». قال: و هو المروي، عن أبي جعفر و أبي عبد الله (عليهما السلام)

Al Tabarsy, from Al Bara’a Bin Azib who said,

‘When this Verse was Revealed: Isn’t that One Able upon Reviving the dead? (75:40), Rasool-Allah^-saww said: ‘Glory be to You^-azwj, O Allah^-azwj! And yes!’ And it is reported from Abu Ja’far^-asws and Abu Abdullah^-asws’.[59]

محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن هشام بن سالم، عن أبي حمزة، قال: سمعت علي بن الحسين (عليهما السلام) يقول: «عجب كل العجب لمن أنكر الموت و هو يرى من يموت كل يوم و ليلة، و العجب كل العجب لم أنكر النشأة الأخرى و هو يرى النشأة الأولى

Muhammad Bin Yaqoub from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Saalim, from Abu Hamza who said that,

‘Ali^-asws Bin Al-Husayn^-asws said: ‘Wonder of all wonders upon the one who denies the death and he sees one who dies every day and night, and wonder of all wonders to the one who denies the next Growth (Resurrection) and he sees the first growth (life of this world).’[60]

فِي قُرْبِ الْإِسْنَادِ لِلْحِمْيَرِيِّ بِإِسْنَادِهِ إِلَى صَفْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ لِجَبْرَئِيلَ: يَا جَبْرَئِيلُ أَرِنِي كَيْفَ يَبْعَثُ اللَّهُ تَبَارَكَ وَ تَعَالَى الْعِبَادَ يَوْمَ الْقِيَامَةِ، قَالَ: نَعَمْ

In (the book) Qurb Al Asnaad of Al Hameyri, by his chain going up to Safwan,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said to Jibraeel^-as: ‘Show me^-saww how Allah^-azwj would Resurrect the servants on the Day of Judgment’. He^-as said: ‘Yes’.

فَخَرَجَ إِلَى مَقْبَرَةِ بَنِي سَاعِدَةَ فَأَتَى قَبْراً فَقَالَ لَهُ: اخْرُجْ بِإِذْنِ اللَّهِ فَخَرَجَ رَجُلٌ يَنْفُضُ رَأْسَهُ مِنَ التُّرَابِ وَ هُوَ يَقُولُ: وَا لَهْفَاهْ، وَ اللَّهْفُ هُوَ الثُّبُورُ

So, he^-as went out to the graveyard of the clan of Sa’ida, and came to a grave and said to it: ‘Come out, by the Permission of Allah^-azwj!’ So a man came out, shaking his head from the soil and he was saying, ‘Waah, to its quickness, and the sorrow, it is the doom!’

ثُمَّ قَالَ: ادْخُلْ فَدَخَلَ، ثُمَّ قَصَدَ بِهِ إِلَى قَبْرٍ آخَرَ فَقَالَ: اخْرُجْ بِإِذْنِ اللَّهِ، فَخَرَجَ شَابٌّ يَنْفُضُ رَأْسَهُ مِنَ التُّرَابِ وَ هُوَ يَقُولُ: أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ، وَ أَشْهَدُ أَنَّ السَّاعَةَ آتِيَةٌ لا رَيْبَ فِيها وَ أَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ

Then he^-as said, ‘Enter (back)!’ So he entered (the grave). Then he^-as headed with him^-saww to another grave, and he^-as said: ‘Come out, by the Permission of Allah^-azwj!’ So a youth came out shaking his head from the soil, and he was saying, ‘I testify that there is no god except Allah^-azwj, Alone, there being no associates for Him^-azwj. And I testify that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww. And I testify that And the Hour is coming, there is no doubt in it, and that Allah will Resurrect the ones in the in the graves (22:7)’.

ثُمَّ قَالَ: هَكَذَا يُبْعَثُونَ يَوْمَ الْقِيمَةِ يَا مُحَمَّدُ

Then he^-as said: ‘Like this, they would be Resurrected on the Day of Judgment, O Muhammad^-saww!’[61]

فِي تَفْسِيرِ عَلِيِّ بْنِ إِبْرَاهِيمَ حَدَّثَنِي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ: إِذَا أَرَادَ اللَّهُ أَنْ يَبْعَثَ الْخَلْقَ أَمْطَرَ السَّمَاءَ عَلَى الْأَرْضِ أَرْبَعِينَ صَبَاحاً فَاجْتَمَعَتِ الْأَوْصَالُ وَ نَبَتَتِ اللُّحُومُ

In the Tafseer of Ali Bin Ibrahim – ‘It is narrated to me from Ibn Abu Umeyr, from Jameel Bin Darraj,

‘From Abu Abdullah^-asws having said: ‘When Allah^-azwj Intends to Resurrect the creatures, He^-azwj would Cause the sky to rain upon the earth for forty mornings, so the joints would gather and the flesh would grow’’.[62]

Sun and Moon Eclipse:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ بَدْرِ بْنِ الْخَلِيلِ الْأَزْدِيِّ قَالَ كُنْتُ جَالِساً عِنْدَ أَبِي جَعْفَرٍ (عليه السلام) فَقَالَ آيَتَانِ تَكُونَانِ قَبْلَ قِيَامِ الْقَائِمِ (عليه السلام) لَمْ تَكُونَا مُنْذُ هَبَطَ آدَمُ إِلَى الْأَرْضِ تَنْكَسِفُ الشَّمْسُ فِي النِّصْفِ مِنْ شَهْرِ رَمَضَانَ وَ الْقَمَرُ فِي آخِرِهِ فَقَالَ رَجُلٌ يَا ابْنَ رَسُولِ اللَّهِ تَنْكَسِفُ الشَّمْسُ فِي آخِرِ الشَّهْرِ وَ الْقَمَرُ فِي النِّصْفِ فَقَالَ أَبُو جَعْفَرٍ (عليه السلام) إِنِّي أَعْلَمُ مَا تَقُولُ وَ لَكِنَّهُمَا آيَتَانِ لَمْ تَكُونَا مُنْذُ هَبَطَ آدَمُ (عليه السلام)

A number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, from Sa’albat Bin Maymoun, from Badr Bin Al-Khaleel Al-Azdy who said:

I was seated in the presence of Abu Ja’far^-asws, so he^-asws said: ‘Two Signs would occur before the rising of Al-Qaim^-asws which have never occurred since the descent of Adam^-as to the earth – A solar eclipse in the middle of the Month of Ramadhan, and the lunar (eclipse) at the end of it’. So, a man said, ‘O son^-asws of the Rasool! The sun gets eclipsed at the end of the month, and the moon in the middle of it’. So, Abu Ja’far^-asws said: ‘I^-asws am more knowing of what you say, but these two Signs have never occurred since the descent of Adam^-as’.[63]

Appendix:

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ إِسْحَاقَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ عِمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أُتِيَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ هُوَ جَالِسٌ فِي الْمَسْجِدِ بِالْكُوفَةِ بِقَوْمٍ وَجَدُوهُمْ يَأْكُلُونَ بِالنَّهَارِ فِي شَهْرِ رَمَضَانَ فَقَالَ لَهُمْ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَكَلْتُمْ وَ أَنْتُمْ مُفْطِرُونَ قَالُوا نَعَمْ قَالَ يَهُودُ أَنْتُمْ قَالُوا لَا قَالَ فَنَصَارَى قَالُوا لَا قَالَ فَعَلَى أَيِّ شَيْ‏ءٍ مِنْ هَذِهِ الْأَدْيَانِ مُخَالِفِينَ لِلْإِسْلَامِ قَالُوا بَلْ مُسْلِمُونَ قَالَ فَسَفْرٌ أَنْتُمْ قَالُوا لَا قَالَ فِيكُمْ عِلَّةٍ اسْتَوْجَبْتُمُ الْإِفْطَارَ لَا نَشْعُرُ بِهَا فَإِنَّكُمْ أَبْصَرُ بِأَنْفُسِكُمْ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ قَالُوا بَلْ أَصْبَحْنَا مَا بِنَا عِلَّةٌ

Ali Bin Muhammad, from Abdullah Bin Is’haq, from Al Hassan Bin Ali Bin Suleyman, from Muhammad Bin Imran,

(It has been narrated) from Abu Abdullah^-asws having said: ‘They came to Amir Al-Momineen^-asws, and he^-asws was seated in the Masjid in Al-Kufa, with a group of people were found to be eating in the daytime during a Month of Ramazan. So Amir Al-Momineen^-asws said to them: ‘You were eating and breaking the Fast?’ They said, ‘Yes’. He^-asws said: ‘You are Jews?’ They said, ‘No’. He^-asws said: ‘Christians?’ They said, ‘No’. He^-asws said: ‘So which of the Religions different to Al-Islam?’ They said, ‘But, (we are) Muslims’. He^-asws said: ‘So you are travelling?’ They said, ‘No’. He^-asws said: ‘Is there among you an illness Obligating breaking of the Fast which we^-asws are not notified of, but you are more with an insight into yourselves, because Allah^-azwj Mighty and Majestic is Saying [75:14] But! The human being is evidence against himself’. They said, ‘But, we are such that we are not with an excuse’.

قَالَ فَضَحِكَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ ثُمَّ قَالَ تَشْهَدُونَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ قَالُوا نَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ لَا نَعْرِفُ مُحَمَّداً قَالَ فَإِنَّهُ رَسُولُ اللَّهِ قَالُوا لَا نَعْرِفُهُ بِذَلِكَ إِنَّمَا هُوَ أَعْرَابِيٌّ دَعَا إِلَى نَفْسِهِ فَقَالَ إِنْ أَقْرَرْتُمْ وَ إِلَّا لَأَقْتُلَنَّكُمْ قَالُوا وَ إِنْ فَعَلْتَ

He (the narrator) said, ‘So Amir Al-Momineen^-asws smiled, then said: ‘Are you testifying that there is no god except for Allah^-azwj and that Muhammad^-saww is Rasool-Allah^-saww?’ They said, ‘We testify that there is no god except for Allah^-azwj, and (but) we do not recognise Muhammad^-saww’. He^-asws said: ‘But, he^-saww is Rasool-Allah^-saww!’ They said, ‘We do not recognise him^-saww with that. But rather, he^-saww is a Bedouin who called to himself^-saww’. So he^-asws said: ‘Either you accept or else I shall kill you’. They said, ‘Even if you^-asws do so’.

فَوَكَّلَ بِهِمْ شُرْطَةَ الْخَمِيسِ وَ خَرَجَ بِهِمْ إِلَى الظَّهْرِ ظَهْرِ الْكُوفَةِ وَ أَمَرَ أَنْ يَحْفِرَ حُفْرَتَيْنِ وَ حَفَرَ إِحْدَاهُمَا إِلَى جَنْبِ الْأُخْرَى ثُمَّ خَرَقَ فِيمَا بَيْنَهُمَا كَوَّةً ضَخْمَةً شِبْهَ الْخَوْخَةِ فَقَالَ لَهُمْ إِنِّي وَاضِعُكُمْ فِي إِحْدَى هَذَيْنِ الْقَلِيبَيْنِ وَ أُوقِدُ فِي الْأُخْرَى النَّارَ فَأَقْتُلُكُمْ بِالدُّخَانِ قَالُوا وَ إِنْ فَعَلْتَ فَإِنَّمَا تَقْضِي هَذِهِ الْحَيَاةَ الدُّنْيَا فَوَضَعَهُمْ فِي إِحْدَى الْجُبَّيْنِ وَضْعاً رَفِيقاً ثُمَّ أَمَرَ بِالنَّارِ فَأُوقِدَتْ فِي الْجُبِّ الْآخَرِ ثُمَّ جَعَلَ يُنَادِيهِمْ مَرَّةً بَعْدَ مَرَّةٍ مَا تَقُولُونَ فَيُجِيبُونَهُ اقْضِ مَا أَنْتَ قَاضٍ حَتَّى مَاتُوا

So he allocated the Thursday police, and they went out with them to the back of Al-Kufa, and ordered that two pits to be dug out for them, and one of them was to the side of the other. Then he^-asws got a hole to be cleaved between them joining them two in the middle. So he^-asws said to them: ‘I^-asws shall be placing you inside one of the two pits, and ignite the fire in the other, so I^-asws shall be killing you with the smoke’. They said, ‘And even if you do so, for rather, this life of the world will end anyhow’. So he^-asws place them inside one of the two pits gently, then ordered with the fire, so it was ignited in the other side. Then he^-asws kept calling out to them, time after time: ‘What are you saying?’ So they kept on answering him^-asws, ‘You^-asws decide what you^-asws decide’, until they died’.

قَالَ ثُمَّ انْصَرَفَ فَسَارَ بِفِعْلِهِ الرُّكْبَانُ وَ تَحَدَّثَ بِهِ النَّاسُ فَبَيْنَمَا هُوَ ذَاتَ يَوْمٍ فِي الْمَسْجِدِ إِذْ قَدِمَ عَلَيْهِ يَهُودِيٌّ مِنْ أَهْلِ يَثْرِبَ قَدْ أَقَرَّ لَهُ مَنْ فِي يَثْرِبَ مِنَ الْيَهُودِ أَنَّهُ أَعْلَمُهُمْ وَ كَذَلِكَ كَانَتْ آبَاؤُهُ مِنْ قَبْلُ قَالَ وَ قَدِمَ عَلَى أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ فِي عِدَّةٍ مِنْ أَهْلِ بَيْتِهِ فَلَمَّا انْتَهَوْا إِلَى الْمَسْجِدِ الْأَعْظَمِ بِالْكُوفَةِ أَنَاخُوا رَوَاحِلَهُمْ ثُمَّ وَقَفُوا عَلَى بَابِ الْمَسْجِدِ وَ أَرْسَلُوا إِلَى أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّا قَوْمٌ مِنَ الْيَهُودِ قَدِمْنَا مِنَ الْحِجَازِ وَ لَنَا إِلَيْكَ حَاجَةٌ فَهَلْ تَخْرُجُ إِلَيْنَا أَمْ نَدْخُلُ إِلَيْكَ

He^-asws said: ‘Then he^-asws left. So the groups formed due to his^-asws deed, and the people discussed it. So one day, while he^-asws was in the Masjid, a Jew from the inhabitants of Yasrib came over, and the ones in Yasrib from the Jews had accepted that he is their most knowledgeable one, and so had their fathers from beforehand. So he came over to Amir Al-Momineen^-asws along with his family. So when they ended up to the great Masjid in Al-Kufa, stabled their horses, then converged upon the door of the Masjid, and sent a message to Amir Al-Momineen^-asws, ‘We are a group of Jews having come over from Al-Hijaz, and for us there is a need to you^-asws. So, will you^-asws be coming out to us, or should we enter to come to you^-asws?’

قَالَ فَخَرَجَ إِلَيْهِمْ وَ هُوَ يَقُولُ سَيَدْخُلُونَ وَ يَسْتَأْنِفُونَ بِالْيَمِينِ فَمَا حَاجَتُكُمْ فَقَالَ لَهُ عَظِيمُهُمْ يَا ابْنَ أَبِي طَالِبٍ مَا هَذِهِ الْبِدْعَةُ الَّتِي أَحْدَثْتَ فِي دِينِ مُحَمَّدٍ ( صلى الله عليه وآله ) فَقَالَ لَهُ وَ أَيَّةُ بِدْعَةٍ فَقَالَ لَهُ الْيَهُودِيُّ زَعَمَ قَوْمٌ مِنْ أَهْلِ الْحِجَازِ أَنَّكَ عَمَدْتَ إِلَى قَوْمٍ شَهِدُوا أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ لَمْ يُقِرُّوا أَنَّ مُحَمَّداً رَسُولُهُ فَقَتَلْتَهُمْ بِالدُّخَانِ

He^-asws said: ‘So he^-asws came out to them and he^-asws was saying: ‘They shall soon be entering and be resuming with the oaths. So what is your need?’ So their great one said to him^-asws, ‘O son^-asws of Abu Talib^-asws! What is this innovation which you have initiated in the Religion of Muhammad^-saww?’

So he^-asws said to him: ‘And which innovation?’ So the Jew said to him^-asws, ‘A group from the inhabitants of Al-Hijaz are alleging that you^-asws deliberated to a group who testified that there is no god except for Allah^-azwj but did not testify that Muhammad^-saww is His^-azwj Rasool^-saww, so you^-asws killed them by the fire’.

فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ فَنَشَدْتُكَ بِالتِّسْعِ الْآيَاتِ الَّتِي أُنْزِلَتْ عَلَى مُوسَى ( عليه السلام ) بِطُورِ سَيْنَاءَ وَ بِحَقِّ الْكَنَائِسِ الْخَمْسِ الْقُدْسِ وَ بِحَقِّ السَّمْتِ الدَّيَّانِ هَلْ تَعْلَمُ أَنَّ يُوشَعَ بْنَ نُونٍ أُتِيَ بِقَوْمٍ بَعْدَ وَفَاةِ مُوسَى شَهِدُوا أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ لَمْ يُقِرُّوا أَنَّ مُوسَى رَسُولُ اللَّهِ فَقَتَلَهُمْ بِمِثْلِ هَذِهِ الْقِتْلَةِ فَقَالَ لَهُ الْيَهُودِيُّ نَعَمْ أَشْهَدُ أَنَّكَ نَامُوسُ مُوسَى

So Amir Al-Momineen^-asws said to him: ‘So I^-asws adjure you with the nine Signs which descended unto Musa^-as at Mount Toor of Sinai, and by the right of the five Churches of Jerusalem, and the right of the Highest Judge; do you know that Yoshua Bin Noon^-as was brought a group, after the passing away of Musa^-as, who testified that there is no god except for Allah^-azwj but did not accept that Musa^-as was His^-azwj Rasool^-saww, so he^-as killed them with a killing similar to this?’ So the Jew said to him^-asws, ‘Yes, I do testify that you^-asws applied the Law of Musa^-as’.

قَالَ ثُمَّ أَخْرَجَ مِنْ قَبَائِهِ كِتَاباً فَدَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَفَضَّهُ وَ نَظَرَ فِيهِ وَ بَكَى فَقَالَ لَهُ الْيَهُودِيُّ مَا يُبْكِيكَ يَا ابْنَ أَبِي طَالِبٍ إِنَّمَا نَظَرْتَ فِي هَذَا الْكِتَابِ وَ هُوَ كِتَابٌ سُرْيَانِيٌّ وَ أَنْتَ رَجُلٌ عَرَبِيٌّ فَهَلْ تَدْرِي مَا هُوَ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ نَعَمْ هَذَا اسْمِي مُثْبَتٌ فَقَالَ لَهُ الْيَهُودِيُّ فَأَرِنِي اسْمَكَ فِي هَذَا الْكِتَابِ وَ أَخْبِرْنِي مَا اسْمُكَ بِالسُّرْيَانِيَّةِ

He^-asws said: ‘Then he brought out a book from his cloak, so he handed it over to Amir Al-Momineen^-asws. So he^-asws unwrapped it and looked into it, and wept. So the Jew said to him^-asws, ‘What make you^-asws weep, O son^-asws of Abu Talib^-as? But rather, you^-asws looked into this book and it is an Assyrian book, and you^-asws are an Arab man. So, do you^-asws know what it is?’ So Amir Al-Momineen^-asws said to him: ‘Yes, this is my^-asws name, affirmed’. So the Jew said to him^-asws, ‘So show me your^-asws name in this book, and inform me what your^-asws name is in Assyrian’.

قَالَ فَأَرَاهُ أَمِيرُ الْمُؤْمِنِينَ سَلَامُ اللَّهِ عَلَيْهِ اسْمَهُ فِي الصَّحِيفَةِ فَقَالَ اسْمِي إِلْيَا فَقَالَ الْيَهُودِيُّ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ أَشْهَدُ أَنَّكَ وَصِيُّ مُحَمَّدٍ وَ أَشْهَدُ أَنَّكَ أَوْلَى النَّاسِ بِالنَّاسِ مِنْ بَعْدِ مُحَمَّدٍ وَ بَايَعُوا أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) وَ دَخَلَ الْمَسْجِدَ

He^-asws said: ‘So, Amir Al-Momineen^-asws showed him his^-asws name in the parchment, and he^-asws said: ‘My^-asws name, Eliya’. So the Jew said, ‘I hereby testify that there is no god except for Allah^-azwj, and I hereby testify that Muhammad^-saww is His^-azwj Rasool^-saww, and I hereby testify that you^-asws are the successor^-asws of Muhammad^-saww, and I hereby testify that you^-asws are the highest of the people with the people, from after Muhammad^-saww’, and they pledged allegiance to Amir Al-Momineen^-asws and entered the Masjid.

فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الْحَمْدُ لِلَّهِ الَّذِي لَمْ أَكُنْ عِنْدَهُ مَنْسِيّاً الْحَمْدُ لِلَّهِ الَّذِي أَثْبَتَنِي عِنْدَهُ فِي صَحِيفَةِ الْأَبْرَارِ وَ الْحَمْدُ لِلَّهِ ذِي الْجَلَالِ وَ الْإِكْرَامِ

So Amir Al-Momineen^-asws said: ‘The Praise is for Allah^-azwj in Whose Presence I^-asws am not forgotten! The Praise is for Allah^-azwj Who Affirmed me^-asws in His^-azwj Presence in a Parchment of the righteous! And the Praise is for Allah^-azwj, the One with the Majesty and the Benevolence’.^[64]

[1] تفسير القمي، ج‏2، ص: 396

[2] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 428

[3] تفسير القمي، ج‏2، ص: 396

[4] (ثواب الأعمال: 121.)

[5] Tafseer Al Burhan – H 11223

[6] Tafseer Al Burhan – H 11225

[7] الأمالي 1: 18.

[8] تفسير العيّاشي 2: 296/ 89.

[9] الاحتجاج: 213.

[10] الكافي 3: 258/ 28.

[11] تفسير نور الثقلين، ج‏4، ص: 395 – 87

[12] Yet man wants to carouse right out in the open

(Shakir 75:5) Nay! man desires to give the lie to what is before him.

(Pickthal 75:5) But man would fain deny what is before him.

(Yusufali 75:5) But man wishes to do wrong (even) in the time in front of him.

[13] (تأويل الآيات 2: 739/ 1.)

[14] (تأويل الآيات 2: 739/ 2)

[15] Bihar Al-Anwaar – V 37, The book of History – Amir Al-Momineen^-asws, Ch 54 H 65

[16] Tafseer Noor Al Saqalayn – CH 75 H 4

[17] Bihar Al Awaar – V 39, The book of History – Amir Al Momineen^asws, Ch 86 H 31

[18] Bihar Al Awaar – V 39, The book of History – Amir Al Momineen^asws, Ch 86 H 31

[19] Bihar Al Awaar – V 39, The book of History – Amir Al Momineen^asws, Ch 86 H 32 d

[20] Taweel Al Ayaat Al Zaahira – CH 75 H 3

[21] Bihar Al-Anwaar – V 37, The book of History – Amir Al-Momineen^-asws, Ch 54 H 65

[22] Al Kafi V 2 – The Book Of Belief and Disbelief CH 116 H 6

[23] (الكافي 2: 223/ 11.)

[24] Al Kafi – V 3 – The Book of Cleanliness Ch 23 H 15

[25] Tafseer Noor Al Saqalayn – CH 75 H 10 (Extract)

[26] تفسير نور الثقلين، ج‏5، ص: 462 – H 60

[27] Bihar Al-Anwaar – V 37, The book of History – Amir Al-Momineen^-asws, Ch 54 H 76 i

[28] Bihar Al-Anwaar – V 37, The book of History – Amir Al-Momineen^-asws, Ch 52 H 77

[29] Tafseer Noor Al Saqalayn – Ch 73 H 8

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

[31] بصائر الدرجات 213/ 2

[32] بصائر الدرجات: 213/ 1

[33] Bihar Ul Anwaar – Vol 52 Ch 27

[34] Al Kafi – H 3526

[35] Bihar Ul Anwaar – V 52 Ch 27 H 85

[36] Tafseer Noor Al Saqalayn – P 726 H 15

[37] ارشاد القلوب: 378، مائة منقبة: 161 منقبة 86.

[38] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 8

[39] تفسير نور الثقلين، ج‏3، ص: 146 – H 115

[40] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 26 H 4 / 1

[41] Bihar Al Awaar – V 46, The book of History – Muhammad Al Baqir^asws, Ch 8 H 3

[42] (التوحيد: 117/ 20)

[43] تفسير نور الثقلين، ج‏5، ص: 465 – H 21

[44] (تأويل الآيات 2: 739/ 4.)

[45] (عيون أخبار الرّضا (عليه السّلام) 1: 114/ 3.)

[46] Indeed when it reaches as high as one’s collarbone

(Shakir 75:26) Nay! When it comes up to the throat,

(Pickthal 75:26) Nay, but when the life cometh up to the throat

(Yusufali 75:26) Yea, when (the soul) reaches to the collar-bone (in its exit),

[47] And someone says: who is such a wizard?

Shakir 75:27) And it is said: Who will be a magician?

(Pickthal 75:27) And men say: Where is the wizard (who can save him now)?

(Yusufali 75:27) And there will be a cry, “Who is a magician (to restore him)?”

(Pooya/Ali Commentary 75:27)

[48] Al Kafi V 3 – The Book Of Funerals CH 93 H 32

[49] He was not trusting and did not pray,

Shakir 75:31) So he did not accept the truth, nor did he pray,

(Pickthal 75:31) For he neither trusted, nor prayed.

(Yusufali 75:31) So he gave nothing in charity, nor did he pray!-

[50] Bihar Al-Anwaar – V 37, The book of History – Amir Al-Momineen^-asws, Ch 52 H 76

[51] (تفسير القمّي 2: 397)

[52] (المناقب 3: 38.)

[53] Bihar Al-Anwaar – V 21, The book of our Prophet^-saww, P 3 Ch 21 H 11

[54] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 104 H 10

[55] Kitab Suleym Bin Qays Al Hilali – H 14 (Extract)

[56] عيون أخبار الرّضا (عليه السّلام) 2: 54/ 205.

[57] تفسير نور الثقلين، ج‏5، ص: 467 – H 31

[58] تفسير نور الثقلين، ج‏5، ص: 467 – H 32

[59] مجمع البيان 10: 607.

[60] الكافي 3: 258/ 28

[61] تفسير نور الثقلين، ج‏3، ص: 472 – H 14

[62] تفسير نور الثقلين، ج‏3، ص: 472 – H 15

[63] Al-Kafi, Vol. 8, 14706

[64] Al Kafi – V 4 – The Book of Fasts Ch 82 H 7