AL-TAKAASUR (Chapter 102)

CHAPTER 102

AL-TAKAASUR

(The Augmentation/Competition)

(8 VERSES)

VERSES 1 – 8 

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

Brief Introduction of 102:

Sura Al-Takaasur (8 verses) was revealed in Makkah. In Verse 102, Allah^-azwj Says: your significant number has made you forget “until you visit the graves” and do not remember the dead. “You will surely see Hell,” that is, you will inevitably see it. “Then you will be asked on that Day about pleasure,” that is, about guardianship (Wilayah). The evidence for that is His statement, “And stop them, for they will be questioned.” He^-asws said: About guardianship.[1]

MERITS

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ بَشِيرٍ عَنْ عُبَيْدِ اللَّهِ بْنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ قَرَأَ أَلْهَيكُمُ التَّكَاثُرُ عِنْدَ النَّوْمِ وُقِيَ فِتْنَةَ الْقَبْرِ

A number of our companions, from Sahl Bin Ziyad, from Jafar Bin Muhammad Bin Bashir, from Ubeydullah Bin Al Dihqan, from Dorost,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who recites: The augmentation diverts you [102:1], at sleep-time would be saved from the Fitna of the grave’.[2]

و عنه: بإسناده، عن أبي عبد الله (عليه السلام)، قال: «من قرأ سورة أَلْهاكُمُ التَّكاثُرُ في فريضة كتب الله له ثواب أجر مائة شهيد

And from him:

Abu Abdullah^-asws has said: ‘The one who recites the Surah: The augmentation diverts you [102:1] (Al-Takaasur) in his Obligatory (Salat), Allah^-azwj Would Write for him the Rewards of a hundred martyrs.

و من قرأها في نافلة كتب الله له ثواب خمسين شهيدا، و صلى معه في فريضته أربعون صفا من الملائكة إن شاء الله تعالى»

And the one who recites in his optional (Salat), Allah^-azwj would Write for him the Rewards of fifty martyrs, and forty Angels would pray Salat in a row with him, if Allah^-azwj the Exalted so Desires’.[3]

و من (خواص القرآن): روي عن النبي (صلى الله عليه و آله)، أنه قال: «من قرأ هذه السورة لم يحاسبه الله بالنعم التي أنعم الله بها عليه في الدنيا،

And from Khawas Al Quran,

It has been reported from the Prophet^-saww having said: ‘One who recites this Chapter: The augmentation diverts you [102:1], Allah^-azwj would not Call him to account for the Favour which Allah^-azwj had Favoured him with in the world.

و من قرأها عند نزول المطر غفر الله ذنوبه وقت فراغه

And one who recites it (Surah Al-Takaasur) during the fall of rain, Allah^-azwj would Forgive his sins (committed) during his free time’.[4]

و قال الصادق (عليه السلام): «من قرأها وقت نزول المطر، غفر الله له

And Al-Sadiq^-asws said: ‘One who recites it during the time of rainfall, Allah^-azwj would Forgive (his sins) for him.

و من قرأها وقت صلاة العصر كان في أمان الله إلى غروب الشمس من اليوم الثاني بإذن الله تعالى

And one who recites it at the time of the Al-Asr Salat, would be in the Protection of Allah^-azwj until the setting of the sun of the second day (over 24 hours), by the Permission of Allah^‑azwj’.[5]

(بستان الواعظين): عن زينب بنت جحش، عن النبي (صلى الله عليه و آله)، أنه قال: «إذا قرأ القارئ أَلْهاكُمُ التَّكاثُرُ يدعى في ملكوت السماوات: مؤدي الشكر لله

Bustaan Al Waizeen – From Zaynab Bint Jahash,

(It has been narrated) from the Prophet^-saww having said: ‘When the reciter recites: The augmentation diverts you [102:1], he is known in the Kingdom of the Skies (in Heavens) as ‘a thankful to Allah^-azwj’.[6]

VERSES 1 & 2

أَلْهَاكُمُ التَّكَاثُرُ {1}

The augmentation diverts you (from Allah) [102:1]

In a lengthy Hadeeth, Rasool Allah^-saww said:

يَا ابْنَ مَسْعُودٍ قَصِّرْ أَمَلَكَ فَإِذَا أَصْبَحْتَ فَقُلْ إِنِّي لَا أُمْسِي وَ إِذَا أَمْسَيْتَ فَقُلْ إِنِّي لَا أُصْبِحُ وَ اعْزِمْ عَلَى مُفَارَقَةِ الدُّنْيَا وَ أَحِبَّ لِقَاءَ اللَّهِ وَ لَا تَكْرَهْ لِقَاءَهُ فَإِنَّ اللَّهَ‏ يُحِبُّ لِقَاءَ مَنْ أَحَبَّ لِقَاءَهُ وَ يَكْرَهُ لِقَاءَ مَنْ يَكْرَهُ لِقَاءَهُ

O Ibn Masoud! Shorten your hopes. When you come to a morning, then say, ‘I will not get to the evening’, and when you come to an evening, then say, ‘I will not get to the morning’, and be determined upon separating from the world and love to meet Allah^-azwj, and do not dislike meeting Him^-azwj, for Allah^-azwj Loves to meet the one who loves to meet Him^-azwj, and He^-azwj Dislikes meeting the one who dislikes to meet him.

يَا ابْنَ مَسْعُودٍ لَا تَغْرِسِ الْأَشْجَارَ وَ لَا تجري [تُجْرِ] الْأَنْهَارَ وَ لَا تُزَخْرِفِ الْبُنْيَانَ وَ لَا تَتَّخِذِ الْحِيطَانَ وَ الْبُسْتَانَ فَإِنَّ اللَّهَ يَقُولُ‏ أَلْهاكُمُ التَّكاثُرُ-

O Ibn Masoud! Neither plant the trees (hope to amass), nor flow (dig) the rivers (amass wealth), nor decorate the buildings, nor take the gardens and the orchards, for Allah^-azwj Says: The augmentation diverts you [102:1].[7]

في كتاب الخصال عن أمير المؤمنين عليه السلام حديث طويل يقول فيه عليه السلام: والتكاثر لهو وشغل واستبدال الذى هو ادنى بالذى هو خير

In the Book Al Khisaal –

There is a lengthy Hadeeth from Amir-al-Momineen^-asws, in which he^-asws said: ‘And ‘the augmentation’ (Al-Takaasur) is of sport (& play), and preoccupation, and the replacement by that which is lowly for that which was better’ (remembrance of Allah^-azwj).[8]

حَتَّىٰ زُرْتُمُ الْمَقَابِرَ {2}

Until you visit the graves [102:2]

ابن الفارسي في (روضة الواعظين): عن ابن عباس، قال: قرأ رسول الله (صلى الله عليه و آله) أَلْهاكُمُ التَّكاثُرُ ثم قال: «تكاثر الأموال: جمعها من غير حقها، و منعها من حقها، و شدها في الأوعية حَتَّى زُرْتُمُ الْمَقابِرَ حتى دخلتم قبوركم

Ibn Al Farsy in (the book) Rowzat Al Waizeen, from Ibn Abbas who said,

‘Rasool-Allah^-saww recited: The augmentation diverts you [102:1], then he^-saww said: ‘Takasir (augmentation) of the wealth, amassing it from other than its rightful way, and preventing it from its deserving ones, and hoarding it in the containers, Until you visit the graves [102:2] – until you enter your graves.[9]

See Appendix for a Sermon of Amir Al-Momineen^-asws after reciting 102:1-2

VERSES 3 & 4

كَلَّا سَوْفَ تَعْلَمُونَ  {3}

Nevertheless! You will soon come to know [102:3]

ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ {4}

Once more! You will soon come to know [102:4]

ابن الفارسي في (روضة الواعظين): عن ابن عباس، قال: قرأ رسول الله (صلى الله عليه و آله) كَلَّا سَوْفَ تَعْلَمُونَ لو قد خرجتم من قبوركم إلى محشركم

Ibn Al Farsy in (the book) Rowzat Al Waizeen, from Ibn Abbas who said,

‘Rasool-Allah^-saww recited: Nevertheless! You will soon come to know [102:3] – Nevertheless! You will surely know when you emerge from your graves to your place of assembly.’’[10]

شرف الدين النجفي، قال: في تفسير أهل البيت (عليهم السلام)، قال: حدثنا بعض أصحابنا، عن محمد بن علي، عن عبد الله بن نجيح اليماني، قال: قلت لأبي عبد الله (عليه السلام): قوله عز و جل: كَلَّا سَوْفَ تَعْلَمُونَ ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ؟ قال: «يعني مرة في الكرة، و مرة أخرى يوم القيامة

Sharaf Al Deen Najafy said in Tafseer of the People^-asws of the Household – One of our companions has narrated from Muhammad Bin Ali, from Abdullah Bin Najeeh Al Yamani who said:

‘I said to Abu Abdullah^-asws, ‘(What is the meaning of) the Words of the Mighty and Majestic: Nevertheless! You will soon be knowing [102:3] Then, No way! You will soon be knowing [102:4]?’ He^-asws said: ‘Once in the world, and once again on the Day of Judgement’.[11]

VERSES 5 – 7

كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ {5}

Of course! If you had realised with absolute certainty [102:5]  

لَتَرَوُنَّ الْجَحِيمَ {6}

You would be seeing the Blazing Fire [102:6]  

ثُمَّ لَتَرَوُنَّهَا عَيْنَ الْيَقِينِ {7}

Then, you would be seeing it with the certainty of eye [102:7]

In a lengthy Hadeeth, Amir Al-Momineen^-asws replied to the questions of Christian, and said:

وَ الرَّسْمُ لِمَنْ عَقَلَ مَوْجُودٌ وَاضِحٌ، وَ قَدْ قَالَ اللَّهُ تَعَالَى: كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ لَتَرَوُنَّ الْجَحِيمَ ثُمَّ لَتَرَوُنَّها عَيْنَ الْيَقِينِ ثُمَّ لَتُسْئَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ،

And the illustration is present (in front of you), clear, for the one using his intellect, and Allah^-azwj the Exalted has Said: No way! If you had the knowledge of certainty [102:5] You would be seeing the Blazing Fire [102:6] Then, you would be seeing it with the eye of certainty [102:7] Then you will be Questioned on that Day about the boons [102:8].

وَ عَنِ‏ الْكُفَّارِ فَقَالَ إِنَّهُمْ: كانَتْ أَعْيُنُهُمْ فِي غِطاءٍ عَنْ ذِكْرِي‏ وَ كانُوا لا يَسْتَطِيعُونَ سَمْعاً، وَ لَوْ عَلِمَ الْإِنْسَانُ عِلْمَ‏ مَا هُوَ فِيهِ مَاتَ حُبّاً مِنَ الْمَوْتِ، وَ مَنْ نَجَا فَبِفَضْلِ الْيَقِينِ

And about the Kafirs, He^-azwj Said they are Those whose eyes were under a cover from My Zikr (Mention) and they were unable to hear [18:101]; and if only the human being knew what is in it, he would die in love of the death, and the one who attains salvation, it is by the Grace of certainty’ (an extract).[12]

ابن الفارسي في (روضة الواعظين): عن ابن عباس، قال: قرأ رسول الله (صلى الله عليه و آله) كَلَّا سَوْفَ تَعْلَمُونَ لو قد خرجتم من قبوركم إلى محشركم كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ، قال: و ذلك حين يؤتى بالصراط فينصب بين جسري جهنم

Ibn Al Farsy in (the book) Rowzat Al Waizeen, from Ibn Abbas who said,

‘Rasool-Allah^-saww recited: Of course! If you had the knowledge of certainty [102:5], he^-saww said: ‘And that is when they would come with the Bridge and it would be Established between the two arches of Hell’’.[13]

أحمد بن محمد بن خالد البرقي: عن أبيه، عن محمد بن أبي عمير، عن هشام بن سالم، عن أبي عبد الله (عليه السلام)، في قوله تعالى: لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ قال: «المعاينة

Ahmad Bin Muhammad Bin Khalid Al Barqy, from his father, from Muhammad Bin Abu Umeyr, from Hisham Bin Salim, who has said:

Abu Abdullah^-asws has said, regarding the Words of the Exalted: No way! If you had the knowledge of certainty [102:5]: ‘The observation’.[14]

VERSE 8

ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ {8}

Then you will be Questioned on that Day about the bounties [102:8]

الطبرسي، قال: بالإسناد يرفعه إلى الثقات الذين كتبوا الأخبار أنهم أوضحوا ما وجدوا بأن لهم من أسماء أمير المؤمنين (عليه السلام)، فله ثلاث مائة اسم في القرآن، منها ما رووه بالإسناد الصحيح عن ابن مسعود، قوله تعالى: وَ إِنَّهُ فِي أُمِّ الْكِتابِ لَدَيْنا لَعَلِيٌّ حَكِيمٌ، لَتُسْئَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ  معناه عن حب علي بن أبي طالب (عليه السلام)

Al-Tabrasy said,

‘By the unbroken chain going up to the trustworthy ones who wrote the News (Hadeeth), they have made it clear from what they found of the names of Amir-al-Momineen^-asws (in the Quran). So, for him^-asws (were found) three hundred names in the Quran. From these, what has been reported by the correct chain from Ibn Masoud – His^-azwj Words: Then you will be Questioned on that Day about the bounties [102:8], it (‘النَّعِيمِ’) Means, about the love for Ali^-asws Bin Abu Talib^-asws’.[15]

و عن (التنوير في معاني التفسير): عن الباقر و الصادق (عليهما السلام): «النعيم: ولاية أمير المؤمنين (عليه السلام)

And from (the book) Al Tanveer Fi Maany Al Tafseer –

‘From Al-Baqir^-asws and Al-Sadiq^-asws: ‘النعيم’ The bounties – Wilayah of Amir Al-Momineen^‑asws’’.[16]

الشيخ في (أماليه)، قال: أخبرنا أبو عمر عبد الواحد بن محمد بن عبد الله بن محمد بن مهدي، قال: أخبرنا أبو العباس أحمد بن محمد بن سعيد بن عبد الرحمن بن عقدة الحافظ، قال: حدثنا جعفر بن علي بن نجيح الكندي، قال: حدثنا حسن بن حسين، قال: حدثنا أبو حفص الصائغ، قال أبو العباس: هو عمر بن راشد، أبو سليمان، عن جعفر بن محمد (عليهما السلام)، في قوله: ثُمَّ لَتُسْئَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ، قال: «نحن من النعيم

Al-Sheykh in his Amaaly said that it has been narrated from Abu Umar Abdul Wahid Bin Muhammad Bin Abdullah Bin Muhammad Bin Mahdi, from Abu Al Abbas Ahmad Bin Muhammad Bin Saeed Bin Abdul Rahmaan Bin Uqdat Al Hafiz, from Ja’far bin Ali Bin Najeeh Al Kindy, from Hassan Bin Husayn, from Abu Hafs Al Sa’ig, from Abu Al Abbas, and he is Umar Bin Rashid Abu Suleyman, who has said:

Ja’far^-asws Bin Muhammad^-asws regarding His^-azwj Words: Then you will be Questioned on that Day about the bounties [102:8], has said: ‘We^-asws (Masomeen^-asws) are from the bounties (to be Questioned about)’’.[17]

علي بن إبراهيم، قال: أخبرنا أحمد بن إدريس، عن أحمد بن محمد، عن سلمة بن عطاء، عن جميل، عن أبي عبد الله (عليه السلام)، قال: قلت: قول الله: لَتُسْئَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ؟ قال: «تسأل هذه الأمة عما أنعم الله عليها برسوله (صلى الله عليه و آله)، ثم بأهل بيته (عليهم السلام)

Ali Bin Ibrhaim (Tafseer Qummi) – Narrated to us Ahmad Bin Idrees Bin Muhammad, from Salma Bin Ata’a, from Jameel, who has said:

I asked from Abu Abdullah^-asws about the Words of Allah^-azwj: Then you will be Questioned on that Day about the bounties [102:8], he^-asws said: ‘This community would be questioned about what Allah^-azwj had favoured it with by His^-azwj Rasool^-saww, then about the People^-asws of his^-saww Household’.[18]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنِ الْحَارِثِ بْنِ حَرِيزٍ عَنْ سَدِيرٍ الصَّيْرَفِيِّ عَنْ أَبِي خَالِدٍ الْكَابُلِيِّ قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَدَعَا بِالْغَدَاءِ فَأَكَلْتُ مَعَهُ طَعَاماً مَا أَكَلْتُ طَعَاماً قَطُّ أَنْظَفَ مِنْهُ وَ لَا أَطْيَبَ فَلَمَّا فَرَغْنَا مِنَ الطَّعَامِ قَالَ يَا أَبَا خَالِدٍ كَيْفَ رَأَيْتَ طَعَامَكَ أَوْ قَالَ طَعَامَنَا

A number of our companions, from Ahmad Bin Abu Abdullah, from his father, from Al Qasim Bin Muhammad Al jowhary, from Al Haris Bin Hareyz, from Sadeyr Al Sayrafi, from Abu Khalid Al Kalby who said,

‘I went over to Abu Ja’far^-asws, so he^-asws called for the lunch. So, I ate with him^-asws such food what I had not eaten at all, any cleaner than it, nor more aromatic. So when we were free from the meal, he^-asws said: ‘O Abu Khalid! How did you view your food?’, or said: ‘Our^-asws food?’’

قُلْتُ جُعِلْتُ فِدَاكَ مَا رَأَيْتُ أَطْيَبَ مِنْهُ وَ لَا أَنْظَفَ قَطُّ وَ لَكِنِّي ذَكَرْتُ الْآيَةَ الَّتِي فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ لَتُسْئَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ

I said, ‘May I be sacrificed for you^-asws! I have not seen better than it, nor any cleaner at all, but I remember the Verse which is in the Book of Allah^-azwj Mighty and Majestic: Then you will be Questioned on that Day about the bounties [102:8]’.

قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) لَا إِنَّمَا تُسْأَلُونَ عَمَّا أَنْتُمْ عَلَيْهِ مِنَ الْحَقِّ

Abu Ja’far^-asws said: ‘No, but rather you would be Questioned what you are upon from the Truth’.[19]

[ البرقي ] عن عثمان بن عيسى، عن أبي سعيد، عن أبي حمزة، قال: كنا عند أبي عبد الله (عليه السلام) جماعة، فدعا بطعام ما لنا عهد بمثله لذاذة وطيبا، حتى تملينا وأوتينا بتمر، ينظر فيه إلى وجوهنا من صفائه وحسنه، فقال رجل: * (ثم لتسئلن يومئذ عن النعيم) * عن هذا النعيم الذي نعمتم عند ابن رسول الله (صلى الله عليه وآله)

Al Barqy, from Usman Bin Isa, from Abu Saeed, from Abu Hamza who said,

‘There was a group in the presence of Abu Abdullah^-asws, so he^-asws called for the food (to be served). There had never been for us the like of it in our time in taste and goodness, until it was complete, and brought us some dates. We looked at each other’s faces due to their cleanliness and beauty. So, a man said, ‘Then you will be Questioned on that Day about the bounties [102:8] – is about these bounties which we have eaten in the presence of the son^-asws of Rasool-Allah^-saww’.

فقال أبو عبد الله (عليه السلام): الله أكرم وأجل من أن يطعمكم طعاما فيسوغكموه، ثم يسألكم عنه، ولكنه أنعم عليكم بمحمد وآل محمد (صلى الله عليه وآله)

So Abu Abdullah^-asws said: ‘Allah^-azwj is more Benevolent than that He^-azwj would Feed you your food justifiably, then Question you all about it. But, Allah^-azwj has Favoured upon them with Muhammad^-saww and the Progeny^-asws of Muhammad^-saww’.[20]

عنه، عن أبيه، عن ابن أبى عمير، عن حفص بن البخترى، عن أبى عبد الله (ع) في قوله تعالى: ” لتسئلن يومئذ عن النعيم ” قال: إن الله أكرم من أن يسأل مؤمنا عن أكله وشربه

From him, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of the Exalted: Then you will be Questioned on that Day about the bounties [102:8]. He^-asws said: ‘Allah^-azwj is more Benevolent than that He^-azwj would Ask a Momin about his eating and his drinking’.[21]

ابن بابويه، قال: حدثنا الحاكم أبو علي الحسين بن أحمد البيهقي، قال: حدثنا محمد بن يحيى الصولي، قال: حدثنا أبو ذكوان القاسم بن إسماعيل بسر من رأى سنة خمس و ثمانين و مائتين، قال: حدثني إبراهيم بن العباس الصولي الكاتب بالأهواز سنة سبع و عشرين و مائتين، قال: كنا يوما بين يدي علي بن موسى الرضا (عليه السلام) فقال: «ليس في الدنيا نعيم حقيقي

Ibn Babuwayh said that it was narrated from Al Hakim Abu Ali Al Husayn Bin Ahmad Al Bayhaqi, from Muhammad Bin Yahya Al Sowly, from Abu Zakwan Al Qasim Bin Ismail at Sar Man Ray in the year two hundred and eighty five, from Ibrahim Bin Al Abbas Al Sowly the write at Al Ahwaz in the year two hundred and twenty seven, said:

‘One day we were in front of Ali^-asws Bin Musa Al-Reza^-asws, so he^-asws said: ‘There is no real bounty in the world’.

فقال [له‏] بعض الفقهاء ممن بحضرته: قول الله عز و جل: ثُمَّ لَتُسْئَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ أما هذا النعيم في الدنيا و هو الماء البارد؟

So, one of the Jurists from the ones who were in his^-asws presence, said to him^-asws, ‘The Words of Allah^-azwj Mighty and Majestic: Then you will be Questioned on that Day about the bounties [102:8], but this is the Bounty in the world and it is the cold water?’

فقال له الرضا (عليه السلام)- و علا صوته-: «كذا فسرتموه أنتم، و جعلتموه على ضروب فقالت طائفة: هو الماء البارد، و قال غيرهم: هو الطعام الطيب، و قال آخرون: هو النوم الطيب

Al-Reza^-asws said to him in a raised voice: ‘Such is how you are interpreting it as, and you are making it upon (various) examples. So, a group says, ‘It is the cold water’, and others say, ‘It is the good food’, and others say, ‘It is the good sleep’.

و لقد حدثني أبي، عن أبيه، عن أبي عبد الله (عليه السلام): أن أقوالكم هذه ذكرت عنده، في قول الله تعالى: ثُمَّ لَتُسْئَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ فغضب (عليه السلام)، و قال: إن الله تعالى لا يسأل عباده عما تفضل عليهم به، و لا يمن بذلك عليهم، و الامتنان مستقبح من المخلوقين، فكيف يضاف إلى الخالق عز و جل ما لا يرضى به للمخلوقين؟

And my^-asws father^-asws has narrated to me^-asws from Abu Abdullah^-asws that these words of yours were mentioned in his^-asws presence regarding the Words of Allah^-azwj the Exalted: Then you will be Questioned on that Day about the bounties [102:8], so he^-asws got annoyed and said: ‘Allah^-azwj will not Question His^-azwj servants about what He^-azwj had Granted them of His^-azwj Grace, nor what He^-azwj Conferred upon them with that, and the gratitude of the creatures would become repugnant for them. So how can it be furthered to the Creator Mighty and Majestic, what the creatures are not agreeable with?

و لكن النعيم حبنا أهل البيت و موالاتنا، يسأل الله عنه بعد التوحيد و النبوة، لأن العبد إذا وفى بذلك أداه إلى نعيم الجنة الذي لا يزول

But the Bounty is our^-asws love, the People^-asws of the Household, and to be in our^-asws Wilayah. Allah^-azwj would Question you all about it after the Tawheed and the Prophet-hood, because if the servant is loyal to that, the bounties would be added to him of the Paradise, where these would never decline.

و لقد حدثني بذلك أبي، عن أبيه، عن محمد بن علي، عن أبيه علي بن الحسين، عن أبيه الحسين بن علي، عن أبيه (عليهم السلام)، أنه قال: قال رسول الله (صلى الله عليه و آله): يا علي، إن أول ما يسأل عنه العبد بعد موته شهادة أن لا إله إلا الله، و أن محمدا رسول الله، و أنك ولي المؤمنين، بما جعله الله و جعلته لك، فمن أقر بذلك و كان يعتقده صار إلى النعيم الذي لا زوال له

And my^-asws father^-asws has narrated that to me^-asws, from his^-asws father^-asws, from Muhammad Bin Ali^-asws, from his^-asws father^-asws Ali^-asws Bin Al-Husayn^-asws, from his^-asws father^-asws Al-Husayn^-asws Bin Ali^-asws, from his^-asws father^-asws having said: ‘Rasool-Allah^-saww said: ‘O Ali^-asws! The first Question which the servants would be asked after their death is the testimony that there is no god except Allah^-azwj, and that Muhammad^-saww is the Rasool-Allah^-saww, and that you^-asws are the Guardian of the Momineen, by what Allah^-azwj has Made it (Al-Wilayah) and what He^-azwj Made it to be for you^-asws. So the one who accepts by that, and believed by it would go to bounties, which would have no decline for it’’.[22]

محمد بن العباس، قال: حدثني علي بن أحمد بن حاتم، عن حسن بن عبد الواحد، عن القاسم بن الضحاك، عن أبي حفص الصائغ، عن الإمام جعفر بن محمد (عليهما السلام)، أنه قال: «ثُمَّ لَتُسْئَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ و الله ما هو الطعام و الشراب، و لكن ولايتنا أهل البيت

Muhammad Bin Al Abbas, from Ali Bin Ahmad Bin Hatim, from Hassan Bin Abdul Wahid, from Al Qasim Bin Al Zahaak, from Abu Hafs Al Sa’ig, the following:

Al-Imam Ja’far^-asws Bin Muhammad^-asws having said: Then you will be Questioned on that Day about the bounties [102:8], by Allah^-azwj! It is not the food and the drink, but it is our^-asws Wilayah, the People^-asws of the Household’.[23]

و عنه، قال: حدثنا أحمد بن القاسم، عن أحمد بن محمد، عن محمد بن خالد، عن عمر بن عبد العزيز، عن عبد الله بن نجيح اليماني، قال: قلت لأبي عبد الله (عليه السلام): ما معنى قوله عز و جل: ثُمَّ لَتُسْئَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ؟

And from him, from Ahmad Bin Al Qasim, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Uman Bin Abdul Aziz, from Abdullah Bin Najeeh Al Yamani who said:

‘I said to Abu Abdullah^-asws, ‘What is the Meaning of the Words of the Mighty and Majestic: Then you will be Questioned on that Day about the bounties [102:8]?’

قال: «النعيم الذي أنعم الله به عليكم من ولايتنا، و حب محمد و آل محمد (صلوات الله عليهم)

He^-asws said: ‘The Bounties which Allah^-azwj Blessed you all with from our^-asws Wilayah, and love of Muhammad^-saww and the Progeny^-asws of Muhammad^-saww’.[24]

و عنه: عن أحمد بن القاسم، عن أحمد بن محمد، عن محمد بن خالد، عن محمد بن أبي عمير عن أبي الحسن موسى (عليه السلام)، في قوله عز و جل: ثُمَّ لَتُسْئَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ، قال: «نحن نعيم المؤمن، و علقم الكافر

And from him, from Ahmad Bin Al-Qasim, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Muhammad Bin Abu Umeyr,

‘From Abu Al-Hassan Musa^-asws, regarding the Words of the Mighty and Majestic: Then you will be Questioned on that Day about the bounties [102:8], said; ‘We^-asws are the boon of the Momin and colocynth (bitter plant) of the Kafir’.[25]

و روى الشيخ المفيد: بإسناده إلى محمد بن السائب الكلبي، قال: لما قدم الصادق (عليه السلام) العراق نزل الحيرة، فدخل عليه أبو حنيفة و سأله عن مسائل، و كان مما سأله أن قال له: جعلت فداك، ما الأمر بالمعروف؟ فقال (عليه السلام): «المعروف- يا أبا حنيفة- المعروف في أهل السماء، المعروف في أهل الأرض، و ذاك أمير المؤمنين علي بن أبي طالب (عليه السلام)

And it has been reported by Sheykh Al Mufeed, by his chain going up to Muhammad Bin Al Sa’ib Al Kalby who said:

‘When Al-Sadiq^-asws proceeded to Al-Iraq, he^-asws encamped at Al-Hira. Abu Hanifa came up to him and asked him^-asws some questions, and from what he asked was that he said, ‘May I be sacrificed for you ^-asws, what is ‘enjoining of the good’ (Al-Amr Bil Ma’rouf)?’ So he^-asws said: ‘Al-Ma’rouf, O Abu Hanifa, is the one^-asws who is well known among the inhabitants of the sky, and well known among the inhabitants of the earth, and that is Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws’.

قال: جعلت فداك، فما المنكر؟ قال: «اللذان ظلماه حقه، و ابتزاه أمره، و حملا الناس على كتفه». قال: ألا ما هو أن ترى الرجل على معاصي الله فتنهاه عنها؟ فقال أبو عبد الله (عليه السلام): «ليس ذاك أمرا بالمعروف، و لا نهيا عن المنكر إنما ذاك خير قدمه

He said, ‘May I be sacrificed for you^-asws, so what is the evil (Al-Munkar)?’ He^-asws said: ‘The one who wronged his^-asws right, and blackmailed for its matter, and carried the people upon his shoulder’. He said, ‘Indeed! Who is he that you^-asws see the man to be on the disobedience of Allah^-azwj, so that we can forbid from him?’ So Abu Abdullah^-asws said: ‘That is not ‘enjoining to the good’ (Al-Amr Bil Ma’rouf’) nor is it ‘forbidding from the evil’ (Nahiy An Al-Munkar)’.

قال أبو حنيفة: أخبرني- جعلت فداك- عن قول الله عز و جل: ثُمَّ لَتُسْئَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ، قال: «فما عندك يا أبا حنيفة؟» قال: الأمن في السرب، و صحة البدن، و القوت الحاضر.

Abu Hanifa said, ‘May I be sacrificed for you^-asws, inform me about the Words of Allah^-azwj Mighty and Majestic: Then you will be Questioned on that Day about the bounties [102:8]. He^-asws said: ‘So what do you have, O Abu Hanifa?’ He said, ‘The security in the flock, and the physical health, and the present livelihood’.

فقال: «يا أبا حنيفة، لئن وقفك الله و أوقفك يوم القيامة حتى يسألك عن [كل‏] أكلة أكلتها و شربة شربتها ليطولن وقوفك

So he^-asws said: ‘O Abu Hanifa! If Allah^-azwj was to Pause you on the Day of Judgement until He^-azwj Questions you about every food that you have eaten and every drink you have drunk, it would be a very lengthy pause for you’.

قال: فما النعيم جعلت فداك؟ قال: «النعيم نحن الذين أنقذ [الله‏] الناس بنا من الضلالة و بصرهم بنا من العمى، و علمهم بنا من الجهل

He said, ‘May I be sacrificed for you^-asws, so what are the bounties?’ He^-asws said: ‘We^-asws are the bounties which Allah^-azwj has Saved the people with, by us^-asws from the misguidance, and Made them to see by us^-asws from their blindness, and Taught them by us^-asws from their ignorance’.

قال: جعلت فداك، فكيف كان القرآن جديدا أبدا؟ قال: «لأنه لم يجعل لزمان دون زمان فتخلقه الأيام، و لو كان كذلك لفني القرآن قبل فناء العالم». أي تبليه

He said, ‘May I be sacrificed for you^-asws, so how can the Quran be fresh forever?’ He^-asws said: ‘Because there will never come an era where its Verses are not valid, and had it been that, the Quran would ceased to be (dead) before the world ceases to be’.[26]

Appendix:

47- وَ مِنْ كَلَامِهِ ع‏ قاله بعد تلاوته‏ أَلْهاكُمُ التَّكاثُرُ حَتَّى زُرْتُمُ الْمَقابِرَ

And from his^-asws speech, having said it after reciting: The augmentation diverts you [102:1] Until you visit the graves [102:2]: –

يَا لَهُ مَرَاماً مَا أَبْعَدَهُ وَ زَوْراً مَا أَغْفَلَهُ‏ وَ خَطَراً مَا أَفْظَعَهُ لَقَدِ اسْتَخْلَوْا مِنْهُمْ أَيَّ مُدَّكِرٍ وَ تَنَاوَشُوهُمْ‏ مِنْ مَكانٍ بَعِيدٍ

‘Oh the wishing for it, how distant it is, and visitors, how heedless they are of it, and danger, how horrible it is. They are devoid from them of whichever lesson there is to take and instead took them from remote places.

أَ فَبِمَصَارِعِ آبَائِهِمْ يَفْخَرُونَ أَمْ بِعَدِيدِ الْهَلْكَى يَتَكَاثَرُونَ يَرْتَجِعُونَ مِنْهُمْ أَجْسَاداً خَوَتْ‏ وَ حَرَكَاتٍ سَكَنَتْ وَ لَأَنْ يَكُونُوا عِبَراً أَحَقُّ مِنْ أَنْ يَكُونُوا مُفْتَخَراً وَ لَأَنْ يَهْبِطُوا بِهِمْ جَنَابَ ذِلَّةٍ أَحْجَى‏ مِنْ أَنْ يَقُومُوا بِهِمْ مَقَامَ عِزَّةٍ

Are they priding with the graves of their forefathers of with the number of the deceased they are boasting from the bodies? The bodies are decayed, and the movements have become still, and because they are more rightful of being a lesson than from being a priding, and because it is more of an argument with a side of disgrace of descending with than for a place of honour to stand with them.

لَقَدْ نَظَرُوا إِلَيْهِمْ بِأَبْصَارِ الْعَشْوَةِ وَ ضَرَبُوا مِنْهُمْ فِي غَمْرَةِ جَهَالَةٍ وَ لَوِ اسْتَنْطَقُوا عَنْهُمْ عَرَصَاتِ تِلْكَ الدِّيَارِ الْخَاوِيَةِ وَ الرُّبُوعِ‏ الْخَالِيَةِ لَقَالَتْ ذَهَبُوا فِي الْأَرْضِ ضُلَّالًا وَ ذَهَبْتُمْ فِي أَعْقَابِهِمْ جُهَّالًا تَطَئُونَ فِي هَامِهِمْ‏ وَ تَسْتَنْبِتُونَ‏ فِي أَجْسَادِهِمْ وَ تَرْتَعُونَ‏ فِيمَا لَفَظُوا وَ تَسْكُنُونَ فِيمَا خَرَّبُوا

They had looked at them with the weak sights, and they struck from them in the wading of ignorance, and if they could speak on their behalf, the plains of those ruined houses and vacant courtyards, these would say, ‘They have gone in the ground as strayers’, and you are going in their heels in ignorance, treading in their skulls, and building buildings upon their bodies and cultivating in what had uttered, and dwelling in what they had ruined.

وَ إِنَّمَا الْأَيَّامُ بَيْنَكُمْ وَ بَيْنَهُمْ بَوَاكٍ‏ وَ نَوَائِحُ‏ عَلَيْكُمْ أُولَئِكُمْ سَلَفُ غَايَتِكُمْ‏ وَ فُرَّاطُ مَنَاهِلِكُمْ‏ الَّذِينَ كَانَتْ لَهُمْ مَقَاوِمُ‏ الْعِزِّ وَ حَلَبَاتُ‏ الْفَخْرِ مُلُوكاً وَ سُوَقاً سَلَكُوا فِي بُطُونِ الْبَرْزَخِ‏ سَبِيلًا سُلِّطَتِ الْأَرْضُ عَلَيْهِمْ فِيهِ فَأَكَلَتْ مِنْ لُحُومِهِمْ وَ شَرِبَتْ مِنْ دِمَائِهِمْ

And rather the days between you and them are crying and lamenting upon you all. They are your predecessors in their peak and ahead in reaching the watering place, those who had honourable positions for them, and they milked the pride of kings, and they have been ushered to the interior of purgatory in a way the ground has prevailed upon them being in it, so it ate from their flesh and drank their blood.

فَأَصْبَحُوا فِي فَجَوَاتِ‏ قُبُورِهِمْ جَمَاداً لَا يَنْمُونَ‏ وَ ضِمَاراً لَا يُوجَدُونَ لَا يُفْزِعُهُمْ وُرُودُ الْأَهْوَالِ وَ لَا يَحْزُنُهُمْ تَنَكُّرُ الْأَحْوَالِ وَ لَا يَحْفِلُونَ‏ بِالرَّوَاجِفِ‏ وَ لَا يَأْذَنُونَ‏ لِلْقَوَاصِفِ‏

They have come to be in hollowness of their graves as inanimate objects not growing (anymore), and hidden, nor to be found (anymore). They are neither panicking at the arrival of horrors nor are they grieving at the adverse situations, nor do they care with the earthquakes, nor are they listening to the thunders.

غُيَّباً لَا يُنْتَظَرُونَ وَ شُهُوداً لَا يَحْضُرُونَ وَ إِنَّمَا كَانُوا جَمِيعاً فَتَشَتَّتُوا وَ [أُلَّافاً] آلَافاً فَافْتَرَقُوا وَ مَا عَنْ طُولِ عَهْدِهِمْ وَ لَا بُعْدِ مَحَلِّهِمْ عَمِيَتْ أَخْبَارُهُمْ وَ صَمَّتْ‏ دِيَارُهُمْ وَ لَكِنَّهُمْ سُقُوا كَأْساً بَدَّلَتْهُمْ بِالنُّطْقِ خَرَساً وَ بِالسَّمْعِ صَمَماً وَ بِالْحَرَكَاتِ سُكُوناً

They are hidden (gone), not being awaited, and witnesses not being present, and rather they were together, so they are (now) scattered, and were compiled (as battalions), now they are separated. Neither it has not been long, their time (in the world), nor is their neighbourhood far. Their news is blinded (not known), and their houses are silent (from them), but they have been quenched a cup (of death) which has replaced their talking with muteness, and the hearing with the deafness, and the movement with the stillness.

فَكَأَنَّهُمْ فِي ارْتِجَالِ الصِّفَةِ صَرْعَى‏ سُبَاتٍ‏ جِيرَانٌ لَا يَتَأَنَّسُونَ وَ أَحِبَّاءُ لَا يَتَزَاوَرُونَ بَلِيَتْ‏ بَيْنَهُمْ عُرَا التَّعَارُفِ وَ انْقَطَعَتْ مِنْهُمْ أَسْبَابُ الْإِخَاءِ فَكُلُّهُمْ وَحِيدٌ وَ هُمْ جَمِيعٌ وَ بِجَانِبِ الْهَجْرِ وَ هُمْ أَخِلَّاءُ

It is as if they are in a hopeless state, lying down in a sleep, neighbours not comforting each other, and loved ones nor visiting each other. The handhold of familiarity has decayed between them, and the means of brotherhood has been terminated from them. All of them are alone while they are a group, and they are strangers while they are friends.

لَا يَتَعَارَفُونَ لِلَيْلٍ صَبَاحاً وَ لَا لِنَهَارٍ مَسَاءً أَيُّ الْجَدِيدَيْنِ‏ ظَعَنُوا فِيهِ كَانَ عَلَيْهِمْ سَرْمَداً شَاهَدُوا مِنْ أَخْطَارِ دَارِهِمْ أَفْظَعَ مِمَّا خَافُوا وَ رَأَوْا مِنْ آيَاتِهَا أَعْظَمَ مِمَّا قَدَّرُوا

They are neither recognising a morning for a night, nor an evening for a day which of the two is newer. They are pretending in it. These are constantly upon them. They are witnessing the dangers of their houses to be more terrible than what they had feared, and they are seeing from its signs to be mightier than what they have estimated.

[فَكِلَا] فَكِلْتَا الْغَايَتَيْنِ‏ مُدَّتْ لَهُمْ إِلَى مَبَاءَةٍ فَاتَتْ مَبَالِغَ الْخَوْفِ وَ الرَّجَاءِ فَلَوْ كَانُوا يَنْطِقُونَ بِهَا لَعَيُّوا بِصِفَةِ مَا شَاهَدُوا وَ مَا عَايَنُوا وَ لَئِنْ عَمِيَتْ آثَارُهُمْ وَ انْقَطَعَتْ أَخْبَارُهُمْ لَقَدْ رَجَعَتْ فِيهِمْ أَبْصَارُ الْعِبَرِ وَ سَمِعَتْ عَنْهُمْ آذَانُ الْعُقُولِ وَ تَكَلَّمُوا مِنْ غَيْرِ جِهَاتِ النُّطْقِ

Both the peaks (Paradise and Hell) have been extended for them up to beyond reach of fear and hope. If they could have spoken with it, they would have been unable to describe what they are witnessing and what they are seeing, and even though their traces have been hidden and their news has been cut, the sight can return with the lessons among them, and the ears of intellect can hear about them, and they can talk from without the aspects of speaking.

فَقَالُوا كَلَحَتِ‏ الْوُجُوهُ النَّوَاضِرُ وَ خَوَتِ‏ الْأَجْسَامُ النَّوَاعِمُ وَ لَبِسْنَا أَهْدَامَ‏ الْبِلَى وَ تَكَاءَدَنَا ضِيقُ الْمَضْجَعِ وَ تَوَارَثْنَا الْوَحْشَةَ وَ [تَهَدَّمَتْ‏] تَهَكَّمَتْ‏ عَلَيْنَا الرُّبُوعُ‏ الصُّمُوتُ فَانْمَحَتْ مَحَاسِنُ أَجْسَادِنَا وَ تَنَكَّرَتْ مَعَارِفُ صُوَرِنَا وَ طَالَتْ فِي مَسَاكِنِ الْوَحْشَةِ إِقَامَتُنَا وَ لَمْ نَجِدْ مِنْ كَرْبٍ فَرَجاً وَ لَا مِنْ ضِيقٍ مُتَّسَعاً

They are saying, ‘The grinning faces have frowned, and the delicate bodies have crumbled, we are wearing the decaying clothes, and it is gruesome upon us the narrowness of the lying places, and we have inherited the loneliness, and the silent staying places are getting ruined upon us. The beauty of our bodies has been erased, and our known features are abhorrent, and, and our stay in the dwellings of loneliness is prolonged, and we cannot find any relief nearby nor any vastness from narrowness.

‏ فَلَوْ مَثَّلْتَهُمْ بِعَقْلِكَ أَوْ كُشِفَ عَنْهُمْ مَحْجُوبُ الْغِطَاءِ لَكَ وَ قَدِ ارْتَسَخَتْ‏ أَسْمَاعُهُمْ بِالْهَوَامِ‏ فَاسْتَكَّتْ‏ وَ اكْتَحَلَتْ أَبْصَارُهُمْ بِالتُّرَاب فَخَسَفَتْ‏ وَ تَقَطَّعَتِ الْأَلْسِنَةُ فِي أَفْوَاهِهِمْ بَعْدَ ذَلَاقَتِهَا وَ هَمَدَتِ الْقُلُوبُ فِي صُدُورِهِمْ بَعْدَ يَقَظَتِهَا

If you were to portray with your intellect or if the veils of covering were to be removed from them for you, and their ears have been eaten up by the insects so they are deaf, and their eyes have been applied with the Kohl of dust so they are blinded, and the tongues in their mouths have been cut into pieces after their eloquence, and the hearts have been demolished in their chests after their wakefulness.

وَ عَاثَ‏ فِي كُلِّ جَارِحَةٍ مِنْهُمْ جَدِيدُ بِلًى‏ سَمَّجَهَا وَ سَهَّلَ طُرُقَ الْآفَةِ إِلَيْهَا مُسْتَسْلِمَاتٍ فَلَا أَيْدٍ تَدْفَعُ وَ لَا قُلُوبٌ تَجْزَعُ لَرَأَيْتَ أَشْجَانَ قُلُوبٍ‏ وَ أَقْذَاءَ عُيُونٍ

And the spoiling in every limb from them is a renewed decay of its ugliness, and the paths of calamities have been pave to it. They have surrendered, so there is neither any hand to defend nor any heart to grieve. You will see the sorrowness of the hearts and the specks of the eyes.

‏ لَهُمْ فِي كُلِّ فَظَاعَةٍ صِفَةُ حَالٍ لَا تَنْتَقِلُ وَ غَمْرَةٌ لَا تَنْجَلِي فَكَمْ أَكَلَتِ الْأَرْضُ مِنْ عَزِيزِ جَسَدٍ وَ أَنِيقِ‏ لَوْنٍ كَانَ فِي الدُّنْيَا غَذِيَ‏ تَرَفٍ وَ رَبِيبَ‏ شَرَفٍ يَتَعَلَّلُ‏ بِالسُّرُورِ فِي سَاعَةِ حُزْنِهِ وَ يَفْزَعُ إِلَى السَّلْوَةِ إِنْ مُصِيبَةٌ نَزَلَتْ بِهِ ضَنّاً بِغَضَارَةِ عَيْشِهِ‏ وَ شَحَاحَةً بِلَهْوِهِ وَ لَعِبِهِ

For them, in every atrocity, there is an attribute of a situation not changing, and an adversity nor clearing away. How many an honourable body being of dazzling beauty has been consumed by the earth. In the world he had been provided with luxuries and nurtured in nobility. He was pre-occupied with the happiness in a time of grief, and if a calamity befell him he panicked to the pleasures and goodness of his life by his playing and sports.

فَبَيْنَا هُوَ يَضْحَكُ إِلَى الدُّنْيَا وَ تَضْحَكُ إِلَيْهِ فِي ظِلِّ عَيْشٍ غَفُولٍ‏ إِذْ وَطِئَ الدَّهْرُ بِهِ حَسَكَهُ‏ وَ نَقَضَتِ الْأَيَّامُ قُوَاهُ وَ نَظَرَتْ إِلَيْهِ الْحُتُوفُ‏ مِنْ كَثَبٍ‏ فَخَالَطَهُ‏ بَثٌ‏ لَا يَعْرِفُهُ وَ نَجِيُ‏ هَمٍّ مَا كَانَ يَجِدُهُ وَ تَوَلَّدَتْ فِيهِ فَتَرَاتُ‏ عِلَلٍ آنَسَ مَا كَانَ بِصِحَّتِهِ

While he was smiling at the world and the world was smiling at him in the shade of a life of heedlessness, when the times trampled him with thorns and the days broke his strength, and the death looked at him from nearby. So there mingled with him grief he had not known, and whispering of worries he had not felt before, and natural illnesses were produced in him (instead of) what health he had been with.

فَفَزِعَ إِلَى مَا كَانَ عَوَّدَهُ الْأَطِبَّاءُ مِنْ تَسْكِينِ الْحَارِّ بِالْقَارِّ وَ تَحْرِيكِ الْبَارِدِ بِالْحَارِّ فَلَمْ يُطْفِئْ بِبَارِدٍ إِلَّا ثَوَّرَ حَرَارَةً وَ لَا حَرَّكَ بِحَارٍّ إِلَّا هَيَّجَ بُرُودَةً وَ لَا اعْتَدَلَ بِمُمَازِجٍ‏ لِتِلْكَ الطَّبَائِعِ إِلَّا أَمَدَّ مِنْهَا كُلَّ ذَاتِ دَاءٍ حَتَّى فَتَرَ مُعَلِّلُهُ‏ وَ ذَهَلَ مُمَرِّضُهُ وَ تَعَايَا أَهْلُهُ بِصِفَةِ دَائِهِ وَ خَرِسُوا عَنْ جَوَابِ السَّائِلينَ عَنْهُ

So he panicked to what the doctors had familiarised him for settling the heat with the cold, and stirring the cold with the hot. But nothing was extinguished with the cold except eruption of (more) heat, nor stirred by the hot except agitating (more) coldness, nor could he adjust the mood of that nature except there was an extension from it of every with a disease until his illnesses increased and his nurses were helpless and his family lost the ability to describe his illness and they were mute from answering the questioners about him.

وَ تَنَازَعُوا دُونَهُ شَجِيَّ خَبَرٍ يَكْتُمُونَهُ فَقَائِلٌ يَقُولُ هُوَ لِمَا بِهِ‏ وَ مُمَنٍ‏ لَهُمْ إِيَابَ‏ عَافِيَتِهِ وَ مُصَبِّرٌ لَهُمْ عَلَى فَقْدِهِ يُذَكِّرُهُمْ أُسَى‏ الْمَاضِينَ مِنْ قَبْلِهِ

And they contended with each other besides him, concealing the serious news. A speaker said, ‘He is with what he is with’, and he consoled them with hopes of his good health, and (someone) advised them with being patient upon his loss reminding them of the examples of the past ones from before him.

فَبَيْنَا هُوَ كَذَلِكَ عَلَى جَنَاحٍ مِنْ فِرَاقِ الدُّنْيَا وَ تَرْكِ الْأَحِبَّةِ إِذْ عَرَضَ لَهُ عَارِضٌ مِنْ غُصَصِهِ فَتَحَيَّرَتْ نَوَافِذُ فِطْنَتِهِ‏ وَ يَبِسَتْ رُطُوبَةُ لِسَانِهِ

While he was like that upon a wing (verge) of separating from the world and leaving the life, when a choke from his chokings presented to him. The implementations of his discernments was bewildered, and wetness of his tongue dried up.

فَكَمْ مِنْ مُهِمٍّ مِنْ جَوَابِهِ عَرَفَهُ فَعَيَ‏ عَنْ رَدِّهِ وَ دُعَاءٍ مُؤْلِمٍ بِقَلْبِهِ سَمِعَهُ فَتَصَامَّ عَنْهُ مِنْ كَبِيرٍ كَانَ يُعَظِّمُهُ أَوْ صَغِيرٍ كَانَ يَرْحَمُهُ وَ إِنَّ لِلْمَوْتِ لَغَمَرَاتٍ‏ هِيَ أَفْظَعُ مِنْ أَنْ تُسْتَغْرَقَ بِصِفَةٍ أَوْ تَعْتَدِلَ عَلَى عُقُولِ‏ أَهْلِ الدُّنْيَا

How many important question he knew its answer but he was unable to respond to it, and a call painful to his heart, he heard it but was deaf from it, from an elder he used to revere or a young one he used to be merciful with. For the death there are pangs which are more terrible which can be enwrapped by its description, or can be realised by intellects of people of the world’’.^[27]

 

[1]                         تفسير القمي، ج‏2، ص: 440

[2] Al Kafi V 2 – The Book Of Merits of the Quran CH 13 H 14

[3] (ثواب الأعمال: 125.)

[4] Tafseer Al Burhan – H 11859

[5] (خواص القرآن: 16 «مخطوط».)

[6] Tafseer Al Burhan – H 11861

[7] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 5 H 1

[8] Tafseer Noor Al Saqalayn – Ch 102 H 5

[9] روضة الواعظين: 493 (Extract)

[10] روضة الواعظين: 493 (Extract)

[11] (تأويل الآيات 2: 850/ 1.)

[12] Bihar Al-Anwaar – V 30, The book of Fitna (Strife) And Ordeals, Ch 18 H 1

[13] روضة الواعظين: 493 (Extract)

[14] (المحاسن: 247/ 250.)

[15] الفضائل لابن شاذان: 174

[16] – المناقب 2:

[17] (الأمالي 1: 378.)

[18] (تفسير القمّي 2: 440.)

[19] Al Kafi – V 6 – The Book of Foodstuffs Ch 33 H 5

[20] Tafseer Abu Hamza Al Sumaly – Hadeeth No. 373

[21] Al Mahaasin – V 2 Bk 3 H 81

[22] (أخبار الرّضا (عليه السّلام) 2: 129/ 8. عيون)

[23] (تأويل الآيات 2: 850/ 2.)

[24] (تأويل الآيات 2: 850/ 4.)

[25] (تأويل الآيات 2: 851/ 5.)

[26] (تأويل الآيات 2: 852/ 8.) (Extract)

[27] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 47