AL-SHOARA (Chapter 26) Verses 104 – 227

VERSES 104 – 121

وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ {104}

And surely, your Lord, He is the Mighty, the Merciful [26:104]

كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ {105}

The people of Noah belied the Rasools [26:105]

إِذْ قَالَ لَهُمْ أَخُوهُمْ نُوحٌ أَلَا تَتَّقُونَ {106}

When their brother Noah said to them: ‘Will you not fear?’ [26:106]

إِنِّي لَكُمْ رَسُولٌ أَمِينٌ {107}

I am a trustworthy Rasool to you [26:107]

فَاتَّقُوا اللَّهَ وَأَطِيعُونِ {108}

Therefore, fear Allah and obey me [26:108]

وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ {109}

And I do not ask you for any recompense over it. My Recompense is only upon Lord of the Worlds [26:109]

فَاتَّقُوا اللَّهَ وَأَطِيعُونِ {110}

Therefore fear Allah and obey me!’ [26:110]

قَالُوا أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الْأَرْذَلُونَ {111}

They said, ‘Shall we believe in you while the most despicable ones follow you?’ [26:111]

قَالَ وَمَا عِلْمِي بِمَا كَانُوا يَعْمَلُونَ {112}

He said: ‘And what is my knowledge of what they have been doing? [26:112]

إِنْ حِسَابُهُمْ إِلَّا عَلَىٰ رَبِّي ۖ لَوْ تَشْعُرُونَ {113}

Surely, their Reckoning is upon my Lord, if you could perceive [26:113]

وَمَا أَنَا بِطَارِدِ الْمُؤْمِنِينَ {114}

And I am not going to drive away the Momineen [26:114]

إِنْ أَنَا إِلَّا نَذِيرٌ مُبِينٌ {115}

Surely, I am only a clear warner!’ [26:115]

قَالُوا لَئِنْ لَمْ تَنْتَهِ يَا نُوحُ لَتَكُونَنَّ مِنَ الْمَرْجُومِينَ {116}

They said, ‘If you don’t stop it, O Noah, you will happen to be from the ones stoned (to death)!’ [26:116]

قَالَ رَبِّ إِنَّ قَوْمِي كَذَّبُونِ {117}

He said: ‘My Lord! Surely, my people are belying me [26:117]

فَافْتَحْ بَيْنِي وَبَيْنَهُمْ فَتْحًا وَنَجِّنِي وَمَنْ مَعِيَ مِنَ الْمُؤْمِنِينَ {118}

So You Issue a Verdict between me and them with a Verdict, and Deliver me and those who are with me from the Momineen!’ [26:118]

فَأَنْجَيْنَاهُ وَمَنْ مَعَهُ فِي الْفُلْكِ الْمَشْحُونِ {119}

So, We Delivered him and ones with him in the laden ship [26:119]

ثُمَّ أَغْرَقْنَا بَعْدُ الْبَاقِينَ {120}

Then We Drowned the remainder afterwards [26:120]

إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ {121}

Surely, in that there is a Sign, and most of them were not Momineen [26:121]

الطبرسي، قال: قال أبو جعفر (عليه السلام): «يعني بالمرسلين: نوحا، و الأنبياء الذين كانوا بينه و بين آدم (عليه السلام)

Al-Tabarsy said, ‘Abu Ja’far^-asws said: ‘What it Means by: The people of Noah belied the Rasools [26:105], are Noah^-as, and the Prophets^-as who were between him^-as and Adam^-as’.[1]

علي بن إبراهيم: قوله تعالى: قالُوا أَ نُؤْمِنُ لَكَ يا نوح وَ اتَّبَعَكَ الْأَرْذَلُونَ قال: الفقراء

Ali Bin Ibrahim – The Words of the Exalted: ‘Shall we believe in you – O Noah^-as, while the most despicable ones follow you?’ [26:111] – said, ‘The poor ones’.[2]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ (عليه السلام) قَالَ فَمَكَثَ نُوحٌ (عليه السلام) فِي قَوْمِهِ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَاماً لَمْ يُشَارِكْهُ فِي نُبُوَّتِهِ أَحَدٌ وَ لَكِنَّهُ قَدِمَ عَلَى قَوْمٍ مُكَذِّبِينَ لِلْأَنْبِيَاءِ (عليهم السلام) الَّذِينَ كَانُوا بَيْنَهُ وَ بَيْنَ آدَمَ (عليه السلام) وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ يَعْنِي مَنْ كَانَ بَيْنَهُ وَ بَيْنَ آدَمَ (عليه السلام) إِلَى أَنِ انْتَهَى إِلَى قَوْلِهِ عَزَّ وَ جَلَّ وَ إِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ

Ali Bin Ibrahim, from his father, from Al-Hassan Bin Mahboub, from Muhammad Bin Al-Fuzeyl, from Abu Hamza, who has said:

Abu Ja’far^-asws said that: Noah^-as lived among his^-as people for a thousand years less fifty (950) years. He^-as did not associate anyone in his^-as Prophet-hood for he^-as had come to a people who had rejected the Prophets^-as who were between him^-as and Adam^-as and these are the Words of Allah^-azwj: The people of Noah belied the Rasools [26:105], meaning the ones^-as who were in between him^-as and Adam^-as to end in Words of the Mighty and Majestic: And surely your Lord, He is the Mighty, the Merciful [26:122]’.[3]

و عنه، قال: حدثنا أحمد بن زياد بن جعفر الهمداني (رضي الله عنه)، قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن عبد السلام بن صالح الهروي، عن الرضا (عليه السلام) قال: قلت له: لأي علة أغرق الله عز و جل الدنيا كلها في زمن نوح (عليه السلام)، و فيهم الأطفال و من لا ذنب له؟

And from him (Ibn Babuwayh), ‘Ahmad Bin Ziyad Bin Ja’far Al-Hamdany narrated to us from Ali Bin Ibrahim Bin Hashim, from his father, from Abdul Salam Bin Salih Al-Harwy, who has reported:

‘I said to Al-Reza^-asws, ‘What was the reason for Allah^-azwj Mighty and Majestic to Drown all of the world during the era of Noah^-as, and among them were children and ones who had no sin upon them?’

فقال: «ما كان فيهم الأطفال، لأن الله عز و جل أعقم أصلاب قوم نوح و أرحام نسائهم أربعين عاما، فانقطع نسلهم، فاغرقوا و لا طفل فيهم

He^-asws said: ‘There were no children among them, because Allah^-azwj Mighty and Majestic Sterilised the backbones of the people of Noah^-as and the wombs of their women for forty years. Thus, their offspring were cut off. They drowned and there were no children among them.

ما كان الله عز و جل ليهلك بعذابه من لا ذنب له. و أما الباقون من قوم نوح (عليه السلام) فاغرقوا لتكذيبهم نبي الله نوحا (عليه السلام)، و سائرهم اغرقوا برضاهم تكذيب المكذبين

Allah^-azwj Mighty and Majestic did not Destroy by His^-azwj Punishment, the ones who did not have a sin upon him. And as for the remainder of them, from the people of Noah^-as, He^-azwj Drowned them due to their belying the Prophet^-as of Allah^-azwj – Noah^-as, and the rest of them drowned due to their being pleased with the belying of the beliers.

و من غاب عن أمر فرضي به كان كمن شاهده و أتاه

And one who was absent from a matter and was happy with it, is like one who was present and came to it (participated in it)’.[4]

علي بن إبراهيم، قال: في رواية أبي الجارود، عن أبي جعفر (عليه السلام): «قوله: فَافْتَحْ بَيْنِي وَ بَيْنَهُمْ فَتْحاً يقول: اقض بيني و بينهم قضاء

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

‘From Abu Ja’far^-asws (having said): ‘Regarding His^-azwj Words: So You Issue a Verdict between me and them with a Verdict [26:118], he (Noah^-as) said: ‘Judge between me^-as and them with a Judgment’’.[5]

وقال علي بن إبراهيم: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله: الْفُلْكِ الْمَشْحُونِ قال: «المجهز، الذي قد فرغ منه، و لم يبق إلا دفعه

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

(It has been narrated) from Abu Ja’far^-asws regarding His^-azwj Words: in the laden ship [26:119], he^-asws said: ‘The fully prepared, that which he^-as had completed, and there did not remain anything except for its sailing’.[6]

[ الثعلبي ] [ قال ] الثمالي: كل شئ في القرآن في ذكر المرجومين فانه يعني بذلك القتل

Al Sa’alby – Al Sumaly said,

‘Everything in the Quran regarding the mention of those stoned, so it Means by that, the killing’.[7]

VERSES 122 – 139

وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ {122}

And surely, your Lord, He is the Mighty, the Merciful [26:122]

كَذَّبَتْ عَادٌ الْمُرْسَلِينَ {123}

(The people of) Aad belied the Rasools [26:123]

إِذْ قَالَ لَهُمْ أَخُوهُمْ هُودٌ أَلَا تَتَّقُونَ {124}

When their brother Hud said to them: ‘Will you not fear?’ [26:124]

إِنِّي لَكُمْ رَسُولٌ أَمِينٌ {125}

I am a trustworthy Rasool to you [26:125]

فَاتَّقُوا اللَّهَ وَأَطِيعُونِ {126}

Therefore fear Allah and obey me [26:126]

وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ {127}

And I do not ask you for any Recompense over it. My Recompenses is only upon Lord of the Worlds [26:127]

أَتَبْنُونَ بِكُلِّ رِيعٍ آيَةً تَعْبَثُونَ {128}

Are you building a sign on every elevation, (but you are only) amusing yourselves [26:128]

وَتَتَّخِذُونَ مَصَانِعَ لَعَلَّكُمْ تَخْلُدُونَ {129}

And you are taking to strongholds, (thinking) perhaps you will be living eternally? [26:129]

وَإِذَا بَطَشْتُمْ بَطَشْتُمْ جَبَّارِينَ {130}

And when you seize, you seize as tyrants [26:130]

فَاتَّقُوا اللَّهَ وَأَطِيعُونِ {131}

Therefore, fear Allah and obey me

وَاتَّقُوا الَّذِي أَمَدَّكُمْ بِمَا تَعْلَمُونَ {132}

And fear the One Who has Extended to you of what you know [26:132]

أَمَدَّكُمْ بِأَنْعَامٍ وَبَنِينَ {133}

Extending to you with the cattle and sons [26:133]

وَجَنَّاتٍ وَعُيُونٍ {134}

And gardens and springs [26:134]

إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ {135}

I fear upon you the Punishment of a Grievous Day’ [26:135]

قَالُوا سَوَاءٌ عَلَيْنَا أَوَعَظْتَ أَمْ لَمْ تَكُنْ مِنَ الْوَاعِظِينَ {136}

They said, ‘It is the same to us whether you preach to us or do not happen to be from the preachers [26:136]

إِنْ هَٰذَا إِلَّا خُلُقُ الْأَوَّلِينَ {137}

Surely, this is only a custom of the former ones [26:137]

وَمَا نَحْنُ بِمُعَذَّبِينَ {138}

And would not be Punished ones’ [26:138]

فَكَذَّبُوهُ فَأَهْلَكْنَاهُمْ ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ {139}

Thus, they belied him, so We Destroyed them. Surely, in that there is a Sign, and most of them were not Momineen [26:139]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ (عليه السلام) قَالَ ….. ثُمَّ إِنَّ نُوحاً (عليه السلام) لَمَّا انْقَضَتْ نُبُوَّتُهُ وَ اسْتُكْمِلَتْ أَيَّامُهُ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ أَنْ يَا نُوحُ قَدْ قَضَيْتَ نُبُوَّتَكَ وَ اسْتَكْمَلْتَ أَيَّامَكَ فَاجْعَلِ الْعِلْمَ الَّذِي عِنْدَكَ وَ الْإِيمَانَ وَ الِاسْمَ الْأَكْبَرَ وَ مِيرَاثَ الْعِلْمِ وَ آثَارَ عِلْمِ النُّبُوَّةِ فِي الْعَقِبِ مِنْ ذُرِّيَّتِكَ

Ali Bin Ibrahim, from his father, from Al-Hassan Bin Mahboub, from Muhammad Bin Al-Fuzeyl, from Abu Hamza,

‘From Abu Ja’far^-asws having said: ‘So when the Prophet-hood of Noah^-as came to an end and his^-as days were completed, Allah^-azwj Revealed unto him^-as that: “O Noah^-as! Your^-as Prophet-hood has come to an end and your^-as days are completed, therefore make the Knowledge which is in your^-as possession, and the Eman and the Greatest Name, and the inheritance of the Knowledge, and traces (Ahadeeth) of Knowledge of the Prophet-hood, to be in the descendants from your^-as progeny.

فَإِنِّي لَنْ أَقْطَعَهَا كَمَا لَمْ أَقْطَعْهَا مِنْ بُيُوتَاتِ الْأَنْبِيَاءِ (عليهم السلام) الَّتِي بَيْنَكَ وَ بَيْنَ آدَمَ (عليه السلام) وَ لَنْ أَدَعَ الْأَرْضَ إِلَّا وَ فِيهَا عَالِمٌ يُعْرَفُ بِهِ دِينِي وَ تُعْرَفُ بِهِ طَاعَتِي وَ يَكُونُ نَجَاةً لِمَنْ يُولَدُ فِيمَا بَيْنَ قَبْضِ النَّبِيِّ إِلَى خُرُوجِ النَّبِيِّ الْآخَرِ

I^-azwj will never Cut it off from the houses of the Prophets^-as which is your^-as house and between Adam^-as, and I^-azwj will never Leave the earth except that there will be in it a knowledgeable one by whom My^-azwj Religion would be recognised by, and obedience to Me^-azwj would be recognised by, and salvation would lie in the ones who are born during what is in between the Capture (passing away) of a Prophet^-as up to the coming out of another Prophet^-as!”

وَ بَشَّرَ نُوحٌ سَاماً بِهُودٍ (عليه السلام) وَ كَانَ فِيمَا بَيْنَ نُوحٍ وَ هُودٍ مِنَ الْأَنْبِيَاءِ (عليهم السلام) وَ قَالَ نُوحٌ إِنَّ اللَّهَ بَاعِثٌ نَبِيّاً يُقَالُ لَهُ هُودٌ وَ إِنَّهُ يَدْعُو قَوْمَهُ إِلَى اللَّهِ عَزَّ وَ جَلَّ فَيُكَذِّبُونَهُ وَ اللَّهُ عَزَّ وَ جَلَّ مُهْلِكُهُمْ بِالرِّيحِ فَمَنْ أَدْرَكَهُ مِنْكُمْ فَلْيُؤْمِنْ بِهِ وَ لْيَتَّبِعْهُ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يُنْجِيهِ مِنْ عَذَابِ الرِّيحِ وَ أَمَرَ نُوحٌ (عليه السلام) ابْنَهُ سَاماً أَنْ يَتَعَاهَدَ هَذِهِ الْوَصِيَّةَ عِنْدَ رَأْسِ كُلِّ سَنَةٍ فَيَكُونَ يَوْمُئِذٍ عِيداً لَهُمْ

And Noah^-as gave the good news of Hud^-as to Saam^-as and there were Prophets^-as in between Noah^-as and Hud^-as. And Noah^-as said that Allah^-azwj will Send a Prophet^-as called Hud^-as, and he^-as would call his^-as people to Allah^-azwj Mighty and Majestic. They would belie him^-as and Allah^-azwj will Destroy them by the wind. So the ones among you who meet him^-as should believe in him^-as, and follow him^-as for Allah^-azwj would Rescue him from the Punishment of the wind. And Noah^-as ordered his^-as son^-as Sam^-as that he^-as should look at this bequest at the start of every year and make it to be a day of festival for them.

فَيَتَعَاهَدُونَ فِيهِ مَا عِنْدَهُمْ مِنَ الْعِلْمِ وَ الْإِيمَانِ وَ الِاسْمِ الْأَكْبَرِ وَ مَوَارِيثِ الْعِلْمِ وَ آثَارِ عِلْمِ النُّبُوَّةِ فَوَجَدُوا هُوداً نَبِيّاً (عليه السلام) وَ قَدْ بَشَّرَ بِهِ أَبُوهُمْ نُوحٌ (عليه السلام) فَآمَنُوا بِهِ وَ اتَّبَعُوهُ وَ صَدَّقُوهُ فَنَجَوْا مِنْ عَذَابِ الرِّيحِ

They observed that which was in their possession from the Knowledge, and the Eman, and the Greatest Name, and the inheritance of the knowledge, and traces (Ahadeeth) of Knowledge of the Prophet-hood. They found Hud^-as as a Prophet^-as and their father Noah^-as had given them the good news of him^-as beforehand. So they believed in him^-as, and followed him^-as, and ratified him^-as, and were therefore Rescued from the Punishment of the wind.

وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ إِلى عادٍ أَخاهُمْ هُوداً وَ قَوْلُهُ عَزَّ وَ جَلَّ كَذَّبَتْ عادٌ الْمُرْسَلِينَ إِذْ قالَ لَهُمْ أَخُوهُمْ هُودٌ أَ لا تَتَّقُونَ

And it is the Speech of Allah^-azwj: And to Aad (We Sent) their brother Hud [7:65], and the Words of the Mighty and Majestic: (The people of) Aad belied the Rasools [26:123] When their brother Hud said to them: ‘Will you not fear?’ [26:124].

وَ قَالَ تَبَارَكَ وَ تَعَالَى وَ وَصَّى بِها إِبْراهِيمُ بَنِيهِ وَ يَعْقُوبُ وَ قَوْلُهُ وَ وَهَبْنا لَهُ إِسْحاقَ وَ يَعْقُوبَ كُلًّا هَدَيْنا لِنَجْعَلَهَا فِي أَهْلِ بَيْتِهِ وَ نُوحاً هَدَيْنا مِنْ قَبْلُ لِنَجْعَلَهَا فِي أَهْلِ بَيْتِهِ فَآمَنَ الْعَقِبُ مِنْ ذُرِّيَّةِ الْأَنْبِيَاءِ (عليهم السلام) مَنْ كَانَ قَبْلَ إِبْرَاهِيمَ لِإِبْرَاهِيمَ (عليه السلام)

And the Blessed and Exalted Said: And Ibrahim bequeath with it to his sons and (so did) Yaqoub [2:132]. And His^-azwj Words: And We Granted to him Is’haq and Yaqoub [6:84], and Made it to be in his^-as Household, each we Guided, and Noah We had Guided from before, and Made it to be in his^-as Household. So the descendants of the Prophets^-as, ones who were before Ibrahim^-as believed in Ibrahim^-as.[8]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ مَعْرُوفِ بْنِ خَرَّبُوذَ عَنْ أَبِي جَعْفَرٍ (عليه السلام) قَالَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ رِيَاحَ رَحْمَةٍ وَ رِيَاحَ عَذَابٍ فَإِنْ شَاءَ اللَّهُ أَنْ يَجْعَلَ الْعَذَابَ مِنَ الرِّيَاحِ رَحْمَةً فَعَلَ

From him, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan, from Ma’rouf Bin Kharbouz, who said:

Abu Ja’far^-asws said that ‘Allah^-azwj has winds of Mercy as well as winds of Punishment. So if Allah^-azwj Desires that He^-azwj Turns the winds of Punishment into the winds of Mercy, He^-azwj Does it, but He^-azwj never Makes (winds of) Mercy to be turned into the wind of Punishment’.

قَالَ وَ لَنْ يَجْعَلَ الرَّحْمَةَ مِنَ الرِّيحِ عَذَاباً قَالَ وَ ذَلِكَ أَنَّهُ لَمْ يَرْحَمْ قَوْماً قَطُّ أَطَاعُوهُ وَ كَانَتْ طَاعَتُهُمْ إِيَّاهُ وَبَالًا عَلَيْهِمْ إِلَّا مِنْ بَعْدِ تَحَوُّلِهِمْ عَنْ طَاعَتِهِ

He^-asws said: ‘And it is never the case that He^-azwj is Merciful to all people who obey Him^-azwj and that their obedience should become an affliction for them, except after theirs having turned from their obedience.

قَالَ كَذَلِكَ فَعَلَ بِقَوْمِ يُونُسَ لَمَّا آمَنُوا رَحِمَهُمُ اللَّهُ بَعْدَ مَا كَانَ قَدَّرَ عَلَيْهِمُ الْعَذَابَ وَ قَضَاهُ ثُمَّ تَدَارَكَهُمْ بِرَحْمَتِهِ فَجَعَلَ الْعَذَابَ الْمُقَدَّرَ عَلَيْهِمْ رَحْمَةً فَصَرَفَهُ عَنْهُمْ وَ قَدْ أَنْزَلَهُ عَلَيْهِمْ وَ غَشِيَهُمْ وَ ذَلِكَ لَمَّا آمَنُوا بِهِ وَ تَضَرَّعُوا إِلَيْهِ

He^-asws said: ‘That is how He^-azwj Acted with the people of Yunus^-as. When they believed, Allah^-azwj Bestowed mercy upon them after having had Ordained for them the Punishment. He^-azwj had Decided, then Enclosed them with His^-azwj Mercy. So He^-azwj Made the Punishment that was pre-destined for them as a Mercy.  He^-azwj Turned it away from them and it had already descended upon them and overwhelmed them, but they pleaded before Him^-azwj’

قَالَ وَ أَمَّا الرِّيحُ الْعَقِيمُ فَإِنَّهَا رِيحُ عَذَابٍ لَا تُلْقِحُ شَيْئاً مِنَ الْأَرْحَامِ وَ لَا شَيْئاً مِنَ النَّبَاتِ وَ هِيَ رِيحٌ تَخْرُجُ مِنْ تَحْتِ الْأَرَضِينَ السَّبْعِ وَ مَا خَرَجَتْ مِنْهَا رِيحٌ قَطُّ إِلَّا عَلَى قَوْمِ عَادٍ حِينَ غَضِبَ اللَّهُ عَلَيْهِمْ فَأَمَرَ الْخُزَّانَ أَنْ يُخْرِجُوا مِنْهَا عَلَى مِقْدَارِ سَعَةِ الْخَاتَمِ

He^-asws said: ‘And as for the wind of the destruction (Al-Aqeem), so it is a wind of Punishment. Neither, does it inseminate anything from the wombs or anything from the seeds, and it is a wind which comes out from the underneath the seven earths, and not a (single) wind came out from it at all except upon the people of Aad when Allah^-azwj was Wrathful against them. So He^-azwj Commanded the Keepers to take from it a measure of the size of a ring’.

قَالَ فَعَتَتْ عَلَى الْخُزَّانِ فَخَرَجَ مِنْهَا عَلَى مِقْدَارِ مَنْخِرِ الثَّوْرِ تَغَيُّظاً مِنْهَا عَلَى قَوْمِ عَادٍ قَالَ فَضَجَّ الْخُزَّانُ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ ذَلِكَ فَقَالُوا رَبَّنَا إِنَّهَا قَدْ عَتَتْ عَنْ أَمْرِنَا إِنَّا نَخَافُ أَنْ تُهْلِكَ مَنْ لَمْ يَعْصِكَ مِنْ خَلْقِكَ وَ عُمَّارِ بِلَادِكَ

He^-asws said: ‘It rebelled against the Keepers, so there came out from it a measure of the nostril of a bull being wrathful against the people of Aad’. He^-asws said: ‘So the Keepers grumbled to Allah^-azwj from that. They said, ‘Our Lord^-azwj! It has rebelled against our orders. We are afraid that it would destroy the ones who have not been disobedient to You^-azwj from Your^-azwj creatures who built Your^-azwj City’.

قَالَ فَبَعَثَ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهَا جَبْرَئِيلَ (عليه السلام) فَاسْتَقْبَلَهَا بِجَنَاحَيْهِ فَرَدَّهَا إِلَى مَوْضِعِهَا وَ قَالَ لَهَا اخْرُجِي عَلَى مَا أُمِرْتِ بِهِ قَالَ فَخَرَجَتْ عَلَى مَا أُمِرَتْ بِهِ وَ أَهْلَكَتْ قَوْمَ عَادٍ وَ مَنْ كَانَ بِحَضْرَتِهِمْ

He^-asws said: ‘So Allah^-azwj Sent Jibraeel^-as towards it who faced it with both his wings and returned it back to its place and said to it: ‘Come out of the ones whom you have not been Commanded for’. He^-asws said: ‘So it came out from the ones against whom it had not been Commanded for, and destroyed the people of Aad and those who were present with them (their supporters)’.[9]

وقال علي بن إبراهيم: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، قال: و أما قوله: بِكُلِّ رِيعٍ آيَةً قال الإمام أبو جعفر (عليه السلام): «يعني بكل طريق آية، و الآية علي (عليه السلام) تَعْبَثُونَ

And Ali Bin Ibrahim said, ‘And in a report of Abu Al-Jaroud, it was asked:

‘Abu Ja’far^-asws said, ‘And as for His^-azwj Words: Are you building a Sign on every elevation [26:128], the Imam Abu Ja’far^-asws said: ‘It Means, a sign for every road. And the Sign is Ali^-asws, (but you are only) amusing yourselves’.[10]

A report

ثم قال: حدثني أبي، قال: أمر المعتصم أن يحفر بالبطانية بئر، فحفروا ثلاثمائة قامة، فلم يظهر الماء، فتركه و لم يحفره

Then (Ali Bin Ibrahim) said,

‘My father narrated to me saying, ‘Al-Mo’tasam ordered for the digging of a well at Al-Bataniya. So they dug it for a depth of three hundred, they still could not see the water. So they left it and did not dig any more.

فلما ولي المتوكل أمر أن يحفر ذلك أبدا حتى يظهر الماء، فحفروا حتى وضعوا في كل‏ مائة قامة؟ بكرة، حتى انتهوا إلى صخرة، فضربوها بالمعول فانكسرت، فخرج عليهم منها ريح باردة، فمات من كان يقربها

But when Al-Mutawakkil became the ruler, he issued the order that it should be dug further until water is seen. So they dug for a hundred more until they ended up at the rock. Then they struck at the rock with the pick axes and broke it. A cold wind came out from it killing those who were near to it.

فأخبروا المتوكل بذلك، فلم يعلم ما ذاك، فقالوا: سل ابن الرضا عن ذلك، و هو أبو الحسن علي بن محمد العسكري (عليه السلام)، فكتب إليه يسأله عن ذلك، فقال أبو الحسن (عليه السلام): «تلك بلاد الأحقاف، و هم قوم عاد، الذين أهلكهم الله بالريح الصرصر

They informed Al-Mutawakkil about that, but he did not know what that was, so he said, ‘Ask Ibn Al-Reza^-asws about that’ – and he^-asws is Abu Al-Hassan^-asws Ali^-asws Bin Muhammad^-asws Al-Askari^-asws. So they wrote to him^-asws asking about that. Abu Al-Hassan^-asws said: ‘These were the cities of Al-Ahqaaf, and they were the people of Aad whom Allah^-azwj Destroyed by the Sar Sar wind’.[11]

VERSES 140 – 158

وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ {140}

And Surely your Lord, He is the Mighty, the Merciful [26:140]

كَذَّبَتْ ثَمُودُ الْمُرْسَلِينَ {141}

(The people of) Samood belied the Rasools [26:141]

إِذْ قَالَ لَهُمْ أَخُوهُمْ صَالِحٌ أَلَا تَتَّقُونَ {142}

When their brother Salih said to them: ‘Will you not fear?’ [26:142]

إِنِّي لَكُمْ رَسُولٌ أَمِينٌ {143}

I am a trustworthy Rasool to you [26:143]

فَاتَّقُوا اللَّهَ وَأَطِيعُونِ {144}

Therefore, fear Allah and obey me [26:144]

وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ {145}

And I do not ask you for any Recompense over it. Surely my Recompense is only upon Lord of the worlds [26:145]

أَتُتْرَكُونَ فِي مَا هَاهُنَا آمِنِينَ {146}

Will you be left secure in what is over here? [26:146]

فِي جَنَّاتٍ وَعُيُونٍ {147}

In gardens and springs [26:147]

وَزُرُوعٍ وَنَخْلٍ طَلْعُهَا هَضِيمٌ {148}

And plantations and heavy laden palm-trees? [26:148]

وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ {149}

And you are carving out houses out of the mountains, skilfully [26:149]

فَاتَّقُوا اللَّهَ وَأَطِيعُونِ {150}

Therefore, fear Allah and obey me [26:150]

وَلَا تُطِيعُوا أَمْرَ الْمُسْرِفِينَ {151}

And do not obey the instructions of the extravagant [26:151]

الَّذِينَ يُفْسِدُونَ فِي الْأَرْضِ وَلَا يُصْلِحُونَ {152}

Those who are corrupting in the land and are not correcting’ [26:152]

قَالُوا إِنَّمَا أَنْتَ مِنَ الْمُسَحَّرِينَ {153}

They said, ‘But rather, you are from the bewitched ones!’ [26:153]

مَا أَنْتَ إِلَّا بَشَرٌ مِثْلُنَا فَأْتِ بِآيَةٍ إِنْ كُنْتَ مِنَ الصَّادِقِينَ {154}

You are not except a person like us, therefore come with a Sign if you were from the truthful ones [26:154]

قَالَ هَٰذِهِ نَاقَةٌ لَهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَعْلُومٍ {155}

He said: ‘This here is a she-camel. For her should be to drink and for you should be to drink on a known day [26:155]

وَلَا تَمَسُّوهَا بِسُوءٍ فَيَأْخُذَكُمْ عَذَابُ يَوْمٍ عَظِيمٍ {156}

And do not touch her with evil, for the Punishment of a Grievous Day would Seize you [26:156]

فَعَقَرُوهَا فَأَصْبَحُوا نَادِمِينَ {157}

But they hamstrung her, then they became regretful [26:157]

فَأَخَذَهُمُ الْعَذَابُ ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ {158}

So the Punishment Seized them. Surely, in that there is a Sign, and most of them were not Momineen [26:158]

وقال علي بن إبراهيم: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام): قوله: إِنَّما أَنْتَ مِنَ الْمُسَحَّرِينَ يقول: أجوف، مثل خلق الإنسان، و لو كنت رسولا ما كنت مثلنا

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

‘Abu Ja’far^-asws has said: ‘His^-azwj Words They said, ‘But rather, you are from the bewitched ones!’ [26:153], they are saying, ‘Deceitful, like the mannerisms of the human beings. And had you been a Rasool^-as, you^-as would not have been like us’.[12]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنِ الْحَسَنِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ مَا أَهْلَكَ اللَّهُ عَزَّ وَ جَلَّ قَوْماً قَطُّ حَتَّى يَبْعَثَ إِلَيْهِمْ قَبْلَ ذَلِكَ الرُّسُلَ

Ali Bin Muhammad, from Ali Bin Al-Abbas, from Al-Hassan Bin Abdul Rahmaan, from Ali Bin Abu Hamza, who has narrated:

Abu Abdullah^-asws said: ‘Allah^-azwj Mighty and Majestic does not Destroy a people at all until He^-azwj Sends to them, before that, the Rasool^-as.

فَيَحْتَجُّوا عَلَيْهِمْ فَبَعَثَ اللَّهُ إِلَيْهِمْ صَالِحاً فَدَعَاهُمْ إِلَى اللَّهِ فَلَمْ يُجِيبُوا وَ عَتَوْا عَلَيْهِ وَ قَالُوا لَنْ نُؤْمِنَ لَكَ حَتَّى تُخْرِجَ لَنَا مِنْ هَذِهِ الصَّخْرَةِ نَاقَةً عُشَرَاءَ وَ كَانَتِ الصَّخْرَةُ يُعَظِّمُونَهَا وَ يَعْبُدُونَهَا وَ يُذَبِّحُونَ عِنْدَهَا فِي رَأْسِ كُلِّ سَنَةٍ وَ يَجْتَمِعُونَ عِنْدَهَا فَقَالُوا لَهُ إِنْ كُنْتَ كَمَا تَزْعُمُ نَبِيّاً رَسُولًا فَادْعُ لَنَا إِلَهَكَ حَتَّى تُخْرَجَ لَنَا مِنْ هَذِهِ الصَّخْرَةِ الصَّمَّاءِ نَاقَةٌ عُشَرَاءُ فَأَخْرَجَهَا اللَّهُ كَمَا طَلَبُوا مِنْهُ

They argued against them (the Rasools^-as), so Allah^-azwj Sent Salih^-as to them. He^-as called them towards Allah^-azwj. They did not respond and were insolent to him^-as, and said, ‘We will not believe you^-as until you^-as bring out for us from this rock a tame she-camel. And it was a rock which they used to magnify and worship and make their sacrifices near to its peak every year, and they used to gather around it. They said, ‘If you^-as are as you are alleging to be, a Prophet^-as, a Rasool^-as, so call upon your^-as Lord^-azwj for us until He^-azwj Brings out for us from this solid rock a tame she-camel’. So Allah^-azwj Brought it out as they had sought from him^-as.

ثُمَّ أَوْحَى اللَّهُ تَبَارَكَ وَ تَعَالَى إِلَيْهِ أَنْ يَا صَالِحُ قُلْ لَهُمْ إِنَّ اللَّهَ قَدْ جَعَلَ لِهَذِهِ النَّاقَةِ [مِنَ الْمَاءِ] شِرْبَ يَوْمٍ وَ لَكُمْ شِرْبَ يَوْمٍ وَ كَانَتِ النَّاقَةُ إِذَا كَانَ يَوْمُ شِرْبِهَا شَرِبَتِ الْمَاءَ ذَلِكَ الْيَوْمَ فَيَحْلُبُونَهَا فَلَا يَبْقَى صَغِيرٌ وَ لَا كَبِيرٌ إِلَّا شَرِبَ مِنْ لَبَنِهَا يَوْمَهُمْ ذَلِكَ فَإِذَا كَانَ اللَّيْلُ وَ أَصْبَحُوا غَدَوْا إِلَى مَائِهِمْ فَشَرِبُوا مِنْهُ ذَلِكَ الْيَوْمَ وَ لَمْ تَشْرَبِ النَّاقَةُ ذَلِكَ الْيَوْمَ فَمَكَثُوا بِذَلِكَ مَا شَاءَ اللَّهُ

Then Allah^-azwj Blessed and Exalted Revealed unto him^-as: “O Salih^-as! Tell them that Allah^-azwj has Made a share for this she-camel, from the water, that it would drink from it one day and you would drink from it the next day”. And the day which was designated for the she-camel to drink, it would drink the water during that day. They would then milk her, and there did not remain any young one or old one except that he drank from her milk in the day of theirs when it was the night time. And in the morning they would drink from the water, and the she-camel would not drink from it during that day. So, that situation prevailed until such time as Allah^-azwj so Desired it to.

ثُمَّ إِنَّهُمْ عَتَوْا عَلَى اللَّهِ وَ مَشَى بَعْضُهُمْ إِلَى بَعْضٍ وَ قَالُوا اعْقِرُوا هَذِهِ النَّاقَةَ وَ اسْتَرِيحُوا مِنْهَا لَا نَرْضَى أَنْ يَكُونَ لَنَا شِرْبُ يَوْمٍ وَ لَهَا شِرْبُ يَوْمٍ ثُمَّ قَالُوا مَنِ الَّذِي يَلِي قَتْلَهَا وَ نَجْعَلَ لَهُ جُعْلًا مَا أَحَبَّ فَجَاءَهُمْ رَجُلٌ أَحْمَرُ أَشْقَرُ أَزْرَقُ وَلَدُ زِنًى لَا يُعْرَفُ لَهُ أَبٌ يُقَالُ لَهُ قُدَارٌ شَقِيٌّ مِنَ الْأَشْقِيَاءِ مَشْئُومٌ عَلَيْهِمْ فَجَعَلُوا لَهُ جُعْلًا

Then they rebelled against Allah^-azwj and some of them walked towards the others and said, ‘Slay this she-camel, and be relaxed from it. We are not happy that there should be a day for us to drink and a day for it to drink’. Then they looked around for someone who could slay it, and made for him (a reward) of what he loved. So there came to them a red, blonde, blue-eyed man, of an adulterous birth, whose father was unknown, called Qudaar, being a wretched one of all wretched ones of a sinister character, so they made up for him a reward for it.

فَلَمَّا تَوَجَّهَتِ النَّاقَةُ إِلَى الْمَاءِ الَّذِي كَانَتْ تَرِدُهُ تَرَكَهَا حَتَّى شَرِبَتِ الْمَاءَ وَ أَقْبَلَتْ رَاجِعَةً فَقَعَدَ لَهَا فِي طَرِيقِهَا فَضَرَبَهَا بِالسَّيْفِ ضَرْبَةً فَلَمْ تَعْمَلْ شَيْئاً فَضَرَبَهَا ضَرْبَةً أُخْرَى فَقَتَلَهَا وَ خَرَّتْ إِلَى الْأَرْضِ عَلَى جَنْبِهَا وَ هَرَبَ فَصِيلُهَا حَتَّى صَعِدَ إِلَى الْجَبَلِ فَرَغَى ثَلَاثَ مَرَّاتٍ إِلَى السَّمَاءِ

Therefore, when the she-camel headed towards the water to drink from it, he left it until it had drunk the water. When it returned, he sat waiting for it upon its path. He struck her with the sword but it did not kill her. So he struck at it again and killed her and it fell down upon the earth on its side, and its young ones fled until they sat upon the mountain. They cried out three times towards the sky.

وَ أَقْبَلَ قَوْمُ صَالِحٍ فَلَمْ يَبْقَ أَحَدٌ مِنْهُمْ إِلَّا شَرِكَهُ فِي ضَرْبَتِهِ وَ اقْتَسَمُوا لَحْمَهَا فِيمَا بَيْنَهُمْ فَلَمْ يَبْقَ مِنْهُمْ صَغِيرٌ وَ لَا كَبِيرٌ إِلَّا أَكَلَ مِنْهَا فَلَمَّا رَأَى ذَلِكَ صَالِحٌ أَقْبَلَ إِلَيْهِمْ فَقَالَ يَا قَوْمِ مَا دَعَاكُمْ إِلَى مَا صَنَعْتُمْ أَ عَصَيْتُمْ رَبَّكُمْ

And the people of Salih^-as came over. So there did not remain anyone from them except that he participated in hitting it, and they distributed its meat in between themselves. There did not remain anyone from them, whether young or old except that he ate from it. So when Salih^-as saw that, he^-as came up to them and said, ‘O People! What called you all to do what you have done and rebelled against your Lord^-azwj?’

فَأَوْحَى اللَّهُ تَبَارَكَ وَ تَعَالَى إِلَى صَالِحٍ (عليه السلام) أَنَّ قَوْمَكَ قَدْ طَغَوْا وَ بَغَوْا وَ قَتَلُوا نَاقَةً بَعَثْتُهَا إِلَيْهِمْ حُجَّةً عَلَيْهِمْ وَ لَمْ يَكُنْ عَلَيْهِمْ فِيهَا ضَرَرٌ وَ كَانَ لَهُمْ مِنْهَا أَعْظَمُ الْمَنْفَعَةِ فَقُلْ لَهُمْ إِنِّي مُرْسِلٌ عَلَيْكُمْ عَذَابِي إِلَى ثَلَاثَةِ أَيَّامٍ فَإِنْ هُمْ تَابُوا وَ رَجَعُوا قَبِلْتُ تَوْبَتَهُمْ وَ صَدَدْتُ عَنْهُمْ وَ إِنْ هُمْ لَمْ يَتُوبُوا وَ لَمْ يَرْجِعُوا بَعَثْتُ عَلَيْهِمْ عَذَابِي فِي الْيَوْمِ الثَّالِثِ

Allah^-azwj Blessed and Exalted unto Salih^-as: “Your^-as people have been tyrannous and rebellious, and killed the she-camel that was Sent to them as a Proof to them, and there was no harm in it for them, and there were great benefits from it for them. So tell them that I^-azwj will be Sending upon you all My^-azwj Punishment after three days. So they were to repent and return (from their ways), I^-azwj shall Accept their repentance and Prevent it from them, and if they do not repent and do not return (from their ways), I^-azwj will Send to them My^-azwj Punishment on the third day”.

فَأَتَاهُمْ صَالِحٌ (عليه السلام) فَقَالَ لَهُمْ يَا قَوْمِ إِنِّي رَسُولُ رَبِّكُمْ إِلَيْكُمْ وَ هُوَ يَقُولُ لَكُمْ إِنْ أَنْتُمْ تُبْتُمْ وَ رَجَعْتُمْ وَ اسْتَغْفَرْتُمْ غَفَرْتُ لَكُمْ وَ تُبْتُ عَلَيْكُمْ فَلَمَّا قَالَ لَهُمْ ذَلِكَ كَانُوا أَعْتَى مَا كَانُوا وَ أَخْبَثَ وَ قَالُوا يا صالِحُ ائْتِنا بِما تَعِدُنا إِنْ كُنْتَ مِنَ الْمُرْسَلِينَ [الصَّادِقِينَ] قَالَ يَا قَوْمِ إِنَّكُمْ تُصْبِحُونَ غَداً وَ وُجُوهُكُمْ مُصْفَرَّةٌ وَ الْيَوْمَ الثَّانِيَ وُجُوهُكُمْ مُحْمَرَّةٌ وَ الْيَوْمَ الثَّالِثَ وُجُوهُكُمْ مُسْوَدَّةٌ

Salih^-as came and said to them: ‘O people! I^-as am a Rasool^-as of your Lord^-azwj. He^-azwj is Saying to you all that if you were to repent and return (from your ways) and seek Forgiveness, He^-azwj would Forgive you all and Turn towards you (Mercifully)’. So when he^-as said that to them they became more rebellious and treacherous than what they had been and said, ‘O Salih^-as! Let it come to us, what you^-as are calling for us, if you^-as are from the Rasools^-as, the truthful ones’. He^-as said: ‘O people! When you wake up tomorrow morning your faces would be yellow, and on the second day your faces would be red, and on the third day your faces would be black’.

فَلَمَّا أَنْ كَانَ أَوَّلُ يَوْمٍ أَصْبَحُوا وَ وُجُوهُهُمْ مُصْفَرَّةٌ فَمَشَى بَعْضُهُمْ إِلَى بَعْضٍ وَ قَالُوا قَدْ جَاءَكُمْ مَا قَالَ لَكُمْ صَالِحٌ فَقَالَ الْعُتَاةُ مِنْهُمْ لَا نَسْمَعُ قَوْلَ صَالِحٍ وَ لَا نَقْبَلُ قَوْلَهُ وَ إِنْ كَانَ عَظِيماً

When it was the morning of the first day and their faces turned yellow, some of them walked towards the others and said, ‘There has come upon you what Salih^-as had spoken of’. So the rebellious ones among them said, ‘We will not listen to the words of Salih^-as and will not accept his^-as words, even though they may be great’.

فَلَمَّا كَانَ الْيَوْمُ الثَّانِي أَصْبَحَتْ وُجُوهُهُمْ مُحْمَرَّةً فَمَشَى بَعْضُهُمْ إِلَى بَعْضٍ فَقَالُوا يَا قَوْمِ قَدْ جَاءَكُمْ مَا قَالَ لَكُمْ صَالِحٌ فَقَالَ الْعُتَاةُ مِنْهُمْ لَوْ أُهْلِكْنَا جَمِيعاً مَا سَمِعْنَا قَوْلَ صَالِحٍ وَ لَا تَرَكْنَا آلِهَتَنَا الَّتِي كَانَ آبَاؤُنَا يَعْبُدُونَهَا وَ لَمْ يَتُوبُوا وَ لَمْ يَرْجِعُوا

When it was the morning of the second day and their faces turned red, some of them walked towards the others and said, ‘O people! There has come upon you what Salih^-as had spoken about for you all’. So the rebellious ones among them said, ‘Even if we were all to be destroyed, we will not listen to the words of Salih^-as nor will we leave our gods which our forefathers had been worshipping, nor will we repent, nor will we return (from our ways)’.

فَلَمَّا كَانَ الْيَوْمُ الثَّالِثُ أَصْبَحُوا وَ وُجُوهُهُمْ مُسْوَدَّةٌ فَمَشَى بَعْضُهُمْ إِلَى بَعْضٍ وَ قَالُوا يَا قَوْمِ أَتَاكُمْ مَا قَالَ لَكُمْ صَالِحٌ فَقَالَ الْعُتَاةُ مِنْهُمْ قَدْ أَتَانَا مَا قَالَ لَنَا صَالِحٌ

When it was the morning of the third day and their faces turned black. So some of them walked towards the others and said, ‘O people! There has come upon you what Salih^-as had spoken of for you all’. So, the rebellious ones from among them said, ‘Let it come upon us what Salih^-as had said to us’.

فَلَمَّا كَانَ نِصْفُ اللَّيْلِ أَتَاهُمْ جَبْرَئِيلُ (عليه السلام) فَصَرَخَ بِهِمْ صَرْخَةً خَرَقَتْ تِلْكَ الصَّرْخَةُ أَسْمَاعَهُمْ وَ فَلَقَتْ قُلُوبَهُمْ وَ صَدَعَتْ أَكْبَادَهُمْ وَ قَدْ كَانُوا فِي تِلْكَ الثَّلَاثَةِ الْأَيَّامِ قَدْ تَحَنَّطُوا وَ تَكَفَّنُوا وَ عَلِمُوا أَنَّ الْعَذَابَ نَازِلٌ بِهِمْ فَمَاتُوا أَجْمَعُونَ فِي طَرْفَةِ عَيْنٍ صَغِيرُهُمْ وَ كَبِيرُهُمْ فَلَمْ يَبْقَ لَهُمْ نَاعِقَةٌ وَ لَا رَاغِيَةٌ وَ لَا شَيْ‏ءٌ إِلَّا أَهْلَكَهُ اللَّهُ فَأَصْبَحُوا فِي دِيَارِهِمْ وَ مَضَاجِعِهِمْ مَوْتَى أَجْمَعِينَ ثُمَّ أَرْسَلَ اللَّهُ عَلَيْهِمْ مَعَ الصَّيْحَةِ النَّارَ مِنَ السَّمَاءِ فَأَحْرَقَتْهُمْ أَجْمَعِينَ وَ كَانَتْ هَذِهِ قِصَّتَهُمْ

When it was the middle of the night, Jibraeel^-as came upon them and screamed out a loud scream at them which broke their eardrums, and split their hearts, and ruptured their livers. And during those three days they had been applying camphor upon themselves, and shrouding themselves, and they knew that the Punishment would be descending upon them. So all of them died in the blink of an eye, their young ones as well as their old ones. There did not remain for them a she-camel, or a sheep, or anything except that Allah^-azwj Destroyed it. They had all died in their homes and on their beds. Then Allah^-azwj Sent upon them Fire along with the Scream from the sky. So it burnt all of them, and this was their story’.[13]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ (عليه السلام) قَالَ قَالَ إِنَّ رَسُولَ اللَّهِ (صلى الله عليه وآله) سَأَلَ جَبْرَئِيلَ (عليه السلام) كَيْفَ كَانَ مَهْلَكُ قَوْمِ صَالِحٍ (عليه السلام) فَقَالَ يَا مُحَمَّدُ إِنَّ صَالِحاً بُعِثَ إِلَى قَوْمِهِ وَ هُوَ ابْنُ سِتَّ عَشْرَةَ سَنَةً فَلَبِثَ فِيهِمْ حَتَّى بَلَغَ عِشْرِينَ وَ مِائَةَ سَنَةٍ لَا يُجِيبُونَهُ إِلَى خَيْرٍ قَالَ وَ كَانَ لَهُمْ سَبْعُونَ صَنَماً يَعْبُدُونَهَا مِنْ دُونِ اللَّهِ عَزَّ وَ جَلَّ

Ali Bin Ibrahim, from his father, from Al-Hassan Bin Mahboub, from Abu Hamza, who has narrated:

Abu Ja’far^-asws having said: ‘The Rasool-Allah^-saww asked Jibraeel^-as: ‘How were the people of Salih^-as destroyed?’ So he said: ‘O Muhammad^-saww! Salih^-as was Sent to his^-as people when he was sixteen years old. So he^-as was with them until he^-as reached the age of one hundred and twenty years, they did not answer him^-as to the good. And they had for themselves seventy idols which they worshipped apart from Allah^-azwj Mighty and Majestic.

فَلَمَّا رَأَى ذَلِكَ مِنْهُمْ قَالَ يَا قَوْمِ بُعِثْتُ إِلَيْكُمْ وَ أَنَا ابْنُ سِتَّ عَشَرَ سَنَةً وَ قَدْ بَلَغْتُ عِشْرِينَ وَ مِائَةَ سَنَةٍ وَ أَنَا أَعْرِضُ عَلَيْكُمْ أَمْرَيْنِ إِنْ شِئْتُمْ فَاسْأَلُونِي حَتَّى أَسْأَلَ إِلَهِي فَيُجِيبَكُمْ فِيمَا سَأَلْتُمُونِي السَّاعَةَ وَ إِنْ شِئْتُمْ سَأَلْتُ آلِهَتَكُمْ فَإِنْ أَجَابَتْنِي بِالَّذِي أَسْأَلُهَا خَرَجْتُ عَنْكُمْ فَقَدْ سَئِمْتُكُمْ وَ سَئِمْتُمُونِي قَالُوا قَدْ أَنْصَفْتَ يَا صَالِحُ

When he^-as saw that among them, he^-as said: ‘O people! I^-as was Sent to you all when I^-as was sixteen years old, and I^-as have now reached one hundred and twenty years, and I^-as present to you all two matters. If you like you can ask me until I^-as ask my^-as God^-azwj so He^-azwj would Answer you with regards to what you have asked me of within a short while. And if you like, I^-as would ask your gods, so if they answer me^-as by that which I^-as have asked them of, I^-as would go away from you all. So I^-as would have silenced you all and you would have silenced me^-as’. They said, ‘You^-as are being fair, O Salih^-as’.

فَاتَّعَدُوا لِيَوْمٍ يَخْرُجُونَ فِيهِ قَالَ فَخَرَجُوا بِأَصْنَامِهِمْ إِلَى ظَهْرِهِمْ ثُمَّ قَرَّبُوا طَعَامَهُمْ وَ شَرَابَهُمْ فَأَكَلُوا وَ شَرِبُوا فَلَمَّا أَنْ فَرَغُوا دَعَوْهُ فَقَالُوا يَا صَالِحُ سَلْ فَقَالَ لِكَبِيرِهِمْ مَا اسْمُ هَذَا قَالُوا فُلَانٌ فَقَالَ لَهُ صَالِحٌ يَا فُلَانُ أَجِبْ فَلَمْ يُجِبْهُ فَقَالَ صَالِحُ مَا لَهُ لَا يُجِيبُ قَالُوا ادْعُ غَيْرَهُ قَالَ فَدَعَاهَا كُلَّهَا بِأَسْمَائِهَا فَلَمْ يُجِبْهُ مِنْهَا شَيْ‏ءٌ فَأَقْبَلُوا عَلَى أَصْنَامِهِمْ فَقَالُوا لَهَا مَا لَكِ لَا تُجِيبِينَ صَالِحاً فَلَمْ تُجِبْ فَقَالُوا تَنَحَّ عَنَّا وَ دَعْنَا وَ آلِهَتَنَا سَاعَةً

They prepared for the day that they will be going out for it. So they went out with their idols upon their backs, and prepared their food and drinks. So they ate and drank. When they finished, they called him^-as over. They said, ‘O Salih^-as! Ask!’ So he^-as said to their elder: ‘What is the name of this one?’ He said, ‘Such and such’. So he^-as said to it: ‘O such and such! Answer me^-as!’ So it did not answer him^-as’. So Salih^-as said: ‘What is the matter with it that it does not answer?’ They said, ‘Ask another one’. So he^-as asked all of them by their names, but they did not answer him^-as anything. So they turned towards their idols and said to them: ‘What is the matter with you all that you do not answer Salih^-as?’ They did not answer. So they said, ‘Step away from us and leave us and our idols for a while’.

ثُمَّ نَحَّوْا بُسُطَهُمْ وَ فُرُشَهُمْ وَ نَحَّوْا ثِيَابَهُمْ وَ تَمَرَّغُوا عَلَى التُّرَابِ وَ طَرَحُوا التُّرَابَ عَلَى رُءُوسِهِمْ وَ قَالُوا لِأَصْنَامِهِمْ لَئِنْ لَمْ تُجِبْنَ صَالِحاً الْيَوْمَ لَتُفْضَحْنَ قَالَ ثُمَّ دَعَوْهُ فَقَالُوا يَا صَالِحُ ادْعُهَا فَدَعَاهَا فَلَمْ تُجِبْهُ فَقَالَ لَهُمْ يَا قَوْمِ قَدْ ذَهَبَ صَدْرُ النَّهَارِ وَ لَا أَرَى آلِهَتَكُمْ تُجِيبُونِي فَاسْأَلُونِي حَتَّى أَدْعُوَ إِلَهِي فَيُجِيبَكُمُ السَّاعَةَ

Then they unrolled their rugs, and their furnishings, and their clothes, and wallowed upon the dust, and placed dust upon their heads, and said to their idols, ‘If you do not answer Salih^-as today, you will be exposed’. Then they called him^-as over, so they said, ‘O Salih^-as! Call to these (idols)’. So he^-as called upon them. They did not answer him^-as. So he^-as said to them: ‘O People! Half the morning has passed and I^-as have not seen your gods to have answered me^-as. So ask me^-as, and I^-as shall ask my^-as God^-azwj, and He^-azwj will Answer you shortly’.

فَانْتَدَبَ لَهُ مِنْهُمْ سَبْعُونَ رَجُلًا مِنْ كُبَرَائِهِمْ وَ الْمَنْظُورِ إِلَيْهِمْ مِنْهُمْ فَقَالُوا يَا صَالِحُ نَحْنُ نَسْأَلُكَ فَإِنْ أَجَابَكَ رَبُّكَ اتَّبَعْنَاكَ وَ أَجَبْنَاكَ وَ يُبَايِعُكَ جَمِيعُ أَهْلِ قَرْيَتِنَا فَقَالَ لَهُمْ صَالِحٌ (عليه السلام) سَلُونِي مَا شِئْتُمْ فَقَالُوا تَقَدَّمْ بِنَا إِلَى هَذَا الْجَبَلِ وَ كَانَ الْجَبَلُ قَرِيباً مِنْهُمْ فَانْطَلَقَ مَعَهُمْ صَالِحٌ فَلَمَّا انْتَهَوْا إِلَى الْجَبَلِ قَالُوا يَا صَالِحُ ادْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِنْ هَذَا الْجَبَلِ السَّاعَةَ نَاقَةً حَمْرَاءَ شَقْرَاءَ وَبْرَاءَ عُشَرَاءَ بَيْنَ جَنْبَيْهَا مِيلٌ

Seventy men from their elders were delegated to him^-as from the approved ones from among them, so they said, ‘O Salih^-as! We ask you, so if your^-as Lord^-azwj were to answer us, we would follow you^-as and answer to you^-as, and pledge our allegiances to you^-as, all the people of our town altogether’. So Salih^-as said to them: ‘Ask me^-as whatsoever you like’. So they said, ‘Walk with us towards this mountain’, and the mountain was quite near to them. So Salih^-as went with them. When he^-as came up to the mountain, they said, ‘O Salih^-as! Call upon your^-as Lord^-azwj for us, to bring out for us from this mountain this very moment, a blonde, tame, red she-camel with a distance of a mile between the two sides of the mountain’.

فَقَالَ لَهُمْ صَالِحٌ لَقَدْ سَأَلْتُمُونِي شَيْئاً يَعْظُمُ عَلَيَّ وَ يَهُونُ عَلَى رَبِّي جَلَّ وَ عَزَّ قَالَ فَسَأَلَ اللَّهَ تَعَالَى صَالِحٌ ذَلِكَ فَانْصَدَعَ الْجَبَلُ صَدْعاً كَادَتْ تَطِيرُ مِنْهُ عُقُولُهُمْ لَمَّا سَمِعُوا ذَلِكَ ثُمَّ اضْطَرَبَ ذَلِكَ الْجَبَلُ اضْطِرَاباً شَدِيداً كَالْمَرْأَةِ إِذَا أَخَذَهَا الْمَخَاضُ ثُمَّ لَمْ يَفْجَأْهُمْ إِلَّا رَأْسُهَا قَدْ طَلَعَ عَلَيْهِمْ مِنْ ذَلِكَ الصَّدْعِ فَمَا اسْتُتِمَّتْ رَقَبَتُهَا حَتَّى اجْتَرَّتْ ثُمَّ خَرَجَ سَائِرُ جَسَدِهَا ثُمَّ اسْتَوَتْ قَائِمَةً عَلَى الْأَرْضِ فَلَمَّا رَأَوْا ذَلِكَ قَالُوا يَا صَالِحُ مَا أَسْرَعَ مَا أَجَابَكَ رَبُّكَ ادْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا فَصِيلَهَا فَسَأَلَ اللَّهَ عَزَّ وَ جَلَّ ذَلِكَ فَرَمَتْ بِهِ فَدَبَّ حَوْلَهَا

Salih^-as said to them: ‘You have asked me^-as for something which is great for me^-as, and is easy for my^-as Lord^-azwj Majestic and Mighty’. Salih^-as asked Allah^-azwj the Exalted for that. The mountain split asunder with such a split that their intellects took flight when they heard that rumble of it. Then the mountain trembled with a great tremble like a woman trembling during labour. Then only its head came out of the crack in the mountain. When its neck showed, it began to chew its cud. Then the rest of its body came out, and it stood erect upon the ground. So when they all saw that, they said, ‘O Salih^-as, with what ease has your^-as Lord^-azwj Answered you^-as. Call upon your^-as Lord^-azwj for us to bring out for us its young’. So he^-as asked Allah^-azwj Mighty and Majestic for that. She brought it (babies) out and walked around them.

فَقَالَ لَهُمْ يَا قَوْمِ أَ بَقِيَ شَيْ‏ءٌ قَالُوا لَا انْطَلِقْ بِنَا إِلَى قَوْمِنَا نُخْبِرُهُمْ بِمَا رَأَيْنَا وَ يُؤْمِنُونَ بِكَ قَالَ فَرَجَعُوا فَلَمْ يَبْلُغِ السَّبْعُونَ إِلَيْهِمْ حَتَّى ارْتَدَّ مِنْهُمْ أَرْبَعَةٌ وَ سِتُّونَ رَجُلًا وَ قَالُوا سِحْرٌ وَ كَذِبٌ قَالُوا فَانْتَهُوا إِلَى الْجَمِيعِ فَقَالَ السِّتَّةُ حَقٌّ وَ قَالَ الْجَمِيعُ كَذِبٌ وَ سِحْرٌ قَالَ فَانْصَرَفُوا عَلَى ذَلِكَ ثُمَّ ارْتَابَ مِنَ السِّتَّةِ وَاحِدٌ فَكَانَ فِيمَنْ عَقَرَهَا

He^-as said to them: ‘O people! Does there remain anything else?’ They said, ‘No. Come with us to our people. We shall inform them of what we have seen and they will believe in you^-as’. So they returned, but before the seventy of them could reach them, sixty four of them had reneged, and they were saying, This is sorcery and a lie’. This was reflected by all of them. So the remaining six were saying that it is the truth, whilst all the others were saying that it is a lie and sorcery. Then they all dispersed upon that, and one of the six then was overcome by doubt. So he was the one who slayed it.

قَالَ ابْنُ مَحْبُوبٍ فَحَدَّثْتُ بِهَذَا الْحَدِيثِ رَجُلًا مِنْ أَصْحَابِنَا يُقَالُ لَهُ سَعِيدُ بْنُ يَزِيدَ فَأَخْبَرَنِي أَنَّهُ رَأَى الْجَبَلَ الَّذِي خَرَجَتْ مِنْهُ بِالشَّامِ قَالَ فَرَأَيْتُ جَنْبَهَا قَدْ حَكَّ الْجَبَلَ فَأَثَّرَ جَنْبُهَا فِيهِ وَ جَبَلٍ آخَرَ بَيْنَهُ وَ بَيْنَ هَذَا مِيلٌ

Ibn Mahboub (the narrator) said, ‘I narrated this Hadeeth to a man from our companions called Saeed Bin Yazeed. He informed me that he had seen the mountain from which (the she-camel) came out, in Syria. He said, ‘I saw its sides where the mountain split up, and the impact of it on its sides and the other side of it, and in between it and this one was a distance of a mile’.[14]

Similarities between Qadaar^-la and Ibn Muljim^-la

و روى الثعلبي و الواحدي، بإسنادهما، عن عمار و عن عثمان بن صهيب، و عن الضحاك، و روى ابن مردويه بإسناده، عن جابر بن سمرة، و عن صهيب، و عن عمار، و عن ابن عدي، و عن الضحاك، و روي الخطيب في (التاريخ) عن جابر بن سمرة، و روى الطبري و الموصلي، عن عمار، و روى أحمد بن حنبل، عن الضحاك، أنه قال: قال النبي (صلى الله عليه و آله): «يا علي، أشقى الأولين عاقر الناقة، و أشقى الآخرين قاتلك

And it has been reported by Al-Sa’alby and Al-Wahidy, by both their chains, from Amaar, and from Usman Bin Saheyb, and from Zahaak. And it has been reported from Ibn Mardawiya by his chain, from Jabir Bin Samrat, and from Saheyb, and from Amaar, and from Ibn Udayy, and from Al-Zahaak. And it has been reported from Al-Kahteyb in ‘Al-Tareekh’, from Jabir Bin Samrat. And it has been reported from Al-Tabari and Al-Mowsay, from Amaar. And it has been reported from Ahmad Bin Hanbal-from Al-Zahaak who said,

‘The Prophet^-saww said: ‘O Ali^-asws! The most wretched of the former ones is the slayer of the she-camel, and most wretched one of the latter ones would be your^-asws murderer’.[15]

ابن عباس، قال: كان عبد الرحمن بن ملجم من ولد قدار عاقر ناقة صالح، و قصتهما واحدة، لأن قدار عشق امرأة يقال لها رباب، كما عشق ابن ملجم قطام

Ibn Abbas said,

‘Abdul Rahman Ibn Muljim is from the children of Qadaar, the slayer of the she-camel of Salih^-as, and both of their stories are one (the same), because Qadaar was in love with a woman called Rabaab, just as Ibn Muljim was in love with Qataam’. (For whom they both did what they did)’.[16]

VERSES 159 – 174

وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ {159}

And surely your Lord, He is the Mighty, the Merciful [26:159]

كَذَّبَتْ قَوْمُ لُوطٍ الْمُرْسَلِينَ {160}

The people of Lut belied the Rasools [26:160]

إِذْ قَالَ لَهُمْ أَخُوهُمْ لُوطٌ أَلَا تَتَّقُونَ {161}

When their brother Lut said to them: ‘Will you not fear?’ [26:161]

إِنِّي لَكُمْ رَسُولٌ أَمِينٌ {162}

I am a trustworthy Rasool to you [26:162]

فَاتَّقُوا اللَّهَ وَأَطِيعُونِ {163}

Therefore fear Allah and obey me [26:163]

وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ {164}

And I do not ask you any Recompense over it, My Recompense is only upon Lord of the Worlds [26:164]

أَتَأْتُونَ الذُّكْرَانَ مِنَ الْعَالَمِينَ {165}

You are (the one ones) coming to the males, from the (people of the) worlds [26:165]

وَتَذَرُونَ مَا خَلَقَ لَكُمْ رَبُّكُمْ مِنْ أَزْوَاجِكُمْ ۚ بَلْ أَنْتُمْ قَوْمٌ عَادُونَ {166}

And you are leaving what your Lord has Created for you from your wives. But, you are a transgressing people’ [26:166]

قَالُوا لَئِنْ لَمْ تَنْتَهِ يَا لُوطُ لَتَكُونَنَّ مِنَ الْمُخْرَجِينَ {167}

They said, ‘If you don’t stop it, O Lut! You happen to be from the expelled ones’ [26:167]

قَالَ إِنِّي لِعَمَلِكُمْ مِنَ الْقَالِينَ {168}

He said: ‘I am from those who detest your deeds [26:168]

رَبِّ نَجِّنِي وَأَهْلِي مِمَّا يَعْمَلُونَ {169}

Lord ! Deliver me and my family from what they are doing!’ [26:169]

فَنَجَّيْنَاهُ وَأَهْلَهُ أَجْمَعِينَ {170}

So We Delivered him and his family altogether [26:170]

إِلَّا عَجُوزًا فِي الْغَابِرِينَ {171}

Except for an old woman, to be among those who remained behind [26:171]

ثُمَّ دَمَّرْنَا الْآخَرِينَ {172}

Then We Destroyed the others [26:172]

وَأَمْطَرْنَا عَلَيْهِمْ مَطَرًا ۖ فَسَاءَ مَطَرُ الْمُنْذَرِينَ {173}

And We Rained down upon them a rain, and evil was the rain upon the warned ones [26:173]

إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ {174}

Surely, in that there is a Sign, and most of them were not Momineen [26:174]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ دَاوُدَ بْنِ أَبِي يَزِيدَ وَ هُوَ فَرْقَدٌ عَنْ أَبِي يَزِيدَ الْحَمَّارِ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ إِنَّ اللَّهَ تَعَالَى بَعَثَ أَرْبَعَةَ أَمْلَاكٍ فِي إِهْلَاكِ قَوْمِ لُوطٍ جَبْرَئِيلَ وَ مِيكَائِيلَ وَ إِسْرَافِيلَ وَ كَرُوبِيلَ (عليهم السلام) فَمَرُّوا بِإِبْرَاهِيمَ (عليه السلام) وَ هُمْ مُعْتَمُّونَ فَسَلَّمُوا عَلَيْهِ فَلَمْ يَعْرِفْهُمْ وَ رَأَى هَيْئَةً حَسَنَةً فَقَالَ لَا يَخْدُمُ هَؤُلَاءِ أَحَدٌ إِلَّا أَنَا بِنَفْسِي وَ كَانَ صَاحِبَ أَضْيَافٍ فَشَوَى لَهُمْ عِجْلًا سَمِيناً حَتَّى أَنْضَجَهُ ثُمَّ قَرَّبَهُ إِلَيْهِمْ فَلَمَّا وَضَعَهُ بَيْنَ أَيْدِيهِمْ رَأى أَيْدِيَهُمْ لا تَصِلُ إِلَيْهِ نَكِرَهُمْ وَ أَوْجَسَ مِنْهُمْ خِيفَةً

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzaal, from Dawood Bin Abu Yazeed and he is Farqad, from Abu Yazeed Al-Hammaar, who has said the following:

Abu Abdullah^-asws having said that: ‘Allah^-azwj Sent four Angels (to Prophet Ibrahim^-as) for the destruction of the people of Lut^-as – Jibraeel^-as, and Mikaeel^-as, and Israfeel^-as, and Karoubeel^-as and they had obscured their faces. They greeted him^-as. He^-as did not recognise them and saw them as good persons. So he^-as said (to himself^-as), ‘No one shall attend to them except for myself personally’, and he^-as was a kind host. So he grilled a calf for them until it was well done, then placed it near to them. So when he^-as placed it in front of them, But when he saw that their hands were not extended towards it, he deemed them strange and was apprehensive from the [11:70].

فَلَمَّا رَأَى ذَلِكَ جَبْرَئِيلُ (عليه السلام) حَسَرَ الْعِمَامَةَ عَنْ وَجْهِهِ وَ عَنْ رَأْسِهِ فَعَرَفَهُ إِبْرَاهِيمُ (عليه السلام) فَقَالَ أَنْتَ هُوَ فَقَالَ نَعَمْ وَ مَرَّتِ امْرَأَتُهُ سَارَةُ فَبَشَّرَهَا بِإِسْحَاقَ وَ مِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبَ فَقَالَتْ مَا قَالَ اللَّهُ عَزَّ وَ جَلَّ فَأَجَابُوهَا بِمَا فِي الْكِتَابِ الْعَزِيزِ فَقَالَ إِبْرَاهِيمُ (عليه السلام) لَهُمْ فِيمَا ذَا جِئْتُمْ قَالُوا لَهُ فِي إِهْلَاكِ قَوْمِ لُوطٍ

When Jibraeel^-as saw that, he^-as removed the turban from his^-as face and from his^-as head. Ibrahim^-as recognised him^-as. He^-as said: ‘You^-as are he^-as!’ He^-as said: ‘Yes’, and his^-as wife passed by and he^-as gave her^-as the good news of Is’haq^-as, and after Is’haq^-as of Yaqoub^-as. So she^-as said what Allah^-azwj has Stated, and they^-as answered her^-as with what is in the Mighty Book. Ibrahim^-as said to them: ‘What have you^-as come for?’ They^-as said to him^-as: ‘For the destruction of the people of Lut^-as’.

فَقَالَ لَهُمْ إِنْ كَانَ فِيهَا مِائَةٌ مِنَ الْمُؤْمِنِينَ تُهْلِكُونَهُمْ فَقَالَ جَبْرَئِيلُ (عليه السلام) لَا قَالَ فَإِنْ كَانُوا خَمْسِينَ قَالَ لَا قَالَ فَإِنْ كَانُوا ثَلَاثِينَ قَالَ لَا قَالَ فَإِنْ كَانُوا عِشْرِينَ قَالَ لَا قَالَ فَإِنْ كَانُوا عَشَرَةً قَالَ لَا قَالَ فَإِنْ كَانُوا خَمْسَةً قَالَ لَا قَالَ فَإِنْ كَانُوا وَاحِداً قَالَ لَا قالَ إِنَّ فِيها لُوطاً قالُوا نَحْنُ أَعْلَمُ بِمَنْ فِيها لَنُنَجِّيَنَّهُ وَ أَهْلَهُ إِلَّا امْرَأَتَهُ كانَتْ مِنَ الْغابِرِينَ ثُمَّ مَضَوْا

He^-as said to them^-as: ‘Suppose there were a hundred Momineen among them, would you^-as destroy them?’ Jibraeel^-as said: ‘No’. He^-as said: ‘If there were fifty?’ He^-as said: ‘No’. He^-as said, ‘If there were thirty?’ He^-as said; No’. He^-as said: ‘If there were twenty?’ He^-as said: ‘No’. He^-as said: ‘if there were ten?’ He^-as said; ‘No’. He^-as said: ‘If there were five?’ He^-as said: ‘No’. He^-as said: ‘If there was one?’ He^-as said: ‘No’. He said: ‘Surely in it is Lut’. They said: ‘We are more knowing with the ones in it. We will rescue him and his family except for his wife, she would be from the ones left behind [29:32]. Then they^-as left.

وَ قَالَ الْحَسَنُ الْعَسْكَرِيُّ أَبُو مُحَمَّدٍ لَا أَعْلَمُ ذَا الْقَوْلَ إِلَّا وَ هُوَ يَسْتَبْقِيهِمْ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ يُجادِلُنا فِي قَوْمِ لُوطٍ فَأَتَوْا لُوطاً وَ هُوَ فِي زِرَاعَةٍ لَهُ قُرْبَ الْمَدِينَةِ فَسَلَّمُوا عَلَيْهِ وَ هُمْ مُعْتَمُّونَ فَلَمَّا رَآهُمْ رَأَى هَيْئَةً حَسَنَةً عَلَيْهِمْ عَمَائِمُ بِيضٌ وَ ثِيَابٌ بِيضٌ فَقَالَ لَهُمُ الْمَنْزِلَ فَقَالُوا نَعَمْ فَتَقَدَّمَهُمْ وَ مَشَوْا خَلْفَهُ

And Al-Hassan^-asws Al-Askari Abu Muhammad^-asws said, and I (the narrator) don’t know whether it is the speech except that it has been preserved as such: ‘And these are the Words of Allah^-azwj Mighty and Majestic: he pleaded to Us for the people of Lut [11:74]. So they^-as came to Lut^-as while he^-as was in his^-as farm near the city, and they^-as greeted him^-as while they^-as had obscured their^-as faces. So when he^-as saw them to be as good persons clad in white turbans and white robes, he^-as said to them^-as: ‘Lodging?’ They^-as said: ‘Yes’. So he^-as led them^-as and they^-as walked behind him^-as.

فَنَدِمَ عَلَى عَرْضِهِ عَلَيْهِمُ الْمَنْزِلَ وَ قَالَ أَيَّ شَيْ‏ءٍ صَنَعْتُ آتِي بِهِمْ قَوْمِي وَ أَنَا أَعْرِفُهُمْ فَالْتَفَتَ إِلَيْهِمْ فَقَالَ إِنَّكُمْ تَأْتُونَ شِرَارَ خَلْقِ اللَّهِ وَ قَدْ قَالَ جَبْرَئِيلُ (عليه السلام) لَا نَعْجَلُ عَلَيْهِمْ حَتَّى يَشْهَدَ ثَلَاثَ شَهَادَاتٍ فَقَالَ جَبْرَئِيلُ (عليه السلام) هَذِهِ وَاحِدَةٌ

But he^-as regretted having offered lodging to them^-as and said (to himself^-as): ‘What shall I^-as do when I^-as come to my^-as people and I recognise them?’ So he^-as turned towards them^-as and said: ‘You^-as have come to evil creatures of Allah^-azwj’. And Jibraeel^-as had said: ‘We^-as will not make haste against them until he^-as testifies by three testimonies’. So Jibraeel^-as said (to himself^-as): ‘This is one testimony’.

ثُمَّ مَشَى سَاعَةً ثُمَّ الْتَفَتَ إِلَيْهِمْ فَقَالَ إِنَّكُمْ تَأْتُونَ شِرَارَ خَلْقِ اللَّهِ فَقَالَ جَبْرَئِيلُ (عليه السلام) هَذِهِ اثْنَتَانِ ثُمَّ مَضَى فَلَمَّا بَلَغَ بَابَ الْمَدِينَةِ الْتَفَتَ إِلَيْهِمْ فَقَالَ إِنَّكُمْ تَأْتُونَ شِرَارَ خَلْقِ اللَّهِ فَقَالَ جَبْرَئِيلُ (عليه السلام) هَذِهِ ثَالِثَةٌ

Then they^-as walked for a while, then he^-as turned towards them and said: ‘You^-as have come to evil creatures of Allah^-azwj’. So Jibraeel^-as said (to himself^-as): ‘These are two’. Then they^-as went, so when they reached the gate of the city, he^-as turned towards them^-as and said; ‘You^-as have come to evil creatures of Allah^-azwj’. So Jibraeel^-as said (to himself^-as): ‘These are three’.

ثُمَّ دَخَلَ وَ دَخَلُوا مَعَهُ فَلَمَّا رَأَتْهُمُ امْرَأَتُهُ رَأَتْ هَيْئَةً حَسَنَةً فَصَعِدَتْ فَوْقَ السَّطْحِ وَ صَعِقَتْ فَلَمْ يَسْمَعُوا فَدَخَّنَتْ فَلَمَّا رَأَوُا الدُّخَانَ أَقْبَلُوا يُهْرَعُونَ إِلَى الْبَابِ فَنَزَلَتْ إِلَيْهِمْ فَقَالَتْ عِنْدَهُ قَوْمٌ مَا رَأَيْتُ قَطُّ أَحْسَنَ مِنْهُمْ هَيْئَةً

Then he^-as entered (the city) and they^-as entered with him^-as. So when his^-as wife saw them^-as of good built she climbed on top of the roof of the house and whistled to the people. But when they did not hear her, she raised smoke. So when they saw the smoke they came rushing to the door. She came down to them and said, ‘He^-as has such people with him^-as that I have not seen such beauty ever better than theirs.

فَجَاءُوا إِلَى الْبَابِ لِيَدْخُلُوهَا فَلَمَّا رَآهُمْ لُوطٌ قَامَ إِلَيْهِمْ فَقَالَ يَا قَوْمِ فَاتَّقُوا اللَّهَ وَ لا تُخْزُونِ فِي ضَيْفِي أَ لَيْسَ مِنْكُمْ رَجُلٌ رَشِيدٌ فَقَالَ هَؤُلَاءِ بَنَاتِي هُنَّ أَطْهَرُ لَكُمْ فَدَعَاهُمْ إِلَى الْحَلَالِ

They came to the door, so when Lut^-as saw them, he^-as said: ‘O people! Fear Allah^-azwj and do not harass regarding my^-as guests. Is there no man with guidance among you? These are my (Community’s) daughters – they are purer for you [11:78]. He^-as thus called them to the Permissible (sexual relationships)’.

فَقَالُوا لَقَدْ عَلِمْتَ مَا لَنَا فِي بَنَاتِكَ مِنْ حَقٍّ وَ إِنَّكَ لَتَعْلَمُ مَا نُرِيدُ فَقالَ لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلى رُكْنٍ شَدِيدٍ فَقَالَ جَبْرَئِيلُ (عليه السلام) لَوْ يَعْلَمُ أَيُّ قُوَّةٍ لَهُ فَكَاثَرُوهُ حَتَّى دَخَلُوا الْبَيْتَ

They said: ‘You have known there is not right for us regarding your (community’s) daughter, and you know what we want [11:79] He said: ‘If only there was strength for me against you, or a recourse to a strong support’ [11:80]. So Jibraeel^-as said (to himself^-as): ‘If only he^-as knew how much strength he^-as had’. So they spoke a lot until they^-as entered the house’.

قَالَ فَصَاحَ بِهِ جَبْرَئِيلُ يَا لُوطُ دَعْهُمْ يَدْخُلُونَ فَلَمَّا دَخَلُوا أَهْوَى جَبْرَئِيلُ بِإِصْبَعِهِ نَحْوَهُمْ فَذَهَبَتْ أَعْيُنُهُمْ وَ هُوَ قَوْلُهُ فَطَمَسْنا أَعْيُنَهُمْ ثُمَّ نَادَى جَبْرَئِيلُ فَقَالَ إِنَّا رُسُلُ رَبِّكَ لَنْ يَصِلُوا إِلَيْكَ فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِنَ اللَّيْلِ وَ قَالَ لَهُ جَبْرَئِيلُ إِنَّا بُعِثْنَا فِي إِهْلَاكِهِمْ فَقَالَ يَا جَبْرَئِيلُ عَجِّلْ فَقَالَ إِنَّ مَوْعِدَهُمُ الصُّبْحُ أَ لَيْسَ الصُّبْحُ بِقَرِيبٍ

He^-asws said: ‘Jibraeel^-as shouted: ‘O Lut^-as! Call them to enter the house’. So when they entered, Jibraeel^-as pointed by his^-as finger around them, so their eyesight was lost and it is His^-azwj Words: but We Blinded their eyes [54:37]. Then Jibraeel^-as called out: ‘We^-as have been Sent to destroy you all’. So he^-as said: ‘O Jibraeel^-as, hurry up’. So he^-as said: Their appointed time is the morning; is not the morning near?’ [11:81].

قَالَ فَأَمَرَهُ فَتَحَمَّلَ وَ مَنْ مَعَهُ إِلَّا امْرَأَتَهُ قَالَ ثُمَّ اقْتَلَعَهَا جَبْرَئِيلُ بِجَنَاحَيْهِ مِنْ سَبْعِ أَرَضِينَ ثُمَّ رَفَعَهَا حَتَّى سَمِعَ أَهْلُ سَمَاءِ الدُّنْيَا نُبَاحَ الْكِلَابِ وَ صِيَاحَ الدِّيَكَةِ ثُمَّ قَلَبَهَا وَ أَمْطَرَ عَلَيْهَا وَ عَلَى مَنْ حَوْلَ الْمَدِينَةِ حِجَارَةً مِنْ سِجِّيلٍ.

He^-asws said; ‘So he (Jibraeel^-as) commanded him to carry with him those who were with him^-as except for his^-as wife. Then Jibraeel^-as, by his^-as wings, uprooted from the seventh firmament, then raised it until the inhabitants of the sky heard the barking of the dogs and the crowing of the roosters. Then he^-as overturned it, and rained upon it and upon the surrounding areas of the city, stones of clay’.[17]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ سَعِيدٍ قَالَ أَخْبَرَنِي زَكَرِيَّا بْنُ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ عَمْرٍو عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ قَوْمُ لُوطٍ مِنْ أَفْضَلِ قَوْمٍ خَلَقَهُمُ اللَّهُ فَطَلَبَهُمْ إِبْلِيسُ الطَّلَبَ الشَّدِيدَ وَ كَانَ مِنْ فَضْلِهِمْ وَ خِيَرَتِهِمْ أَنَّهُمْ إِذَا خَرَجُوا إِلَى الْعَمَلِ خَرَجُوا بِأَجْمَعِهِمْ وَ تَبْقَى النِّسَاءُ خَلْفَهُمْ فَلَمْ يَزَلْ إِبْلِيسُ يَعْتَادُهُمْ فَكَانُوا إِذَا رَجَعُوا خَرَّبَ إِبْلِيسُ مَا يَعْمَلُونَ فَقَالَ بَعْضُهُمْ لِبَعْضٍ تَعَالَوْا نَرْصُدْ هَذَا الَّذِي يُخَرِّبُ مَتَاعَنَا فَرَصَدُوهُ فَإِذَا هُوَ غُلَامٌ أَحْسَنُ مَا يَكُونُ مِنَ الْغِلْمَانِ فَقَالُوا لَهُ أَنْتَ الَّذِي تُخَرِّبُ مَتَاعَنَا مَرَّةً بَعْدَ مَرَّةٍ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Saeed who said, ‘Zakariyya Bin Muhammad informed me, from his father, from Amro,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The people of Lut^-as were from the best of the people Created by Allah^-azwj. So Iblees^-la sought them with an intense seeking, and from their merits and their goodness was that whenever they went to the work, they went out altogether, and the women would remain behind them. So Iblees^-la would not cease to transgress them, So when they would return, Iblees^-la would have spoil whatever they had worked. So some of them said to the others, ‘Come, let us observe this one who is spoiling our provisions. So they observed, and there was a boy as good looking as can be from the boys. So they said to him, ‘You are the one who is spoiling our provisions time after time’.

فَاجْتَمَعَ رَأْيُهُمْ عَلَى أَنْ يَقْتُلُوهُ فَبَيَّتُوهُ عِنْدَ رَجُلٍ فَلَمَّا كَانَ اللَّيْلُ صَاحَ فَقَالَ لَهُ مَا لَكَ فَقَالَ كَانَ أَبِي يُنَوِّمُنِي عَلَى بَطْنِهِ فَقَالَ لَهُ تَعَالَ فَنَمْ عَلَى بَطْنِي قَالَ فَلَمْ يَزَلْ يَدْلُكُ الرَّجُلَ حَتَّى عَلَّمَهُ أَنَّهُ يَفْعَلُ بِنَفْسِهِ فَأَوَّلًا عَلَّمَهُ إِبْلِيسُ وَ الثَّانِيَةَ عَلَّمَهُ هُوَ ثُمَّ انْسَلَّ فَفَرَّ مِنْهُمْ

They formed a consensus upon killing him. They lodged him for the night with a man. When it was the night, he shrieked. The man said, ‘What is the matter with you?’ So he said, ‘My father used to sleep me upon his belly’. He said to him, ‘Come, so sleep upon my belly’. he did not cease to massage the man until he taught him that he should do it with himself. Thus the first one to do it was Iblees^-la, and the second one to do it was him. Then he crept away and fled from them.

وَ أَصْبَحُوا فَجَعَلَ الرَّجُلُ يُخْبِرُ بِمَا فَعَلَ بِالْغُلَامِ وَ يُعَجِّبُهُمْ مِنْهُ وَ هُمْ لَا يَعْرِفُونَهُ فَوَضَعُوا أَيْدِيَهُمْ فِيهِ حَتَّى اكْتَفَى الرِّجَالُ بِالرِّجَالِ بَعْضُهُمْ بِبَعْضٍ ثُمَّ جَعَلُوا يَرْصُدُونَ مَارَّةَ الطَّرِيقِ فَيَفْعَلُونَ بِهِمْ حَتَّى تَنَكَّبَ مَدِينَتَهُمُ النَّاسُ ثُمَّ تَرَكُوا نِسَاءَهُمْ وَ أَقْبَلُوا عَلَى الْغِلْمَانِ

And the morning came, so the man went over informing with what he had done with the boy and he astounded them from it, and they did not understand it. So they placed their hands in it, indulging in it, until the men sufficed themselves with the men, with each other. Then they went on looking out for the passers-by on the road, so they would be doing it with them until they had plagued the people of their cities. Then they neglected their women and faced towards the boys.

فَلَمَّا رَأَى أَنَّهُ قَدْ أَحْكَمَ أَمْرَهُ فِي الرِّجَالِ جَاءَ إِلَى النِّسَاءِ فَصَيَّرَ نَفْسَهُ امْرَأَةً فَقَالَ إِنَّ رِجَالَكُنَّ يَفْعَلُ بَعْضُهُمْ بِبَعْضٍ قَالُوا نَعَمْ قَدْ رَأَيْنَا ذَلِكَ وَ كُلَّ ذَلِكَ يَعِظُهُمْ لُوطٌ وَ يُوصِيهِمْ وَ إِبْلِيسُ يُغْوِيهِمْ حَتَّى اسْتَغْنَى النِّسَاءُ بِالنِّسَاءِ

When he^-la saw that his^-la matter had prevailed among the men, he^-la went to the women. So, he^-la changed himself^-la into a woman, so he^-la said, ‘Your men are doing it to each other’. They said, ‘Yes, we have seen that’. And every time Prophet Lut^-as advised them, Iblees^-la would stray them until the women sufficed themselves with the women.

فَلَمَّا كَمَلَتْ عَلَيْهِمُ الْحُجَّةُ بَعَثَ اللَّهُ جَبْرَئِيلَ وَ مِيكَائِيلَ وَ إِسْرَافِيلَ ( عليهم السلام ) فِي زِيِّ غِلْمَانٍ عَلَيْهِمْ أَقْبِيَةٌ فَمَرُّوا بِلُوطٍ وَ هُوَ يَحْرُثُ فَقَالَ أَيْنَ تُرِيدُونَ مَا رَأَيْتُ أَجْمَلَ مِنْكُمْ قَطُّ قَالُوا إِنَّا أَرْسَلَنَا سَيِّدُنَا إِلَى رَبِّ هَذِهِ الْمَدِينَةِ قَالَ أَ وَ لَمْ يَبْلُغْ سَيِّدَكُمْ مَا يَفْعَلُ أَهْلُ هَذِهِ الْمَدِينَةِ يَا بَنِيَّ إِنَّهُمْ وَ اللَّهِ يَأْخُذُونَ الرِّجَالَ فَيَفْعَلُونَ بِهِمْ حَتَّى يَخْرُجَ الدَّمُ فَقَالُوا أَمَرَنَا سَيِّدُنَا أَنْ نَمُرَّ وَسَطَهَا قَالَ فَلِي إِلَيْكُمْ حَاجَةٌ قَالُوا وَ مَا هِيَ قَالَ تَصْبِرُونَ هَاهُنَا إِلَى اخْتِلَاطِ الظَّلَامِ

When the argument was completed upon them, Allah^-azwj Sent Jibraeel^-as and Mikaeel^-as, and Israfeel^-as in the form of boys wearing gowns. So they^-as passed by Lut^-as and he^-as was farming, so he^-as said: ‘Where are you^-as intending to go. I^-as have not seen anyone more good-looking than you^-as’. They^-as said, ‘Our^-as Master^-azwj has Sent us^-as to the lord of this city’. He^-as said: ‘Has it not reached your^-as Master^-azwj of what the people of this city are doing? O my^-as sons! By Allah^-azwj, they are taking to the men, so they are doing it with them until the blood comes out’. Our^-as Master^-azwj has Commanded us^-as that we^-as pass through the middle of it’. He^-as said: ‘There is a need of mine^-as to you^-as’. They said, ‘And what is it?’ He^-as said: ‘Await over here until the crossing over of the darkness’.

قَالَ فَجَلَسُوا قَالَ فَبَعَثَ ابْنَتَهُ فَقَالَ جِيئِي لَهُمْ بِخُبْزٍ وَ جِيئِي لَهُمْ بِمَاءٍ فِي الْقُرْعَةِ وَ جِيئِي لَهُمْ عَبَاءً يَتَغَطَّوْنَ بِهَا مِنَ الْبَرْدِ فَلَمَّا أَنْ ذَهَبَتِ الِابْنَةُ أَقْبَلَ الْمَطَرُ وَ الْوَادِي فَقَالَ لُوطٌ السَّاعَةَ يَذْهَبُ بِالصِّبْيَانِ الْوَادِي قُومُوا حَتَّى نَمْضِيَ وَ جَعَلَ لُوطٌ يَمْشِي فِي أَصْلِ الْحَائِطِ وَ جَعَلَ جَبْرَئِيلُ وَ مِيكَائِيلُ وَ إِسْرَافِيلُ يَمْشُونَ وَسَطَ الطَّرِيقِ فَقَالَ يَا بَنِيَّ امْشُوا هَاهُنَا فَقَالُوا أَمَرَنَا سَيِّدُنَا أَنْ نَمُرَّ فِي وَسَطِهَا وَ كَانَ لُوطٌ يَسْتَغْنِمُ الظَّلَامَ

He^-asws said: ‘So they were seated. So he^-as sent for his^-as daughter saying, ‘Come to me with some bread for them, and come to me with some water for them in the gourd, and come to me with a cloak for them to cover themselves with from the cold’. So when the daughter went, and they faced the rain and the valley. So Lut^-as said: ‘(This is) the time they go with the young boys of the valley. Arise until we pass by’, and Lut^-as went on to walk in the base of the wall, and Jibraeel^-as and Mikaeel^-as and Israfeel^-as were walking in the middle of the road. So he^-as said: ‘O my^-as sons, walk over here’. So they^-as said: ‘Our^-as Master^-azwj has Commanded us^-as to walk in the middle of it’. And Lut^-as wanted to benefit from the darkness.

وَ مَرَّ إِبْلِيسُ فَأَخَذَ مِنْ حِجْرِ امْرَأَةٍ صَبِيّاً فَطَرَحَهُ فِي الْبِئْرِ فَتَصَايَحَ أَهْلُ الْمَدِينَةِ كُلُّهُمْ عَلَى بَابِ لُوطٍ فَلَمَّا أَنْ نَظَرُوا إِلَى الْغِلْمَانِ فِي مَنْزِلِ لُوطٍ قَالُوا يَا لُوطُ قَدْ دَخَلْتَ فِي عَمَلِنَا فَقَالَ هَؤُلَاءِ ضَيْفِي فَلَا تَفْضَحُونِ فِي ضَيْفِي قَالُوا هُمْ ثَلَاثَةٌ خُذْ وَاحِداً وَ أَعْطِنَا اثْنَيْنِ

And Iblees^-la passed by and seized a child from the lap of a woman and dropped it in the well. So the people of the city gathered, all of them at the door of Lut^-as. So when they looked at the boys in the house of Lut^-as, they said, ‘O Lut^-as! You^-as have (also) entered into our deeds’. So he^-as said: He said: ‘Surely these are my guests, therefore do not disgrace me’ [15:68], regarding my^-as guests’. They said, ‘They are three of them, so take one and give us two’.

قَالَ فَأَدْخَلَهُمُ الْحُجْرَةَ وَ قَالَ لَوْ أَنَّ لِي أَهْلَ بَيْتٍ يَمْنَعُونِّي مِنْكُمْ قَالَ وَ تَدَافَعُوا عَلَى الْبَابِ وَ كَسَرُوا بَابَ لُوطٍ وَ طَرَحُوا لُوطاً فَقَالَ لَهُ جَبْرَئِيلُ إِنَّا رُسُلُ رَبِّكَ لَنْ يَصِلُوا إِلَيْكَ فَأَخَذَ كَفّاً مِنْ بَطْحَاءَ فَضَرَبَ بِهَا وُجُوهَهُمْ وَ قَالَ شَاهَتِ الْوُجُوهُ فَعَمِيَ أَهْلُ الْمَدِينَةِ كُلُّهُمْ وَ قَالَ لَهُمْ لُوطٌ يَا رُسُلَ رَبِّي فَمَا أَمَرَكُمْ رَبِّي فِيهِمْ قَالُوا أَمَرَنَا أَنْ نَأْخُذَهُمْ بِالسَّحَرِ

He^-asws said: ‘So he^-as entered them into the chamber and said, ‘If there was a family for me^-as, they would have defended me^-as from you all’. He^-asws said: ‘And they shoved upon the door and broke the door of Lut^-as, and floored Lut^-as. So Jibraeel^-as said to him^-as: ‘O Lut! We are the Messengers of your Lord; they will never reach you [11:81]. So he^-as took a handful of soil from Bat’ha and struck their faces with it, and said: ‘The faces be ugly!’ So the people of the city became blind, all of them, and Lut^-as said to them^-as: ‘O messengers of my^-as Lord^-azwj! So what did my^-as Lord^-azwj Command you^-as with regarding them?’ They said, ‘He^-azwj Commanded us^-asws that we^-as should seize them at dawn’.

قَالَ فَلِي إِلَيْكُمْ حَاجَةٌ قَالُوا وَ مَا حَاجَتُكَ قَالَ تَأْخُذُونَهُمُ السَّاعَةَ فَإِنِّي أَخَافُ أَنْ يَبْدُوَ لِرَبِّي فِيهِمْ فَقَالُوا يَا لُوطُ إِنَّ مَوْعِدَهُمُ الصُّبْحُ أَ لَيْسَ الصُّبْحُ بِقَرِيبٍ لِمَنْ يُرِيدُ أَنْ يَأْخُذَ فَخُذْ أَنْتَ بَنَاتِكَ وَ امْضِ وَ دَعِ امْرَأَتَكَ

He^-as said: ‘There is a need of mine^-as to you all^-as’. They said, ‘And what is your^-as need’. He^-as said: ‘Seize them at this time, for I^-as fear that my^-as Lord^-azwj may Change (His^-azwj Command) regarding them’. So they said: ‘O Lut^-as! Their appointed time is the morning; is not the morning near?’ [11:81]. The one whom He^-azwj Intends to Seize? Take your^-as daughters but leave your^-as wife (behind)’.

فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) رَحِمَ اللَّهُ لُوطاً لَوْ يَدْرِي مَنْ مَعَهُ فِي الْحُجْرَةِ لَعَلِمَ أَنَّهُ مَنْصُورٌ حَيْثُ يَقُولُ لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلى رُكْنٍ شَدِيدٍ أَيُّ رُكْنٍ أَشَدُّ مِنْ جَبْرَئِيلَ مَعَهُ فِي الْحُجْرَةِ

Abu Ja’far^-asws said: ‘May Allah^-azwj have Mercy on Lut^-as. Had he^-as known the ones who were with him^-as in the chamber, he^-as would have known that he^-as is Supported, where he^-as was saying: He said: ‘If only there was strength for me against you, or a recourse to a strong support’ [11:80]’ i.e., strong recourse from Jibraeel^-as with him^-as in the chamber.

فَقَالَ اللَّهُ عَزَّ وَ جَلَّ لِمُحَمَّدٍ ( صلى الله عليه وآله ) وَ ما هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ مِنْ ظَالِمِي أُمَّتِكَ إِنْ عَمِلُوا مَا عَمِلَ قَوْمُ لُوطٍ قَالَ وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ أَلَحَّ فِي وَطْيِ الرِّجَالِ لَمْ يَمُتْ حَتَّى يَدْعُوَ الرِّجَالَ إِلَى نَفْسِهِ

Allah^-azwj Mighty and Majestic Said to Muhammad^-saww: and it is not far off from the unjust [11:83] – from the unjust ones of your^-as community that they should know what the people of Lut^-as did. And Rasool-Allah^-saww said: ‘The one who persists in copulating with the men will not die until he invites the men to himself’.[18]

VERSES 175 – 190

وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ {175}

And surely your Lord, He is the Mighty, the Merciful [26:175]

كَذَّبَ أَصْحَابُ الْأَيْكَةِ الْمُرْسَلِينَ {176}

The dwellers of the thicket belied the Rasools [26:176]

إِذْ قَالَ لَهُمْ شُعَيْبٌ أَلَا تَتَّقُونَ {177}

When Shuayb said to them: ‘Will you not fear?’ [26:177]

إِنِّي لَكُمْ رَسُولٌ أَمِينٌ {178}

I am a trustworthy Rasool to you [26:178]

فَاتَّقُوا اللَّهَ وَأَطِيعُونِ {179}

Therefore fear Allah and obey me [26:179] 

وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِيَ إِلَّا عَلَىٰ رَبِّ الْعَالَمِينَ {180}

And I do not ask you for any Recompense over it. My Recompense is only upon Lord of the Worlds [26:180]

أَوْفُوا الْكَيْلَ وَلَا تَكُونُوا مِنَ الْمُخْسِرِينَ {181}

Fulfil the measure and do not become from the losers [26:181]

وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ {182}

And weigh equitably with a fair scale [26:182]

وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ {183}

And do not wrong the people of their things, and do not spread disturbance in the land, making mischief [26:183]

وَاتَّقُوا الَّذِي خَلَقَكُمْ وَالْجِبِلَّةَ الْأَوَّلِينَ {184}

And fear the One Who Created you and the former generations’ [26:184]

قَالُوا إِنَّمَا أَنْتَ مِنَ الْمُسَحَّرِينَ {185}

They said, ‘But rather, you are from the bewitched ones [26:185]

وَمَا أَنْتَ إِلَّا بَشَرٌ مِثْلُنَا وَإِنْ نَظُنُّكَ لَمِنَ الْكَاذِبِينَ {186}

And you are not except a person like us, and that we think you are from the liars [26:186]

فَأَسْقِطْ عَلَيْنَا كِسَفًا مِنَ السَّمَاءِ إِنْ كُنْتَ مِنَ الصَّادِقِينَ {187}

So drop a piece of the sky upon us, if you were one from the truthful ones!’ [26:187]

قَالَ رَبِّي أَعْلَمُ بِمَا تَعْمَلُونَ {188}

He said: ‘My Lord is more Knowing with what you are doing [26:188]

فَكَذَّبُوهُ فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ ۚ إِنَّهُ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ {189}

But they belied him, so the Punishment of the Day of shadows Seized them; it was a Punishment of a grievous Day [26:189]

إِنَّ فِي ذَٰلِكَ لَآيَةً ۖ وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ {190}

Surely, in that there is a Sign, and most of them were not Momineen [26:190]

قال: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام) قوله: كَذَّبَ أَصْحابُ الْأَيْكَةِ قال: «الأيكة: الغيضة من الشجر

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

(It has been narrated) from Abu Ja’far^-asws, regarding His^-azwj Words: The dwellers of the thicket belied the Rasools [26:176], he^-asws said: ‘The thicket – is the inter-twined ones from the trees’.[19]

ابن بابويه، قال: حدثنا محمد بن إبراهيم بن إسحاق الطالقاني (رضي الله عنه)، قال: حدثنا أبو حفص عمر بن يوسف بن سليمان بن الريان، قال: حدثنا القاسم بن إبراهيم الرقي، قال: حدثنا محمد بن أحمد بن مهدي الرقي، قال: حدثنا عبد الرزاق، عن معمر، عن الزهري، عن أنس، قال: قال رسول الله (صلى الله عليه و آله): «بكى شعيب (عليه السلام) من حب الله عز و جل حتى عمي، فرد الله عليه بصره، ثم بكى حتى عمي، فرد الله عليه بصره ثم بكى حتى عمي، فرد الله عليه بصره، فلما كان في الرابعة، أوحى الله إليه: يا شعيب، إلى متى يكون هذا منك؟ إن يكن هذا خوفا من النار فقد أجرتك، و إن يكن شوقا إلى الجنة فقد أبحتك

Ibn Babuwayh said, ‘Muhammad Bin Ibrahim Bin Is’haq Al-Talaqany narrated to us, from Hafs Umar Bin Yusuf Bin Sulayman Bin Al-Ryan, from Al-Qasim Bin Ibrahim Al-Raqy, from Muhammad Bin Ahmad Bin Mahdy Al-Rqay, from Abdul Razaaq, from Moaman, from Al-Zuhry, from Anas who said,

‘Rasool-Allah^-saww said: ‘Shuayb^-as cried from the love of Allah^-azwj Mighty and Majestic until he was blinded. So Allah^-azwj Returned his eyesight. Then he^-as cried until he^-as was blinded. Allah^-azwj Returned his^-as eyesight. Then he^-as cried until he^-as was blinded. So Allah^-azwj Returned his^-as eyesight. So when he^-as was in the fourth time, Allah^-azwj Revealed unto him^-as: “O Shuayb^-as! Until when will this be happening from you^-as? If this is happening out of fear from the Fire, so I^-azwj have Requited you^-as, and if this is from the desire for the Paradise, so I^-azwj have Endowed it to you^-as”.

فقال: إلهي، و سيدي، أنت تعلم أني ما بكيت خوفا من نارك، و لا شوقا إلى جنتك، و لكن عقد حبك على قلبي، فلست أصبر إذ ذاك، فأوحى الله جل جلاله إليه: أما إذا كان هذا هكذا، فمن أجل هذا سأخدمك كليمي‏ موسى بن عمران

He^-as said: ‘My^-as God, and my^-as Master! You^-azwj Know that I^-as am not crying out of fear from Your^-azwj Fire, nor out of desire to be in Your^-azwj Paradise, but I^-as contracted Your^-azwj love upon my^-as heart. Thus, I^-as have no patience upon that’. So Allah^-azwj, Majestic is His^-azwj Majesty Said: “But if this is so, for this I^-azwj would Make My^-azwj Speaker (whom I^-azwj Spoke with) Musa^-as Bin Imran^-as to serve you^-as’.[20]

VERSES 191 – 196

وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ {191}

And surely your Lord, He is the Mighty, the Merciful [26:191]

وَإِنَّهُ لَتَنْزِيلُ رَبِّ الْعَالَمِينَ {192}

And surely it is a Revelation from Lord of the Worlds [26:192]

نَزَلَ بِهِ الرُّوحُ الْأَمِينُ {193}

The Trustworthy Spirit descended with it [26:193]

عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ {194}

Upon your heart for you to become from the warners [26:194]

بِلِسَانٍ عَرَبِيٍّ مُبِينٍ {195}

In clear Arabic language [26:195]

وَإِنَّهُ لَفِي زُبُرِ الْأَوَّلِينَ {196}

And surely it is in the Scriptures of the former ones [26:196]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ سَالِمٍ الْحَنَّاطِ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى نَزَلَ بِهِ الرُّوحُ الْأَمِينُ عَلى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ بِلِسانٍ عَرَبِيٍّ مُبِينٍ قَالَ هِيَ الْوَلَايَةُ لِأَمِيرِ الْمُؤْمِنِينَ ( عليه السلام )

A number of our companions, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from some of our companions, from Hanan Bin Sadeyr, from Salim Al Hannat who said,

‘I said to Abu Ja’far^-asws, ‘Inform me about the Words of Allah^-azwj Blessed and Exalted: The Trustworthy Spirit descended with it [26:193] Upon your heart for you to become from the warners [26:194] In clear Arabic language [26:195]. He^-asws said: ‘It is the (descent of the) Wilayah of Amir Al-Momineen^-asws’.[21]

حدثنا محمد بن احمد عن العباس بن معروف عن الحسن بن محبوب عن حنان بن سدير عن سالم عن ابى محمد قال قلت لابي جعفر عليه السلام اخبرني عن الولاية انزل بها جبرئيل من عند رب العالمين يوم الغدير

Narrated to us Muhammad Bin Ahmad, from Al-Abbas Bin Ma’rouf, from Al-Hassan Bin Mahboub, from Hanaan Bin Sudeyr, from Saalim, from Abu Muhammad who said:

‘I said to Abu Ja’far^-asws, ‘Inform me about the Wilayah that Jibraeel^-as came down with from Lord^-azwj of the Worlds on the Day of Ghadeer.’

فقال نزل به الروح الامين على قلبك لتكون من المنذرين بلسان عربي مبين وانه لفى زبر الاولين قال هي الولاية لامير المؤمنين

He^-asws said: The Trustworthy Spirit descended with it [26:193] Upon your heart for you to become from the warners [26:194] In clear Arabic language [26:195] And surely it is in the Scriptures of the former ones [26:196], said: ‘It is the Wilayah of Amir-ul-Momineen^-asws.’[22]

في تفسير على بن ابراهيم حدثنى أبى عن جابر عن أبى عبد الله عليه السلام في قوله عزوجل: (وانه لتنزيل رب العالمين نزل به الروح الامين على قلبك لتكون من المنذرين) قال: الولاية التى نزلت لامير المؤمنين صلوات الله عليه يوم الغدير

In the Tafseer of Ali Bin Ibrahim (Qummi), he said, ‘My father narrated to me, from Jabir,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of the Mighty and Majestic: And surely it is a Revelation from Lord of the Worlds [26:192] The Trustworthy Spirit descended with it [26:193] Upon your heart for you to become from the warners [26:194] In clear Arabic language [26:195], he^-asws said: ‘The Wilayah of Amir-al-Momineen^-asws which was Revealed on the Day of Al-Ghadeer’.[23]

محمد بن يعقوب: عن محمد بن يحيى، عن أحمد بن محمد، عن الحسن بن محبوب، عن‏ محمد بن الفضيل، عن أبي الحسن (عليه السلام)، قال: «ولاية علي (عليه السلام) مكتوبة في جميع صحف الأنبياء، و لم يبعث الله رسولا إلا بنبوة محمد (صلى الله عليه و آله) و ولاية وصيه علي بن أبي طالب (عليه السلام)

Muhammad Bin Yaqoub, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al-Hassan Bin Mahboob, from Muhammad Bin Al-Fazeyl,

‘Abu Al-Hassan^-asws has said: ‘Wilayah of Ali^-asws is written in all the Parchments of the Prophets^-as. And Allah^-azwj never Sent a Rasool^-as except with the Prophet-hood of Muhammad^-saww, and the Wilayah of his^-saww successor^-asws Ali^-asws Bin Abu Talib^-asws’.[24]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحَجَّالِ عَمَّنْ ذَكَرَهُ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ بِلِسانٍ عَرَبِيٍّ مُبِينٍ قَالَ يُبِينُ الْأَلْسُنَ وَ لَا تُبِينُهُ الْأَلْسُنُ

Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al Hajjal, from the one who mentioned it,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws), said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic: In clear Arabic language [26:195]. He^-asws said: ‘It (Quran) explains the languages, and the languages do not explain it’.[25]

محمد بن يعقوب: عن محمد بن يحيى، عن أحمد بن محمد، عن الحسن بن محبوب، عن‏ محمد بن الفضيل، عن أبي الحسن (عليه السلام)، قال: «ولاية علي (عليه السلام) مكتوبة في جميع صحف الأنبياء، و لم يبعث الله رسولا إلا بنبوة محمد (صلى الله عليه و آله) و ولاية وصيه علي بن أبي طالب (عليه السلام)

Muhammad Bin Yaqoub, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Muhammad Bin Al Fazeyl,

‘From Abu Al Hassan^-asws having said: ‘Wilayah of Ali^-asws is written in the entirety of the former Parchments, and Allah^-azwj did not Sent any Rasool^-as except with the Prophet-hood of Muhammad^-saww and Wilayah of his^-saww successor^-asws Ali Bin Abu Talib^-asws’’.[26]

قَالَ الْإِمَامُ ع: قَالَ الْحَسَنُ‏ بْنُ عَلِيٍّ ع‏ إِنَّ اللَّهَ تَعَالَى ذَمَّ الْيَهُودَ فِي بُغْضِهِمْ لِجَبْرَئِيلَ الَّذِي كَانَ يُنْفِذُ قَضَاءَ اللَّهِ فِيهِمْ بِمَا يَكْرَهُونَ، وَ ذَمَّهُمْ أَيْضاً وَ ذَمَّ النَّوَاصِبَ فِي بُغْضِهِمْ لِجَبْرَئِيلَ وَ مِيكَائِيلَ وَ مَلَائِكَةِ اللَّهِ- النَّازِلِينَ لِتَأْيِيدِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَلَى الْكَافِرِينَ حَتَّى أَذَلَّهُمْ بِسَيْفِهِ الصَّارِمِ

The Imam (Hassan Al-Askari^-asws) said: ‘Al-Hassan^-asws Bin Ali^-asws said: ‘Allah^-azwj the Exalted Condemned the Jews regarding their hatred for Jibraeel^-as who used to implement the Judgment of Allah^-azwj among them with what they were abhorring, and Condemned them as well the Nasibis regarding their hatred for Jibraeel^-as, and Mikaeel^-as, and the Angels of Allah^-azwj, the ones descending for their support for Ali^-asws Bin Abu Talib^-asws against the unbelievers until he^-asws humiliated them by his^-asws strict sword.

فَقَالَ: قُلْ‏ يَا مُحَمَّدُ: مَنْ كانَ عَدُوًّا لِجِبْرِيلَ‏ مِنَ الْيَهُودِ لِدَفْعِهِ عَنْ «بُخْتَ‏نَصَّرَ» أَنْ يَقْتُلَهُ «دَانِيَالُ» مِنْ غَيْرِ ذَنْبٍ- كَانَ جَنَاهُ «بُخْتَ‏نَصَّرُ» حَتَّى بَلَغَ كِتَابُ اللَّهِ فِي الْيَهُودِ أَجَلَهُ، وَ حَلَ‏ بِهِمْ مَا جَرَى فِي سَابِقِ عِلْمِهِ

He^-azwj Said: “Say O Muhammad^-saww!  One who was an enemy to Jibraeel – the ones from the Jews, to defend from Bakht Nasar if he kills Daniel from without a fault. The crime was Bakht Nasr’s, until the Book of Allah^-azwj reached among the Jews of its reason, and there transpired with them what had flowed in the Precedence of His^-azwj Knowledge.

وَ مَنْ كَانَ أَيْضاً عَدُوّاً لِجَبْرَئِيلَ مِنْ سَائِرِ الْكَافِرِينَ، وَ مِنْ أَعْدَاءِ مُحَمَّدٍ وَ عَلِيٍّ الْمُنَاصِبِينَ، لِأَنَّ اللَّهَ تَعَالَى بَعَثَ جَبْرَئِيلَ لِعَلِيٍّ ع مُؤَيِّداً، وَ لَهُ عَلَى أَعْدَائِهِ نَاصِراً

And the One who was, as well, an enemy to Jibraeel, – from the rest of the unbelievers, and from the enemies of Muhammad^-saww and Ali^-asws – the Nasibis, because Allah^-azwj the Exalted Sent Jibraeel^-as to Ali^-asws as a supporter, and a helpers for him against his^-asws enemies.

وَ مَنْ كَانَ عَدُوّاً لِجَبْرَئِيلَ لِمُظَاهَرَتِهِ مُحَمَّداً وَ عَلِيّاً ع وَ مُعَاوَنَتِهِ لَهُمَا وَ إِنْفَاذِهِ‏ لِقَضَاءِ رَبِّهِ عَزَّ وَ جَلَّ- فِي إِهْلَاكِ أَعْدَائِهِ عَلَى يَدِ مَنْ يَشَاءُ مِنْ عِبَادِهِ‏

And the One who was an enemy to Jibraeel for his^-as backing Muhammad^-saww and Ali^-asws and his^-as assistance to them^-asws, and his^-as implementation of the Judgment of his^-as Lord^-azwj Mighty and Majestic in destroying His^-azwj enemies upon the hand of the one^-asws whom He^-azwj so Desires from His^-azwj servants.

فَإِنَّهُ‏ يَعْنِي جَبْرَئِيلَ‏ نَزَّلَهُ‏ يَعْنِي نَزَلَ هَذَا الْقُرْآنَ‏ عَلى‏ قَلْبِكَ‏ يَا مُحَمَّدُ بِإِذْنِ اللَّهِ‏ بِأَمْرِ اللَّهِ، وَ هُوَ كَقَوْلِهِ: نَزَلَ بِهِ الرُّوحُ الْأَمِينُ. عَلى‏ قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ. بِلِسانٍ عَرَبِيٍّ مُبِينٍ‏. مُصَدِّقاً مُوَافِقاً لِما بَيْنَ يَدَيْهِ‏

For his – meaning Jibraeel^-as, Revealing it – meaning Revealed this Quran, upon your heart – O Muhammad^-saww, by Permission of Allah – by the Command of Allah^-azwj, and it is like His^-azwj Words The Trustworthy Spirit descended with it [26:193] upon your heart for you to become from the warners [26:193], in a clear Arabic language [26:193], in Verification to what was before it [2:97].

[نَزَّلَ هَذَا الْقُرْآنَ جَبْرَئِيلُ عَلَى قَلْبِكَ يَا مُحَمَّدُ مُصَدِّقاً مُوَافِقاً لِمَا بَيْنَ يَدَيْهِ‏] مِنَ التَّوْرَاةِ وَ الْإِنْجِيلِ وَ الزَّبُورِ وَ صُحُفِ إِبْرَاهِيمَ وَ كُتُبِ شَيْثٍ وَ غَيْرِهِمْ مِنَ الْأَنْبِيَاءِ

Jibraeel^-as Revealed this Quran upon your^-saww heart, O Muhammad^-saww, in verification, in harmony to what was before it – from the Torah, and the Evangel, and the Psalms, and Parchments of Ibrahim^-as, and the Books of Shees^-as, and others from the Prophets^-as’.[27]

VERSES 197 – 199

أَوَلَمْ يَكُنْ لَهُمْ آيَةً أَنْ يَعْلَمَهُ عُلَمَاءُ بَنِي إِسْرَائِيلَ {197}

Or does it not happen to be a Sign for them that the scholars of the Children of Israel knew of it [26:197]

وَلَوْ نَزَّلْنَاهُ عَلَىٰ بَعْضِ الْأَعْجَمِينَ {198}

And had We Revealed it unto one of the non-Arabs [26:198]

فَقَرَأَهُ عَلَيْهِمْ مَا كَانُوا بِهِ مُؤْمِنِينَ {199}

So, he would have recited it to them, they would not have been believers in it [26:199]

قال علي بن إبراهيم: قال الصادق (عليه السلام): «لو انزل القرآن على العجم ما آمنت به العرب، و قد نزل على العرب فآمنت به العجم». فهي فضيلة للعجم

Ali Bin Ibrahim said,

‘Al-Sadiq^-asws said: ‘Had the Quran had been Revealed upon the non-Arab, the Arabs would not have believed in it. And it has been Revealed upon the Arab, and the non-Arabs are believers in it’. Thus it is a merit for the non-Arabs’.[28]

VERSES 200 – 213

كَذَٰلِكَ سَلَكْنَاهُ فِي قُلُوبِ الْمُجْرِمِينَ {200}

Like that, We Inserted it into the hearts of the criminals [26:200]

لَا يُؤْمِنُونَ بِهِ حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ {201}

They will not believe in it until they see the painful Punishment [26:201]

فَيَأْتِيَهُمْ بَغْتَةً وَهُمْ لَا يَشْعُرُونَ {202}

And it shall come to them suddenly, and they would not be perceiving [26:202]

فَيَقُولُوا هَلْ نَحْنُ مُنْظَرُونَ {203}

So they would be saying, ‘Will we be respited?’ [26:203]

أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ {204}

Is it with Our Punishment they are hastening? [26:204]

أَفَرَأَيْتَ إِنْ مَتَّعْنَاهُمْ سِنِينَ {205}

Can you see, if We were to Let them enjoy for years [26:205]

ثُمَّ جَاءَهُمْ مَا كَانُوا يُوعَدُونَ {206}

Then there comes to them what they were threatened of [26:206]

مَا أَغْنَىٰ عَنْهُمْ مَا كَانُوا يُمَتَّعُونَ {207}

It would not avail them what they were enjoying. [26:207]

وَمَا أَهْلَكْنَا مِنْ قَرْيَةٍ إِلَّا لَهَا مُنْذِرُونَ {208}

And We did not Destroy any town except there were warners for it [26:208]

ذِكْرَىٰ وَمَا كُنَّا ظَالِمِينَ {209}

Being a reminder, and We were not unjust [26:209]

وَمَا تَنَزَّلَتْ بِهِ الشَّيَاطِينُ {210}

And the Satans did not descend with it [26:210]

وَمَا يَنْبَغِي لَهُمْ وَمَا يَسْتَطِيعُونَ {211}

And is not befitting for them, and they had no capacity (for it) [26:211]

إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ {212}

They were banished from the listening [26:212]

فَلَا تَدْعُ مَعَ اللَّهِ إِلَٰهًا آخَرَ فَتَكُونَ مِنَ الْمُعَذَّبِينَ {213}

Therefore do not supplicate to another god along with Allah, for you would happen to be from the Punished ones [26:213]

و عنه: عن أحمد بن محمد، عن علي بن الحسن، عن محمد بن الوليد، و محمد بن أحمد، عن يونس بن يعقوب، عن علي بن عيسى القماط، عن عمه، عن أبي عبد الله (عليه السلام)، قال: «أري رسول الله (صلى الله عليه و آله) [في منامه‏] بني أمية يصعدون على منبره من بعده و يضلون الناس عن الصراط القهقرى، فأصبح [كئيبا] حزينا، قال: فهبط عليه جبرئيل (عليه السلام)، فقال: يا رسول الله، ما لي أراك كئيبا حزينا؟ قال: يا جبرئيل، إني رأيت بني أمية في ليلتي هذه يصعدون منبري من بعدي، و يضلون الناس عن الصراط القهقرى

And from him, from Ahmad Bin Muhammad, from Ali Bin Al-Hassan, from Muhammad Bin Al-Waleed, and Muhammad Bin Ahmad, from Yunus Bin Yaqoub, from Ali Bin Isa Al-Qamaat, from his unlce, who has said:

‘Abu Abdullah^-asws said: ‘Rasool-Allah^-saww saw in his^-saww dream that the clan of Umayya^-la ascending upon his^-saww Pulpit after him^-saww leading the people astray backwards from the path. He^-saww became grim and sad. Jibraeel^-as came down to him^-saww and said: ‘O Rasool-Allah^-saww! Why do I^-as see you so sad?’ He^-saww said: ‘O Jibraeel^-as, I^-saww saw the clan of Umayya^-la in this night ascending my^-saww pulpit after me^-saww, and leading the people backwards from the Path.’

فقال: و الذي بعثك بالحق نبيا، إنني ما اطلعت عليه فعرج إلى السماء، فلم يلبث أن نزل عليه بآي من القرآن يؤنسه بها [قال‏]: أَ فَرَأَيْتَ إِنْ مَتَّعْناهُمْ سِنِينَ ثُمَّ جاءَهُمْ ما كانُوا يُوعَدُونَ ما أَغْنى عَنْهُمْ ما كانُوا يُمَتَّعُونَ ، و أنزل عليه إِنَّا أَنْزَلْناهُ فِي لَيْلَةِ الْقَدْرِ وَ ما أَدْراكَ ما لَيْلَةُ الْقَدْرِ لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ جعل الله عز و جل ليلة القدر لنبيه (صلى الله عليه و آله) خيرا من ألف شهر ملك بني أمية

He said: ‘By the One Who^-azwj Sent you^-saww by the Truth as a Prophet, Allah^-azwj cannot bear to see you^-saww like this.’ He ascended to the sky, but soon came down to him^-saww with the Verses from the Quran: Can you see, if We were to Let them enjoy for years [26:205] Then there comes to them what they were threatened of [26:206] It would not avail them what they were enjoying? [26:207]’.[29]

محمد بن العباس، قال: حدثنا الحسين بن أحمد، عن محمد بن عيسى، عن يونس، عن صفوان ابن يحيى، عن أبي عثمان، عن معلى بن خنيس عن أبي عبد الله (عليه السلام)، في قوله عز و جل: أَ فَرَأَيْتَ إِنْ مَتَّعْناهُمْ سِنِينَ ثُمَّ جاءَهُمْ ما كانُوا يُوعَدُونَ، قال: «خروج القائم (عليه السلام)» ما أَغْنى عَنْهُمْ ما كانُوا يُمَتَّعُونَ، قال: «هم بنو امية الذين متعوا في دنياهم

Muhammad Bin Al-Abbas, from Al-Husayn Bin Ahmad, from Muhammad Bin Isa, from Yunus, from Safwan Ibn Yahya, from Abu Usman, from Moala Bin Khunays,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of the Mighty and Majestic: Can you see, if We were to Let them enjoy for years [26:205] Then there comes to them what they were threatened of [26:206], he^-asws said: ‘The rising of Al-Qaim^-asws’. It would not avail them what they were enjoying? [26:207], he^-asws said: ‘They are the clan of Umayya^-la who enjoyed themselves in the world’.[30]

The criminals

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

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

‘Abu Ja’far^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws that: ‘The Prophet^-saww said to Ali^-asws: ‘O Ali^-asws! And the criminals, they are the deniers of your^-asws Wilayah’’.[31]

VERSE 214

وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ {214}

And warn your kindred, the near ones! [26:214]

الشيخ الفاضل عمر بن إبراهيم الأوسي: قال: روي عن أمير المؤمنين (عليه السلام): «لما نزلت سورة الشعراء في آخرها آية الإنذار وَ أَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ أمرني رسول الله (صلى الله عليه و آله)، و قال: يا علي، اطبخ و لو كراع شاة، و لو صاعا من طعام و قعبا من لبن، و اعمد إلى قريش

Al-Sheykh Al-Fazel Umar Bin Ibrahim Al-Awsy said,

‘It has been reported from Amir-Al-Momineen^-asws having said: ‘When Surah Al-Shoara was Revealed, at its end was the Verse of the Warning: And warn your kindred, the near ones! [26:214], Rasool-Allah^-saww instructed me^-asws and said: ‘O Ali^-asws! Cook, even if it is a leg of a lamb, and even if is a measure of food, and a cup of milk, and extend it to the Quraysh’.

قال: فدعوتهم و اجتمعوا أربعين بطلا بزيادة، و كان فيهم أبو طالب و حمزة و العباس، فحضرت ما أمرني به رسول الله (صلى الله عليه و آله) معمولا، فوضعته بين أيديهم، فضحكوا استهزاء، فأدخل إصبعه رسول الله (صلى الله عليه و آله) بأربعة جوانب الجفنة، فقال: كلوا و قولوا: بسم الله الرحمن الرحيم

He^-asws said: ‘So I^-asws invited them, and more than forty of their notables gathered, and among them was Abu Talib^-asws, and Hamza^-asws, and Al-Abbas. I^-asws presented with what Rasool-Allah^-saww had Instructed me^-asws with and placed it in front of them. They laughed in ridicule. So Rasool-Allah^-saww (circled) his^-saww finger in four sides of the bowl and said: ‘Eat and say, ‘In the Name of Allah^-azwj the Beneficent the Merciful’.

فقال أبو جهل: يا محمد، ما نأكل، و أحدنا يأكل الشاة مع أربعة أصوع من الطعام! فقال: كل و أرني أكلك

Abu Jahl Said, ‘O Muhammad^-saww! What do we eat, and one of us eats four times as much sheep at mealtimes’. He^-saww said: ‘Eat, and show me^-saww your eating (capability)’.

فأكلوا حتى تملؤوا، و أيم الله ما يرى أثر أكل أحدهم، و لا نقص الزاد، فصاح بهم رسول الله (صلى الله عليه و آله): كلوا. فقالوا: و من يقدر على أكثر من هذا؟ فقال: ارفعه يا علي. فرفعته، فدنا منهم محمد (صلى الله عليه و آله)، و قال: يا قوم اعملوا أن الله ربي و ربكم. فصاح أبو لهب، و قال: قوموا إن محمدا سحركم

They ate until they were full up, and I^-asws swear upon Allah^-azwj, not one of them saw the impact (in the bow) of the eating, nor did the food diminish. So Rasool-Allah^-saww asked them: ‘Eat!’ So they said, ‘And who has ability to eat more than this?’ So he^-saww said: ‘Raise it (the food), O Ali^-asws’. So I^-asws raised it, and Muhammad^-saww approached them and said: ‘O people! It has been Done by Allah^-azwj, my^-saww Lord^-azwj and your Lord^-azwj’. Abu Lahab shouted and said, ‘Arise, for Muhammad^-saww has bewitched you all!’

فقاموا و مضوا فاستعقبهم علي بن أبي طالب، و أراد أن يبطش بهم، فقال له رسول الله (صلى الله عليه و آله): لا يا علي، ادن مني. فتركهم و دنا منه، فقال له: أمرنا بالإنذار لا بذات الفقار، لأن له وقتا، و لكن اعمل لنا من الطعام مثل ما عملت، و ادع لي من دعيت، فلما أتى غد، فعلت ما بالأمس فعلت

They stood up and left, and Ali^-asws Bin Abu Talib^-asws followed behind them, wanting to reply to them. Rasool-Allah^-saww said: ‘No, O Ali^-asws! Come near me^-saww’. So he^-asws left them and went near him^-saww. He^-saww said to him^-asws: ‘We^-saww have been Commanded to warn them, not by the Zulfiqar (sword), because for them is time (respite). But, make for us^-saww from the food, similar to what you^-asws did, and invite for me^-saww whom you^-asws invited’. So I^-asws did what I^-asws had done the day before’.

فلما اجتمعوا و أكلوا كما أكلوا. قال لهم رسول الله (صلى الله عليه و آله): ما أعلم شابا من العرب جاء قومه بأفضل ما جئتكم به من أمر الدنيا و الآخرة. قيل: فقال أبو جهل: قد شغلنا أمر محمد، فلو قابلتموه برجل مثله يعرف السحر و الكهانة، لكنا استرحنا

When they gathered, and eaten like what they had eaten before, Rasool-Allah^-saww said to them: ‘I^-saww do not know of a young man from the Arabs who has come to his people with something better than what I^-saww have come to you from the affairs of the world and the Hereafter’. Abu Jahl said, ‘The matter of Muhammad^-saww has pre-occupied us, so if you were to come across a man like him^-saww you will recognise the sorcery and the sooth-saying, we would be relieved’.

فقطع كلامه عتبة بن ربيعة، و قال: و الله إني لبصير بما ذكرته. فقال: لم لا تباحثه؟ قال: حاشا أن كان به ما ذكرت، فقال له: يا محمد، أنت خير أم هاشم؟ أنت خير أم عبد المطلب؟ أنت خير أم عبد الله؟ أنت خير أم علي بن أبي طالب، دامغ الجبابرة، قاصم أصلاب أكبرهم؟

Utba Bin Rabi’a cut off his speech and said, ‘By Allah^-azwj, we have seen what you are mentioning’. He said, ‘So why did you not discuss it?’ He said, ‘God forbid it should be what you mentioned’. He said to him^-saww, ‘O Muhammad^-saww! Are you^-saww better or Hashim^-asws? Are you^-saww better of Abdul Muttalib^-asws? Are you^-saww better or Abdullah^-asws? Are you^-saww better or Ali^-asws Bin Abu Talib^-asws, the silencer of the tyrants, breaker of the backbones of their great ones?’

فلم تضل آبائنا و تشتم آلهتنا، فإن كنت تريد الرئاسة عقدنا لك أولويتها، و كن رئيسا لنا ما بقيت و إن كان بك الباه زوجناك عشرة نسوة من أكبرنا. و إن كنت تريد المال جمعنا لك من أموالنا ما يغنيك أنت و عقبك من بعدك، فما تقول؟

You^-saww have not deviated from faulting our forefathers and cursing our gods, so if you^-saww wanted the government, we will give you^-saww priority for its presidency, and the leadership, (and) for us would be with what remained. And if it were desire (of women), we would get you^-saww to be married to ten women from our great ones. And if it was wealth that you wanted, we would gather for you^-saww from our wealth what would make you^-saww needless, you^-saww as well as your^-saww posterity from after you^-saww. So what do you^-saww say?’

فقال (صلى الله عليه و آله): بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ حم، تَنْزِيلٌ مِنَ الرَّحْمنِ الرَّحِيمِ كِتابٌ فُصِّلَتْ آياتُهُ قُرْآناً عَرَبِيًّا إلى آخر الآية، فإن أعرضوا فقل أنذرتكم صاعقة مثل صاعقة عاد و ثمود

He^-saww said: ‘In the Name of Allah^-azwj the Beneficent, the Merciful. A Revelation from the Beneficent, the Merciful [41:2] A Book, its Verses are detailed. An Arabic Quran [41:3] – up to the end of the last Verse (being) But if they turn aside, then say: ‘I warn you of a thunderbolt like the thunderbolt (which struck the people of) Aad and Samood [41:13].

فأمسك عتبة على فيه، و رجع فناشده بالله اسكت، فسكت، و قام و مضى، فقام من كان حاضرا خلفه فلم يلحقوه، فدخل و لم يخرج أبدا، فغدوه قريش، فقال أبو جهل: قوموا بنا إليه. فدخلوا و جلسوا

Abu Jahl placed his hand upon Utba’s mouth and returned, and he adjured him with Allah^-azwj to be quiet, so he was silent, and he arose and left, and the one who were present went behind him. They did not meet him, for he entered (his house) and did not come out at all. So, when it was the morning, the Quraysh went to him, Abu Jahl said, ‘Arise with us to go to him’. So they came up to him and were seated.

فقال أبو جهل: يا عتبة، محمد سحرك. فقام قائما على قدميه، و قال: يا لكع الرجال، و الله لو لم تكن ببيتي لقتلتك شر قتلة، يا ويلك. قلت: محمد ساحر كاهن شاعر، سرنا إليه، سمعناه تكلم بكلام من رب السماء، فحلفته و أمسك، و قد سميتموه الصادق الأمين، هل رأيتم منه كذبة؟ و لكني لو تركته يتمم ما قرأ لحل بكم العذاب و الذهاب

Abu Jahl said, ‘O Utba! Muhammad^-saww has bewitched you’. He stood upright upon his feet and said, ‘O men! By Allah^-azwj! If you were not in my house I would have killed you with an evil killing. O woe be unto you all! You say, ‘Muhammad is a sorcerer, a soothsayer, a poet’. We went to him^-saww, we heard his^-saww speech with a speech from the Lord^-azwj of the sky. So I adjured and I grabbed you, and I had heard the truthful, the trustworthy. Did you see lies from it? But if you had left him^-saww to complete what he^-saww was reciting, The Punishment would have befallen upon you’.[32]

وفيه عند قوله تعالى: ” وانذر عشيرتك الاقربين ” وعن ابن عباس قال: لما نزلت هذه الاية صعد رسول الله صلى الله عليه وآله على الصفا فقال: يا صباحاه، فاجتمعت إليه قريش فقالوا: مالك

And about the Verse and it is from Ibn Abbas who said,

‘When this Verse: And warn your kindred, the near ones! [26:214], was Revealed, Rasool-Allah^-saww gathered the people at Al-Safa and said: ‘O companions! The Quraysh gathered around him^-saww and said, ‘What is the matter with you^-saww?’

فقال ؟ ارايتكم ان اخبرتكم ان العدو مصبحكم وممسيكم ما كنتم تصدقونني ؟ قالوا: بلى قال: ” فانى نذير لكم بين يدى عذاب شديد

He^-saww said: ‘Do you see that if I^-saww were to inform you that your enemies are preparing to attack you will you ratify?’ They said, ‘Yes’. He^-saww said: ‘I^-saww hereby warn you of a grievous punishment in front of you’.

قال أبو لهب: تبا لك ألهذا دعوتنا جميعا ؟ فانزل الله عزوجل تبت يدا ابى لهب

Abu Lahab^-la said, ‘Woe unto you for calling all of us for this.’ Allah^-azwj Mighty and Majestic Sent down: May both the hands of Abu Lahab perish, and (so would) he! [111:1]’.[33]

31 – يج: روي أن ابن الكوا قال لعلي (عليه السلام): بما كنت وصي محمد (صلى الله عليه وآله) من بين بني عبد المطلب؟

It is reported that Ibn Al-Kawa said to Ali^-asws, ‘Due to what are you the successor^-asws of Muhammad^-saww from between the Clan of Abdul Muttalib^-asws?’

قال إذن ما الخبر تريد ؟ لما نزل على رسول الله (صلى الله عليه وآله) ” وأنذر عشيرتك الاقربين ” جمعنا رسول الله (صلى الله عليه وآله) ونحن أربعون رجلا، فأمرني فأنضجت له رجل شاة، وصاعا من طعام أمرني فطحنته وخبزته، وأمرني فأدنيته

He^-asws said: ‘Then what is the news you want? When (the Verse): And warn your kindred, the near ones! [26:214] was Revealed, Rasool-Allah^-saww gathered us and we were forty men. He^-saww instructed me^-asws to cook a leg of a sheep for him^-saww, and one Sa’a of food. He^-saww instructed me^-asws, and I ground it and made bread of it, and he^-saww instructed me, and I^-asws brought it near.

قال: ثم قدم عشرة من أجلتهم فأكلوا حتى صدروا، وبقي الطعام كما كان، وإن منهم لمن يأكل الجذعة، ويشرب الفرق ، فأكلوا منها كلهم أجمعون، فقال أبو لهب: سحر كم صاحبكم، فتفرقوا عنه

He^-asws said: ‘Ten proceeded first and they ate until they were satiated, and the food remained as it had been, and that from them is one who ate the (amount of) a small sheep and drank his fill. So, they ate from it, all of them in their entirety. Abu Lahab^-la said, ‘Muhammad^-saww has enchanted you all’. And they dispersed from him^-saww.

ثم دعاهم رسول الله (صلى الله عليه وآله) ثانية، ثم قال: أيكم يكون أخي ووصيي ووارثي ؟ فعرض عليهم فكلهم يأبى حتى انتهى إلي وأنا أصغرهم سنا، وأعمشهم عينا، وأحمشهم ساقا فقلت: أنا فرمى إلي بنعله فلذلك كنت وصيه من بينهم

Then Rasool-Allah^-saww called them for the second time, then said: ‘Which one of you will become my^-saww brother and my^-saww successor^-asws and my^-saww Vizier?’ He^-saww presented it to them and all of them refused until he^-saww ended up to me^-asws, and I^-asws was the youngest of them in years, and the weakest of them in eyes, and the thinnest of them in legs’. I^-asws said: ‘He^-saww threw his^-saww slippers towards me^-asws, and therefore due to that, I^-asws am his^-saww successor^-asws from between them’’.[34]

The Altered Verse

ابن بابويه، قال: حدثنا علي بن الحسين بن شاذويه المؤدب، و جعفر بن محمد بن مسرور (رضي الله عنهما)، قالا: حدثنا محمد بن عبد الله بن جعفر الحميري، عن أبيه، عن الريان بن الصلت، قال: حضر الرضا (عليه السلام) مجلس المأمون بمرو، و قد اجتمع في مجلسه جماعة من علماء أهل العراق و خراسان، و ذكر الحديث، إلى أن قال: قالت العلماء: فأخبرنا، هل فسر الله عز و جل الاصطفاء في الكتاب؟

Ibn Babuwayh, from Ali Bin Al-Husayn Bin Shazawiya Al-Mu’zab, and Ja’far Bin Muhammad Bin Masroor, from Muhammad Bin Abdullah Bin Ja’far Al-Humeyri, from his father, from Al-Rayan Bin Al-Salt who said,

‘Al-Reza^-asws was present at a gathering of Al-Mamoun at Merv, and there had gathered in his gathering, a group from the scholars of the people of Iraq and Khurasan, and he (the narrator) mentioned the Hadeeth, until he said, ‘The scholars said, ‘So inform us, has Allah^-azwj Mighty and Majestic Interpreted the Choosing in the Book?’

فقال الرضا (عليه السلام): «فسر الاصطفاء في الظاهر، سوى الباطن، في اثني عشر موطنا و موضعا، فأول ذلك: قوله تعالى: «و أنذر عشيرتك الأقربين و رهطك المخلصين». هكذا في قراءة أبي بن كعب و هي ثابتة في مصحف عبد الله بن مسعود، و هذه منزلة رفيعة، و فضل عظيم، و شرف عال، حين عنى الله عز و جل بذلك الآل، فذكره لرسول الله (صلى الله عليه و آله)

So Al-Reza^-asws said: ‘He^-azwj Interpreted the Choosing in the apparent, but not in the hidden, in twelve subjects and places. So the first of that is the Words of Allah^-azwj the High Exalted: And warn your kindred, the near ones and your group of sincere ones! [26:214]’. This is how it was in the recitation of Ubayy Bin Ka’ab, and it is proven in the Parchment of Abdullah Bin Mas’ud, and this is its stature, and great merit, and high nobility, where Allah^-azwj Mighty and Majestic has Meant the Progeny^-asws. Thus He^-azwj Mentioned it for Rasool-Allah^-saww’.[35]

محمد بن العباس: عن محمد بن الحسين الخثعمي، عن عباد بن يعقوب، عن الحسن بن حماد، عن أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله عز و جل: «و رهطك منهم المخلصين» علي، و حمزة، و جعفر، و الحسن، و الحسين، و آل محمد (صلوات الله عليهم أجمعين) خاصة

Muhammad Bin Al-Abbas, from Muhammad Bin Al-Husayn Al-Khash.amy, from Abaad Bin Yaqoub, from Al-Hassan Bin Hamaad, from Abu Al-Jaroud,

‘From Abu Ja’far^-asws, regarding the Words of the Mighty and Majestic: and your group of sincere ones! [26:214], said: ‘Ali^-asws, and Hamza^-asws, and Ja’far^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and the Progeny ^-asws of Muhammad^-saww in particular’.[36]

وعنه، قال: حدثنا محمد بن إبراهيم بن إسحاق الطالقاني (رحمه الله)، قال: حدثنا عبد العزيز، قال: حدثنا المغيرة بن محمد، قال: حدثنا إبراهيم بن محمد بن عبد الرحمن الأزدي، قال: حدثنا قيس بن الربيع، و شريك بن عبد الله، عن الأعمش، عن منهال بن عمرو، عن عبد الله بن الحارث بن نوفل، عن علي بن أبي طالب (عليه السلام)، قال: «لما نزلت: (و أنذر عشيرتك الأقربين و رهطك المخلصين) دعا رسول الله (صلى الله عليه و آله) بني عبد المطلب، و هم إذ ذاك أربعون رجلا، يزيدون رجلا، أو ينقصون رجلا، فقال: أيكم يكون أخي، و وارثي، و وزيري، و وصيي، و خليفتي فيكم بعدي؟

And from him, from Muhammad Bin Ibrahim Bin Is’haq Al-Talaqany, from Abdul Aziz, from Al-Mugheira Bin Muhammad, from Ibrahim Bin Muhammad Bin Abdul Rahman Al-Azdy, from Qays Bin Al-Rabi’e, and Shareek Bin Abdullah, from Al-Amsh, from MinhAl-Bin Amro, from Abdullah Bin Al-Haris Bin Nowfal,

‘Ali^-asws Bin Abu Talib^-asws having said: ‘When the Verse: And warn your kindred, the near ones and your group of sincere ones! [26:214], was Revealed, Rasool-Allah^-saww invited the Clan of Abdul Muttalib^-asws, and they were forty men, one more or one less, and he^-saww said: ‘Which one of you would like to become my^-saww brother, and my^-saww inheritor, and my^-saww Vizier, and my^-saww successor, and my^-saww Caliph among you all, after me^-saww?’

فعرض ذلك عليهم رجلا رجلا، كلهم يأبى ذلك، حتى أتي علي، فقلت: أنا، يا رسول الله. فقال: يا بني عبد المطلب، هذا أخي و وارثي، و وزيري، و خليفتي فيكم بعدي

He^-saww presented that to man by man. All of them refused that, until it came to me^-asws, so I^-asws said: ‘Me^-asws! O Rasool-Allah^-saww!’ So he^-saww said: ‘O Clan of Abdul Muttalib^-asws! This is my^-saww brother, and my^-saww inheritor, and my^-saww Vizier, and my^-saww Caliph among you all after me^-saww’.

فقام القوم يضحك بعضهم إلى بعض، و يقولون لأبي طالب: قد أمرك أن تسمع و تطيع لهذا الغلام

So the people arose laughing with each other, and they were saying to Abu Talib^-asws, ‘He^-saww has ordered you^-asws that you^-asws should listen and be obedient to this boy (of yours^-asws)!’[37]

وأورده الثعلبي في (تفسيره)، و قال (رحمه الله): في قراءة عبد الله بن مسعود: «و أنذر عشيرتك الأقربين و رهطك منهم المخلصين» و روي ذلك عن أبي عبد الله (عليه السلام) بلفظه هذا

And it has been reported by Al-Sa’alby in his Tafseer,

‘And in the recitation of Abdullah Bin Mas’ud it is And warn your kindred, the near ones and your group of sincere ones! [26:214], and that has been reported from Abu Abdullah^-asws with these words’.[38]

 

VERSES 215 & 216

وَاخْفِضْ جَنَاحَكَ لِمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ {215}

And lower your wing (in kindness) towards the ones who follow you from the Momineen [26:215]

فَإِنْ عَصَوْكَ فَقُلْ إِنِّي بَرِيءٌ مِمَّا تَعْمَلُونَ {216}

But if they disobey you, then say: ‘I disavow from what you are doing’ [26:216]

علي بن إبراهيم، قال: لِمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ فَإِنْ عَصَوْكَ يعني من بعدك في ولاية علي و الأئمة (عليهم السلام)، فَقُلْ إِنِّي بَرِي‏ءٌ مِمَّا تَعْمَلُونَ و معصية رسول الله (صلى الله عليه و آله) و هو ميت، كمعصيته و هو حي

Ali Bin Ibrahim said,

‘towards the ones who follow you from the Momineen [26:215] But if they disobey you [26:215] – Meaning, from after you^-saww regarding the Wilayah of Ali^-asws and the Imams^-asws,  then say: ‘I disavow from what you are doing’  [26:216]. And disobedience to Rasool-Allah^-saww when he^-saww has passed away, is like being disobedient to him^-saww when he^-saww was alive’.[39]

VERSES 217 – 219

وَتَوَكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ {217}

And rely upon the Mighty, the Merciful [26:217]

الَّذِي يَرَاكَ حِينَ تَقُومُ {218}

The One Who Sees you when you stand up (for Salat) [26:218]

وَتَقَلُّبَكَ فِي السَّاجِدِينَ {219}

And your transfer among the Sajdah performers [26:219]

علي بن إبراهيم، قال: حدثني محمد بن الوليد، عن محمد بن الفرات، عن أبي جعفر (عليه السلام)، قال: الَّذِي يَراكَ حِينَ تَقُومُ‏ في النبوة وَ تَقَلُّبَكَ فِي السَّاجِدِينَ- قال- في أصلاب النبيين

Ali Bin Ibrahim said, ‘Muhammad Bin Al-Waleed narrated to me, from Muhammad Bin Al-Furaat,

‘Abu Ja’far^-asws has said: ‘when you stand up (for Salat) [26:218] And your transfer among the Sajdah performers [26:219] – in Sulb of the Prophets^-as’.[40]

محمد بن العباس، قال: حدثنا محمد بن الحسين الخثعمي، عن عباد بن يعقوب، عن الحسين بن حماد، عن أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله عز و جل: وَ تَقَلُّبَكَ فِي السَّاجِدِينَ، قال: «في علي، و فاطمة، و الحسن، و الحسين، و أهل بيته (صلوات الله عليهم أجمعين)

Muhammad Bin Al-Abbas, from Muhammad Bin Al-Husayn Al-Khash’amy, from Abaad Bin Yaqoub, from Al-Husayn Bin Hamaad, from Abu Al-Jaroud,

(It has been narrated) from Abu Ja’far^-asws, regarding the Words of the Mighty and Majestic: And your transfer among the Sajdah performers [26:219], he^-asws said: ‘Regarding Ali^-asws, and Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and the People^-asws of his^-saww Household’.[41]

وعنه: عن الحسين بن هارون، عن إبراهيم بن مهزيار، عن أخيه، عن علي بن أسباط، عن عبد الرحمن بن حماد المقرئ، عن أبي الجارود، قال سألت أبا جعفر (عليه السلام) عن قول الله عز و جل: وَ تَقَلُّبَكَ فِي السَّاجِدِينَ، قال: «يرى تقلبه في أصلاب النبيين، من نبي إلى نبي، حتى أخرجه من صلب أبيه، من نكاح غير سفاح، من لدن آدم (عليه السلام)

And from him, from Al-Husayn Bin Haroun, from Ibrahim Bin Mahziyar, from his brother, from Ali Bin Asbaat, from Abdul Rahman Bin Hamaad Al-Maqry, from Abu Al-Jaroud who said,

‘I asked Abu Ja’far^-asws about the Words of Allah^-azwj Mighty and Majestic: And your transfer among the Sajdah performers [26:219]. He^-asws said: ‘He^-azwj Saw his^-saww transfer in the Sulb of the Prophets^-as; from a Prophet^-as to a Prophet^-as, until He^-azwj Took him^-saww out from his^-saww father^-asws, from marriage, not adultery, from Adam^-as onwards’.[42]

وعنه، قال: حدثنا أبو نصر أحمد بن الحسين بن أحمد بن عبيد النيسابوري المرواني، و ما لقيت أنصب منه، قال: حدثنا محمد بن إسحاق بن إبراهيم بن مهران السراج، قال: حدثنا الحسن بن عرفة العبدي، قال: حدثنا وكيع بن الجراح، عن محمد بن إسرائيل، عن أبي صالح، عن أبي ذر (رضي الله عنه)، قال: سمعت رسول الله (صلى الله عليه و آله) يقول: خلقت أنا و علي من نور واحد، نسبح الله تعالى عند العرش قبل أن يخلق آدم بألفي عام، فلما أن خلق الله آدم جعل ذلك النور في صلبه، و لقد سكن الجنة و نحن في صلبه

And from him, from Abu Nasr Ahmad Bin Al-Husayn Bin Ahmad Bin Ubeyd Al-Neyshapouri Al-Marwany, from Muhammad Bin Is’haq Bin Ibrahim Bin Mahran Al-Saraaj, from Al-Hassan Bin Arfat Al-Abdy, from Waki’e Bin Al-Jarah, from Muhammad Bin Israil, from Abu Salih,

(It has been narrated) from Abu Zarr^-ra who said, ‘I heard Rasool-Allah^-saww saying: ‘I^-saww and Ali^-asws were Created from one Noor. We^-asws Glorified Allah^-azwj in the presence of the Throne two thousand years before He^-azwj Created Adam^-as. So when Allah^-azwj Created Adam^-as, that Noor was Made to be in his^-as Sulb. And he^-as dwelled in the Paradise and we^-asws we in his^-as Sulb.

و لقد هم بالخطيئة و نحن في صلبه، و لقد ركب نوح السفينة و نحن في صلبه، و لقد قذف إبراهيم في النار و نحن في صلبه، فلم يزل ينقلنا الله عز و جل من أصلاب طاهرة، إلى أرحام طاهرة، حتى انتهى بنا إلى عبد المطلب

And he^-as was with the error and we^-asws were in his^-as Sulb. And Noah^-as sailed in the ship and we^-asws were in his^-as Sulb. And Ibrahim^-as was flung into the fire and we^-asws were in his^-as forehead. So, Allah^-azwj Mighty and majestic did not cease to transfer us^-asws from the Purified Sulb, to the Purified wombs, until we^-asws ended up to Abdul Muttalib^-asws.

فقسمنا نصفين: فجعلني في صلب عبد الله، و جعل عليا في صلب أبي طالب، و جعل في النبوة و البركة، و جعل في علي الفصاحة و الفروسية، و شق لنا اسمين من أسمائه: فذو العرش محمود، و أنا محمد، و الله الأعلى، و هذا علي

So we^-asws were divided into two parts. He^-azwj Made me^-saww to be in the Sulb of Abdullah^-asws, and Made Ali^-asws to be in the Sulb of Abu Talib^-asws. And He^-azwj Made the Prophet-hood and Blessings to be for me^-saww, and Made eloquency and horsemanship to be in Ali^-asws. And He^-azwj Split for us^-asws two Names from His^-azwj Name – So the One with the Throne is the most Praise One and I^-saww am the praised one (محمد); and Allah^-azwj is the most Exalted, and this is the high (علي)’.[43]

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

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

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

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

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

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

Then he^-asws said: ‘By the One Who Sent Muhammad^-saww with the Truth, the Noor of Abu Talib^-asws, on the Day of Judgement, would extinguish the Noors of the (all) the creatures except for five Noors – Noor of Muhammad^-saww, and my^-asws Noor, and Noor of Fatima^-asws, and the two Noors of Al-Hassan^-asws and Al-Husayn^-asws, and the his^-asws sons^-asws from the Imams^-asws. This is because his^-asws Noor is from our^-asws Noor which Allah^-azwj Mighty and Majestic Created before He^-azwj Created Adam^-as by two thousand years’.[44]

وعنه: عن الشيخ أبي محمد الفضل بن شاذان، بإسناده عن جابر بن يزيد الجعفي، عن الإمام العالم موسى بن جعفر الكاظم (عليه السلام)، قال: «إن الله تبارك و تعالى خلق نور محمد (صلى الله عليه و آله) من نور اخترعه من نور عظمته و جلاله، و هو نور لاهوتيته الذي بدأ منه، و تجلى لموسى بن عمران (عليه السلام) في طور سيناء

And from him, from Al Sheykh Abu Muhammad Al Fazal Bin Shazan, by his chain from Jabir Bin Yazeed Al Jufy,

‘From the Imam^-asws, the knowledgeable one^-asws Musa^-asws Bin Ja’far Al-Kazim^-asws having said: ‘Allah^-azwj Blessed and Exalted Created the Noor of Muhammad^-asws from the Noor of His^-azwj Origination from the Noor of His^-azwj Magnificence and His^-azwj Majesty, and it is a Noor which Emanated from Him^-azwj, and it Manifested to Musa Bin Imran^-as in (the mount) Toor of Sinai.

فما استقر له، و لا أطاق موسى لرؤيته و لا ثبت له، حتى خر صعقا مغشيا عليه، و كان ذلك النور نور محمد (صلى الله عليه و آله)

So it did not settle down nor could Musa^-as tolerate its sighting, nor was it even established to him^-as, until he^-as fell down stunned, fainting upon it. And that Noor was the Noor of Muhammad^-saww.

فلما أراد أن يخلق محمدا (صلى الله عليه و آله) منه، قسم ذلك النور شطرين: فخلق من الشطر الأول محمدا (صلى الله عليه و آله)، و من الشطر الآخر علي بن أبي طالب (عليه السلام)، و لم يخلق من ذلك النور غيرهما، خلقهما بيده، و نفخ فيهما بنفسه لنفسه، و صورهما على صورتهما، و جعلهما أمناء له، و شهداء على خلقه، و خلفاء على خليقته، و عينا له عليهم، و لسانا له إليهم

So when Allah^-azwj Wanted to Create (the person of) Muhammad^-saww from it, He^-azwj Divided that Noor into two halves. He^-azwj Created Muhammad^-saww from the first half, and Ali^-asws Bin Abu Talib^-asws from the other half, and He^-azwj did not Created from that Noor other than the two of them^-asws. He^-azwj Created them^-asws both by His^-azwj Own Hands, and Blew into them with His^-azwj Spirit Himself^-azwj, and Fashioned them upon their^-asws images, and Made them^-asws as Trustees of His^-azwj, and Witnesses upon His^-azwj creatures, and Caliphs upon His^-azwj creatures, and two eyes of His^-azwj over them^-asws, and two tongues of His^-azwj to them.

قد استودع فيهما علمه، و علمهما البيان، و استطلعهما على غيبه، و جعل أحدهما نفسه، و الآخر روحه، لا يقوم واحد بغير صاحبه

He^-azwj has Deposited His^-azwj Knowledge within them^-asws, and Taught them^-asws the explanation, and Notified them^-asws upon His^-azwj unseen (hidden matters), and Made one of them^-asws as His^-azwj Self (Nafs) and the other one^-asws as His^-azwj Soul (Rooh). One cannot stand without his^-asws counterpart.

ظاهرهما بشرية، و باطنهما لاهوتية، ظهر للخلق على هياكل الناسوتية، حتى يطيقوا رؤيتهما، و هو قوله تعالى: وَ لَلَبَسْنا عَلَيْهِمْ ما يَلْبِسُونَ

Their^-asws apparent is human (Bashariyya), and their^-asws esoteric is Divine (Lahoutiyya), appearing to the people upon the structure of the human beings, so that they can tolerate their sighting them^-asws, and these are the Words of the Exalted: and We would have Confused upon them what they are already confusing [6:9] (i.e., people would have been totally confused if they had seen their^-asws real selves).

فهما مقاما رب العالمين، و حجابا خالق الخلائق أجمعين، بهما فتح الله بدء الخلق، و بهما يختم الملك و المقادير

Thus, both of them^-asws are at the places of Lord^-azwj of the worlds (Rabb Al-Alameen), and the two Veils of the Creator to the creatures in their entirety. By them^-asws both Allah^-azwj Opened the beginning of the creation, and by them^-asws both He^-azwj would End the Kingdom and the Destinies.

ثم اقتبس من نور محمد (صلى الله عليه و آله) فاطمة ابنته، كما اقتبس نور علي من نوره، و اقتبس من نور فاطمة و علي الحسن و الحسين (عليهم السلام)، كاقتباس المصابيح

Then He^-azwj Extracted from the Noor of Muhammad^-saww, Fatima^-asws his^-saww daughter^-asws, just as He^-azwj had Extracted the Noor of Ali^-asws from His^-azwj Own Noor. And He^-azwj Extracted from the Noor of (Syeda) Fatima^-asws and Ali^-asws, Al-Hassan^-asws and Al-Husayn^-asws, Noor the two extraction of the two lamps.

هم خلقوا من الأنوار، و انتقلوا من ظهر إلى ظهر، و من صلب إلى صلب، و من رحم إلى رحم، في الطبقة العليا، من غير نجاسة، بل نقلا بعد نقل لا من ماء مهين، و لا نطفة جشرة كسائر خلقه، بل أنوار، انتقلوا من أصلاب الطاهرين إلى أرحام المطهرات، لأنهم صفوة الصفوة

They^-asws were Created from the Noor, and got transferred from a back to a back, and from a Sulb to a Sulb, and from a womb to a womb in the uppermost layer, from without any impurities. But, their^-asws transfer after transfer was not from despicable water, nor from a filthy sperm like the rest of His^-azwj creatures. But, as Noor, transferring from clean Sulb to clean wombs because they^-asws are the elites of the elites.

اصطفاهم لنفسه، و جعلهم خزان علمه، و بلغاء عنه إلى خلقه، أقامهم مقام نفسه، لأنه لا يرى، و لا يدرك، و لا تعرف كيفيته، و لا إنيته

He^-azwj Chose them^-asws for Himself^-azwj, and Made them^-asws as treasurers of His^-azwj Knowledge, and deliverers on His^-azwj behalf to His^-azwj creatures. He^-azwj Stood them^-asws in His^-azwj Own place, because He^-azwj can neither be seen, nor realised, nor can His^-azwj Qualitative State be recognised, nor can His^-azwj essence.

فهؤلاء الناطقون المبلغون عنه، المتصرفون في أمره و نهيه، فبهم يظهر قدرته، و منهم ترى آياته و معجزاته، و بهم و منهم عرف عباده نفسه، و بهم يطاع أمره

Thus, they^-asws are the speakers, the deliverers on His^-azwj behalf, being the administrators regarding His^-azwj Commands and His^-azwj Prohibitions. So, by them^-asws His^-azwj Power is Manifested, and from them^-asws you would see His^-azwj Signs and His^-azwj Miracles, and through them^-asws and from them^-asws His^-azwj creatures can recognise His^-azwj Self, and through them^-asws His^-azwj Commands are obeyed.

و لولاهم ما عرف الله، و لا يدرى كيف يعبد الرحمن، فالله يجري أمره كيف يشاء، فيما يشاء لا يُسْئَلُ عَمَّا يَفْعَلُ وَ هُمْ يُسْئَلُونَ

And had it not been for them^-asws, Allah^-azwj would not be recognised, nor would it be known how the Beneficent is to be worshipped, for Allah^-azwj Causes His^-azwj Command to flow however He^-azwj so Desires to, into whatever He^-azwj so Desires to. He cannot be questioned about what He Does, and they would be Questioned [21:23]’’.[45]

VERSES 220 – 223

إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ {220}

Surely He is the Hearing, the Knowing [26:220]

هَلْ أُنَبِّئُكُمْ عَلَىٰ مَنْ تَنَزَّلُ الشَّيَاطِينُ {221}

Shall I inform you of the ones upon whom the Satans descend? [26:221]

تَنَزَّلُ عَلَىٰ كُلِّ أَفَّاكٍ أَثِيمٍ {222}

They descend upon every sinful liar [26:222]

يُلْقُونَ السَّمْعَ وَأَكْثَرُهُمْ كَاذِبُونَ {223}

Inclining the hearing, and most of them are liars [26:223]

ابن بابويه، قال: حدثني أبي، و محمد بن الحسن (رضي الله عنهما)، قالا: حدثنا محمد بن يحيى العطار، و أحمد بن إدريس جميعا، عن محمد بن أحمد بن يحيى بن عمران الأشعري، عن يعقوب بن يزيد، عن الحسن ابن علي بن فضال، عن داود بن أبي يزيد، عن رجل، عن أبي عبد الله (عليه السلام)، في قول الله عز و جل: هَلْ أُنَبِّئُكُمْ عَلى مَنْ تَنَزَّلُ الشَّياطِينُ تَنَزَّلُ عَلى كُلِّ أَفَّاكٍ أَثِيمٍ، قال: «هم سبعة: المغيرة، و بنان، و صائد، و حمزة بن عمارة البربري، و الحارث الشامي، و عبد الله بن الحارث، و أبو الخطاب

Ibn babuwayh said, ‘My father narrated to me, and Muhammad Bin Al-Hassan, from Muhammad Bin Yahya Al-Ataar, and Ahmad Bin Idrees, altogether, from Muhammad Bin Ahmad Bin Yahya Bin Umran Al-Ash’ary, from Yaqoub Bin Yazeed, from Al-Hassan Ibn Ali Bin Fazaal, from Dawood Bin Abu Yazeed, from a man,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: Shall I inform you of the ones upon whom the Satans descend? [26:221] They descend upon every sinful liar [26:222], he^-asws said: ‘They are seven – Al-Mugheira, and his sons, and Sa’aid, and Hamza Bin Amarat Al-Berbery, and Al-Haris Al-Shamy, and Abdullah Bin Al-Haris, and Abu Al-Khattab’.[46]

VERSES 224 – 226

وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ {224}

And the poets, the deviators follow them [26:224]

أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ وَادٍ يَهِيمُونَ {225}

Do you not see them wandering around in every valley? [26:225]

وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ {226}

And they are saying what they are not doing [26:226]

ابن بابويه، قال: حدثنا أبي (رحمه الله)، قال: حدثنا سعد بن عبد الله، عن محمد بن الحسين بن أبي الخطاب، عن الحسن بن محبوب، عن حماد بن عثمان، عن أبي جعفر (عليه السلام)، في قول الله عز و جل: وَ الشُّعَراءُ يَتَّبِعُهُمُ الْغاوُونَ، قال: «هل رأيت شاعرا يتبعه أحد؟! إنما هم قوم تفقهوا لغير الدين، فضلوا و أضلوا

Ibn Babuwayh said, ‘My father narrated to us, from Sa’ad Bin Abdullah, from Muhammad Bin Al-Husayn Bin Abu Al-Khattab, from Al-Hassan Bin Mahboub, from Hamaad Bin Usman,

(It has been narrated) from Abu Ja’far^-asws regarding the Words of Allah^-azwj Mighty and Majestic: And the poets, the deviators follow them [26:224], he^-asws said: ‘Have you seen anyone follow the poets? But rather, they are a people who are pondering for other than the Religion (to covet the world), so they go astray and lead others astray (in the Religion)’.[47]

شرف الدين النجفي: عن محمد بن جمهور بإسناده، يرفعه إلى أبي عبد الله (عليه السلام)، في قول الله عز و جل: وَ الشُّعَراءُ يَتَّبِعُهُمُ الْغاوُونَ، فقال: «من رأيتم من الشعراء يتبع؟ إنما عنى هؤلاء الفقهاء الذين يشعرون قلوب الناس بالباطل، فهم الشعراء الذين يتبعون

Sharaf Al-Deen Al-Najafy, from Muhammad Bin Jamhour, by his chain, raising it to

Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: And the poets, the deviators follow them [26:224], so he^-asws said: ‘Who has ever seen the poets being followed? But rather, it Means those Jurists (الفقهاء) who notify (يشعرون) the hearts of the people with the falsehood. So they are the ‘poets’ (publicisers) (الشعراء) who are being followed’.[48]

الطبرسي، في قول الله تعالى: وَ الشُّعَراءُ يَتَّبِعُهُمُ الْغاوُونَ، قال: روى العياشي بإسناده عن أبي عبد الله (عليه السلام) قال: «هم قوم تعلموا و تفقهوا بغير علم، فضلوا، و أضلوا

Al Tabarsy –

‘Regarding the Words of Allah^-azwj the Exalted: And the poets, the deviators follow them [26:224], said, ‘Al Ayyashi reported by his chain, from Abu Abdullah^-asws having said: ‘They are a people who are learning and pondering without knowledge, so they go astray and lead others astray’’.[49]

وروى العياشي بالاسناد، عن أبي عبد الله عليه السلام قال: هم قوم تعلموا وتفقهوا بغير علم، فضلوا وأضلوا (كثيرا) (ألم تر أنهم في كل واد يهيمون) أي في كل فن من الكذب يتكلمون، وفي (كل) لغو يخوضون كالهائم على وجهه في كل واد يعن له فالوادي مثل لفنون الكلام (وإنهم يقولون مالا يفعلون) أي يحتون على أشياء لا يفعلونها وينهون عن أشياء يرتكبونها

And Al Ayyashi reported by the chain,

‘From Abu Abdullah^-asws having said: ‘‘They are a people who are learning and pondering without knowledge, so they go astray and lead many others astray. Do you not see them wandering around in every valley? [26:225], i.e. they are speaking in every technique of the lies, and are engaging in every vanity like the cattle upon its face, in every valley? [26:225], meaning to it. So the valley is like the techniques of the speech (Al-Kalam), And they are saying what they are not doing [26:226], i.e. they are urging upon things which they are not doing it themselves, and they are forbidding from things they themselves are committing these’’.[50]

علي بن إبراهيم، قال أبو عبد الله عليه السلام: نزلت في الذين غيروا دين الله [بآرائهم‏]، و خالفوا أمر الله، هل رأيت شاعرا قط يتبعه أحد، إنما عنى بذلك الذين وضعوا دينا بآرائهم، فتبعهم على ذلك الناس

Ali Bin Ibrahim said,

‘Abu Abdullah^-asws said: ‘It was Revealed regarding those who are changing the Religion of Allah^-azwj by their opinions and are opposing the Command of Allah^-azwj. Have you ever seen the poets being followed by anyone at all? But rather, it means by that, those who are placing Religion by their opinions, so the people follow them upon that.

و يؤكد ذلك قوله: أَ لَمْ تَرَ أَنَّهُمْ فِي كُلِّ وادٍ يَهِيمُونَ يعني يناظرون بالأباطيل، و يجادلون بالحجج المضلة، و في كل مذهب يذهبون

And that is emphasised by His^-azwj Words: Do you not see them wandering around in every valley? [26:225] – meaning they are debating with the (help of the) falsehood, and are arguing with misleading arguments, and they are going into every doctrine.

وَ أَنَّهُمْ يَقُولُونَ ما لا يَفْعَلُونَ، قال: يعظون الناس و لا يتعظون، و ينهون عن المنكر و لا ينتهون، و يأمرون بالمعروف و لا يعملون، و هم الذين قال الله: أَ لَمْ تَرَ أَنَّهُمْ فِي كُلِّ وادٍ يَهِيمُونَ، أي في كل مذهب يذهبون، وَ أَنَّهُمْ يَقُولُونَ ما لا يَفْعَلُونَ، و هم الذين غصبوا آل محمد (عليهم السلام) حقهم

And they are saying what they are not doing [26:226], he said, ‘They are advising the people and they themselves are not heeding any advice, and they are forbidding from the evil and they themselves are not desisting, and they are enjoining with the goodness and they themselves are not doing it, and they are those for whom Allah^-azwj Says: Do you not see them wandering around in every valley? [26:225] – i.e. going into every doctrine, And they are saying what they are not doing [26:226], and they are those who usurped the Progeny^-asws of Muhammad^-saww of their^-asws rights.

ثم ذكر آل محمد (عليه و عليهم السلام)، و شيعتهم المهتدين، فقال: إِلَّا الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ وَ ذَكَرُوا اللَّهَ كَثِيراً وَ انْتَصَرُوا مِنْ بَعْدِ ما ظُلِمُوا

Then He^-azwj Mentioned the Progeny^-asws of Muhammad^-saww and their^-asws Shias, the rightly Guided ones, so He^-azwj Said: Except those who believe and do righteous deeds and remember Allah a lot, and defend themselves after they are oppressed [26:227].

ثم ذكر أعداءهم و من ظلمهم، فقال: «و سيعلم الذين ظلموا آل محمد حقهم أي منقلب ينقلبون» هكذا و الله نزلت

Then He^-azwj Mentioned their^-asws enemies and the ones who oppressed them^-asws, so He^-azwj Said: And they shall come to know, those who are being unjust to the Progeny of Muhammad of their rights, which overturning they would be Overturned with [26:227]. Like this, by Allah^-azwj, it was Revealed!’[51]

VERSE 227

إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَذَكَرُوا اللَّهَ كَثِيرًا وَانْتَصَرُوا مِنْ بَعْدِ مَا ظُلِمُوا ۗ وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ {227}

Except those who believe and do righteous deeds and remember Allah a lot, and defend themselves after they are oppressed. And they shall come to know, those who are being unjust, which overturning they would be Overturned with [26:227]

ابن بابويه، قال: حدثنا محمد بن علي ماجيلويه (رحمه الله)، قال: حدثنا علي بن إبراهيم، عن أبيه، عن علي بن معبد، عن الحسين بن خالد، عن علي بن موسى الرضا، عن أبيه، عن آبائه (عليهم السلام)، قال: «قال رسول الله (صلى الله عليه و آله): «من أحب أن يتمسك بديني، و يركب سفينة النجاة بعدي، فليقتد بعلي بن أبي طالب، و ليعاد عدوه، و ليوال وليه، فإنه وصيي، و خليفتي على امتي في حياتي، و بعد وفاتي

Ibn Babuwayh said, ‘Muhammad Bin Ali Majaylawiya narrated to us, from Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Al-Husayn Bin Khalid,

(It has been narrated) from Ali^-asws Bin Musa Al-Reza^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who loves that he should attach himself to my^-saww Religion, and ride the Ship of salvation after me^-saww, so he should believe in Ali^-asws Bin Abu Talib^-asws, and be an enemy to his^-asws enemies, and befriend his^-asws friends, for he^-asws is my^-saww successor^-asws, and my Caliph over my^-saww community during my^-saww lifetime, and after it.

و هو أمير كل مسلم، و أمير كل مؤمن بعدي، قوله قولي، و أمره أمري، و نهيه نهيي، و تابعه تابعي، و ناصره ناصري، و خاذله خاذلي

And he^-asws is the Emir of every Muslim, and the Emir of every Momin after me^-saww. His^-asws words are my^-saww words, and his^-asws command is my^-saww command, and his^-asws prohibition is my^-saww prohibition, and following him^-asws is following me^-saww, and helping him^-asws is helping me^-saww, and abandoning him^-asws is abandoning me^-saww’.

ثم قال (عليه السلام): من فارق عليا بعدي، لم يرني و لم أره يوم القيامة، و من خالف عليا، حرم الله عليه الجنة، و جعل مأواه النار، و من خذل عليا، خذله الله يوم يعرض عليه، و من نصر عليا، نصره الله يوم يلقاه، و لقنه حجته عند المساءلة

Then he^-saww said: ‘The one who separated from Ali^-asws after me^-saww, I^-saww would not look at him on the Day of Judgement. And the one who opposes Ali^-asws, Allah^-azwj would Prohibit the Paradise unto him, and Make his abode to be in the Fire. And the one who abandons Ali^-asws, Allah^-azwj would Abandon him on the Day he would be Presented to Him^-azwj. And the one who helps Ali^-asws, Allah^-azwj would Help him on the Day he meets Him^-azwj, and he^-asws would teach him the answers during the Questioning’.

ثم قال (عليه السلام): الحسن و الحسين إماما امتي بعد أبيهما، و سيدا شباب أهل الجنة، و أمهما سيدة نساء العالمين، و أبوهما سيد الوصيين، و من ولد الحسين تسعة أئمة

Then he^-saww said: ‘Al-Hassan^-asws and Al-Husayn^-asws are two Imams^-asws of my^-saww community after me^-saww and the Chiefs of the youths of the Paradise. And the mother^-asws of these two^-asws, is the Chieftess of the women of the worlds. And the father^-asws of these two^-asws is the Chief of the successors^-as, and from the sons ^-asws of Al-Husayn^-asws would be nine Imams^-asws.

تاسعهم القائم من ولدي، طاعتهم طاعتي، و معصيتهم معصيتي، إلى الله أشكو المنكرين لفضلهم، و المضيعين لحقهم بعدي، و كفى بالله وليا، و كفى بالله نصيرا لعترتي، و أئمة امتي، و منتقما من الجاحدين لحقهم وَ سَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ

The ninth being Al-Qaim^-asws from his^-asws sons ^-asws. Obedience to him^-asws is being obedient to me^-saww, and disobedience to him^-asws is being disobedient to me^-saww. To Allah^-azwj is my^-saww complaint against the one who denies their^-asws merits, and the usurpers of their^-asws rights after me^-saww. And Allah^-azwj is Sufficient as a Guardian, and Allah^-azwj is Sufficient as a Helper to my^-saww Family^-asws, and the Imams^-asws of my^-saww community, and an Avenger against the one who fought against their^-asws rights, And they shall come to know, those who are being unjust, which overturning they would be Overturned with [26:227]’.[52]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ وَ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِنَا قَالَ أَتَى أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) رَجُلٌ بِالْبَصْرَةِ بِصَحِيفَةٍ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ انْظُرْ إِلَى هَذِهِ الصَّحِيفَةِ فَإِنَّ فِيهَا نَصِيحَةً فَنَظَرَ فِيهَا ثُمَّ نَظَرَ إِلَى وَجْهِ الرَّجُلِ فَقَالَ إِنْ كُنْتَ صَادِقاً كَافَيْنَاكَ وَ إِنْ كُنْتَ كَاذِباً عَاقَبْنَاكَ وَ إِنْ شِئْتَ أَنْ نُقِيلَكَ أَقَلْنَاكَ فَقَالَ بَلْ تُقِيلُنِي يَا أَمِيرَ الْمُؤْمِنِينَ

Abu Ali Al Ashary and Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Sa’dan Bin Muslim, from someone else from our companions who said,

‘A man came over to Amir al Momineen^-asws at Al Basra with a parchment, so he said, ‘O Amir Al Momineen^-asws! Look into this parchment, for therein is advice’. So he^-asws looked into it, then looked at the face of the man, so he^-asws said: ‘If you are truthful we^-asws will remunerate you, and if you are a liar we^-asws will punish you, and if you like that we^-asws should release you, we^-asws shall release you’. So he said, ‘Release me, O Amir al Momineen^-asws’.

فَلَمَّا أَدْبَرَ الرَّجُلُ قَالَ أَيَّتُهَا الْأُمَّةُ الْمُتَحَيِّرَةُ بَعْدَ نَبِيِّهَا أَمَا إِنَّكُمْ لَوْ قَدَّمْتُمْ مَنْ قَدَّمَ اللَّهُ وَ أَخَّرْتُمْ مَنْ أَخَّرَ اللَّهُ وَ جَعَلْتُمُ الْوِلَايَةَ وَ الْوِرَاثَةَ حَيْثُ جَعَلَهَا اللَّهُ مَا عَالَ وَلِيُّ اللَّهِ وَ لَا طَاشَ سَهْمٌ مِنْ فَرَائِضِ اللَّهِ وَ لَا اخْتَلَفَ اثْنَانِ فِي حُكْمِ اللَّهِ وَ لَا تَنَازَعَتِ الْأُمَّةُ فِي شَيْ‏ءٍ مِنْ أَمْرِ اللَّهِ إِلَّا عِلْمُ ذَلِكَ عِنْدَنَا مِنْ كِتَابِ اللَّهِ

So when the man turned back, he^-asws said: ‘O you community (who is) confused after its Prophet^-saww! But had you prioritised the one^-asws whom Allah^-azwj has prioritised, and pushed back the one whom Allah^-azwj has Pushed back, and made the Wilayah and the inheritance where Allah^-azwj has Made it to be, the Guradians^-asws of Allah^-azwj would not be needy, nor would a portion from the Obligations (legislated shares of inheritance) of Allah^-azwj been neglected, nor two (people) would have differed regarding the Judgements of Allah^-azwj, nor would the community have squabbled with regards to anything from the Commands of Allah^-azwj, except that the Knowledge of that is in our^-asws possession from the Book of Allah^-azwj.

فَذُوقُوا وَبَالَ مَا قَدَّمَتْ أَيْدِيكُمْ وَ مَا اللَّهُ بِظَلَّامٍ لِلْعَبِيدِ وَ سَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ

Therefore, taste the evil consequences of: what your own hands have sent before and that Allah is not in the least unjust to the servants [3:182] And they shall come to know, those who are being unjust, which overturning they would be Overturned with [26:227]’.[53]

A Historical Report

[ المفيد ] حدثنا أبو جعفر محمد بن علي بن الحسين بن بابويه – (رحمه الله) – قال: حدثني محمد بن موسى بن المتوكل قال: حدثنا علي بن الحسين السعد آبادي، عن أحمد بن أبي عبد الله البرقي، عن أبيه، عن محمد بن أبي عمير، عن غير واحد من أصحابه، عن أبي حمزة الثمالي قال: حدثني من حضر عبد الملك بن مروان وهو يخطب الناس بمكة، فلما صار إلى موضع العظة من خطبته قام إليه رجل فقال: مهلا مهلا، إنكم تأمرون ولا تأتمرون، وتنهون ولا تنتهون، وتعظون ولا تتعظون، أفاقتداء بسيرتكم ؟ أم طاعة لأمركم ؟

Al Mufeed – Abu Ja’far Muhammad Bin Ali Bin Al Husayn Babuwayh, from Muhammad Bin Musa Bin Al Mutawakkil, from Ali Bin Al Husayn Al Sa’ad Aabady, from Ahmad Bin Abu Abdullah Al Barqy, from his father, form Muhammad Bin Abu Umeyr, from someone else from his companions, from Abu Hamza Al Sumaly,

(It has been narrated) from the one who was present with Abdul Malik Bin Marwan and he was addressing the people at Makkah. So when he came to a stimulating subject from his sermon, a man stood up to him and said, ‘Never! Never! You are ordering and not following (yourselves), and you are prohibiting and are not prohibiting (yourselves), and advising and are not learning (from it). Shall I believe in your ways? Or obey your orders?

فإن قلتم: اقتدوا بسيرتنا فكيف نقتدي بسيرة الظالمين ؟ وما الحجة في اتباع المجرمين الذين اتخذوا مال الله دولا، وجعلوا عباد الله خولا، وإن قلتم: أطيعوا أمرنا واقبلوا نصحنا، فكيف ينصح غيره من يغش نفسه ؟ أم كيف تجب طاعة من لم تثبت له عدالة

So if you are saying, ‘Believe in our ways’, so how can we believe in the ways of the oppressors? And what is the proof in following the criminals who have taken the wealth as their own, and made the servants of Allah^-azwj as their followers. And if you are saying, ‘Obey our orders and accept our advice’, so how can one give advice to others when he himself is overcome (with sins)? Or how can the obedience be obligated to the one for who justice has not been affirmed.

وإن قلتم: خذوا الحكمة من حيث وجدتموها، واقبلوا العظة ممن سمعتموها، فلعل فينا من هو أفصح بصنوف العظات، وأعرف بوجوه اللغات منكم، فزحزحوا عنها، أطلقوا أقفالها، وخلوا سبيلها، ينتدب لها الذين شردتموهم في البلاد، ونقلتموهم عن مستقرهم إلى كل واد

And if you are saying, ‘Take wisdom from whosesoever it is found to be, and accept the advice from whosesoever one hears it, then perhaps amongst us is one who is most eloquent in sermonic advice, and is more knowing of the aspects of the languages than you. So, embellish from it and release its locks, and open its way, assign for it; the ones who have been displaced in the county, and transport them from their instability to every valley.

فوالله ما قلدناكم أزمة امورنا، وحكمناكم في أبداننا وأموالنا وأدياننا لتسيروا فيها بسيرة الجبارين، غير أنا نصبر أنفسنا لاستيفاء المدة، وبلوغ الغاية، وتمام المحنة، ولكل قائل منكم يوم لا يعدوه، وكتاب لابد أن يتلوه، لا يغادر صغيرة ولا كبيرة إلا أحصاها * (وسيعلم الذين ظلموا أي منقلب ينقلبون)

By Allah^-azwj! What we are being collared with from the crisis of our affairs, and being judged with regards to our bodies, and our wealth, and our Religion, so that we may travel in it upon the ways of the tyrants. We are not patient with ourselves for the duration, and reaching the goal, and completions of the ordeal. And from every speaker among you is a Day he cannot avoid, and a Book (Register of deeds) which is inevitable that he would read it, not leaving out anything small or big, but is counted in it, And they shall come to know, those who are being unjust, which overturning they would be Overturned with [26:227]’.

قال: فقام إليه بعض أصحاب المسالح فقبض عليه، وكان ذلك آخر عهدنا به، ولا ندري ما كانت حاله

He (Abu Hamza) said, ‘So, some armed men stood up and seized him, and that was the last of our time with him, and we do not know what was his state (what happened to him)’.[54]

[1] مجمع البيان 7: 307.

[2] تفسير القمي 2: 123

[3] Al Kafi – H 14540

[4] علل الشرائع: 30/ 1.

[5] تفسير القمّي 2: 123.

[6] تفسير القمّي 2: 125.

[7] Tafseer Abu Hamza Al Sumaly – Report No. 219 – (Non-Shia source)

[8] Al Kafi – H 14540 (Extract)

[9] Al Kafi – H 14512

[10] تفسير القمّي 2: 125.

[11] تفسير القمّي 2: 298

[12] تفسير القمّي 2: 125.

[13] Al Kafi – H 14662 (Extract)

[14] Al Kafi – H 14661

[15] المناقب 3: 309. (Non-Shia source)

[16] المناقب 3: 309.

[17] Al Kafi – V 8 H 14953

[18] الكافي 5: 544/ 5

[19] تفسير القمّي 2: 125.

[20] علل الشرائع: 1: 57/ 1

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

[22] Basaair Al Darajaat – P 2  Ch 8 H 6

[23] Tafseer Noor Al Saqalayn – Ch 26 H 82

[24] الكافي 1: 363/ 6

[25] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 20

[26] الكافي 1: 363/ 6

[27] Tafseer Imam Hassan Al Askari^asws – S 296

[28] تفسير القمّي 2: 124.

 

[29] الكافي 4: 159/ 10

[30] تأويل الآيات 1: 392/ 18.

[31] تفسير القمّي 2: 395. (Extract)

[32] Tafseer Al Burhan – H 9401

[33] Tafseer Noor Al Saqalayn – CH 112  H 6

[34] Bihar Al Anwaar – V 18, The book of our Prophet^saww, P 2 Ch 7 H 31

[35] عيون أخبار الرّضا (عليه السّلام) 1: 231/ 1

[36] تأويل الآيات 1: 395/ 21

[37] علل الشرائع: 170/ 2.

[38] تفسير الثعلبي: 25 «مخطوط»، مجمع البيان 7: 323

[39] تفسير القمّي 2: 126

[40] تفسير القمّي 2: 125.

[41] تأويل الآيات 1: 396/ 23.

[42] تأويل الآيات 1: 396/ 25.

[43] معاني الأخبار: 56/ 4.

[44] الأمالي 2: 312

[45] تأويل الآيات 1: 397/ 27

[46] الخصال: 402/ 111.

[47] معاني الأخبار: 385/ 19.

[48] تأويل الآيات 1: 399/ 28

[49] مجمع البيان 7: 325.

[50] Taweel Al Ayaat Al Zaahira – H 30

[51] تفسير القمّي 2: 125. / Taweel Al Ayaat Al Zaahira – H 31

[52] كمال الدين و تمام النعمة: 260/ 6

[53] Al Kafi – V 7 – H 12998 – The Book of Inheritances Ch 4 H 1

[54] Tafseer Abu Hamza Al Sumaly – Report No. 220