CHAPTER 56

AL-WAQIA

(The Event)

(96 VERSES)

VERSES 1 – 96

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

Brief Introduction of Al-Waqia (56):

Sura Al-Waqia (96 verses) was revealed in Makkah.[1]

‘I asked Rasool-Allah^-saww about Words of Allah^-azwj Mighty and Majestic: And the foremost are the foremost [56:10] These are the ones of proximity [56:11] In the Blissful Gardens [56:12]. He^-asws said: ‘Jibraeel^-as said to me^-saww that is Ali^-asws and his^-asws Shias, they would be the foremost to the Paradise, the ones of Proximity from Allah^-azwj due to His^-azwj Honour for them’’.^[2]

Abu Ja’far^-asws (5^th Imam) was asked about the Spirit’. He^-asws said: ‘O Jabir! Allah^-azwj Created the creatures upon three layers and Descended them in three descents, and He^-azwj Explained that in His^-azwj Book where He^-azwj Said: So, the companions of the right hand – what are the companions of the right hand? [56:8] And the companions of the left hand – what are the companions of the left hand? [56:9] And the foremost are the foremost [56:10] These are the ones of proximity [56:11].

As for what He^-azwj Mentioned of the foremost, they^-as are the Prophets^-as, Messengers and non-Messengers. Allah^-azwj Made five Spirits to be in them^-as – The Holy Spirit, and the Spirit of Eman, and the Spirit of strength, and the Spirit of desire, and the Spirit of the body, and He^-azwj Explained that in His^-azwj Book where He^-azwj Said: Those Rasools, We Merited some of them over the others – from them was one to whom Allah Spoke (with), and some of them He Raised their ranks. And We Gave Isa Ibn Maryam the Clear Proofs and Assisted him with the Holy Spirit; [2:253]…^[3]

‘From Ja’far^-asws Bin Muhammad^-asws regarding this Verse: A group from the former ones [56:13]: ‘The son^-as of Adam^-as whose brother killed him^-as, and Momin of people of Pharaoh^-la, and Habeeb Al-Najjar companion of Yaseen; And a few from the latter ones [56:14] – Ali^-asws Bin Abu Talib^-asws’’.^[5]

In a report by Abu Zarr Al Ghifary^-ra, may Allah^-azwj be Satisfied with him^-ra, ‘When Rasool-Allah^-saww expired, Ali^-asws collected the Quran and came with it to the Emigrants and the Helpers and presented it to them just as Rasool-Allah^-saww had bequeathed him^-asws with doing that.

When Abu Bakr opened it, there emerged in the first page he opened, scandals of the people. Umar leapt and said, ‘O Ali^-asws! Return it, for there is no need for us regarding it!’

Ali^-asws took it and left. Then they presented Zayd Bin Sabit (an open reviler of Ali^-asws), and he was a reader of the Quran. Umar said to him, ‘Ali^-asws came to us with the Quran and in it were scandals of the Emigrants and the Helpers, and we have viewed that we shall compile the Quran and drop from it whatever scandals were in it, and disgraces of the Emigrants and the Helpers!’

Zayd answered him to that, then said, ‘Supposing I am free from the Quran based upon what you are asking, and Ali^-asws reveals the Quran he^-asws has compiled, wouldn’t that invalidate what you know?’

Umar said, ‘So what is the ploy?’

Zayd said, ‘You are more knowing with the ploy’.

Umar said, ‘There is no ploy besides us killing him^-asws and we can be at rest from him^-asws!’

He pondered regarding killing him^-asws upon the hands of Khalid Bin Al-Waleed, but he was not able upon that (and the commentary of that has passed). When Umar became caliph, he asked Ali^-asws to hand over the Quran to them so they could alter it between them.

He said, ‘O Abu Al-Hassan^-asws! If you^-asws could come with the Quran which you^-asws had come with to Abu Bakr until we can be united upon it!’

Ali^-asws said: ‘Far be it! There isn’t any way to that. But rather I^-asws had come with it to Abu Bakr in order to establish the argument upon you all and you will not be saying on the Day of Qiyamah, ‘We were oblivious of this’ [7:172], or you can be saying, ‘He^-asws did not come to us with it!’ The Quran which is with me^-asws, None can touch it except for the Purified ones [56:79], and the successors^-asws from my^-asws sons^-asws’.

Umar said, ‘Is the time for revealing it, known?’

Ali^-asws said: ‘Yes, when Al-Qaim^-ajfj from my^-asws sons^-asws, rises, he^-ajfj will reveal it and carry the people upon it, so the Sunnah shall flow upon it’’.^[6]

And Abu Abdullah^-asws recited: And bananas, above each other [56:29], he^-asws said: ‘To each other’, and extended shades [56:30]. He^-asws said: ‘Midst of the Paradise, in the expanse of the Paradise, and the expanse of the Paradise is like the expanse of the sky and the earth. The rider will ride in that shade for a travel distance of a hundred years, but will not (be able to) cut across it.

And water flowing constantly [56:31] – i.e. sprinkling, Neither interrupted nor forbidden [56:33] – i.e., Neither cutting off nor preventing anyone from taking it. Surely We shall Grow them (with a) growth [56:35], he^-asws said: ‘The Maiden Houries in the Paradise, So We will Make them as virgins [56:36] Loving, equals in age [56:37], he^-asws said: ‘They will be speaking in Arabic, meaning evened out teeth, For the companions of the right hand [56:38], for the companions of Amir Al-Momineen^-asws.

A group from the former ones [56:39], he^-asws said: ‘From the first group which was with the Prophet^-saww, And a group from the latter ones [56:40], he^-asws said: ‘After the Prophet^-saww from this community’’.^[7]

‘Ali^-asws recited (Surah) Al-Waqia with them: And you should be making your gratitude, (instead) you are belying [56:82]. When he^-asws finished, he^-asws said: ‘I^-asws that a speaker would be saying, ‘Why did he^-asws recite it like this? I^-asws recited it as I^-asws heard Rasool-Allah^-saww reciting it like that. And they, when it rained, they said, ‘It rained on us with such and such a gale’. So, Allah^-azwj Revealed: And you should be making your gratitude, (instead) you are belying [56:82]’’.

‘From Abu Abdullah^-asws (6^th Imam) regarding His^-azwj Words: And you should be making your livelihood, (instead) you are belying [56:82], he^-asws said: ‘But, it is as And you should be making your gratitude, (instead) you are belying [56:82]’’.^[8]

‘I said to Abu Abdullah^-asws, ‘What is the meaning of the Words of Allah^-azwj Blessed and Exalted: So why don’t you, when it reaches the throats [56:83] And at that time you are looking on [56:84] – the Verses. He^-asws said: ‘The dying one, when it (soul) reaches the throats and he was a Momin, would see his house from the Paradise, and he would be saying, ‘Return me to the world until I inform its inhabitants with what I see’. It is said to him, ‘There isn’t a way to that’’.^[9]

‘I heard Abu Abdullah^-asws saying: ‘(Re) So if he is from the ones of proximity [56:88] Then there would be cool breeze and aroma [56:89], he^-asws said: ‘In his grave’. (Re) and a Blissful Garden [56:89], he^-asws said: ‘In the Hereafter’. (Re) And if he were from the beliers, the straying ones, [56:92] He shall descend from the boiling water [56:93], he^-asws said: ‘In the grave’. (Re) And arrive in the Blazing Fire [56:94], he^-asws said: ‘In the Hereafter’’.^[10]

‘From Abu Ja’far^-asws regarding Words of Mighty and Majestic: (Then it would be said): ‘So peace is for you from companions of the right hand!’ [56:91]. He^-asws said: ‘They are the Shias. Allah^-azwj the Glorious Said to His^-azwj Prophet^-saww: (Then it would be said): ‘So peace is for you from companions of the right hand!’ [56:91] – meaning you^-saww are safe from them, they will not be killing your^-saww children’’.^[11]

‘From Abu Ja’far^-asws regarding Words of Mighty and Majestic: And if he is from companions of the right hand [56:90] (Then it would be said): ‘So peace is for you from companions of the right hand!’ [56:91]. Abu Ja’far^-asws said: ‘They are our^-asws Shias, one who love us^-asws’’.^[12]

MERITS

ابن بابويه، عن أبيه، قال: حدثني أحمد بن إدريس، قال: حدثني محمد بن أحمد، قال: حدثني محمد بن حسان، عن إسماعيل بن مهران، عن الحسن بن علي، عن أبيه، عن أبي بصير، عن أبي عبد الله (عليه السلام)، قال: «من قرأ في كل ليلة جمعة الواقعة، أحبه الله و أحبه الى الناس أجمعين، و لم ير في الدنيا بؤسا أبدا و لا فقرا و لا فاقة، و لا آفة من آفات الدنيا، و كان من رفقاء أمير المؤمنين (عليه السلام)

Ibn Babuwayh, from his father who said that it has been narrated from Ahmad Bin Idrees, from Muhammad Bin Muhammad, from Muhammad Bin Hasaan, from Ismail Bin Mahraan, from Al-Hassan Bin Ali, from his father, from Abu Baseer,

Abu Abdullah^-asws, said: ‘One who recites (Surah) Al-Waqia every night of Friday (Thursday night), Allah^-azwj will Love him, and make him beloved to the people altogether, and will never see in the world despair ever, and no poverty, and no hunger, and no affliction from the afflictions of the world, and he will be from the friends of the Amir Al-Momineen^-asws.

و هذه السورة لأمير المؤمنين (عليه السلام) خاصة، لم يشركه فيها أحد

And this Chapter is especially for Amir Al-Momineen^-asws, there is no one associated with him^-asws with regards to it.’[13]

و عنه، قال: حدثني محمد بن الحسن، قال: حدثني محمد بن الحسن الصفار، قال: حدثني محمد بن يحيى، عن أحمد بن معروف، عن محمد بن حمزة، [قال‏]: قال الصادق (عليه السلام): «من اشتاق إلى الجنة و إلى صفتها، فليقرأ الواقعة، و من يحب أن ينظر إلى صفة النار، فليقرأ سجدة لقمان

And from him, said that it has been narrated from Muhammad Bin Al-Hassan, from Muhammad Bin Al-Hassan Al-Saffar, from Muhammad Bin Yahya, from Ahmad Bin Ma’rouf, from Muhammad Bin Hamza who said that

Al-Sadiq^-asws said: ‘One who yearns for the Paradise and its description should recite (Surah) Al-Waqia, and who loves to look at the characteristics of the Fire should recite (Surahs) Sajda & Luqman.’[14]

و عنه، قال: حدثني محمد بن الحسن، قال: حدثني محمد بن الحسن الصفار، عن العباس، عن حماد، عن عمرو، عن زيد الشحام، عن أبي جعفر (عليه السلام)، قال: من قرأ الواقعة كل ليلة قبل أن ينام، لقي الله عز و جل و وجهه كالقمر ليلة البدر

And from him, who said that it has been narrated from Muhammad Bin Al-Hassan, from Muhammad Bin Al-Hassan Al-Saffar, from Al-Abbas, from Hamaad, from Amro, from Zayd Al-Shahaam,

Abu Ja’far^-asws, said: ‘One who recites (Surah) Al-Waqia every night before going to sleep, will meet Allah^-azwj Mighty and Majestic, and his face would be like the moon, on the night of the full moon.’[15]

و من (خواص القرآن): روي عن النبي (صلى الله عليه و آله) أنه قال: «من قرأ هذه السورة لم يكتب من الغافلين

And from Khwaas Al-Quran,

It has been reported from the Prophet^-saww having said: ‘One who recites this Chapter (Surah Al-Waqia) will never be written as being among the heedless ones.

و إن كتبت و جعلت في المنزل نما من الخير فيه

And one who writes it and keeps it in his house will see good growth in it.

و من أدمن على قراءتها زال عنه الفقر، و فيها قبول و زيادة حفظ و توفيق و سعة في المال

And one who habitually recites it, his poverty will pass away, and in it there is Acceptance and an increase in memory, and inclination, and increase in the wealth.’[16]

و قال الصادق (عليه السلام): «إن فيها من المنافع ما لا يحصى، فمن ذلك إذا قرئت على الميت غفر الله له، و إذا قرئت على من قرب أجله عند موته سهل الله عليه خروج روحه بإذن الله تعالى

And Al-Sadiq^-asws said: ‘In this there are countless benefits, and from those, is that when it is recited over the dead, Allah^-azwj Forgives him, and when it is recited on the one who is near to death, Allah^-azwj will make his soul to exit easier, by the Permission of Allah^-azwj the Exalted.’[17]

مُحَمَّدُ بْنُ أَحْمَدَ عَنْ عَمِّهِ عَبْدِ اللَّهِ بْنِ الصَّلْتِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ بِنْتِ إِلْيَاسَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) لَمَّا حَضَرَتْهُ الْوَفَاةُ أُغْمِيَ عَلَيْهِ ثُمَّ فَتَحَ عَيْنَيْهِ وَ قَرَأَ إِذَا وَقَعَتِ الْوَاقِعَةُ وَ إِنَّا فَتَحْنَا لَكَ وَ قَالَ الْحَمْدُ لِلَّهِ الَّذِي صَدَقَنَا وَعْدَهُ وَ أَوْرَثَنَا الْأَرْضَ نَتَبَوَّأُ مِنَ الْجَنَّةِ حَيْثُ نَشَاءُ فَنِعْمَ أَجْرُ الْعَامِلِينَ ثُمَّ قُبِضَ مِنْ سَاعَتِهِ وَ لَمْ يَقُلْ شَيْئاً

Muhammad Bin Ahmad, from his uncle Abdullah Bin Al Salt, from Al Hassan Bin Ali Bin Bint Ilyas,

‘From Abu Al-Hassan^-asws, said, ‘I heard him^-asws saying: ‘Ali^-asws Bin Al-Husayn^-asws, when the death presented itself to him^-asws, had faintness upon him^-asws. Then he^-asws opened his^-asws eyes and (one of the Surahs he^-asws recited was: When the event occurs [56:1] (Surah Al-Waqia). Then he^-asws passed away from that moment of his^-asws, and did not do anything (else)’.[18]

VERSES 1 – 6

إِذَا وَقَعَتِ الْوَاقِعَةُ {1}

When the event occurs [56:1]

لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ {2}

There isn’t a belying for its occurrence [56:2]

خَافِضَةٌ رَافِعَةٌ {3}

Humbling, exalting (praising) [56:3]

إِذَا رُجَّتِ الْأَرْضُ رَجًّا {4}

When the earth would shake with a shaking [56:4]

وَبُسَّتِ الْجِبَالُ بَسًّا {5}

And the mountains will crumble with a crumbling [56:5]

فَكَانَتْ هَبَاءً مُنْبَثًّا {6}

So, these (mountains) would be like scattered dust [56:6]

ابن بابويه، قال: حدثني أبي (رضي الله عنه)، قال: حدثني سعد بن عبد الله، عن القاسم بن محمد الأصفهاني، عن سليمان بن داود المنقري، عن سفيان بن عيينة، عن الزهري، قال: سمعت علي بن الحسين (عليه السلام) يقول: «من لم يتعز بعزاء الله تقطعت نفسه على الدنيا حسرات، و الله ما الدنيا و الآخرة إلا ككفتي الميزان، فأيهما رجح ذهب الآخر

Ibn Babuwayh said, ‘My father narrated to me, from Sa’ad Bin Abdullah, from Al Qasim Bin Muhammad al Isfahani, from Suleyman Bin Dawood Al Minqary, from Sufyan Bin Ayayna, from Al Zuhry who said,

‘I heard Ali^-asws Bin Al-Husayn^-asws saying: ‘One who does not get consoled by the Consolation of Allah^-azwj, would cut his self upon the world with regret. By Allah^-azwj! What is the world and the Hereafter except like the two hands of the scale? So, whichever of the two is heavier (is attained), the other one goes away’.

ثم تلا قوله عز و جل: إِذا وَقَعَتِ الْواقِعَةُ «يعني القيامة يْسَ لِوَقْعَتِها كاذِبَةٌ خافِضَةٌ خفضت و الله أعداء الله إلى النار رافِعَةٌ رفعت و الله أولياء الله إلى الجنة

Then he^-asws recited the Words of the Mighty and Majestic: When the event occurs [56:1] – meaning the Day of Judgment. There isn’t a belying for its occurrence [56:2] Abasing [56:3] – By Allah^-azwj! Abasing the enemies of Allah^-azwj in the Fire, exalting [56:3] – By Allah^-azwj! Exalting the friends of Allah^-azwj to the Paradise’’.[19]

الكافي مُحَمَّدُ بْنُ أَحْمَدَ عَنْ عَمِّهِ عَبْدِ اللَّهِ بْنِ الصَّلْتِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ بِنْتِ إِلْيَاسَ عَنْ أَبِي الْحَسَنِ ع قَالَ سَمِعْتُهُ يَقُولُ‏ إِنَّ عَلِيَّ بْنَ الْحُسَيْنِ ع لَمَّا حَضَرَتْهُ الْوَفَاةُ أُغْمِيَ عَلَيْهِ ثُمَّ فَتَحَ عَيْنَيْهِ وَ قَرَأَ إِذَا وَقَعَتِ الْوَاقِعَةُ وَ إِنَّا فَتَحْنَا لَكَ وَ قَالَ‏ الْحَمْدُ لِلَّهِ الَّذِي صَدَقَنا وَعْدَهُ وَ أَوْرَثَنَا الْأَرْضَ نَتَبَوَّأُ مِنَ الْجَنَّةِ حَيْثُ نَشاءُ فَنِعْمَ أَجْرُ الْعامِلِينَ‏ ثُمَّ قُبِضَ مِنْ سَاعَتِهِ وَ لَمْ يَقُلْ شَيْئاً

(The book) ‘Al Kafi’ – Muhammad Bin Ahmad, from his uncle Abdullah Bin Al Salt, from Al-Hassan Bin Ali Bin Bint Ilyas,

‘From Abu Al-Hassan^-asws, he (the narrator) said, ‘I heard him^-asws saying: ‘When the expiry presented to Ali^-asws Bin Al-Husayn^-asws, there was unconsciousness upon him^-asws. Then he^-asws opened his^-asws eyes and recited (Surahs) ‘Al-Waqiya’, and ‘Fat’h’, and said: ‘‘The Praise is for Allah who Made His Promise to be true to us and Made us inherit the land that we may settle in the Paradise wherever we so desire to, so best is the Recompense of the workers’ [39:74]’. Then he^-asws passed away from his^-asws moment and did not say anything’’.^[20]

VERSES 7 – 11

وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً {7}

And you would be as three categories [56:7]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ جَابِرٍ الْجُعْفِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا جَابِرُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ الْخَلْقَ ثَلَاثَةَ أَصْنَافٍ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ كُنْتُمْ أَزْواجاً ثَلاثَةً فَأَصْحابُ الْمَيْمَنَةِ ما أَصْحابُ الْمَيْمَنَةِ وَ أَصْحابُ الْمَشْئَمَةِ ما أَصْحابُ الْمَشْئَمَةِ وَ السَّابِقُونَ السَّابِقُونَ أُولئِكَ الْمُقَرَّبُونَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani, from Jabir Al Ju’fy who said,

‘Abu Abdullah^–asws said: ‘O Jabir! Allah^-azwj Blessed and High Created the creatures (people) upon three types, and these are the Words of Allah^-azwj Mighty and Majestic [56:7] And you shall be three sorts. [56:8] So the companions of the right hand; what are the companions of the right hand! [56:9] And the companions of the left hand; what are the companions of the left hand! [56:10] And the foremost are the foremost, [56:11] These are the ones of proximity.

فَالسَّابِقُونَ هُمْ رُسُلُ اللَّهِ ( عليهم السلام ) وَ خَاصَّةُ اللَّهِ مِنْ خَلْقِهِ جَعَلَ فِيهِمْ خَمْسَةَ أَرْوَاحٍ أَيَّدَهُمْ بِرُوحِ الْقُدُسِ فَبِهِ عَرَفُوا الْأَشْيَاءَ وَ أَيَّدَهُمْ بِرُوحِ الْإِيمَانِ فَبِهِ خَافُوا اللَّهَ عَزَّ وَ جَلَّ وَ أَيَّدَهُمْ بِرُوحِ الْقُوَّةِ فَبِهِ قَدَرُوا عَلَى طَاعَةِ اللَّهِ وَ أَيَّدَهُمْ بِرُوحِ الشَّهْوَةِ فَبِهِ اشْتَهَوْا طَاعَةَ اللَّهِ عَزَّ وَ جَلَّ وَ كَرِهُوا مَعْصِيَتَهُ وَ جَعَلَ فِيهِمْ رُوحَ الْمَدْرَجِ الَّذِي بِهِ يَذْهَبُ النَّاسُ وَ يَجِيئُونَ

So, the ones of proximity, they^-asare the Rasools^-asof Allah^-azwj and the special ones of Allah^-azwj from His^-azwj creatures. Allah^-azwj Made five spirits to be inside them^–asws. He^-azwj Assisted them^-aswith the Holy Spirit, and by it they^-asrecognise the things, and Assisted them^-aswith the spirit of Eman and by it they^-asfear Allah^-azwj Mighty and Majestic, and Assisted them^-asby the spirit of strength and by it they^-asare able upon the obedience of Allah^-azwj, and Assisted them^-asby the spirit of desire and by it they are desiring the obedience of Allah^-azwj Mighty and Majestic and are abhorring the disobedience. And He^-azwj Made to be within them^-asthe spirit of progression by which the people are going and coming.

وَ جَعَلَ فِي الْمُؤْمِنِينَ وَ أَصْحَابِ الْمَيْمَنَةِ رُوحَ الْإِيمَانِ فَبِهِ خَافُوا اللَّهَ وَ جَعَلَ فِيهِمْ رُوحَ الْقُوَّةِ فَبِهِ قَدَرُوا عَلَى طَاعَةِ اللَّهِ وَ جَعَلَ فِيهِمْ رُوحَ الشَّهْوَةِ فَبِهِ اشْتَهَوْا طَاعَةَ اللَّهِ وَ جَعَلَ فِيهِمْ رُوحَ الْمَدْرَجِ الَّذِي بِهِ يَذْهَبُ النَّاسُ وَ يَجِيئُونَ

And He^-azwj Made to be within the Momineen and the companions of the right hand, the spirit of Eman and by it they are fearing Allah^-azwj, and Made to be within them the spirit of strength and by it they are enabled upon the obedience of Allah^-azwj, and Made to be within them the spirit of the desire and by it they are desiring the obedience of Allah^-azwj, and Made to be within them the spirit of progression by which the people are going and coming’.[21]

فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ {8}

So the companions of the right hand – what are the companions of the right hand? [56:8]

وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ {9}

And the companions of the left hand – what are the companions of the left hand? [56:9]

وَالسَّابِقُونَ السَّابِقُونَ {10}

And those Foremost (in Faith) will be Foremost (in the Hereafter) [56:10]

أُولَٰئِكَ الْمُقَرَّبُونَ {11}

These are the ones of proximity (Nearest to Allah) [56:11]

في كتاب الخصال عن رجل من همدان عن ابيه قال: قال على بن ابى طالب عليه السلام: السباق خمسة، فانا سابق العرب، وسلمان سابق الفرس، وصهيب سابق الروم، وبلال سابق الحبش، وخباب سابق النبط

In the book Al-Khisal-– from a man from Hamdaan, from his father who said,

‘Ali^-asws Bin Abu Talib^-asws said: ‘The foremost ones are five – I^-asws am the foremost of the Arabs, and Salman^-ra is the foremost of the Persians, and Suheyb^-ra is the foremost of the Romans, and Bilal^-ra is the foremost of the Ethiopians, and Khabaab^-ra is the foremost of the Al-Nabt.’[22]

The origins of creation

في اصول الكافي أبو على الاشعري ومحمد بن يحيى عن محمد بن اسماعيل عن على بن الحكم عن أبان بن عثمان عن زرارة عن أبى جعفر عليه السلام قال: لو علم الناس كيف ابتداء الخلق ما اختلف اثنان، ان الله عزوجل قبل أن يخلق الخلق قال: كن ماءا عذبا أخلق منك جنتي وأهل طاعتي، وكن ملحا اجاجا أخلق منك نارى وأهل معصيتى

In Usool Al-Kafi – Abu Ala Al-Ashary and Muhammad Bin Yahya, from Muhammad Bin Ismail, from Ali Bin Al-Hakam, from Aban Bin Usman, from Zarara,

‘Abu Ja’far^-asws said: ‘Had the people known how the creation was initiated, no two of them would have differed. Surely, before Allah^-azwj Created the creation, He^-azwj Said: “Be sweet water, and I^-azwj shall Create from you My^-azwj Paradise and the people of obedience!” And He^-azwj Said: “Be sour water, I^-azwj shall Create from you My^-azwj Fire and the people of disobedience!”

ثم أمرهما فامتزجا فمن ذلك صار يلد المؤمن الكافر، والكافر المؤمن

Then He^-azwj Commanded for both to be mixed. From that, the Momin came to be begetting the Kafir and the Kafir begetting the Momin.

ثم أخذ طينا من اديم الارض فعركه عركا شديدا فإذا هم كالذر يدبون فقال لاصحاب اليمين: إلى الجنة بسلام، وقال لاصحاب النار: إلى النار ولا ابالى، ثم أمر نارا فاسعرت

Then He^-azwj Took the mud from the soil of the earth and Gave it a severe scrubbing. When it became like particles of powder, He^-azwj Said to the companions of the right hand [56:8]: “To the Paradise, with safety!” And He^-azwj Said to the companions of the left hand: “To the Fire and I^-azwj do not Care!” [23]

The companions of the right hand

الشيخ في (أماليه)، قال: أخبرنا محمد بن محمد، قال: أخبرنا أبو نصير محمد بن الحسين‏ المقري، قال: حدثنا عمر بن محمد الوراق، قال: حدثنا علي بن عباس البجلي، قال: حدثنا حميد بن زياد، قال: حدثنا محمد بن تسنيم الوراق، قال: حدثنا أبو نعيم الفضل بن دكين، قال: حدثنا مقاتل بن سليمان، عن الضحاك ابن مزاحم، عن ابن عباس، قال: سألت رسول الله (صلى الله عليه و آله) عن قول الله عز و جل: وَ السَّابِقُونَ السَّابِقُونَ أُولئِكَ الْمُقَرَّبُونَ فِي جَنَّاتِ النَّعِيمِ، فقال: «قال لي جبرئيل: ذلك علي و شيعته، هم السابقون إلى الجنة، المقربون من الله بكرامته لهم

Al-Sheykh in his Amaali, said that he was informed by Muhammad Bin Muhammad, from Abu Naseer Muhammad Bin Al-Husayn Al-Maqary, from Amr Bin Muhammad Al-Waraaq, from Ali Bin Abbas Al-Bajaly, from Hameed Bin Ziyad, from Muhammad Bin Tasneem Al-Waraaq, Abu Naeem Al-FazAl-Bin Dakayn, from Maqaatil Bin Suleyman, from Al-Zahaak Ibn Mazaahim,

‘Ibn Abbas who said, ‘I asked Rasool-Allah^-saww about the Words of Allah^-azwj Mighty and Majestic: And the foremost are the foremost [56:10] These are the ones of proximity [56:11],said: ‘Jibraeel^-as said to me^-saww, ‘That is Ali^-asws and his^-asws Shias, they are will be the first ones to go to the Paradise, and ben of the ones of proximity to Allah^-azwj due to their prestige.’[24]

The most superior of the foremost ones

ثم قال: علي بن إبراهيم: أخبرنا الحسن بن علي، عن أبيه، عن الحسين بن سعيد، عن الحسين‏ ابن علوان الكلبي، عن علي بن الحسين العبدي، عن أبي هارون العبدي، عن ربيعة السعدي، عن حذيفة بن اليمان: أن رسول الله (صلى الله عليه و آله) أرسل إلى بلال، فأمره أن ينادي بالصلاة قبل وقت كل يوم في رجب لثلاث عشرة خلت منه، قال: فلما نادى بلال بالصلاة فزع الناس من ذلك فزعا شديدا و ذعروا، و قالوا: رسول الله بين أظهرنا، لم يغب عنا، و لم يمت

Then (Ali Bin Ibrahim) said, ‘Al-Hassan Bin Ali informed us, from his father, from Al-Husayn Bin Saeed, from Al-Husayn Ibn Alwaan Al-kalby, from Ali Bin Al-Husayn Al-Abdy, from Abu Haroun Al-Abdy, from Rabi’at Al-Sa’ady, from Huzeyfa Bin Al-Yaman who said,

‘Rasool-Allah^-saww sent a message to Bilal ordering him to call for the Salat, before its time of every day in Rajab, with thirteen days left from it. So, when Bilal called for the Salat, the people panicked due to that with an intense panic and were alarmed, and they said, ‘Rasool-Allah^-saww is present amongst us, and is not absent from us, and had not died!’

فاجتمعوا و حشدوا، فأقبل رسول الله (صلى الله عليه و آله) يمشي حتى انتهى إلى باب من أبواب المسجد، فأخذ بعضادتيه، و في المسجد مكان يسمى السدة، فسلم ثم قال: «هل تسمعون أهل السدة؟» فقالوا: سمعنا و أطعنا. فقال: «هل تبلغون؟» قالوا ضمنا ذلك لك يا رسول الله

So, they gathered and mobilised. Rasool-Allah^-saww came walking until he^-saww ended up at a door from the doors of the Masjid. Then he^-saww grabbed its handle, and it the Masjid was a place called ‘Al-Sadat’. So He^-saww greeted, then said: ‘Are you listening, O people of Al-Sadat?’ So, they said, ‘We hear and we obey’. So he^-saww said: ‘Are you preaching?’ They said, ‘That is for you^-saww, O Rasool-Allah^-saww!’

ثم قال رسول الله (صلى الله عليه و آله): «أخبركم أن الله خلق الخلق قسمين، فجعلني في خيرهما قسما، و ذلك قوله: وَ أَصْحابُ الْيَمِينِ وَ أَصْحابُ الشِّمالِ، فأنا من أصحاب اليمين، و أنا من خير أصحاب اليمين

Then Rasool-Allah^-saww said: ‘I^-saww am informing you that Allah^-azwj Created the creatures, so He^-azwj Made me^-saww to be in the better of the two types, and these are His^-azwj Words: companions of the right hand? [56:8] and companions of the left hand [56:9]. So I^-saww am from the companions of the right hand, and I^-saww am the best of the companions of the right hand.

ثم جعل القسمين أثلاثا، فجعلني في خيرها ثلثا، و ذلك قوله: فَأَصْحابُ الْمَيْمَنَةِ ما أَصْحابُ الْمَيْمَنَةِ وَ أَصْحابُ الْمَشْئَمَةِ ما أَصْحابُ الْمَشْئَمَةِ وَ السَّابِقُونَ السَّابِقُونَ، فأنا من السابقين، و أنا خير السابقين

Then He^-azwj Made the two types into three, so He^-azwj Made me^-saww to the best of the third (type), and these are His^-azwj Words: So the companions of the right hand – what are the companions of the right hand? [56:8] And the companions of the left hand – what are the companions of the left hand? [56:9] And the foremost are the foremost [56:10]. So I^-saww am from the foremost ones, and I^-saww am the best of the foremost ones.

ثم جعل الأثلاث قبائل، فجعلني في خيرها قبيلة، و ذلك قوله تعالى: يا أَيُّهَا النَّاسُ إِنَّا خَلَقْناكُمْ مِنْ ذَكَرٍ وَ أُنْثى وَ جَعَلْناكُمْ شُعُوباً وَ قَبائِلَ لِتَعارَفُوا إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقاكُمْ

Then He^-azwj Made three tribes, so He^-azwj Made me^-saww to be in the best tribe, and these are the Words of the Exalted: O you people! We Created you from a male and a female and Made you as nations and tribes in order to recognise each other. Surely the most honourable of you in the Presence of Allah is the most pious of you. [49:13].

فقبيلتي خير القبائل، و أنا سيد ولد آدم و أكرمهم على الله و لا فخر

Thus, my^-saww tribe is the best of the tribes, and I^-saww am the Chief of the Children of Adam^-as, and the most honourable one of them to Allah^-azwj, and no pride.[25]

الشيخ في (مجالسه)، قال: أخبرنا جماعة، عن أبي المفضل، قال: حدثني أبو العباس أحمد بن محمد بن سعيد بن عبد الرحمن الهمداني بالكوفة، قال: حدثنا محمد بن المفضل بن إبراهيم بن قيس الأشعري، قال: حدثنا علي بن حسان الواسطي، قال: حدثنا عبد الرحمن بن كثير، عن جعفر بن محمد، عن أبيه، عن جده علي بن الحسين، عن الحسن بن علي (عليهم السلام)- في خطبة خطبها عند صلحه مع معاوية- فقال (عليه السلام) فيها بمحضر معاوية

Al-Sheykh (Al-Sadouq) in his Majaalis, from a group, from Abu Al-Mufazzal, from Abu Al-Abbas Ahmad bin Muhammad Bin Saeed Bin Abdul Rahman Al-Hamdany at Al-Kufa, from Muhammad Bin Al-MufazzAl-Bin Ibrahim Bin Qays Al-Ash’ary, from Ali Bin Hisan Al-Wasity, Abdul Rahman Bin Kaseer,

Ja’far^-asws Bin Muhammad^-asws, from his^-asws grandfather Ali^-asws Bin Al-Husayn^-asws, from Al-Hassan^-asws Bin Ali^-asws in a sermon which he^-asws preached during the reconciliation with Muawiya – so he^-asws said regarding what was the record of Muawiya:

«فصدق أبي رسول الله (صلى الله عليه و آله) سابقا و وقاه بنفسه، ثم لم يزل رسول الله (صلى الله عليه و آله) في كل موطن يقدمه، و لكل شديدة يرسله ثقة منه به و طمأنينة إليه، لعلمه بنصيحته لله عز و جل و رسوله

My^-asws father (Ali^-asws) ratified Rasool-Allah^-saww before, and protected him^-saww with his^-asws own self. Then Rasool-Allah^-saww did not cease to put him^-asws forward in every situation, and sending him^-asws in every difficulty, placing reliance upon him^-asws and being reassured by him^-asws being aware of his^-saww knowledge and his^-saww advice for the Sake of Allah^-azwj Mighty and Majestic and His^-azwj Rasool^-saww.

[و إنه أقرب المقربين من الله و رسوله، و قد قال الله عز و جل:] وَ السَّابِقُونَ السَّابِقُونَ أُولئِكَ الْمُقَرَّبُونَ، فكان أبي سابق السابقين إلى الله عز و جل، و إلى رسوله (صلى الله عليه و آله) و أقرب الأقربين

And he^-asws is the foremost of the foremost ones from Allah^-azwj and His^-azwj Rasool^-saww. And Allah^-azwj Mighty and Majestic has Said: And the foremost are the foremost [56:10] These are the ones of proximity [56:11]. So my^-asws father^-asws was the foremost of the foremost ones to Allah^-azwj Mighty and Majestic, and to His^-azwj Rasool^-saww, and the nearest of the nearest ones’’.[26]

و عنه، قال: حدثنا أحمد بن محمد بن سعيد بإسناده، عن سليم بن قيس، عن الحسن بن علي (عليه السلام)، في قوله عز و جل: وَ السَّابِقُونَ السَّابِقُونَ أُولئِكَ الْمُقَرَّبُونَ، قال: «أبي أسبق السابقين إلى الله عز و جل و إلى رسوله، و أقرب الأقربين إلى الله و إلى رسوله

And from him, who said that it has been narrated from Ahmad Bin Muhammad Bin Saeed by his chain, from Suleym Bin Qays,

‘Al-Hasan Bin Ali^-asws regarding the Words of the Mighty and Majestic: And the foremost are the foremost [56:10] These are the ones of proximity [56:11], said: ‘My^-asws father^-asws is the foremost of the foremost ones to Allah^-azwj Mighty and Majestic and to His^-azwj Rasool^-saww, and the nearest of the ones of proximity to Allah^-azwj and to His^-azwj Rasool^-saww.’[27]

See Appendix, for Ahadeeth on Souls and Shias are foremost ones.

في روضة الواعظين للمفيد رحمه الله قال أبو عبد الله عليه السلام: زرارة و أبو بصير ومحمد بن مسلم وبريد من الذين قال الله: ” والسابقون السابقون * اولئك المقربون

In Rowzat Al-Waizeen of Al-Mufeed –

Abu Abdullah^-asws said: ‘Zarara, and Abu Baseer, and Muhammad Bin Muslim, and Bureyd are from those about whom Allah^-azwj has Said: And the foremost are the foremost [56:10] These are the ones of proximity [56:11].’

وقال عليه السلام: ما أحد أحيى ذكرنا وأحاديث أبى عليه السلام الا زرارة وأبو بصير ليث المرادى ومحمد بن مسلم وبريد بن معاوية العجلى لولا هؤلاء ما كان أحد يستنبط هذا، هؤلاء حفاظ الدين وأمناء أبى على حلال الله وحرامه، وهم السابقون الينا في الدنيا والسابقون الينا في الاخرة

And he^-asws said: ‘No one has revived our^-asws remembrance and the Ahadeeth of my^-asws father^-asws except for Zarara, and Abu Baseer Layth Al-Muraadi, and Muhammad Bin Muslim, and Bureyd Bin Muawiya Al-Ajaly. Had it not been for them, no one would have extracted these. They are the preservers of the Religion and have safeguarded what my^-asws father (taught) of the Permissibles and the Prohibitions of Allah^-azwj, and they are the foremost to us^-asws in the world, and the foremost to us^-asws in the hereafter.’

قال أبو عبد الله عليه السلام: قال ابى لاناس من الشيعة: انتم شيعة الله وانتم انصار الله، وأنتم السابقون الاخرون الينا ; السابقون في الدنيا إلى ولايتنا، والسابقون في الاخرة إلى الجنة، قد ضمنا لكم الجنة بضمان الله وبضمان رسول الله صلى الله عليه وآله

Abu Abdullah^-asws said; ‘My^-asws father^-asws said to the Shia people: ‘You are the Shias of Allah^-azwj and you are the helpers of Allah^-azwj, and you are the foremost of the later ones to us^-asws; the foremost in the world to our^-asws Wilayah, and the foremost in the Hereafter to the Paradise. We^-asws guarantee the Paradise for you by the Guarantee of Allah^-azwj and the guarantee of the Rasool-Allah^-saww.’[28]

Confirmation in the consultative council

وباسناده إلى سليم بن قيس الهلالي عن امير المؤمنين عليه السلام أنه قال في جمع من المهاجرين والانصار في المسجد ايام خلافة عثمان: فأنشدكم بالله أتعلمون حيث نزلت: ” والسابقون الاولون من المهاجرين والانصار ” و ” السابقون السابقون اولئك المقربون ” سئل عنها رسول الله صلى الله عليه وآله فقال: انزلها الله تعالى في الانبياء واوصيائهم، فأنا افضل انبياء الله ورسله، وعلى بن ابى طالب وصيى افضل الاوصياء قالوا: اللهم نعم

And by his chain going up to Suleym Bin Qays Al-Hilali (Hadeeth 11),

‘Amir-ul-Momineen^-asws who^-asws said in a gathering of the Emigrants and the Helpers in the Masjid during the days of the Caliphate of Usman: ‘Do you know, by Allah^-azwj, the Verses: And the foremost, the first ones from the Emigrants and the Helpers [9:100], And the foremost are the foremost [56:10], were Revealed, Rasool-Allah^-saww was asked whom these were for, he^-saww said: ‘Allah^-azwj Revealed these regarding the Prophets^-as and their successors^-as. I^-saww am the highest of the Prophets^-as of Allah^-azwj and His^-azwj Rasools^-as, and Ali^-asws Bin Abu Talib^-asws, my^-saww successors^-asws is the highest of the successors^-as ?’ They said, ‘O Allah^-azwj, yes!’[29]

Specialisation for the Imams^-asws

ابن بابويه، قال: حدثنا محمد بن عمر الحافظ، قال: حدثنا الحسن بن عبد الله التميمي، قال: حدثني أبي، قال: حدثني سيدي علي بن موسى الرضا، عن أبيه موسى بن جعفر، عن أبيه جعفر بن محمد، عن أبيه محمد بن علي، عن أبيه، علي بن الحسين، عن أبيه الحسين، عن علي (عليهم السلام)، قال: وَ السَّابِقُونَ السَّابِقُونَ أُولئِكَ الْمُقَرَّبُونَ في نزلت

Ibn babuwayh said, ‘It was narrated to us by Muhammad Bin Umar Al Hafiz, from Al Hassan Bin Abdullah Al Tameemi, from his father who said,

‘It was narrated to me by my Master Ali^-asws Bin Musa Al-Reza^-asws, from his^-asws father^-asws Musa^-asws Bin Ja’far^-asws, from his^-asws father^-asws Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws Muhammad^-asws Bin Ali^-asws, from his^-asws father^-asws Ali^-asws Bin Al-Husayn^-asws, from Ali^-asws having said: ‘And the foremost are the foremost [56:10] These are the ones of proximity [56:11], were Revealed regarding me^-asws’.

وقال (عليه السلام)، في قوله تعالى: أُولئِكَ هُمُ الْوارِثُونَ الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيها خالِدُونَ: «في نزلت

And he^-asws said regarding the Words of the Exalted: ‘They are the inheritors, These, they are the inheritors [23:10] Those who would be inheriting the (Garden of) Firdows. They would be in it eternally [23:11], it was Revealed regarding me^-asws’’.[30]

The Imam^-asws of the companions of the right hand

وباسناده إلى محمد بن ابى عمير قال: قلت لابي الحسن موسى عليه السلام: اخبرني عن تختم امير المؤمنين عليه السلام بيمينه لاى شئ كان ؟ فقال: انما كان يتختم بيمينه لانه امام اصحاب اليمين بعد رسول الله صلى الله عليه وآله، وقد مدح الله عزوجل اصحاب اليمين وذم اصحاب الشمال، والحديث طويل اخذنا منه موضع الحاجة

By his chain going up to Muhammad Bin Abu Umeyr who said,

‘I said to Abu Al-Hassan Musa^-asws, ‘Inform me about the ring of Amir Al-Momineen^-asws in his^-asws right hand, what was it?’ He^-asws said: ‘He^-asws used to wear the ring in his^-asws right hand because he^-asws is the Imam^-asws of the companions of the right hand [56:8], after Rasool-Allah^-saww’’.[31]

VERSES 12 – 16

فِي جَنَّاتِ النَّعِيمِ {12}

In the Blissful Gardens [56:12]

ثُلَّةٌ مِنَ الْأَوَّلِينَ {13}

A group from the former ones [56:13]

وَقَلِيلٌ مِنَ الْآخِرِينَ {14}

And a few from the latter ones [56:14]

عَلَىٰ سُرُرٍ مَوْضُونَةٍ {15}

On decorated thrones [56:15]

مُتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ {16}

Reclining upon these (thrones), facing each other [56:16]

محمد بن العباس، قال: حدثنا محمد بن الحرير، عن أحمد بن يحيى، عن الحسن بن الحسين، عن محمد بن الفرات، عن جعفر بن محمد (عليه السلام)، في قوله تعالى: ثُلَّةٌ مِنَ الْأَوَّلِينَ وَ قَلِيلٌ مِنَ الْآخِرِينَ، قال: ثُلَّةٌ مِنَ الْأَوَّلِينَ ابن آدم الذي قتله أخوه، و مؤمن آل فرعون، و حبيب النجار صاحب يس: وَ قَلِيلٌ مِنَ الْآخِرِينَ علي بن أبي طالب (عليه السلام)

Muhammad Bin Al-Abbas said that it has been narrated from Muhammad Bin Al-Hareer, from Ahmad Bin Yahya, from Al-Hassan Bin Al-Husayn, from Muhammad Bin Al-Furaat,

‘Ja’far^-asws Bin Muhammad^-asws regarding the Words of the Exalted: A group from the former ones [56:13] And a few from the latter ones [56:14] – said: ‘A group from the former ones [56:13] – son of Adam^-as who was killed by his brother, and the Momin of the people of Pharaoh^-la, and Habib Al-Najjar the companion of Yaseen; And a few from the latter ones [56:14] – Ali^-asws Bin Abu Talib^-asws.’[32]

الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عُمَرَ بْنِ مُحَمَّدٍ الْوَرَّاقِ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنْ حُمَيْدِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ تَسْنِيمٍ عَنِ الْفَضْلِ بْنِ دُكَيْنٍ عَنْ مُقَاتِلِ بْنِ سُلَيْمَانَ عَنِ الضَّحَّاكِ عَنِ ابْنِ عَبَّاسٍ قَالَ: سَأَلْتُ رَسُولَ اللَّهِ ص عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ السَّابِقُونَ السَّابِقُونَ- أُولئِكَ الْمُقَرَّبُونَ فِي جَنَّاتِ النَّعِيمِ‏ فَقَالَ قَالَ لِي جَبْرَئِيلُ ذَلِكَ عَلِيٌّ وَ شِيعَتُهُ هُمُ السَّابِقُونَ إِلَى الْجَنَّةِ الْمُقَرَّبُونَ مِنَ اللَّهِ بِكَرَامَتِهِ لَهُمْ‏

(The book) ‘Al Amaali’ of the sheykh Al Tusi Al Mufeed, from Muhammad Bin Al-Husayn, from Umar Bin Muhammad Al Warraq, from Ali Bin Al Abbas, from Humeyd Bin Ziyad, from Muhammad Bin Tasneem, from Al Faza Bin Zukeyn, from Muqatil Bin Suleyman, from Al Zahhak, from Ibn Abbas who said,

كنز جامع الفوائد و تأويل الآيات الظاهرة مُحَمَّدُ بْنُ الْعَبَّاسِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ التَّمِيمِيِّ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الصَّرْمِيِّ عَنْ أَسْبَاطٍ عَنْ أَبِي سَعِيدٍ الْمَدَائِنِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِهِ تَعَالَى- ثُلَّةٌ مِنَ الْأَوَّلِينَ وَ ثُلَّةٌ مِنَ الْآخِرِينَ‏ قَالَ‏ ثُلَّةٌ مِنَ الْأَوَّلِينَ‏ مُؤْمِنُ آلِ فِرْعَوْنَ- وَ ثُلَّةٌ مِنَ الْآخِرِينَ‏ عَلِيُّ بْنُ أَبِي طَالِبٍ ع‏

(The books) ‘Kunz Jamie Al Fawaid’ and ‘Taweel Al Ayaat Al Zaahira’ – Muhammad Bin Al Abbas, from Al-Hassan Bin Ali Al Tameemi, from Suleyman Bin Dawood Al Sarmy, from Asbaat, from Abu Saeed Al Madainy who said,

‘I asked Abu Abdullah^-asws about Words of the Exalted: A group from the former ones [56:13] And a few from the latter ones [56:14]. He^-asws said: ‘A group from the former ones [56:13] – Momin of people of Pharaoh^-la. And a few from the latter ones [56:14] – Ali^-asws Bin Abu Talib^-asws’’.^[34]

كنز جامع الفوائد و تأويل الآيات الظاهرة رَوَى الشَّيْخُ الْمُفِيدُ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بِإِسْنَادِهِ إِلَى دَاوُدَ الرَّقِّيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ أَخْبِرْنِي عَنْ قَوْلِهِ- وَ السَّابِقُونَ السَّابِقُونَ أُولئِكَ الْمُقَرَّبُونَ‏

(The books) ‘Kunz Jamie Al Fawaid’ (and) ‘Taweeel Al Ayaat Al Zaahira’ – It is reported by the sheykh Al Mufeed, from Ali Bin Al-Husayn by his chain to Dawood Al Raqqy who said,

‘I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws! Inform me about His^-azwj Words: And the foremost are the foremost [56:10] These are the ones of proximity [56:11]’.

فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا أَرَادَ أَنْ يَخْلُقَ الْخَلْقَ خَلَقَهُمْ مِنْ طِينٍ وَ رَفَعَ لَهُمْ نَاراً وَ قَالَ ادْخُلُوهَا فَكَانَ أَوَّلَ مَنْ دَخَلَهَا مُحَمَّدٌ وَ أَمِيرُ الْمُؤْمِنِينَ وَ الْحَسَنُ وَ الْحُسَيْنُ وَ التِّسْعَةُ الْأَئِمَّةُ ع إِمَامٌ بَعْدَ إِمَامٍ ثُمَّ اتَّبَعَهُمْ شِيعَتُهُمْ فَهُمْ وَ اللَّهِ السَّابِقُونَ‏

He^-asws said: ‘When Allah^-azwj Mighty and Majestic Created the creatures, Created them from clay and Raise a fire for them and Said: ‘Enter it!’ The first ones to enter it were Muhammad^-saww, and Amir Al-Momineen^-asws, and Al-Hassan^-asws and the nine Imams^-asws, Imam^-asws after Imam^-asws, then their^-asws Shias followed them, so by Allah^-azwj, they are the foremost’’.^[35]

VERSES 17 – 21

يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ {17}

Circling around them would be eternal young (servants) [56:17]

بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ مَعِينٍ {18}

With goblets and pitchers, and cups (filled) from springs [56:18]

لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ {19}

Neither getting headaches from these nor intoxicated [56:19]

وَفَاكِهَةٍ مِمَّا يَتَخَيَّرُونَ {20}

And fruits from whatever they choose [56:20]

وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ {21}

And meat from whatever bird they desire [56:21]

الطبرسي، في معنى الولدان: عن علي (عليه السلام): «أنهم أولاد أهل الدنيا، لم يكن لهم حسنات فيثابوا عليها، و لا سيئات فيعاقبوا عليها، فانزلوا هذه المنزلة

Al-Tabarsy, regarding the meaning of eternal youths [56:17], from Ali^-asws: ‘These are the children of the people of the world who never had any good deeds they could be Rewarded for, and no sins which they could be Punished for. They would be descended to this status.[36]

قال: و روي عن النبي (صلى الله عليه و آله) أنه سئل عن أطفال المشركين، فقال: هم خدام أهل الجنة

(Al-Tabarsy) said that –

It has been reported from the Prophet^-saww when asked about the children of the Polytheists, said: ‘They will be the servants of the inhabitants of Paradise.’[37]

ابن بابويه: عن أبي عبد الله (عليه السلام)، قال: حدثني أبي، عن آبائه، عن أمير المؤمنين (عليهم السلام)، قال: «حوضنا [مترع‏] فيه مثعبان ينصبان من الجنة: أحدهما من تسنيم، و الآخر من معين

Ibn Babuwayh –

‘Abu Abdullah^-asws, said: ‘My^-asws father^-asws narrated to me^-asws, from his^-asws forefathers^-asws, from Amir Al-Momineen^-asws, said: ‘Our^-asws Fountain is filled to the brim from two sources established from the Paradise – one of them from: Tasneem,

Tasneem [83:27], and the other from: springs [56:18].’[38]

عن محمد بن عيسى اليقطينى، عن أبى محمد الانصاري (قال: وكان خيرا)، عن عبد الله بن سنان قال: سألت أبا عبد الله (ع)، عن سيد الادام في الدنيا والآخرة؟ – فقال: اللحم، أما تسمع قول الله تبارك وتعالى: ” ولحم طير مما يشتهون

From him, from Muhammad Bin Isa Al Yaqteeny, from Abu Muhammad Al Ansary (Said, ‘And he was good), from Abdullah Bin Sinan who said,

‘I asked Abu Abdullah^-asws about the chief of the curries/sauces in the world and the Hereafter?’ So he^-asws said: ‘The meat. Have you not heard the Words of Allah^-azwj Blessed and Exalted: And meat from whatever bird they desire [56:21]?’[39]

على بن محمد بن بندار عن أحمد بن أبى عبد الله عن محمد بن على عن عيسى بن عبد الله العلوى عن أبيه عن جده عن على صلوات الله عليه قال: قال رسول الله صلى الله عليه وآله: اللحم سيد الطعام في الدنيا والاخرة

Ali Bin Muhammad Bin Bandaar, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali Bin Isa Bin Abdullah Al-Alawy, from his father, from his grandfather,

‘From Ali^-asws that Rasool-Allah^-saww said: ‘The meat is the chief of the foods in the world and in the Hereafter.’[40]

VERSES 22 – 24

وَحُورٌ عِينٌ {22}

And Maiden (unmarried) Houries [56:22]

كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ {23}

Resembling the hidden pearls [56:23]

جَزَاءً بِمَا كَانُوا يَعْمَلُونَ {24}

Being a Recompense of what they had been doing [56:24]

كتاب (صفة الجنة و النار): عن أبي جعفر أحمد بن محمد بن عيسى، قال: حدثني سعيد بن جناح، عن عوف بن عبد الله الأزدي، عن أبي عبد الله (عليه السلام)، قال: «ما من مؤمن يدخل الجنة إلا كان له من الأزواج خمسمائة حوراء، مع كل حوراء سبعون غلاما و سبعون جارية، كأنهن اللؤلؤ المنثور، و كأنهن اللؤلؤ المكنون

In the book Sifat Al-Jannat wal Naar – from Abu Ja’far Ahmad Bin Muhammad Bin Isa, who said that it has been narrated from Saeed Bin Junaah, from Awf Bin Abdullah Al-Azdy,

‘From Abu Abdullah^-asws having said: ‘There will be no one from the Momineen who will enter the Paradise, but he will have as wives, five hundred Houries, with each of the Houries will be seventy young servants and seventy attendants going around (serving delicious foods and what is more), as if they were scattered pearls, and they (Houries) would be Resembling the hidden pearls [56:23].

و تفسير المكنون بمنزلة اللؤلؤ في الصدف، لم تمسه الأيدي و لم تره الأعين، و أما المنثور فيعني في الكثرة

And the explanation of ‘the hidden’ is like the pearl in the oyster, never having been touched by the hand and never having been seen by the eye; and as for the ‘scattered’, it is in the meaning of numerous.

و له سبعة قصور، في كل قصر سبعون بيتا و في كل بيت سبعون سريرا، على كل سرير سبعون فراشا، عليها زوجة من الحور العين

And for him (the Momin) would be seven (7) palaces, with each palace having seventy (70) rooms, and in every room will have seventy beds, on all the beds will be seventy mattresses, on which will be a wife from the Maiden Hourie’’.[41]

VERSES 25 & 26

لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا {25}

They will neither be hearing therein anything vain nor sinful talk [56:25]

إِلَّا قِيلًا سَلَامًا سَلَامًا {26}

Except it would be said, ‘Peace! Peace!’ [56:26]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ تَعَالَى وَ إِنْ جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَها قَالَ قُلْتُ مَا السَّلْمُ قَالَ الدُّخُولُ فِي أَمْرِنَا

Al-Hussain ibn Mohammed who from Moulaa ibn Mohammed who from Mohammed ibn Jamhor, who from Safwan who Ibn Muskam who from Al-Halabi has narrated the following from Abi Abd Allah^asws about the words of Allah^azwj:

And if they incline to Salam, then incline to it and trust in Allah; surely He is the Hearing, the Knowing. (8:61). I asked the Imam: ‘what is the meaning of al-Salam’? The Imam^asws replied: ‘It is the invitation to enter into our ‘Amr’ (the Divine Authority).^[42]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ عَبْدِ اللَّهِ بْنِ عَجْلَانَ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ يا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَ لا تَتَّبِعُوا خُطُواتِ الشَّيْطانِ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ قَالَ فِي وَلَايَتِنَا

Al-Hussain ibn Mohammed, who from Moulla ibn Mohammed, who from al-Hassan ibn Ali al-Washa, who from Muthana al-Hannat, who from Abd Allah ibn Ajlan, who has narrated the following from Abu Jafar^asws :

About the Words of Allah^azwj: O you who believe! Enter into ‘Islam’ whole-heartedly; and follow not the footsteps of the evil one; for he is to you an avowed enemy (2:208). The Imam^asws said: It means to submit yourself to our^asws ‘Wilayat’ (our Divine Authority).^[43]

VERSE 27

وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ {27}

And the Companions of the right hand – what are the Companions of the right hand? [56:27]

علي بن إبراهيم: قوله تعالى: لا يَسْمَعُونَ فِيها لَغْواً وَ لا تَأْثِيماً، قال: الفحش و الكذب و الغناء، قوله تعالى: وَ أَصْحابُ الْيَمِينِ ما أَصْحابُ الْيَمِينِ، قال: اليمين: علي أمير المؤمنين (عليه السلام) و أصحابه و شيعته

Ali Bin Ibrahim –

The Words of the Exalted: And the Companions of the right hand – what are the Companions of the right hand? [56:27] – He^-asws said: ‘The (companions of the) right hand – Ali^-asws Amir Al-Momineen^-asws, and his^-asws companions, and his^-asws Shias.’ [44]

[ الطوسي ] أخبرنا جماعة، عن أبي المفضل قال: حدثنا محمد بن فيروز بن غياث الجلاب بباب الأبواب قال: حدثنا محمد بن الفضل بن المختار الباني ويعرف بفضلان صاحب الجار قال: حدثني أبي الفضل بن مختار، عن الحكم بن ظهير الفزاري الكوفي، عن ثابت بن أبي صفية أبي حمزة قال: حدثني أبو عامر القاسم بن عوف، عن أبي الطفيل عامر بن واثلة قال: حدثني سلمان الفارسي (رضي الله عنه) قال:دخلت على رسول الله (صلى الله عليه وآله) في مرضه الذي قبض فيه، فجلست بين يديه وسألته عما يجد، وقمت لأخرج فقال لي: اجلس يا سلمان فسيشهدك الله عزوجل أمرا انه لمن خير الامور

Al Toosy – A group informed us, from Abu Al Mufazzal, from Muhammad Bin Feyrouz Bin Gayas Al Jalab at a door of the doors, from Muhammad Bin Al Fazal Bin Al Mukhtar Al Bany and was well know at Fazlan, the neighbour, from Abu Al Fazal Bin Mukhtar, from Al Hakam Bin Zaheer Al Fazary Al Kufy, from Sabit Bin Abu Safiya Abu Hamza, from Abu Aamir Al Qasim Bin Awf, from Abu Al Tufayl Aamir Bin Wasila,

‘From Salman Al-Farsy^-ra having said, ‘I^-ra came to Rasool-Allah^-saww during the illness during which he^-saww passed away, so I^-ra sat in front of him^-saww and asked him^-saww about certain matters, and I^-ra arose to leave, so Rasool-Allah^-saww said to me^-ra: ‘O Salman^-ra! Allah^-azwj will be Making you^-ra witness a matter which is the best of the matters’.

فجلست فبينا أنا كذلك إذ دخل رجال من أهل بيته ورجال من أصحابه ودخلت فاطمة ابنته فيمن دخل، فلما رأت ما برسول الله (صلى الله عليه وآله) من الضعف خنقتها العبرة حتى فاض دمعها على خدها

So, I^-ra sat down. While I^-ra was like that, a man from his^-saww family came in along with a man from his^-saww companions, and Fatima^-asws his^-saww daughter^-asws was (also) among the ones who entered. So when she^-asws saw what was with Rasool-Allah^-saww from the weakness, realisation came unto her^-asws until her^-asws tears flowed upon her^-asws cheeks.

فأبصر ذلك رسول الله (صلى الله عليه وآله) فقال: ما يبكيك يا بنية أقر الله عينك ولا أبكاها ؟ قالت: وكيف لا أبكي وأنا أرى ما بك من الضعف

So Rasool-Allah^-saww saw that, and he^-saww said: ‘What make you^-asws to cry, O daughter^-asws? May Allah^-azwj Delight your^-asws eyes, and do not cry’. She^-asws said: ‘And how can I^-asws not cry, and I^-asws see what is with you^-saww from the (physical) weakness’.

قال لها: يا فاطمة توكلي على الله واصبري كما صبر آباؤك من الأنبياء وامهاتك من أزواجهم، ألا أبشرك يا فاطمة ؟ قالت: بلى يا نبي الله – أو قالت يا أبة

Rasool-Allah^-saww said to her^-asws: ‘O Fatima^-asws! I^-saww rely upon Allah^-azwj and am patient just as your^-saww forefathers from the Prophets^-as were, and your^-asws foremothers from their^-as wives. Shall I^-saww give you^-asws the good news, O Fatima^-asws?’ She^-asws said: ‘Yes, O Prophet^-saww of Allah^-azwj’ – or she^-asws said: ‘O father^-saww!’

قال: أما علمت ان الله تعالى اختار أباك فجعله نبيا وبعثه إلى كافة الخلق رسولا، ثم اختار عليا فأمرني فزوجتك إياه واتخذته بأمر ربي وزيرا ووصيا

Rasool-Allah^-saww said: ‘But, do you not know that Allah^-azwj the Exalted Chose your^-asws father, so Allah^-azwj Made him^-saww as a Prophet^-saww and Sent him^-saww to the entirety of the creatures as a Rasool^-saww? Then Allah^-azwj Chose Ali^-asws, so He^-azwj Commanded me^-saww to get you^-asws to be married to him^-asws. And I^-saww took him^-asws by the Command of my^-saww Lord^-azwj, as a Vizier, and a successor^-asws.

يا فاطمة ان عليا أعظم المسلمين على المسلمين بعدي حقا وأقدمهم سلما وأعلمهم علما وأحلمهم حلما وأثبتهم في الميزان قدرا، فاستبشرت فاطمة (عليها السلام)

O Fatima^-asws! Ali^-asws is the greatest of the Muslims over the Muslims after me^-saww, truly, and the first one of them in submission, and the most knowledgeable of them in knowledge, and the most forbearing of them in forbearance, and the most steadfast of them in the Scale, the evaluation. So, Fatima^-asws was gladdened’

فأقبل عليها رسول الله (صلى الله عليه وآله) فقال: هل سررتك يا فاطمة ؟ قالت: نعم يا أبة. قال: أفلا أزيدك في بعلك وابن عمك من مزيد الخير وفواضله ؟ قالت: بلى يا نبي الله

Then Rasool-Allah^-saww kissed her^-asws and said: ‘Have I^-saww made you joyful, O Fatima^-asws?’ She^-asws said: ‘Yes, O father^-saww!’ Rasool-Allah^-saww said: ‘Shall I^-saww increase for you^-asws with regards to your^-asws husband and cousin, from increase of the goodness and his^-asws merits?’ She^-asws said: ‘Yes, O father^-saww’.

قال: ان عليا أول من آمن بالله عزوجل ورسوله من هذه الامة هو وخديجة امك، وأول من وازرني على ما جئت، يا فاطمة ان عليا أخي وصفيي وأبو ولدي، ان عليا اعطي خصالا من الخير لم يعطها أحد قبله ولا يعطاها أحد بعده، فأحسني عزاك واعلمي أن أباك لاحق بالله عزوجل

Rasool-Allah^-saww said: ‘Ali^-asws is the first one with Eman in Allah^-azwj Mighty and Majestic and His^-azwj Rasool^-saww, from this community, him^-asws and (Syeda) Khadeeja^-asws your^-asws mother^-asws, and the first one who supported me^-saww upon what I^-saww came with. O Fatima^-asws! Ali^-asws is my^-saww brother, and my^-saww sincere friend and father^-asws of my^-saww two (grand) sons^-asws. Ali^-asws has been Granted qualities from the goodness which none have been Granted before him^-asws, nor would anyone be Granted after him^-asws. Therefore, console yourself^-asws and know that your^-asws father^-saww is going to meet with Allah^-azwj Mighty and Majestic’.

قالت: يا أبتاه فرحتني وأحزنتني. قال كذلك يا بنية أمور الدنيا يشوب سرورها حزنها وصفوها كدرها، أفلا أزيدك يا بنية ؟ قالت: بلى يارسول الله

She^-asws said: ‘O Father^-saww! You^-saww have made me^-asws to be happy and aggrieved me^-asws (as well)’. Rasool-Allah^-saww said: ‘O daughter^-asws, such are the affairs of the world; its pleasure is tainted with its grief and its disappointments. Shall I^-saww increase for you^-asws, O daughter?’ She^-asws said: ‘Yes, O Rasool-Allah^-saww!’

قال: ان الله تعالى خلق الخلق فجعلهم قسمين، فجعلني وعليا في خيرهما قسما، وذلك قوله عزوجل * (وأصحب اليمين مآ أصحب اليمين)

Allah^-azwj the Exalted Created the people so He^-azwj Made them to be of two divisions, and Made me^-saww and Ali^-asws to be in the best of the two divisions, and that is in His^-azwj Words: And the Companions of the right hand – what are the Companions of the right hand? [56:27].

ثم جعل القسمين قبائل فجعلنا في خيرهما قبيلة، وذلك قوله عزوجل * (وجعلنكم شعوبا وقبآلل لتعارفوا إن أكرمكم عند الله أتقكم)

Then Allah^-azwj Made the two divisions as tribes, so He^-azwj Made us to be in the best of the two tribes, and that is in the Words of the Mighty and Majestic: and Made you as nations and tribes in order to recognise each other. Surely, the most honourable of you in the Presence of Allah is the most pious of you. [49:13].

ثم جعل القبائل بيوتا فجعلنا في خيرها بيتا في قوله سبحانه * (إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا)

Then Allah^-azwj Made the tribes to be Households, so He^-azwj Made us^-asws in the best of these in His^-azwj Words, the Glorious: But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33].

ثم ان الله تعالى اختارني من أهل بيتي واختار عليا والحسن والحسين واختارك، فأنا سيد ولد آدم وعلي سيد العرب وأنت سيدة النساء والحسن والحسين سيدا شباب أهل الجنة ومن ذريتكما المهدي يملأ الله عزوجل به الأرض عدلا كما ملئت من قبله جورا

Then Allah^-azwj the Exalted Chose me^-saww from my^-saww family, and Chose Ali^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws and Chose you^-asws. Thus, I^-saww am the Chief of the Children of Adam^-as, and Ali^-asws is the Chief of the Arabs, and you^-asws are the Chieftess of the women, and Al-Hassan^-asws and Al-Husayn^-asws and the Chief of the youths of the people of the Paradise, and from the children of you^-asws both is Al-Mahdi^-asws. Allah^-azwj Mighty and Majestic would Fill the earth by him^-asws with justice just as it had been filled from before him^-asws with the tyranny’.[45]

VERSES 28 – 34

فِي سِدْرٍ مَخْضُودٍ {28}

Among thorn-less lote trees [56:28]

وَطَلْحٍ مَنْضُودٍ {29}

And bananas, above each other [56:29]

وَظِلٍّ مَمْدُودٍ {30}

And extended shades [56:30]

وَمَاءٍ مَسْكُوبٍ {31}

And water flowing constantly [56:31]

وَفَاكِهَةٍ كَثِيرَةٍ {32}

And abundant fruit [56:32]

لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ {33}

Neither interrupted nor forbidden [56:33]

وَفُرُشٍ مَرْفُوعَةٍ {34}

And raised (from the floor) furnishings [56:34]

The altered Verse

الطبرسي: روى أصحابنا، عن يعقوب بن شعيب، قال: قلت لأبي عبد الله: وَ طَلْحٍ مَنْضُودٍ؟ قال: «لا، و طلع منضود

Al-Tabarsy – It has been reported from our companions, from Yaqoub Bin Shuaib who said,

‘I said to Abu Abdullah^-asws, ‘(What about): And bananas, above each other [56:29]?’ He^-asws said: ‘No. “And emerging (Tal’a) (Tables of fruits) above each other.”[46]

حدثنا على ابن اسماعيل عن محمد بن عمرو بن سعيد عن بعض اصحابنا عن نصر بن قابوس قال سئلت ابا عبد الله عليه السلام عن قول الله عزوجل وظل ممدود وماء مسكوب وفاكهة كثيرة لا مقطوعة ولا ممنوعة

It has been narrated to us by Ali Bin Ismail, from Muhammad Bin Amro Bin Saeed, from one of our companions, from Nasr Bin Qaboos who said:

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic: And extended shades [56:30] And water flowing constantly [56:31] And abundant fruit [56:32] Neither interrupted nor forbidden [56:33]’.

قال يانصر انه ليس حيث تذهب الناس انما هو العالم وما يخرج منه

He^-asws said: ‘O Nasr, it is not where the people are going (not as people understand it to be), but rather (it’s meaning is that), it is the knowledgeable one^-asws(the Imam^-asws) and whatever (Ahadeeth) emerging from him^-asws’.[47]

الشيخ ورام: عن النبي (صلى الله عليه و آله)، أنه قال: «في الجنة شجرة يسير الراكب في ظلها مائة سنة لا يقطعها، اقرءوا إن شئتم قول الله تبارك و تعالى: وَ ظِلٍّ مَمْدُودٍ، و موضع سوط في الجنة خير من الدنيا و ما فيها

The Sheykh has reported

‘From the Prophet^-saww, that he^-saww said: ‘In the Paradise there is a tree that a rider can travel in its shade for a hundred years and will not be cut-off from it. if you like you can recite the Words of Allah^-azwj Blessed and Exalted: And extended shades [56:30], and the place (occupied by a) whip in the Paradise, is better than the world and whatever it contains.

و اقرءوا إن شئتم فَمَنْ زُحْزِحَ عَنِ النَّارِ وَ أُدْخِلَ الْجَنَّةَ فَقَدْ فازَ وَ مَا الْحَياةُ الدُّنْيا إِلَّا مَتاعُ الْغُرُورِ

And if you like you can recite: so the one who is removed far away from the Fire and enters the Paradise he indeed has succeeded; and what is the life of the world except for a deceptive pleasure? [3:185]’.[48]

في روضة الكافي على بن ابراهيم عن ابن محبوب عن محمد بن اسحق المدنى عن ابى جعفر عليه السلام قال: سئل رسول الله صلى الله عليه وآله ونقل حديثا طويلا يقول فيه صلى الله عليه وآله حاكيا حال اهل الجنة: ويزور بعضهم بعضا. ويتنعمون في جناتهم في ظل ممدود، في مثل ما بين طلوع الفجر إلى طلوع الشمس، وأطيب من ذلك

In Rowzat Al-Kafi – Ali Bin Ibrahim, from Ibn Mahboub, from Muhammad Bin Is’haq Al-Madny,

‘Abu Ja’far^-asws said: ‘The Rasool-Allah^-saww was asked, and a lengthy Hadeeth has been copied in which he^-saww has described the state of the inhabitants of the Paradise: ‘And they will visit each other, they will enjoy in their Gardens in the: extended shades [56:30] – the example of which is what is between the dawn and sunrise, and better than that.’[49]

في تفسير على بن ابراهيم حدثنى أبى عن بعض اصحابه رفعه قال: قال رسول الله صلى الله عليه وآله: لما دخلت الجنة رأيت في الجنة شجرة طوبى اصلها في دار على وما في الجنة قصر ولا منزل الا ومنها

In the commentary of Ali Bin Ibrahim – It has been narrated to me from my father from one of his companions with an unbroken chain, said:

‘Rasool-Allah^-saww said: ‘When I^-saww entered the Paradise I^-saww saw in the Paradise the “Tooba” tree. It’s were in the house of Ali^-asws. And there is none in the Paradise from the palaces and the houses except and (there are branches) from it.

فترفيها اعلاها اسفاط حلل من سندس واستبرق، يكون للعبد المؤمن ألف ألف سفط، في كل سفط مأة حلة، ما فيها حلة تشبه الاخرى على الوان مختلفة، وهو ثياب اهل الجنة

At the top part of it are projections of garments from silk and brocade, there being thousands upon thousands of projections for the Momin. In every projection are a hundred garments, no garment therein having any resemblance with the other upon the variety of colours, and it is the clothing of the inhabitants of the Paradise.

ووسطها ظل ممدود ; عرض الجنة كعرض السماء والارض اعدت للذين آمنوا بالله ورسله، يسير الراكب في ذلك الظل مسيرة مأتى عام فلا يقطعه، وذلك قوله: ” وظل ممدود

And in the middle of it are the extended shades [56:30]. The expanse of the Paradise is like the expanse of the sky and the earth, prepared for those that believe in Allah^-azwj and His^-azwj Rasool^-saww. The rider would travel in that shade a travel distance of a hundred years without coming to the end of it, and these are His^-azwj Words: and extended shades [56:30].

وأسفلها ثمار اهل الجنة وطعامهم متذلل في بيوتهم، يكون في القضيب منها مأة لون من الفاكهة مما رأيتم في دار الدنيا ومما لم تروه، وما سمعتم به وما لم تسمعوا مثلها وكلما يجتنى منها شئ نبتت مكانها اخرى، لا مقطوعة ولا ممنوعة

And below it is the fruits for the inhabitants of the Paradise, and their food, shaded in their houses. There would happen to be in the branch from it, a hundred varieties of the fruits from what you see in the house of the world, and from what you have not (even) seen, and what you have heard of and what you have not (even) heard the like of it. And every time he takes anything from it, another one would grow back in its place, Neither interrupted nor forbidden [56:33]’’.[50]

في كتاب الاحتجاج للطبرسي (ره) عن أبى عبد الله الصادق عليه السلام حديث طويل وفيه قال السائل: فمن أين قالوا: ان أهل الجنة يأتي الرجل منهم إلى ثمرة يتناولها فإذا اكلها عادت كهيئتها ؟

In the book Al-Ihtijaj Al-Tabarsy,

‘Abu Abdullah Al-Sadiq^-asws, in a lengthy Hadeeth, in which the questioner asked, ‘From where is it said that the inhabitants of the Paradise, when a fruit is given to them, they eat it and it returns back to its original form?’

قال: نعم ذلك على قياس السراج يأتي القابس فيقتبس منه فلا ينقص من ضوئه شيئا وقد امتلئت منه الدنيا سراجا

He^-asws said: ‘Yes, that is like the example of the lamp from which light comes out, it does not diminish any of its illumination at all, and this is just the lamp of the world.’[51]

كتاب (صفة الجنة و النار): عن أبي جعفر أحمد بن محمد بن عيسى، قال: حدثني سعيد بن جناح، عن عوف بن عبد الله الأزدي، عن أبي عبد الله (عليه السلام)- في حديث طويل- قال: «فإذا انتهى- يعني المؤمن- إلى باب الجنة قيل له: هات الجواز، قال: هذا جوازي مكتوب فيه: بسم الله الرحمن الرحيم، هذا جواز جائز من الله العزيز الحكيم لفلان بن فلان من رب العالمين، فينادي مناد يسمع أهل الجمع كلهم: ألا إن فلان بن فلان، قد سعد سعادة لا يشقى بعدها أبدا

In the book Sifat Al-Jannat Wa Al-Naar – from Abu Ja’far Ahmad Bin Muhammad Bin Isa, said that it has been narrated from Saeed Bin Junaah, from Awf Bin Abdullah Al-Azdy,

‘From Abu Abdullah^-asws – in a lengthy Hadeeth – said: ‘When he, meaning the Momin, ends up at the Door of the Paradise, it will be said to him: ‘Show the permit.’ This is the permit in which would be written “In the Name of Allah^-azwj the Beneficent the Merciful. This permit is the Permission from Allah^-azwj the Mighty, the Wise for Such and such, from the Lord^-azwj of the Worlds.” The Caller will call out which all the inhabitants of the Paradise will hear: “As for such and such, happiness is for him and he will not grieve after this, ever!”

قال: فيدخل فإذا هو بشجرة ذات ظل ممدود، و ماء مسكوب، و ثمار مهدلة تسمي رضوان، يخرج من ساقها عينان تجريان، فينطلق إلى إحداهما كما أمر بذلك، فيغتسل منها، فيخرج و عليه نضرة النعيم

He^-asws said: ‘Then he will enter. When he comes to the Tree with: extended shades [56:30] And water flowing constantly [56:31], and fruits in the orchard named “Rizwaan”, emerging from below it would be: two flowing springs [55:50]. One of the streams will meet him as it had been Commanded to. So he would wash from it, and he would come out and upon him would be: The freshness of Bliss [83:24].

ثم يشرب من الأخرى، فلا يكون في بطنه مغص، و لا مرض و لا داء أبدا، و ذلك قوله تعالى: وَ سَقاهُمْ رَبُّهُمْ شَراباً طَهُوراً

Then he will drink from the other. He will not have in his stomach any cramps, and no illnesses, and no diseases ever, and these are the Words of the Exalted: and their Lord would Quench them with a pure drink [76:21].

ثم تستقبله الملائكة و تقول: طبت فادخلها مع الداخلين فيدخل فإذا هو بسماطين من شجر، أغصانها اللؤلؤ، و فروعها الحلي و الحلل، ثمارها مثل ثدي الجواري الأبكار

Then the Angels will welcome him and say to him: ‘You are Blessed, so enter along with the other entrants.’ He will enter. When he comes to the Tree (of Tooba), its branches will have pearls and jewellery (and) its fruits will be similar to the breasts of virgin maidens.

فتستقبله الملائكة معهم النوق و البراذين و الحلي و الحلل، فيقولون: يا ولي الله، اركب ما شئت، [و ألبس ما شئت‏] و سل ما شئت

The Angels will welcome him and there will be with them the camels and carriages, the ornaments and the garments. They will say to him: ‘O friend of Allah^-azwj, ride wherever you wish to, and wear whatsoever you desire, and disembark wherever you wish to.’

قال: فيركب ما اشتهى، و يلبس ما اشتهى و هو على ناقة أو برذون من نور، و ثيابه من نور و حلية من نور، يسير في دار النور معه ملائكة من نور، و غلمان من نور، و وصائف من نور حتى تهابه الملائكة مما يرون من النور، فيقول بعضهم لبعض: تنحوا فقد جاء وفد الحليم الغفور

He will ride on whatever he likes, and wear whatever he likes, and he will be on the camel or the carriage of light, and his clothing will be of light, and the covering from light, and he will travel to the house of light along with the Angels of light, and the servants of light, in the summer of light, until he outshines the Angels when they see his light. Some of them will say to others: ‘Step down, for the delegation of the Forgiving, the Forbearing, is passing by.’

قال: فينظر إلى أول قصر له من فضة، مشرفا بالدر و الياقوت، فتشرف عليه أزواجه، فيقلن: مرحبا مرحبا، انزل بنا فيهم أن ينزل بقصره

He^-asws said: He will look at the first palace for him, made from silver, decorated by precious stones and sapphire. His wives will greet him, ‘Welcome, welcome, get down among us.’ He will get down by his palace.’

قال: فتقول له الملائكة: سر- يا ولي الله- فإن هذا لك و غيره حتى ينتهي إلى قصر من ذهب، مكلل بالدر و الياقوت، [فتشرف عليه أزواجه، فيقلن: مرحبا مرحبا يا ولي الله. انزل بنا،] فيهم أن ينزل بقصره، فتقول له الملائكة: سر يا ولي الله

The Angels will say to him: ‘Be gratified, O friend of Allah^-azwj, for this is for you, and another one’, until they take him to the palace of gold, crowned with precious stones and sapphire. His wives will greet him, ‘Welcome, welcome, O friend of Allah^-azwj, get down among us.’ He will get down among them in his palace. The Angels will say to him: ‘Be gratified, O friend of Allah^-azwj.’

قال: ثم يأتي قصرا من ياقوت أحمر، مكللا بالدر و الياقوت، فيهم بالنزول بقصره، فتقول له الملائكة سر- يا ولى الله- فإن هذا لك و غيره

He^-asws said: ‘Then he will be given a palace of red sapphire, crowned with precious stones and sapphire. He will get down in his palace. The Angels will say to him: ‘Be gratified, O friend^-saww of Allah^-azwj, for this is for you, and another one.’

قال: فيسير حتى يأتي تمام ألف قصر، كل ذلك ينفذ فيه بصره، و يسير في ملكه أسرع من طرفة العين، فإذا انتهى إلى أقصاها قصرا نكس رأسه، فتقول الملائكة: ما لك يا ولي الله؟ قال: فيقول: و الله لقد كاد بصري أن يختطف [فيقولون: يا ولي الله، أبشر فإن الجنة] ليس فيها عمى و لا صمم

He^-asws said: ‘He will travel until he will be given all the one thousand palaces, all of those will settle in his vision, and he will travel in his kingdom journeying in the blink of an eye. When he finishes, he will lift his head. The Angels will say: ‘What is the matter, O friend of Allah^-azwj?’ He will say, ‘By Allah^-azwj, my vision has been hijacked.’ They will say: ‘O friend of Allah^-azwj, glad tidings are for you. This is the Paradise. There is no blindness therein, nor deafness.’

فيأتي قصرا يرى ظاهره من باطنه، و باطنه من ظاهره لبنة من فضة، و لبنة من ذهب و لبنة من ياقوت و لبنة من در، ملاطه المسك، قد شرف بشرف من نور يتلألأ و يرى الرجل وجهه في الحائط، و ذلك قوله تعالى: خِتامُهُ مِسْكٌ يعني ختام الشراب

He will be given a palace which he will see its exterior from its interior, and its interior from its exterior, made from bricks of silver, and bricks of gold, and bricks of sapphire, and bricks of precious stones, cemented with musk. It will be decorated with prestigious lights, reflections, and the man will see his face in the wall and these are the Words of the Exalted: Its sealing being of musk, [83:26] – Meaning the sealing of the drinks.’

ثم ذكر النبي (صلى الله عليه و آله) الحور العين، فقالت ام سلمة: بأبي أنت و أمي يا رسول الله، أما لنا فضل عليهن؟ قال: بلى، بصلاتكن و صيامكن و عبادتكن لله بمنزلة الظاهرة على الباطنة

Then the Prophet^-saww mentioned the Maiden Houries. Umm Salma^-ra said: ‘May my father and my mother be sacrificed for you^-saww, O Rasool-Allah^-saww, is there for us any preferences over them?’ He^-saww said: ‘Yes, by your Salats, and your Fasts, and your acts of worship of Allah^-azwj, at the status of the apparent over the hidden.’[52]

VERSES 35 – 38

إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً {35}

Surely, We shall Grow them (with a) growth [56:35]

فَجَعَلْنَاهُنَّ أَبْكَارًا {36}

So, We will Make them as virgins [56:36]

عُرُبًا أَتْرَابًا {37}

Loving, equals in age [56:37]

لِأَصْحَابِ الْيَمِينِ {38}

For the companions of the right hand [56:38]

كتاب (صفة الجنة و النار): عن أبي جعفر أحمد بن محمد بن عيسى، عن عوف بن عبد الله، عن جابر بن يزيد، عن أبي جعفر (عليه السلام)، قال: «إن الرب تبارك و تعالى يقول: تدخلون الجنة برحمتي، و تنجون من النار بعفوي و تقسمون الجنة بأعمالكم، فو عزتي لأنزلنكم دار الخلود، دار الكرامة

In the book Sifat Al-Janna Wa Al-Naar – from Abu Ja’far Ahmad Bin Isa, from Awf Bin Abdullah, from Jabir Bin Yazeed,

‘Abu Ja’far^-asws having said: ‘Surely the Lord^-azwj Blessed and Exalted Said: “I^-azwj will Make you to enter the Paradise due to My^-azwj Mercy, and rescue you from the Fire due to My^-azwj Forgiveness, and will Divide the Paradise in accordance with your deeds. By My^-azwj Honour, I^-azwj will Make you to descend into the Eternal Abode, the House of Prestige!”

فإذا دخلوها صاروا على طول آدم سبعين ذراعا، و على ملد عيسى ثلاث و ثلاثين سنة، و على لسان محمد العربية، و على صورة يوسف في الحسن، ثم يعلو وجوههم النور، و على قلب أيوب في السلامة من الغل

When they enter it, they will have the height of Adam^-as, seventy cubits, and have the youth of Isa^-as, thirty-three years, and be on the language of Muhammad^-saww, Arabic, and have the image of Yusuf^-as in beauty. Then light will emanate from their faces, and they will be upon the heart of Ayyub^-as, safe from the rancour (anger).’[53]

و عنه: بهذا الإسناد، عن أبي جعفر (عليه السلام)، قال: «إن أهل الجنة جرد مرد، مكحلين مكللين، مطوقين مسرورين مختمين، ناعمين محبورين مكرمين، يعطى أحدهم قوة مائة رجل في الطعام و الشراب‏ و الشهوة و الجماع و يجد لذة غدائه مقدار أربعين سنة، و لذة عشائه مقدار أربعين سنة، قد ألبس الله وجوههم النور، و أجسادهم الحرير، بيض الألوان، صفر الحلي، خضر الثياب

And from him, by this chain,

‘Abu Ja’far^-asws having said: ‘The inhabitants of Paradise will be beardless, tireless, blissful, joyful, dignified. Each one of them will be Given the strength of a hundred men for eating and drinking and desires and copulation, and the pleasure of his lunch will remain for a measure of forty years, and the pleasure of his dinner will last for a measure of forty years. Allah^-azwj will Cover their faces with the Light, and their bodies with silk, white in colour, yellow ornaments, and green clothes.’[54]

و عنه: بإسناده، عن جابر، عن أبي جعفر (عليه السلام)، قال: «إن أرض الجنة رخامها فضة، و ترابها الورس ، و الزعفران، و كنسها المسك، و رضراضها الدر و الياقوت

And from him, by his chain, from Jabir,

‘Abu Abdullah^-asws said: ‘The ground of the Paradise has pathways of silver marble, and its dust is of Al-Ors (Yellow material found in Yemen) and saffron, and it’s scented with musk, and its particles are precious stones and sapphire.’[55]

الحسين بن سعيد في كتاب (الزهد): عن الحسن بن علوان، عن عمرو بن خالد، عن زيد بن علي، عن آبائه، عن علي (عليه السلام)، قال: «قال رسول الله (صلى الله عليه و آله): إن أدنى أهل الجنة منزلة من الشهداء من له اثنا عشر ألف زوجة من الحور العين، و أربعة آلاف بكر، و اثنا عشر ألف ثيب، يخدم كل [زوجة] منهن سبعون ألف خادم، غير أن الحور العين، يضعف لهن، يطوف على جماعتهن في كل أسبوع

Al-Husayn Bin Saeed in the book Al-Zohad, from Al-Hasan Bin Alwan, from Amro Bin Khalid, from Zayd Bin Ali, from his forefathers,

‘From Ali^-asws that Rasool-Allah^-saww said: ‘The lowest level of the people of the Paradise who are from the martyrs, would have for himself, twelve thousand wives from the Maiden Houries, and four thousand virgins, and ten thousand others. For each of these wives would be seventy thousand servants, apart from the Maiden Houries, who would have more. They would be circling them every morning.

فإذا كان يوم إحداهن أو ساعتها، اجتمعن إليها يصوتن بأصوات لا أصوات أحلى منها و لا أحسن، حتى ما يبقى في الجنة شي‏ء إلا اهتز لحسن أصواتهن، يقلن: ألا نحن الخالدات فلا نموت، أبدا، و نحن الناعمات فلا نبأس أبدا، و نحن الراضيات فلا نسخط أبدا

So if it is the day or the time for one of them, they gather to her speaking in voices which there is none sweeter than it nor better, to the extent that there would not remain in the Paradise any except would be thrilled by their voices. They would say, ‘We are the eternal, so we do not die, ever. And we are the Bounties, so we are never evil. And we are the satisfied ones, so we are never angry’.[56]

الحسين بن سعيد في كتاب (الزهد): عن النضر بن سويد، عن درست، عن بعض أصحابه، عن أبي عبد الله (عليه السلام)، قال: «لو أن حوراء من الحور العين أشرفت على أهل الدنيا، و أبدت ذؤابة من ذوائبها، لأفتن أهل الدنيا- أو لأماتت أهل الدنيا – و إن المصلي ليصلي فإذا لم يسأل ربه أن يزوجه من الحور العين قلن: ما أزهد هذا فينا

Al-Husayn Bin Saeed in the book Al-Zohad, from Al-Nazar Bin Suweyd, from one of his companions,

‘Abu Abdullah^-asws having said: ‘If Houries from the Maiden Houries were to display a forelock from her forelocks, it would charm the people of the world, or it would kill the people of the world. And when the praying one prays Salat, and if he does not ask to be married to the Maiden Hourie, they say, ‘How abstemious is this one regarding us!’[57]

الطبرسي في (الاحتجاج): عن الصادق (عليه السلام)- في جوابه لسؤال زنديق- قال له: فمن أين قالوا: إن أهل الجنة يأتي الرجل منهم إلى ثمرة يتناولها، فإذا أكلها عادت كهيئتها؟

Al-Tabarsy, in Al-Ihtijaj,

‘Al-Sadiq^-asws – in answer to the questions of the atheist – who said to him^-asws, ‘From where do you^-asws say that the people of the Paradise, a man from among them would come to the fruit and takes it, so if he eats it, it would return back to what is used to be?’

قال (عليه السلام): «نعم، ذلك على قياس السراج، يأتي القابس فيقتبس منه، فلا ينقص من ضوئه شي‏ء و قد امتلأت الدنيا منه سراجا

He^-asws said: ‘Yes, that is upon the example of the lantern. The one who want light comes to it to take the light from it, but it does not reduce anything from its illumination, and a single lamp has filled the world from it’.

قال: أليس يأكلون و يشربون، و تزعم أنه لا تكون لهم الحاجة؟ قال (عليه السلام): بلى، لأن غذاءهم رقيق لا ثفل له، بل يخرج من أجسادهم بالعرق

He said, ‘Is it not that they would be eating and drinking, and you^-asws don’t think that they would have the need (for excretion)?’ He^-asws said: ‘Yes, because their food is light, not heavy for them. But it would come out from their bodies by the (aromatic) perspiration’.

قال: فكيف تكون الحوراء في كل ما أتاها زوجها عذراء؟ قال (عليه السلام): «لأنها خلقت من الطيب، لا تعتريها عاهة، و لا تخالط جسمها آفة، و لا يجري في ثقبها شي‏ء و لا يدنسها حيض، فالرحم ملتزقة ملدم إذ ليس فيه لسوى الإحليل مجرى

He said, ‘So how will the Hourie return to become a virgin, every time he comes to her?’ He^-asws said: ‘Because she has been Created from the Good, and she is not riddled with any disabilities, nor is her body mixed with affliction, nor does anything come out of her, nor does she menstruate. So the womb is predominantly flesh, therefore there isn’t in it the urethra for the flow of urine’.

قال: فهي تلبس سبعين حلة، و يرى زوجها مخ ساقها من وراء حللها [و بدنها]؟ قال (عليه السلام): «نعم، كما يرى أحدكم الدراهم إذا ألقيت في ماء صاف قدره قدر رمح

He said, ‘So if she is wearing seventy garments, and her husband would (still) be able to see her leg from behind that (and her body)?’ He^-asws said: ‘Yes, just as one of you can see the Dirham when it falls into the clear water, to a depth the measurement of a spear’.

قال: فكيف تنعم أهل الجنة بما فيها من النعيم، و ما منهم أحد إلا و قد افتقد ابنه أو أباه أو حميمه أو أمه، فإذا افتقدوهم في الجنة، لم يشكوا في مصيرهم إلى النار، فما يصنع بالنعيم من يعلم أن حميمه في النار يعذب؟

He said, ‘How do the people of the Paradise sleep while being in the middle of the bounties, and there is none among them except that he would miss his son, or his father, or his intimate one, or his mother. So if they are missing them in the Paradise, there is no doubt that they would have gone into the Fire. So what would they make of the Bounties, the one who knows that his intimate one is being Punished in the Fire?’

قال (عليه السلام): «إن أهل العلم قالوا: ينسون ذكرهم، و قال بعضهم: انتظروا قدومهم، و رجوا أن يكونوا بين الجنة و النار في أصحاب الأعراف

He^-asws said: ‘The people of the knowledge would say, ‘We have forgotten their remembrance. And some of them would say, ‘Wait, they would be coming, and would hope that they are in between the Paradise and the Fire, among the companions of the heights (See Surah A’raaf)’.[58]

ابن بابويه: بإسناده، عن عبد الله بن الحسن بن الحسن بن علي، عن أبيه، عن جده (عليهم السلام)، قال: «قال رسول الله (صلى الله عليه و آله): من قال: صلى الله على محمد و آله، قال الله جل جلاله: صلى الله عليك فليكثر من ذلك

Ibn Babuwayh, by his chain, from Abdullah Bin Al-Hassan Bin Al-Hassan Bin Ali, from his father, from his grandfather who said,

‘Rasool-Allah^-saww said: ‘The one who says, ‘Salawat of Allah^-azwj be upon Muhammad^-saww and his^-saww Progeny^-asws’, Allah^-azwj, Majestic is His^-azwj Majesty Says: “Salawat of Allah^-azwj be upon you”.

و من قال: صلى الله على محمد، و لم يصل على آله لم يجد ريح الجنة، و ريحها توجد من مسيرة خمسمائة عام

So let him frequent from that, and one who says, ‘Salawat of Allah^-azwj be upon Muhammad^-saww’ (while omitting the Pure Progeny^-asws), would not find the aroma of the Paradise, and its scent which would be found at a travel distance of five hundred years’.[59]

VERSES 39 & 40

ثُلَّةٌ مِنَ الْأَوَّلِينَ {39}

A group from the former ones [56:39]

وَثُلَّةٌ مِنَ الْآخِرِينَ {40}

And a group from the latter ones [56:40]

وقرأ أبو عبد الله عليه السلام ” وطلع منضود ” قال: بعضه إلى بعض ” وظل ممدود ” قال: ظل ممدود وسط الجنة في عرض الجنة، وعرض الجنة كعرض السماء والارض، يسير الراكب في ذلك الظل مسيرة مائة عام فلا يقطعه

وماء مسكوب ” أي مرشوش ” لا مقطوعة ولا ممنوعة ” أي لا ينقطع ولا يمنع أحد من أخذها ” إنا أنشأناهن إنشاء ” قال: الحور العين في الجنة ” فجعلناهن أبكارا عربا ” قال يتكلمن بالعربية ” أترابا ” يعني مستويات الاسنان ” لاصحاب اليمين ” أصحاب أمير المؤمنين عليه السلام

ثلة من الاولين ” قال: من الطبقة الاولى التي كانت مع النبي صلى الله عليه وآله ” وثلة من الآخرين ” قال: بعد النبي من هذه الامة

VERSES 41 – 44

وَأَصْحَابُ الشِّمَالِ مَا أَصْحَابُ الشِّمَالِ {41}

And the companions of the left hand, what are the companions of the left hand? [56:41]

فِي سَمُومٍ وَحَمِيمٍ {42}

In toxins and scalding water [56:42]

وَظِلٍّ مِنْ يَحْمُومٍ {43}

And shade from black smoke [56:43]

لَا بَارِدٍ وَلَا كَرِيمٍ {44}

Neither cool nor honourable/kind [56:44]

في تفسير العياشي عن ابى بصير عن ابن عبد الله عليه السلام حديث طويل يقول فيه عليه السلام: والكتاب الامام، ومن انكره كان من اصحاب الشمال الذين قال الله: ما اصحاب الشمال في سموم وحميم وظل من يحموم إلى آخر الاية

In the commentary of Al-Ayyashi, from Abu Baseer,

‘From Ibn Abdullah^-asws, a lengthy Hadeeth in which he^-asws said: ‘And the Book is the Imam^-asws, and one who denies him^-asws, will be from the companions of the left hand about whom Allah^-azwj has Said: And the companions of the left hand, what are the companions of the left hand? [56:41] In toxins and scalding water [56:42] And shade from black smoke [56:43] – up to the end of the Verse.’[61]

الإحتجاج‏ فِي حَدِيثٍ طَوِيلٍ يَذْكُرُ فِيهِ إِتْيَانَ رَجُلٍ مِنَ الزَّنَادِقَةِ أَمِيرَ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ وَ سُؤَالَهُ عَمَّا اشْتَبَهَ عَلَيْهِ مِنْ آيَاتِ الْقُرْآنِ وَ ظَنَّ التَّنَاقُضَ فِيهَا فَأَجَابَهُ عَلَيْهِ السَّلَامُ وَ أَسْلَمَ

(The book) ‘Al-Ihtijaj’ – in a lengthy Hadeeth mentioning in it, a man from the atheist came to Amir Al-Momineen^-asws and asked him^-asws about what was confusing to him from the Verses of the Quran, and he thought of the contradiction to be in it. So, he^-asws answered him and he became a Muslim.

فَكَانَ مِمَّا سَأَلَهُ قَوْلُهُ وَ أَجِدُهُ يَقُولُ‏ يا حَسْرَتى‏ عَلى‏ ما فَرَّطْتُ فِي جَنْبِ اللَّهِ‏ فَأَيْنَما تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ‏ وَ كُلُّ شَيْ‏ءٍ هالِكٌ إِلَّا وَجْهَهُ‏ وَ أَصْحابُ الْيَمِينِ ما أَصْحابُ الْيَمِينِ‏ وَ أَصْحابُ الشِّمالِ ما أَصْحابُ الشِّمالِ‏ مَا مَعْنَى الْجَنْبِ وَ الْوَجْهِ وَ الْيَمِينِ وَ الشِّمَالِ فَإِنَّ الْأَمْرَ فِي ذَلِكَ مُلْتَبِسٌ جِدّاً

From what he had asked him^-asws were his words, ‘And I found Him^-azwj Saying: ‘O regret, upon what I wasted regarding the Side of Allah, [39:56]. therefore wherever you turn to, so there would be the Face of Allah; [2:115], and All things will perish except for His Face [28:88], and So the companions of the right hand – what are the companions of the right hand? [56:8] And the companions of the left hand – what are the companions of the left hand? [56:9], what is the meaning of the ‘Side’, and the ‘Face’, and the ‘Right hand’, and the ‘Left hand’, for the matter regarding that is very ambiguous’.

فَأَجَابَهُ عَلَيْهِ السَّلَامُ بِأَنَّ الْمُنَافِقِينَ قَدْ غَيَّرُوا وَ حَرَّفُوا كَثِيراً مِنَ الْقُرْآنِ وَ أَسْقَطُوا أَسْمَاءَ جَمَاعَةٍ ذَكَرَهُمُ اللَّهُ بِأَسْمَائِهِمْ مِنَ الْأَوْصِيَاءِ وَ مِنَ الْمُنَافِقِينَ لَكِنْ أَعْمَى اللَّهُ أَبْصَارَهُمْ فَتَرَكُوا كَثِيراً مِنَ الْآيَاتِ الدَّالَّةِ عَلَى فَضْلِ مَنْزِلَةِ أَوْلِيَائِهِ وَ فَرْضِ طَاعَتِهِمْ

He^-asws said: ‘Answered him: ‘The hypocrites have changed and altered a lot from the Quran, and they dropped the names of a group Allah^-azwj had Mentioned with their names, from the successors^-asws and the hypocrites. But, Allah^-azwj Blinded their sights and they left a lot of the Verses evidencing upon the merits of His^-azwj Guardians^-asws and Obligation of obeying them^-asws’.

ثُمَّ ذَكَرَ عَلَيْهِ السَّلَامُ كَثِيراً مِنْ ذَلِكَ إِلَى أَنْ قَالَ وَ قَدْ زَادَ جَلَّ ذِكْرُهُ فِي التِّبْيَانِ وَ إِثْبَاتِ الْحُجَّةِ بِقَوْلِهِ فِي أَصْفِيَائِهِ وَ أَوْلِيَائِهِ ع‏ أَنْ تَقُولَ نَفْسٌ يا حَسْرَتى‏ عَلى‏ ما فَرَّطْتُ فِي جَنْبِ اللَّهِ‏ تَعْرِيفاً لِلْخَلِيقَةِ قُرْبَهُمْ أَ لَا تَرَى أَنَّكَ تَقُولُ فُلَانٌ إِلَى جَنْبِ فُلَانٍ إِذَا أَرَدْتَ أَنْ تَصِفَ قُرْبَهُ مِنْهُ

Then he^-asws mentioned a lot from that until he^-asws said: ‘And He^-azwj, Majestic is His^-azwj Mention, has Increased in the explanation and proving the Divine Authority by His^-azwj Words regarding His^-azwj Elites and His^-azwj Guardians^-asws: Lest a soul should be saying, ‘O regret, upon what I wasted regarding the Side of Allah, [39:56] as an introduction of the Caliph, of their proximity. Do you not see that you are saying, ‘So and so is to the side of so and so’ when He^-azwj Wanted to Describe nearness from Him^-azwj?

إِنَّمَا جَعَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى فِي كِتَابِهِ هَذِهِ الرُّمُوزَ الَّتِي لَا يَعْلَمُهَا غَيْرُهُ وَ غَيْرُ أَنْبِيَائِهِ وَ حُجَجُهُ فِي أَرْضِهِ لِعِلْمِهِ بِمَا يُحْدِثُهُ فِي كِتَابِهِ الْمُبَدِّلُونَ‏ مِنْ إِسْقَاطِ أَسْمَاءِ حُجَجِهِ مِنْهُ وَ تَلْبِيسِهِمْ ذَلِكَ عَلَى الْأُمَّةِ لِيُعِينُوهُمْ عَلَى بَاطِلِهِمْ

But rather, Allah^-azwj the Exalted Made these symbols to be in His^-azwj Book which He^-azwj none know apart from Him^-azwj, and His^-azwj Prophets^-as and His^-azwj Divine Authorities in His^-azwj earth, due to His^-azwj Knowledge with what the changers would be innovating in His^-azwj Book, from the dropping of the names of His^-azwj Divine Authorities from it and their covering that upon the community in order to assist them upon their falsehood.

فَأَثْبَتَ فِيهِ الرُّمُوزَ وَ أَعْمَى قُلُوبَهُمْ وَ أَبْصَارَهُمْ لِمَا عَلَيْهِمْ فِي تَرْكِهَا وَ تَرْكِ غَيْرِهَا مِنَ الْخِطَابِ الدَّالِّ عَلَى مَا أَحْدَثُوهُ فِيهِ وَ جَعَلَ أَهْلَ الْكِتَابِ الْقَائِمِيْنَ بِهِ وَ الْعَالِمِينَ بِظَاهِرِهِ وَ بَاطِنِهِ مِنْ شَجَرَةٍ أَصْلُها ثابِتٌ وَ فَرْعُها فِي السَّماءِ تُؤْتِي أُكُلَها كُلَّ حِينٍ بِإِذْنِ رَبِّها

Therefore, He^-azwj Affirmed the symbols in it and Blinded their hearts and their visions (insights) to what is upon them in leaving these (unaltered), and leaving others from the address, the pointers upon what they were innovating in it, and Made the People^-asws of the Book as the custodians of it and the knowers with its apparent and its hidden (esoteric) of a tree, its roots are stable and its branches are in the sky [14:24] Yielding its fruit in every season by the permission of its Lord? [14:25].

أَيْ يُظْهِرُ مِثْلَ هَذَا الْعِلْمِ لِمُحْتَمِلِيهِ فِي الْوَقْتِ بَعْدَ الْوَقْتِ وَ جَعَلَ أَعْدَاءَهَا أَهْلَ الشَّجَرَةِ الْمَلْعُونَةِ الَّذِينَ حَاوَلُوا إِطْفَاءَ نُورِ اللَّهِ بِأَفْوَاهِهِمْ‏ وَ يَأْبَى اللَّهُ إِلَّا أَنْ يُتِمَّ نُورَهُ‏

(It means), the like of this knowledge will appear to its bearers during the time after the time, and Made their^-asws enemies as the people of the Accursed tree, those who had attempted to extinguish the Noor (Light) of Allah^-azwj with their mouths, and Allah Refused except that He would Complete His Light [9:32]’.

ثُمَّ بَيَّنَ ع ذَلِكَ بِأَوْضَحِ الْبَيَانِ إِلَى أَنْ قَالَ وَ أَمَّا قَوْلُهُ‏ كُلُّ شَيْ‏ءٍ هالِكٌ إِلَّا وَجْهَهُ‏ فَالْمُرَادُ كُلُّ شَيْ‏ءٍ هَالِكٌ إِلَّا دِينَهُ لِأَنَّ مِنَ الْمُحَالِ أَنْ يَهْلِكَ مِنْهُ كُلُّ شَيْ‏ءٍ وَ يَبْقَى الْوَجْهُ هُوَ أَجَلُّ وَ أَعْظَمُ وَ أَكْرَمُ مِنْ ذَلِكَ وَ إِنَّمَا يَهْلِكُ مَنْ لَيْسَ مِنْهُ أَ لَا تَرَى أَنَّهُ قَالَ‏ كُلُّ مَنْ عَلَيْها فانٍ وَ يَبْقى‏ وَجْهُ رَبِّكَ‏ فَفَصَّلَ بَيْنَ خَلْقِهِ وَ وَجْهِهِ‏

Then he^-asws explained that with the clearest of the explanation until he^-asws said: ‘And as for His^-azwj Words: All things will perish except for His Face [28:88]. So, the intended is, all things will perish except His^-azwj Religion, because it is from the impossibilities that all things from Him^-azwj should perish and the Face would remain. He^-azwj is more Majestic and more Magnificent and more Honourable than that. And rather, it is the one who isn’t from Him^-azwj would perish. Do you not see that He^-azwj Said: Everyone upon it will perish [55:26] And there will remain the Face of your Lord, [55:27]. Thus, He^-azwj Separated between His^-azwj creatures and His^-azwj Face’’.^[62]

تفسير القمي‏ وَ ما أَدْراكَ مَا الْعَقَبَةُ قَالَ الْعَقَبَةُ الْأَئِمَّةُ ع مَنْ صَعِدَهَا فَكَّ رَقَبَتَهُ مِنَ النَّارِ أَوْ مِسْكِيناً ذا مَتْرَبَةٍ قَالَ لَا يَقِيهِ مِنَ التُّرَابِ شَيْ‏ءٌ

Tafseer Al-Qummi – And what will make you realise what the uphill road is? [90:12]. He said, ‘The uphill road are the Imams^-asws. One who climbs it, his neck would be freed from the Fire; Or a poor person with destitution [90:16]. He said, ‘There is nothing saving him from the dust.

قَوْلُهُ‏ أَصْحابُ الْمَيْمَنَةِ قَالَ أَصْحَابُ أَمِيرِ الْمُؤْمِنِينَ ع‏ وَ الَّذِينَ كَفَرُوا بِآياتِنا قَالَ الَّذِينَ خَالَفُوا أَمِيرَ الْمُؤْمِنِينَ ع‏ هُمْ أَصْحابُ الْمَشْأَمَةِ قَالَ الْمَشْأَمَةُ أَعْدَاءُ آلِ مُحَمَّدٍ ع‏ عَلَيْهِمْ نارٌ مُؤْصَدَةٌ أَيْ مُطْبَقَةٌ

His^-azwj Words: companions of the right hand [90:18]. He said, ‘Companions of Amir Al-Momineen^-asws; And those who disbelieve in Our Signs,– those who opposed Amir Al-Momineen^-asws they are the companions of the left hand [90:19]. He said, ‘The left hand are the enemies of Progeny^-asws of Muhammad^-saww, Upon them would be a Fire closed over (from all sides) [90:20], i.e., layered’’.^[63]

VERSES 45 – 50

إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ مُتْرَفِينَ {45}

Surely, they were before that in a luxurious life [56:45]

وَكَانُوا يُصِرُّونَ عَلَى الْحِنْثِ الْعَظِيمِ {46}

And they persisted upon the great perjury [56:46]

وَكَانُوا يَقُولُونَ أَئِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ {47}

And they used to say, ‘When we die and become dust and bones, would we be Resurrected? [56:47]

أَوَآبَاؤُنَا لْأَوَّلُونَ {48}

Or our fathers, the former ones?’ [56:48]

قُلْ إِنَّ الْأَوَّلِينَ وَالْآخِرِينَ {49}

Say: ‘Surely The former ones and the latter ones [56:49]

لَمَجْمُوعُونَ إِلَىٰ مِيقَاتِ يَوْمٍ مَعْلُومٍ {50}

Are to be Gathered to an appointed time of a known Day [56:50]

Revival of the decayed bones

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

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

‘A number of the Quraysh raised objections to Rasool-Allah^-saww. Among them were Utba Bin Rabi’e, and Abayy Bin Khalaf, and Walid Bin Mugheira, and Al-Aas Bin Saeed. Abayy Bin Khalaf walked towards him^-saww and he had a large bone in his hand, opened his hand, then blew (over) it away and said, ‘You^-saww are claiming that your^-saww Lord^-azwj will give life to this after what you^-saww see?’’[64]

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

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

‘I heard Ali^-asws Bin Al-Husayn^-asws say: ‘Wonder of all wonders to the one who denies the death and he sees one who dies every day and night, and wonder of all wonders to the one who denies the next Resurrection and he sees the first Resurrection (growth).’[65]

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

Al-Tabarsy in Al-Ihtijaj –

‘From Musa^-asws Bin Ja’far^-asws, from Amir Al-Momineen^-asws, when a Jew questioned him^-asws, ‘Ibrahim^-as silenced the Kafir by the demonstration of his^-as Prophet-hood’. Ali^-asws said to him: ‘And so it was the same, and Muhammad^-saww came across the deniers of Resurrection after the death, and he was Abayy Bin Khalaf Al-Jamhy, with him was a bone. He crushed it and said, ‘O Muhammad^-saww, who will give life to the bones after they have rotted away?’’[66]

Exception for the Holy Masomeen^-asws

في من لا يحضره الفقيه حديث طويل وفيه قالوا وقد رممت يا رسول الله يعنون صرت رميما ؟ فقال: كلا ان الله عزوجل حرم لحومنا على الارض أن تطعم منها شيئا

In Man La Yahzur Al-Faqih is a lengthy Hadeeth and in it they said,

‘And you^-saww will (also) decay, O Rasool-Allah^-saww, meaning the decaying of your^-saww bones?’ He^-saww said: ‘No way! Surely, Allah^-azwj Mighty and Majestic has Prohibited our^-saww flesh upon the earth, for it to consume anything from it.’[67]

VERSES 51 – 56

ثُمَّ إِنَّكُمْ أَيُّهَا الضَّالُّونَ الْمُكَذِّبُونَ {51}

Then you (Ashab ul Shimal)! O you straying ones, the beliers! [56:51]

لَآكِلُونَ مِنْ شَجَرٍ مِنْ زَقُّومٍ {52}

You will be eating from a tree of Zaqoom [56:52]

فَمَالِئُونَ مِنْهَا الْبُطُونَ {53}

So the bellies would be filled from it [56:53]

فَشَارِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ {54}

And you will be drinking upon it from the scalding water [56:54]

فَشَارِبُونَ شُرْبَ الْهِيمِ {55}

And they would be drinking (like) the thirsty camel drinks [56:55]

هَٰذَا نُزُلُهُمْ يَوْمَ الدِّينِ {56}

This will befall them on the Day of Reckoning/Judgement [56:56]

في روضة الواعظين للمفيد رحمه الله عن أبى عبد الله عليه السلام عن جبرئيل عليه السلام حديث طويل يذكر فيه أحوال النار وفيه يقول مخاطبا لرسول الله صلى الله عليه وآله: ولو ان قطرة من الزقوم والضريع قطرت في شراب أهل الدنيا مات أهل الدنيا من نتنها

In Rowzat Al-Waizeen of Al-Mufeed,

‘From Abu Abdullah^-asws, from Jibraeel^-as, a lengthy Hadeeth in which is mentioned the condition of the Fire, and in it he^-as said addressing the Rasool-Allah^-saww: ‘If one drop from Al-Zaqoom and Al-Zari’e drop were to be in the drink of the inhabitants of the world, the inhabitants of the world would have died from its stink.’[68]

محمد بن يعقوب: عن محمد بن يحيى، عن بعض أصحابه، عن عثمان بن عيسى، عن شيخ من أهل المدينة، قال: سألت أبا عبد الله (عليه السلام) عن الرجل يشرب الماء و لا يقطع نفسه حتى يروى؟ قال: فقال (عليه السلام): «و هل اللذة إلا ذاك؟». قلت: فإنهم يقولون إنه شرب الهيم، [قال‏]: فقال: «كذبوا، إنما شرب الهيم ما لم يذكر اسم الله عز و جل عليه

Muhammad Bin Yaqoub, from Muhammad Bin Yahya, from one of his companions, from Usman Bin Isa, from Sheykh from the people of Medina who said,

‘I asked Abu Abdullah^-asws about the man who drinks water without interrupting himself until he is satisfied?’ He^-asws said: ‘Is enjoyment other than that?’ I said, ‘They are saying that this is the: (like) the thirsty camel drinks [56:55]. He^-asws said: ‘They lie! But rather, (like) the thirsty camel drinks [56:55], is what the Name Allah^-azwj Mighty and Majestic, has not been mentioned upon it.’[69]

في تفسير العياشي عن محمد بن هاشم عمن أخبره عن أبى جعفر عليه السلام قال: قال له الابرش الكلبى: بلغنا انك قلت في قول الله: ” يوم تبدل الارض ” انها تبدل خبزة

In the commentary of Al-Ayyashi, from Muhammad Bin Hashim, who was informed,

‘Abu Ja’far^-asws, replied when Al-Abarsh Al-Kalby asked him^-asws, ‘They tell me that you^-asws have said regarding the Words of Allah^-azwj: On the Day the earth would be changed [14:48], that it will change into bread.’

فقال أبو جعفر عليه السلام: صدقوا تبدل الارض خبزة نقية في الموقف يأكلون منها، فضحك الابرش وقال: أمالهم شغل بما هم فيه عن أكل الخبز ؟

Abu Ja’far^-asws said: ‘True, the earth will be changed into pure bread during the pause. They would be eating from it.’ Al-Barsh laughed and said, ‘Will the occupation give them time due to what they would be in, from eating the bread?’

فقال: ويحك أي المنزلتين هم أشد شغلا وأسوء حالا ؟ إذا هم في الموقف أو في النار يعذبون ؟ فقال: لا في النار

He^-asws said: ‘Woe be unto you, which two situations would be more severe for them in occupation and of an eviller state? When they would be in the pausing or in the Fire being Punished?’ He said, ‘No, in the Fire.’

فقال ويحك وان الله يقول: لاكلون من شجر من زقوم فمالئون منها البطون فشاربون عليه من الحميم فشاربون شرب الهيم قال: فسكت

He^-asws said: ‘Woe be unto you, and Allah^-azwj has Said: You will be eating from a tree of Zaqoom [56:52] So the bellies would be filled from it [56:53] And you will be drinking upon it from the scalding water [56:54] And they would be drinking (like) the thirsty camel drinks [56:55]’. He (the narrator) said, ‘So he (Al-Abarsh) was silent’’.[70]

VERSES 57 – 62

نَحْنُ خَلَقْنَاكُمْ فَلَوْلَا تُصَدِّقُونَ {57}

We Created you, so why are you not ratifying? [56:57]

أَفَرَأَيْتُمْ مَا تُمْنُونَ {58}

Have you considered what you sow? [56:58]

أَأَنْتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخَالِقُونَ {59}

Is it you that Create it or are We the Creators? [56:59]

نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ {60}

We Ordained death among you and We will not be outrun [56:60]

عَلَىٰ أَنْ نُبَدِّلَ أَمْثَالَكُمْ وَنُنْشِئَكُمْ فِي مَا لَا تَعْلَمُونَ {61}

Transforming you into something you would never recognise[56:61]

وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الْأُولَىٰ فَلَوْلَا تَذَكَّرُونَ {62}

And you have known the first transformation, so why are you not taking heed? [56:62]

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

VERSES 63 – 67

أَفَرَأَيْتُمْ مَا تَحْرُثُونَ {63}

Have you considered what you cultivate? [56:63]

أَأَنْتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ {64}

Are you its growers or are We the Growers? [56:64]

لَوْ نَشَاءُ لَجَعَلْنَاهُ حُطَامًا فَظَلْتُمْ تَفَكَّهُونَ {65}

If We so Desire, We can Make it to be debris, then you would be upset [56:65]

إِنَّا لَمُغْرَمُونَ {66}

(Saying), ‘We have been penalised! [56:66]

بَلْ نَحْنُ مَحْرُومُونَ {67}

But, we have been deprived off!’ [56:67]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنِ ابْنِ بُكَيْرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِذَا أَرَدْتَ أَنْ تَزْرَعَ زَرْعاً فَخُذْ قَبْضَةً مِنَ الْبَذْرِ وَ اسْتَقْبِلِ الْقِبْلَةَ وَ قُلْ أَ فَرَأَيْتُمْ ما تَحْرُثُونَ أَ أَنْتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ ثَلَاثَ مَرَّاتٍ ثُمَّ تَقُولُ بَلِ اللَّهُ الزَّارِعُ ثَلَاثَ مَرَّاتٍ ثُمَّ قُلِ اللَّهُمَّ اجْعَلْهُ حَبّاً مُبَارَكاً وَ ارْزُقْنَا فِيهِ السَّلَامَةَ ثُمَّ انْثُرِ الْقَبْضَةَ الَّتِي فِي يَدِكَ فِي الْقَرَاحِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Ibn Bukeyr who said,

‘Abu Abdullah^-asws said: ‘Whenever you intend to cultivate a farm, so grab a handful of the seeds and face towards the Qiblah and say, Have you considered what you cultivate? [56:63] Are you its growers or We are the Growers? [56:64] – three times. Then you should be saying, ‘But, Allah^-azwj is the Grower’ – three times. Then say, ‘O Allah^-azwj! Make it to be as Blessed seeds and Grace us security therein’. Then scatter the handful (of seeds) which are in your hand in the clear ground’.[72]

محمد بن يحيى عن سلمة بن الخطاب عن ابراهيم بن عقبة عن صالح بن على بن عطية عن رجل ذكره قال: مر أبو عبد الله عليه السلام بناس من الانصار وهم يحرثون فقال لهم: احرثوا فان رسول الله صلى الله عليه وآله قال: ينبت الله بالريح كما ينبت بالمطر قال: فحرثوا فجاءت زروعهم

Muhammad Bin Yahya, from Salmat Bin Al-Khataab, from Ibrahim Bi Uqba, from Saleh Bin Ali Bin Atiya, from a man who mentioned,

‘Abu Abdullah^-asws passed by the people from the Helpers, and they were sowing seeds. He^-asws said to them: ‘Keep sowing, for Rasool-Allah^-saww said: ‘Allah^-azwj Causes to grow by the wind as by the rain.’ He said, ‘They sowed, and their plantation grew.’[73]

وَ فِي أَنْفُسِهِمْ أَنْ يَصْرِمُوهَا وَ لَا يَعْلَمُونَ مَا قَدْ حَلَّ بِهِمْ مِنْ سَطَوَاتِ اللَّهِ وَ نَقِمَتِهِ‏ فَلَمَّا رَأَوْها وَ عَايَنُوا مَا قَدْ حَلَّ بِهِمْ‏ قالُوا إِنَّا لَضَالُّونَ بَلْ نَحْنُ مَحْرُومُونَ‏ فَحَرَمَهُمُ اللَّهُ ذَلِكَ الرِّزْقَ بِذَنْبٍ كَانَ مِنْهُمْ وَ لَمْ يَظْلِمْهُمْ شَيْئاً

And withing their souls they were reaping it and were not knowing what had been released with them from the Prowess of Allah^-azwj and His^-azwj Vengeance. But when they saw it, and witnessed what had been released with them, they said, ‘We are lost. [68:26] But, we are deprived!’ [68:27]. Allah^-azwj had Deprived them of that sustenance due to the sin which had happened from them and had not Oppressed them of anything.

قالَ أَوْسَطُهُمْ أَ لَمْ أَقُلْ لَكُمْ لَوْ لا تُسَبِّحُونَ قالُوا سُبْحانَ رَبِّنا إِنَّا كُنَّا ظالِمِينَ فَأَقْبَلَ بَعْضُهُمْ عَلى‏ بَعْضٍ يَتَلاوَمُونَ‏

Their most moderate of them said, ‘Did I not say to you all, ‘Why don’t you Glorify (Allah)?’’ [68:28] They said, Glory be to our Lord! Sure we were unjust’. [68:29] Then some of them faced towards others, blaming each other [68:30].

قَالَ يَلُومُونَ أَنْفُسَهُمْ فِيمَا عَزَمُوا عَلَيْهِ‏ قالُوا يا وَيْلَنا إِنَّا كُنَّا طاغِينَ عَسى‏ رَبُّنا أَنْ يُبْدِلَنا خَيْراً مِنْها إِنَّا إِلى‏ رَبِّنا راغِبُونَ

He said, ‘They blamed themselves regarding what had been Determined upon them. They said, ‘O woe be unto us! Surely, we were transgressors’. [68:31] Perhaps our Lord will Replace for us better than it. Surely we are hoping to our Lord’ [68:32].

‏ فَقَالَ اللَّهُ‏ كَذلِكَ الْعَذابُ وَ لَعَذابُ الْآخِرَةِ أَكْبَرُ لَوْ كانُوا يَعْلَمُونَ‏

Allah^-azwj Said: Like that is the Punishment, and the Punishment of the Hereafter is greater, if only they had known [68:33]’’.^[74]

VERSES 68 – 70

أَفَرَأَيْتُمُ الْمَاءَ الَّذِي تَشْرَبُونَ {68}

Have you considered the water, which you are drinking? [56:68]

أَأَنْتُمْ أَنْزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنْزِلُونَ {69}

Are you it’s senders from the clouds or are We the Senders? [56:69]

لَوْ نَشَاءُ جَعَلْنَاهُ أُجَاجًا فَلَوْلَا تَشْكُرُونَ {70}

If We so Desire, We can Make it salty, so why are you not grateful? [56:70]

The origin of salty water

مُحَمَّدُ بْنُ يَحْيَى عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ النَّيْسَابُورِيِّ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ زَكَرِيَّا وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ جَمِيعاً عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي سَعِيدٍ عَقِيصَا التَّيْمِيِّ قَالَ مَرَرْتُ بِالْحَسَنِ وَ الْحُسَيْنِ ( صلوات الله عليهما ) وَ هُمَا فِي الْفُرَاتِ مُسْتَنْقِعَانِ فِي إِزَارَيْنِ فَقُلْتُ لَهُمَا يَا ابْنَيْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْكُمَا أَفْسَدْتُمَا الْإِزَارَيْنِ فَقَالَا لِي يَا أَبَا سَعِيدٍ فَسَادُنَا لِلْإِزَارَيْنِ أَحَبُّ إِلَيْنَا مِنْ فَسَادِ الدِّينِ إِنَّ لِلْمَاءِ أَهْلًا وَ سُكَّاناً كَسُكَّانِ الْأَرْضِ

Muhammad Bin Yahya, from Hamdan Bin Suleyman Al Neyshapouri, from Muhammad Bin Yahya, from Zakariyya, and a number of our companions, from Ahmad Bin Abu Abdullah, from his father, altogether, from Muhammad Bin Sinan, from Abu Al Jaroud, from Abu Saeed Aqeysa Al Taymi who said,

‘I passed by Al-Hassan^-asws and Al-Husayn^-asws, and they^-asws were both in the Euphrates soaking up to their^-asws legs. So I said to both of them^-asws, ‘So two sons^-asws of Rasool-Allah^-saww! Is it upon you two^-asws to spoil your^-asws trousers?’ So they^-asws both said: ‘O Abu Saeed! Spoiling our^-asws trousers is more beloved to us^-asws than spoiling the Religion. For the water, there are its rightful ones, dwellers like the dwellers of the ground’.

ثُمَّ قَالَا إِلَى أَيْنَ تُرِيدُ فَقُلْتُ إِلَى هَذَا الْمَاءِ فَقَالَا وَ مَا هَذَا الْمَاءُ فَقُلْتُ أُرِيدُ دَوَاءَهُ أَشْرَبُ مِنْ هَذَا الْمُرِّ لِعِلَّةٍ بِي أَرْجُو أَنْ يَخِفَّ لَهُ الْجَسَدُ وَ يُسْهِلَ الْبَطْنَ فَقَالَا مَا نَحْسَبُ أَنَّ اللَّهَ جَلَّ وَ عَزَّ جَعَلَ فِي شَيْ‏ءٍ قَدْ لَعَنَهُ شِفَاءً

Then they^-asws said: ‘Where are you intending to go to?’ So I said, ‘Into this water’. So they^-asws said: ‘And what is (in) this water?’ So I said, ‘I want its medication. I would drink from this bitter hoping that the body would lighten and the belly would be at ease’. So they^-asws said: ‘We^-asws do not reckon that Allah^-azwj Majestic and Mighty would Make a healing to be in something which He^-azwj has Cursed’.

قُلْتُ وَ لِمَ ذَاكَ فَقَالَا لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا آسَفَهُ قَوْمُ نُوحٍ ( عليه السلام ) فَتَحَ السَّمَاءَ بِمَاءٍ مُنْهَمِرٍ وَ أَوْحَى إِلَى الْأَرْضِ فاسْتَعْصَتْ عَلَيْهِ عُيُونٌ مِنْهَا فَلَعَنَهَا وَ جَعَلَهَا مِلْحاً أُجَاجاً

I said, ‘And why is that so?’ So they^-asws said: ‘Because Allah^-azwj Blessed and Exalted, When He^-azwj Decided upon the people of Noah^-as, Opened the sky with a downpour of water, and Revealed unto the earth. But certain springs disobeyed from these, therefore He^-azwj Cursed these and Made these as salty, bitter’.

وَ فِي رِوَايَةِ حَمْدَانَ بْنِ سُلَيْمَانَ أَنَّهُمَا ( عليهما السلام ) قَالَا يَا أَبَا سَعِيدٍ تَأْتِي مَاءً يُنْكِرُ وَلَايَتَنَا فِي كُلِّ يَوْمٍ ثَلَاثَ مَرَّاتٍ إِنَّ اللَّهَ عَزَّ وَ جَلَّ عَرَضَ وَلَايَتَنَا عَلَى الْمِيَاهِ فَمَا قَبِلَ وَلَايَتَنَا عَذُبَ وَ طَابَ وَ مَا جَحَدَ وَلَايَتَنَا جَعَلَهُ اللَّهُ عَزَّ وَ جَلَّ مُرّاً أَوْ مِلْحاً أُجَاجاً

And in a report of Hamdan Bin Suleyman, they^-asws both said: ‘O Abu Saeed! You have come to a water, which denies our^-asws Wilayah three times during each day. Allah^-azwj Mighty and Majestic Presents our^-asws Wilayah upon the waters, so whatever accepts our^-asws Wilayah is fresh and sweet, and whatever rejects our^-asws Wilayah, Allah^-azwj Mighty and Majestic Makes it to be bitter, or salty, burning’.[75]

VERSES 71 – 73

أَفَرَأَيْتُمُ النَّارَ الَّتِي تُورُونَ {71}

Have you considered the fire, which you ignite? [56:71]

أَأَنْتُمْ أَنْشَأْتُمْ شَجَرَتَهَا أَمْ نَحْنُ الْمُنْشِئُونَ {72}

Are you growing its trees or are We the Growers? [56:72]

نَحْنُ جَعَلْنَاهَا تَذْكِرَةً وَمَتَاعًا لِلْمُقْوِينَ {73}

We have made it a Tazkara (mention) and a provision for the desert (uncharted) travellers [56:73]

وفيه قال أبو عبد الله عليه السلام: ان ناركم هذه جزء من سبعين جزءا من نار جهنم، وقد أطفيت سبعين مرة بالماء ثم التهبت، ولولا ذلك ما استطاع آدمى ان يطفيها، وانها ليؤتى بها يوم القيامة حتى توضع على النار فتصرخ صرخة لا يبقى ملك مقرب ولا نبى مرسل الاجثى على ركبتيه فزعا من صرختها

And regarding it, Abu Abdullah^-asws said: ‘This fire of yours is only a seventieth part (1/70) of the Fire of Hell, and it was cooled down by water seventy (70) times, then it became as such, and had it not been for that, what human could have endured it? And it will be brought on the Day of Judgement until it is placed on the Fire and will be equal to it in heat. There will not remain any Angel of Proximity and no Prophet^-as but will go down on his knees screaming in panic from its intensity.’[76]

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Ibn Bukeyr who said,

‘Abu Abdullah^asws said: ‘Whenever you intend to cultivate a farm, so grab a handful of the seeds and face towards the Qiblah and say, Have you considered what you cultivate? [56:63] Are you its growers or We are the Growers? [56:64] – three times. Then you should be saying, ‘But, Allah^azwj is the Grower’ – three times. Then say, ‘O Allah^azwj! Make it to be as Blessed seeds and Grace us security therein’. Then scatter the handful (of seeds) which are in your hand in the clear ground’.^[77]

Muhammad Bin Yahya, from Salmat Bin Al-Khataab, from Ibrahim Bi Uqba, from Saleh Bin Ali Bin Atiya, from a man who mentioned,

‘Abu Abdullah^asws passed by the people from the Helpers, and they were sowing seeds. He^asws said to them: ‘Keep sowing, for Rasool-Allah^saww said: ‘Allah^azwj Causes to grow by the wind as by the rain.’ He said, ‘They sowed, and their plantation grew.’^[78]

محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن ابن أذنية، عن ابن بكير، قال: قال أبو عبد الله (عليه السلام): «إذا أردت أن تزرع زرعا فخذ قبضة من البذر، و استقبل القبلة، و قل: أَ فَرَأَيْتُمْ ما تَحْرُثُونَ أَ أَنْتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ ثلاث مرات، ثم قل: بل الله الزارع ثلاث مرات، ثم قل: اللهم اجعله حبا مباركا، و ارزقنا فيه السلامة ثم انثر القبضة التي في يدك في القراح

Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azinat, from Ibn Bakeyr who said that,

Abu Abdullah^asws said: ‘When you intend to sow the seed, take seeds in your grip, and face towards the Qiblah, and say [56:63] Have you considered what you cultivate? [56:64] Is it you who cause it to grow, or are We the Causers of its growth? three times, then say, “But Allah^azwj is the Cultivator” three times, then say “Our Allah^azwj! Make this to be a blessed growth, and Sustain us in this in safety”, then spread out the seeds that are in your hand in the barren land.’^[79]

VERSE 74

فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ {74}

Therefore, Glorify the Name of your Lord, the Magnificent [56:74]

حدثنا احمد بن محمد عن الحسين بن سعيد عن عبد الله بن بحر عن عبد الله مسكان عن ابى بصير عن ابى المقدام عن جويرية بن مسهر قال اقبلنا مع امير المؤمنين عليه السلام من قتل الخوارج حتى إذا قطعنا في ارض بابل حضرت صلوة العصر قال فنزل امير المؤمنين ونزل الناس فقال امير المؤمنين يا ايها الناس ان هذه الارض ملعونة وقد عذبت من الدهر ثلث مرات وهى احدى المؤتفكات وهى اول ارض عبد فيها وثن انه لا يحل لنبى ولوصى نبى ان يصلى فيها فامر الناس فمالوا عن جنبى الطريق يصلون وركب بغلة رسول الله فمضى عليها

It has been narrated to us Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Abdullah Bin Bahr, from Abdullah Muskaan, from Abu Baseer, from Abu Al-Maqdaam, from Juweiriya Bin Mas’har who said:

‘We were with Amir Al-Momineen^-asws from battling the Khawarijites until when we came to the land of Babel. It was time for the Asr (mid-afternoon) Salat. Amir Al-Momineen^-asws descended, and the people descended. Amir Al-Momineen^-asws said: ‘O you people! This is an accursed land and will be in torment three times, and this is one of the Al-Mowtafaqaat, and it is the first land in which the idol was worshipped and praised. It is not permitted for the Prophet^-saww or the successor^-asws of the Prophet^-saww to pray Salat therein’. He^-asws ordered the people to deviate from the side of the road to pray Salat, and he^-asws rode the mule of Rasool-Allah^-saww and went towards it.

قال جويريه فقلت والله لاتبعن امير المؤمنين ولاقلدنه صلوة اليوم قال فمضيت خلفه فو الله ما صرنا جسر سورا حتى غابت الشمس قال فسببته أو هممت ان اسبه

Juweiriya said, ‘I said, ‘By Allah^-azwj, I will follow Amir Al-Momineen^-asws and will imitate him^-asws in Salat today’. I went behind him^-asws, and, by Allah^-azwj, we did not come to a bridge or fence until the Sun disappeared’. I found a reason and resolved to insult him^-asws.

قال فقال يا جويريه اذن قال فقلت نعم يا امير المؤمنين قال فنزل ناحية فتوضاء ثم قام فنطق بكلام لا احسبه الا بالعبرانية ثم نادى بالصلوة فنظرت والله إلى الشمس قد خرجت من بين جبلين لها صرير فصلى العصر وصليت معه

He (the narrator) said, ‘He^-asws said: ‘O Juweiriya, Call the Azan (call for Salat)’. I said, ‘Yes, O Amir Al-Momineen^-asws’. He^-asws descended towards an area and performed ablution, then stood up and spoke in a speech that I could not classify it except for (something like) Hebrew. Then he^-asws called for the Salat. By Allah^-azwj, I looked at the Sun and it had come out from between the two mountains with a creaking sound. He^-asws Prayed Al-Asr, and I prayed Salat with him^-asws.

قال فلما فرغنا من صلوته عاد الليل كما كان فالتفت إلى فقال يا جويريه بن مسهر ان الله يقول فسبح باسم ربك العظيم فانى سألت الله باسمه العظيم فرد على الشمس

He (the narrator) said, ‘So when he^-asws had finished his^-asws Salat, the night came back as it was before. He^-asws turned towards me and said: ‘O Juweiriya Bin Mas’har, surely, Allah^-azwj has Said: Therefore, Glorify the Name of your Lord, the Magnificent [56:74]. I^-asws asked Allah^-azwj by His^-azwj Magnificent Name, so He^-azwj Returned the sun for me^-asws’’.[80]

VERSES 75 & 76

فَلَا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ {75}

So do not swear by the locations of the stars! [56:75]

وَإِنَّهُ لَقَسَمٌ لَوْ تَعْلَمُونَ عَظِيمٌ {76}

And it is a mighty oath, if you only knew [56:76]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِنَا قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَلا أُقْسِمُ بِمَواقِعِ النُّجُومِ قَالَ أُعَظِّمُ إِثْمَ مَنْ يَحْلِفُ بِهَا قَالَ وَ كَانَ أَهْلُ الْجَاهِلِيَّةِ يُعَظِّمُونَ الْحَرَمَ وَ لَا يُقْسِمُونَ بِهِ يَسْتَحِلُّونَ حُرْمَةَ اللَّهِ فِيهِ وَ لَا يَعْرِضُونَ لِمَنْ كَانَ فِيهِ وَ لَا يُخْرِجُونَ مِنْهُ دَابَّةً

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from one of our companions who said,

‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic: So do not swear by the locations of the stars! [56:75]. He^-asws said: ‘(It is) a great sin upon the one who swears by it. And the people of the Pre-Islamic period were revering the Sanctuary and were not swearing by it, permitting its sanctity for the Sake of Allah^-azwj in it, and were not violating to the one who was in it, nor expelling an animal from it.

فَقَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى لا أُقْسِمُ بِهذَا الْبَلَدِ وَ أَنْتَ حِلٌّ بِهذَا الْبَلَدِ وَ والِدٍ وَ ما وَلَدَ قَالَ يُعَظِّمُونَ الْبَلَدَ أَنْ يَحْلِفُوا بِهِ وَ يَسْتَحِلُّونَ فِيهِ حُرْمَةَ رَسُولِ اللَّهِ ( صلى الله عليه وآله )

So Allah^-azwj Blessed and Exalted Said: I hereby Swear by this city! [90:1] And you are a dweller in this city [90:2] And (so is) a father and what he begot [90:3]. They were revering the city that they used to swear by it, and they permitted in it the (violation of) the sanctity of Rasool-Allah^-saww’.[81]

ابن بابويه في (الفقيه): بإسناده، عن المفضل بن عمر الجعفي، قال: سمعت أبا عبد الله (عليه السلام) يقول في قول الله عز و جل: فَلا أُقْسِمُ بِمَواقِعِ النُّجُومِ وَ إِنَّهُ لَقَسَمٌ لَوْ تَعْلَمُونَ عَظِيمٌ: «يعني به اليمين بالبررة من الأئمة (عليهم السلام)، يحلف بها الرجل، يقول: إن ذلك عندي عظيم

Ibn Babuwayh in Al-Faqih, by his chain, from Al-Mufazzal-Bin Umar Al-Ju’fy, who said,

‘I heard Abu Abdullah^-asws say regarding the Words of Allah^-azwj Mighty and Majestic: So do not swear by the locations of the stars! [56:75] And it is a mighty oath, if you only knew [56:76], said: ‘Meaning by it the rightful sons^-asws of the Imams^-asws, that the man swears by them^-asws. That is mighty with me^-asws.’[82]

طب، طب الأئمة عليهم السلام الْبَرْقِيُّ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ اللَّهِ بْنِ عَمَّارٍ الدُّهْنِيِّ عَنْ أَبِيهِ عَنْ عَمْرٍو ذِي قَرٍّ وَ ثَعْلَبَةَ الْجَمَالِيِّ قَالا سَمِعْنَا أَمِيرَ الْمُؤْمِنِينَ ع يَقُولُ‏ حُمَّ رَسُولُ اللَّهِ حُمَّى شَدِيدَةً فَأَتَاهُ جَبْرَئِيلُ ع فَعَوَّذَهُ وَ قَالَ بِسْمِ اللَّهِ أَرْقِيكَ بِسْمِ اللَّهِ أَشْفِيكَ مِنْ كُلِّ دَاءٍ يُؤْذِيكَ بِسْمِ اللَّهِ وَ اللَّهُ شَافِيكَ

(The book) ‘Tibb Al-Aimma^-asws’, may the greeting be upon them^-asws – Al Barqy, from his father, from Bakr Bin Salih, from Muhammad Bin Sinan, from Abdullah Bin Ammar Al Duhny, from his father, from Amro with Qarri, and Sa’alba Al Jamal, they both said,

‘We heard Amir Al-Momineen^-asws saying: ‘Rasool-Allah^-saww was feverish with intense fever. Jibraeel^-as came to him^-saww to refuge him^-saww and said: ‘In the Name of Allah^-azwj I^-as perform Ruqya (incantation) on you^-saww! In the Name of Allah^-azwj I^-as heal you^-saww from every illness hurting you^-saww! In the Name of Allah^-azwj, and Allah^-azwj is Your^-azwj Healer!

بِسْمِ اللَّهِ خُذْهَا فَلْتَهْنِيكَ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ‏ فَلا أُقْسِمُ بِمَواقِعِ النُّجُومِ وَ إِنَّهُ لَقَسَمٌ لَوْ تَعْلَمُونَ عَظِيمٌ‏ لَتَبْرَأَنَّ بِإِذْنِ اللَّهِ عَزَّ وَ جَلَّ

In the Name of Allah^-azwj, congratulations, to you^-saww! In the Name of Allah^-azwj the Beneficent, the Merciful! So do not swear by the locations of the stars! [56:75] And it is a mighty oath, if you only knew [56:76]! You^-saww will be cured by the Permission of Allah^-azwj Mighty and Majestic’.

فَأُطْلِقَ النَّبِيُّ ص مِنْ عِقَالِهِ فَقَالَ يَا جَبْرَئِيلُ هَذِهِ عُوذَةٌ بَلِيغَةٌ

The Prophet^-saww was free from his^-saww headband. He^-saww said: ‘O Jibraeel^-as! This is an eloquent refuge (amulet)!’

قَالَ هِيَ مِنْ خِزَانَةٍ فِي السَّمَاءِ السَّابِعَةِ

He^-as said: ‘It is from treasures in the seventh sky!’’^[83]

VERSES 77 – 81

إِنَّهُ لَقُرْآنٌ كَرِيمٌ {77}

It is an Honourable Quran [56:77]

فِي كِتَابٍ مَكْنُونٍ {78}

In a hidden Book [56:78]

لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ {79}

None can touch it except for the Purified ones [56:79]

تَنْزِيلٌ مِنْ رَبِّ الْعَالَمِينَ {80}

A Revelation from Lord of the Worlds [56:80]

أَفَبِهَٰذَا الْحَدِيثِ أَنْتُمْ مُدْهِنُونَ {81}

So, is it with this Hadeeth you are being indifferent (uninterested)? [56:81]

The hidden Quran

في تفسير على بن ابراهيم حدثنى أبى عن ابن أبى عمير عن عبد الرحيم القصير عن أبى عبد الله عليه السلام قال: سألته عن ” ن والقلم ” قال: ان الله خلق القلم من شجرة في الجنة يقال لها الخلد. ثم قال لنهر في الجنة: كن مدادا، فجمد النهر وكان أشد بياضا من الثلج وأحلى من الشهد

In the commentary of Ali Bin Ibrahim he said that it has been narrated to him from his father, from Ibn Abu Umeyr, from Abdul Rahman Al-Qaseer,

‘From Abu Abdullah^-asws said when he^-asws was asked about: Noon! By the Pen [68:1], he^-asws said: ‘Surely, Allah^-azwj Created the Pen from the tree in the Paradise called Al-Khuld (The eternal). Then He^-azwj Said to the river in Paradise: “Be ink!” So the river froze, and it was more intensely whiter than the snow and sweeter than the honey.

ثم قال للقلم: اكتب، قال: يا رب وما اكتب ؟ قال: اكتب ما كان وما هو كائن إلى يوم القيامة فكتب القلم في رق أشد بياضا من الفضة وأصفى من الياقوت، ثم طواه فجعله في ركن العرش

Then He^-azwj Said to the Pen: “Write!” It said: ‘O Lord^-azwj, and what shall I write?’ He^-azwj Said: “Write all that has transpired and all that would be happening up to the Day of Judgement!” So, the Pen wrote in a parchment more intensely whiter than the silver, and clearer than the ruby. Then He^-azwj had it folded and made to be in a corner of the Throne.

ثم ختم على فم القلم فلم ينطق بعد ولا ينطق أبدا، فهو الكتاب المكنون الذى منه النسخ كلها أو لستم عربا ؟ فكيف لا تعرفون معنى الكلام وأحدكم يقول لصاحبه: انسخ ذلك الكتاب ؟ أو ليس انما ينسخ من كتاب آخر من الاصل ؟ وهو قوله: ” انا كنا نستنسخ ما كنتم تعملون

Then He^-azwj Sealed upon the mouth of the Pen and it did not speak afterwards and will not be speaking, ever! Thus, it is the: hidden Book [56:78] which, from it are the copies, all of them. Or are you not an Arab? So how come you are not recognising the meaning of the speech, and one of you tends to say to his companion, ‘Copy that book’? Or isn’t it so, rather a copy is (always) from another book other than the original? And these are His^-azwj Words: Surely, We would be Replicating whatever you would have done [45:29]’’.[84]

في كتاب الاحتجاج للطبرسي رحمه الله لما استخلف عمر سأل عليا عليه السلام ان يدفع إليهم القرآن فيحرفوه فيما بينهم، فقال: يا أبا الحسن ان جئت بالقرآن الذى كنت جئت به إلى أبى بكر حتى يجتمع عليه

In the book Al-Ihtijaj Al-Tabarsi –

‘When the Caliph Umar asked Ali^-asws to hand over to him the Quran, so that he may alter what is between them, he said, ‘O Abu Al-Hassan^-asws, you^-asws bring the Quran which Abu Bakr has already brought to me, until there is a consensus upon it.’

فقال عليه السلام: هيهات ليس إلى ذلك سبيل، انما جئت به إلى أبى بكر لتقوم الحجة عليكم، ولا تقولوا يوم القيامة انا كنا عن هذا غافلين، أو تقولوا ما جئتنا به، فان القرآن الذى عندي لا يمسه الا المطهرون، والاوصياء من ولدى

He^-asws said: ‘Alas! There is no way to that. He has come with it so that he can establish the proof to you, “Lest you should be saying on the Day of Judgment, ‘We were oblivious of this’ [7:172], or say that we^-asws did not come with this, for the Quran is the one which is with us^-asws, None can touch it except for the Purified ones [56:79], and the successors^-asws from my^-asws sons^-asws.’

فقال عمر: فهل وقت لاظهاره معلوم ؟

So, Umar said, ‘So is there known time when it (Holy Quran compiled by you^-asws) would be manifested?’

قال على عليه السلام: نعم إذا قام القائم من ولدى يظهره، ويحمل الناس على فتجرى السنة به

Ali^-asws said: ‘Yes, when Al-Qaim^-asws from my^-asws sons^-asws rises, he^-asws will manifest it, and make the people bear it, and Sunnah would flow from it.’[85]

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

Abu Ja’far^-asws said: ‘Al-Qaim^-asws will make a stand with new commands, and a new Book, and new judgments, being harsh upon the Arabs, not dealing with them except by the sword, not sparing even one of them, and not taking any accusations regarding Allah^-azwj from any accuser’.[86]

Apparent cleanliness

الشيخ في (التهذيب): بإسناده، عن علي بن الحسن بن فضال، عن جعفر بن محمد بن حكيم، و جعفر بن محمد بن أبي الصباح، جميعا، عن إبراهيم بن عبد الحميد، عن أبي الحسن (عليه السلام)، قال: «المصحف لا تمسه على غير طهر، و لا جنبا، و لا تمس خيطه، و لا تعلقه، إن الله يقول: لا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ

Al-Sheykh in Al-Tehzeeb, by his chain, from Ali Bin Al-Hassan Bin Fazaal, from Ja’far Bin Muhammad Bin Hakim, and Ja’far Bin Muhammad Bin Abu Al-Sabaah, together, from Ibrahim Bin Abdul Hameed,

‘From Abu Abdullah^-asws: ‘The Parchment (Holy Quran) should not be touched by the one who is unclean, nor kept by his side, and not touch its writing, and not attached to him, for Allah^-azwj has Said: None can touch it except for the Purified ones [56:79]’.[87]

الطبرسي: لا يجوز للجنب و الحائض و المحدث مس المصحف، عن محمد بن علي الباقر (عليهما السلام) في معنى الآية

Al-Tabarsy,

‘From Muhammad^-asws Bin Ali^-asws Al-Baqir^-asws regarding the Meaning of this Verse said: ‘It is not permissible for the one who is sexual impurity, and the menstruating woman, and the impure, to touch the Parchment (Holy Quran).’[88]

في الكافي على بن ابراهيم عن أبيه عن ابن ابى عمير عن داود بن فرقد عن أبى عبد الله عليه السلام قال: سألته عن التعويذ يعلق على الحائض ؟ قال: نعم لا بأس، قال: وقال: تقرءه وتكتبه ولا تصيبه يدها

In Al-Kafi – Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Dawood Bin Farqad,

‘From Abu Abdullah^-asws, said when he^-asws was asked about the amulet worn by the menstruating woman? He^-asws said: ‘Yes, there is no problem with that.’ He said, ‘And he^-asws said: ‘Reading it, and writing it (is fine), but not picking it up by her hand.’[89]

VERSE 82

وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ {82}

And you should be offering your livelihood, (instead) you are belying [56:82]

The altered Verse

علي بن إبراهيم، قال: حدثنا محمد بن أحمد بن ثابت، قال: حدثنا الحسن بن محمد بن‏ سماعة و أحمد بن الحسن القزاز، جميعا، عن صالح بن خالد، عن ثابت بن شريح، قال: حدثني أبان بن تغلب، عن عبد الأعلى الثعلبي، و لا أراني سمعته إلا من عبد الأعلى، قال: حدثني أبو عبد الرحمن السلمي: أن عليا (عليه السلام) قرأ بهم الواقعة (و تجعلون شكركم أنكم تكذبون) فلما انصرف، قال: «إني عرفت أنه سيقول قائل: لم قرأ هكذا، إني سمعت رسول الله (صلى الله عليه و آله) يقرأها هكذا، و كانوا إذا مطروا قالوا: مطرنا بنوء كذا و كذا، فأنزل الله عليهم (و تجعلون شكركم أنكم تكذبون)

Ali Bin Ibrahim, said that it has been narrated to him from Muhammad Bin Ahmad Bin Thabit, from Al-Hassan Bin Muhammad Bin Sama’t and Ahmad Bin Al-Hassan Al-Qazzaz, together, from Saleh Bin Kahlid, from Thabit Bin Shureyh, from Aban Bin Taghlub, from Abdul A’la Al-Tha’alby, from Abu Abdul Rahman Al-Salmy,

‘Ali^-asws read out to them (Surah) Al-Waqia: And you should be making your thanks, (instead) you are belying [56:82]. And when he had finished, said: ‘I^-asws know that the speaker would be saying, ‘Do not recite it like this’, I heard the Rasool-Allah^-saww read it like this and whenever it rained, they said, ‘It rained on us with such and such a gale’. Therefore, Allah^-azwj Revealed against them: And you should be making your thanks, (instead) you are belying [56:82]’’.[90]

و عنه، قال: حدثنا علي بن الحسين، عن أحمد بن أبي عبد الله، عن أبيه، عن ابن أبي عمير، عن أبي بصير، عن أبي عبد الله (عليه السلام)، في قوله تعالى: وَ تَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ، قال: «بل هي: (و تجعلون شكركم أنكم تكذبون)

And from him, that it has been narrated from Ali Bin Al-Husayn, from Ahmad Bin Abu Abdullah, from his father, from Ibn Abu Umeyr, from Abu Baseer,

‘From Abu Abdullah^-asws, regarding the Words of Allah^-azwj: And you should be making your livelihood, (instead) you are belying [56:82], he^-asws said: ‘But, it is And you should be making your thanks, (instead) you are belying [56:82]’.[91]

شرف الدين النجفي، قال: جاء في تأويل أهل البيت الباطن، في حديث أحمد بن إبراهيم، عنهم (عليهم السلام) وَ تَجْعَلُونَ رِزْقَكُمْ أي شكركم النعمة التي رزقكم الله و ما من عليكم بمحمد و آل محمد أَنَّكُمْ تُكَذِّبُونَ بوصية

Sharaf Al-Deen Al-Najafy said,

‘It has come in the esoteric explanation of the People^-asws of the Household^-asws, in the Hadeeth of Ahmad Bin Ibrahim, from them^-asws (having said): ‘And you should be making your livelihood, [56:82], meaning give thanks for the Favour which Allah^-azwj has Given to you as sustenance, and that is having Sent to you Muhammad^-saww and the Progeny^-asws of Muhammad^-saww, (instead) you are belying [56:82] – the successorship. [92]

VERSES 83 – 87

فَلَوْلَا إِذَا بَلَغَتِ الْحُلْقُومَ {83}

So why don’t you (people), when it reaches the throats [56:83]

وَأَنْتُمْ حِينَئِذٍ تَنْظُرُونَ {84}

And at that time you are looking on [56:84]

وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْكُمْ وَلَٰكِنْ لَا تُبْصِرُونَ {85}

And We are nearer to him than you are, but you are not seeing [56:85]

فَلَوْلَا إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ {86}

Then don’t you, if you are not indebted [56:86]

تَرْجِعُونَهَا إِنْ كُنْتُمْ صَادِقِينَ {87}

Return it, if you were truthful? [56:87]

شرف الدين النجفي، قال: جاء في تأويل أهل البيت الباطن، في حديث أحمد بن إبراهيم، عنهم (عليهم السلام) فَلَوْ لا إِذا بَلَغَتِ الْحُلْقُومَ وَ أَنْتُمْ حِينَئِذٍ تَنْظُرُونَ إلى وصيه أمير المؤمنين (عليه السلام) بشر وليه بالجنة، و عدوه بالنار وَ نَحْنُ أَقْرَبُ إِلَيْهِ مِنْكُمْ يعني أقرب إلى أمير المؤمنين منكم وَ لكِنْ لا تُبْصِرُونَ أي لا تعرفون

So why don’t you, when it reaches the throats [56:83] And at that time you are looking on [56:84] – at his^-saww successor^-asws Amir Al-Momineen^-asws giving glad tidings to his^-asws friends of the Paradise, and his^-asws enemies of the Fire, And We are nearer to him than you are, but you are not seeing [56:85] – meaning near to Amir Al-Momineen^-asws than you are, but you are not seeing – meaning you are not recognising.’’[93]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَوْلُهُ عَزَّ وَ جَلَّ فَلَوْ لا إِذا بَلَغَتِ الْحُلْقُومَ إِلَى قَوْلِهِ إِنْ كُنْتُمْ صادِقِينَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Suleyman Bin Dawood, from Abu Baseer who said,

‘I said to Abu Abdullah^-asws, ‘(What about) the Words of Allah^-azwj Mighty and Majestic: So why don’t you, when it reaches the throats [56:83] – up to His^-azwj Words Return it, if you were truthful? [56:87]?’

فَقِيلَ لَهُ: يَا ابْنَ رَسُولِ اللَّهِ‏ فَفِي الْقَبْرِ نَعِيمٌ، وَ عَذَابٌ‏ قَالَ: إِي، وَ الَّذِي بَعَثَ مُحَمَّداً ص بِالْحَقِّ نَبِيّاً، وَ جَعَلَهُ زَكِيّاً، هَادِياً، مَهْدِيّاً

So, it was said to him^-asws (Imam Hassan Al-Askari^-asws), ‘O son^-asws of Rasool-Allah^-saww! Is there Bliss and Punishment in the grave?’ He^-asws said: ‘Yes, by the One^-azwj Who Sent Muhammad^-saww with the Truth as a Prophet^-saww, and Made him^-saww a purifier, a guide, and Guided one.

وَ جَعَلَ أَخَاهُ عَلِيّاً بِالْعَهْدِ وَفِيّاً، وَ بِالْحَقِّ مَلِيّاً وَ لَدَى اللَّهِ مَرْضِيّاً، وَ إِلَى الْجِهَادِ سَابِقاً، وَ لِلَّهِ فِي أَحْوَالِهِ مُوَافِقاً، وَ لِلْمَكَارِمِ حَائِزاً، وَ بِنَصْرِ اللَّهِ عَلَى أَعْدَائِهِ فَائِزاً، وَ لِلْعُلُومِ حَاوِياً، وَ لِأَوْلِيَاءِ اللَّهِ‏ مُوَالِياً، وَ لِأَعْدَائِهِ مُنَاوِياً وَ بِالْخَيْرَاتِ نَاهِضاً، وَ لِلْقَبَائِحِ رَافِضاً وَ لِلشَّيْطَانِ مُخْزِياً، وَ لِلْفَسَقَةِ الْمَرَدَةِ مُقْصِياً وَ لِمُحَمَّدٍ ص نَفْساً، وَ بَيْنَ يَدَيْهِ لَدَى الْمَكَارِهِ تُرْساً وَ جُنَّةً

And He^-azwj Made his^-saww brother Ali^-asws as loyal with the Covenant, and thorough with the Truth, and satisfying to Allah^-azwj, and a precede to the Jihad, and is in agreement in (all) his^-asws states with Allah^-azwj, and a possessor of the (sublime) morals, and victorious upon his^-asws enemies by the Help of Allah^-azwj, and encompassing of the knowledge, and a friend to the friends of Allah^-azwj, and inimical to the enemies of Allah^-azwj, and diligent with the good deeds, and a rejecter of the ugly deeds, and a humiliator of the Satan^-la, and a dispeller of the mischievous and the obstinate ones, and a self to Muhammad^-saww, and in front of him^-saww a protection and a shield against the abhorrence.

آمَنْتُ بِهِ أَنَا، وَ أَبِي‏ عَلِيُّ بْنُ أَبِي طَالِبٍ ع، عَبْدُ رَبِّ الْأَرْبَابِ، الْمُفَضَّلُ عَلَى أُولِي الْأَلْبَابِ- الْحَاوِي لِعُلُومِ الْكِتَابِ، زَيْنُ مَنْ يُوَافِي يَوْمَ الْقِيَامَةِ فِي عَرَصَاتِ الْحِسَابِ بَعْدَ مُحَمَّدٍ ص صَفِيِّ الْكَرِيمِ الْعَزِيزِ الْوَهَّابِ إِنَّ فِي الْقَبْرِ نَعِيماً يُوَفِّرُ اللَّهُ بِهِ حُظُوظَ أَوْلِيَائِهِ وَ إِنَّ فِي الْقَبْرِ عَذَاباً يُشَدِّدُ اللَّهُ بِهِ عَلَى أَعْدَائِهِ

I^-asws believe in it (Bliss and Punishment of the grave), and (so does) my^-asws father^-asws Ali^-asws Bin Abu Talib^-asws, a servant of the Lord^-azwj of the lords, the meritorious upon the ones of understanding – the encompassing of the knowledge of the Book, an adornment of the ones who would be fulfilled with on the Day of Judgment in the plains of the Reckoning, after Muhammad^-saww, an elite of the Benevolent, the Mighty, the Bestower, that in the grave is Bliss which Allah^-azwj would Confer upon with the fortunate ones of his^-asws friends, and that in the grave is Punishment Allah^-azwj would be Severe with upon his^-asws enemies.

إِنَّ الْمُؤْمِنَ الْمُوَالِيَ لِمُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ، الْمُتَّخِذَ لِعَلِيٍّ بَعْدَ مُحَمَّدٍ ص إِمَامَهُ- الَّذِي يَحْتَذِي مِثَالَهُ، وَ سَيِّدَهُ الَّذِي يُصَدِّقُ أَقْوَالَهُ، وَ يُصَوِّبُ أَفْعَالَهُ، وَ يُطِيعُهُ بِطَاعَةِ مَنْ يَنْدُبُهُ- مِنْ أَطَايِبِ ذُرِّيَّتِهِ لِأُمُورِ الدِّينِ وَ سِيَاسَتِهِ

The Momin in the Wilayah of Muhammad^-saww and his^-saww goodly Progeny^-asws, the taker to Ali^-asws, after Muhammad^-saww, as his Imam^-asws – who is his role model, his example (to follow), and his chief whose words he ratifies, and considers his^-asws deeds as correct, and obeys him^-asws with an obedience to the ones who despotise him^-asws – from the goodly ones of his^-asws offspring for the affairs of the Religion and his social affairs.

إِذَا حَضَرَهُ مِنْ [أَمْرِ] اللَّهِ تَعَالَى مَا لَا يُرَدُّ، وَ نَزَلَ بِهِ مِنْ قَضَائِهِ مَا لَا يُصَدُّ، وَ حَضَرَهُ مَلَكُ الْمَوْتِ وَ أَعْوَانُهُ، وَجَدَ عِنْدَ رَأْسِهِ مُحَمَّداً ص رَسُولَ اللَّهِ [سَيِّدَ النَّبِيِّينَ‏] مِنْ جَانِبٍ، وَ مِنْ جَانِبٍ آخَرَ عَلِيّاً ع سَيِّدَ الْوَصِيِّينَ، وَ عِنْدَ رِجْلَيْهِ مِنْ جَانِبٍ الْحَسَنَ ع سِبْطَ سَيِّدِ النَّبِيِّينَ، وَ مِنْ جَانِبٍ آخَرَ الْحُسَيْنَ ع سَيِّدَ الشُّهَدَاءِ أَجْمَعِينَ

When there presents to him from a matter of Allah^-azwj which cannot be repelled (death), and there descends with him from His^-azwj Ordainment what cannot be blocked, and the Angel of death and his aides present (themselves) to him, he would find by his head, Muhammad^-saww Rasool^-saww of Allah^-azwj on one side, and on another side, Ali^-asws chief of the successors^-asws, and by his legs on one side would be Al-Hassan^-asws, grandson^-asws of the chief of the Prophets^-as, and from another side would be Al Husayn^-asws, chief of the martyrs altogether.

وَ حَوَالَيْهِ بَعْدَهُمْ خِيَارَ خَوَاصِّهِمْ وَ مُحِبِّيهِمْ الَّذِينَ هُمْ سَادَةُ هَذِهِ الْأُمَّةِ- بَعْدَ سَادَاتِهِمْ مِنْ آلِ مُحَمَّدٍ فَيَنْظُرُ إِلَيْهِمُ‏ الْعَلِيلُ الْمُؤْمِنُ، فَيُخَاطِبُهُمْ بِحَيْثُ يَحْجُبُ اللَّهُ صَوْتَهُ عَنْ آذَانِ حَاضِرِيهِ- كَمَا يَحْجُبُ رُؤْيَتَنَا أَهْلَ الْبَيْتِ وَ رُؤْيَةَ خَوَاصِّنَا عَنْ عُيُونِهِمْ، لِيَكُونَ إِيمَانُهُمْ بِذَلِكَ أَعْظَمَ ثَوَاباً لِشِدَّةِ الْمِحْنَةِ عَلَيْهِمْ فِيهِ

And around him, after them^-asws, would be their^-asws special ones, and those that love them, the ones who are the chiefs of this community – after their chiefs from the Progeny^-asws of Muhammad^-saww. So the ailing Momin would look at them, and he would address them with a discussion, the sound of which Allah^-azwj would Veil from the ears of the ones present with him – just as He^-azwj would Veil our^-asws sighting, the People^-asws of the Household, and sighting of our^-asws special ones, from their eyes, in order for their Emans to be (deserving) of greater Rewards due to the intensity of the test upon them by it.

فَيَقُولُ الْمُؤْمِنُ: بِأَبِي أَنْتَ وَ أُمِّي يَا رَسُولَ رَبِّ الْعِزَّةِ، بِأَبِي أَنْتَ وَ أُمِّي يَا وَصِيَّ رَسُولِ [رَبِ‏] الرَّحْمَةِ، بِأَبِي أَنْتُمَا وَ أُمِّي يَا شِبْلَيْ مُحَمَّدٍ وَ ضِرْغَامَيْهِ، وَ [يَا] وَلَدَيْهِ وَ سِبْطَيْهِ، وَ [يَا] سَيِّدَيْ شَبَابِ أَهْلِ الْجَنَّةِ الْمُقَرَّبِينَ مِنَ الرَّحْمَةِ وَ الرِّضْوَانِ

The Momin would be saying, ‘By my father and my mother being (sacrificed) you^-saww, O Rasool-Allah^-saww! By my father and my mother Being (sacrificed) for you^-saww O successor^-asws of the Rasool^-saww of the Lord^-azwj of the Mercy! By my father and my mother being (sacrificed) for you^-asws two, O children of Muhammad^-saww and his^-saww lions! And, O his^-saww son^-asws and his^-asws grandsons^-asws! And, O chiefs of the inhabitants of the Paradise, the ones of the Proximity to the Mercy and the (Divine) Pleasure!

مَرْحَباً بِكُمْ [يَا] مَعَاشِرَ خِيَارِ أَصْحَابِ مُحَمَّدٍ وَ عَلِيٍّ وَ وَلَدَيْهِمَا مَا كَانَ أَعْظَمَ شَوْقِي إِلَيْكُمْ! وَ مَا أَشَدَّ سُرُورِيَ الْآنَ بِلِقَائِكُمْ! يَا رَسُولَ اللَّهِ هَذَا مَلَكُ الْمَوْتِ قَدْ حَضَرَنِي، وَ لَا أَشُكُّ فِي جَلَالَتِي فِي صَدْرِهِ‏ لِمَكَانِكَ وَ مَكَانِ أَخِيكَ مِنِّي- فَيَقُولُ رَسُولُ اللَّهِ ص: كَذَلِكَ هُوَ

Welcome to you^-asws, of best of the companions of Muhammad^-saww and Ali^-asws and their^-asws children. How great was my desire to (see) you all! And how intense is my joy today by meeting you! O Rasool-Allah^-saww! This is the Angel of death who has presented to me, and there is no doubt in my chest of your^-saww position and the position of your^-saww brother^-asws from me’. So Rasool-Allah^-saww would be saying: ‘Like that, it is!’

ثُمَّ يُقْبِلُ رَسُولُ اللَّهِ ص عَلَى مَلَكِ الْمَوْتِ فَيَقُولُ: يَا مَلَكَ الْمَوْتِ اسْتَوْصِ بِوَصِيَّةِ اللَّهِ- فِي الْإِحْسَانِ إِلَى مَوْلَانَا وَ خَادِمِنَا وَ مُحِبِّنَا وَ مُؤْثِرِنَا

Then Rasool-Allah^-saww would face towards the Angel of death, and he^-saww would be saying: ‘O Angel of death! Act in accordant with the Advice of Allah^-azwj – regarding the goodness to our^-asws friends, and our^-asws servants, and those that love us^-asws, and preferred us^-asws’.

فَيَقُولُ [لَهُ‏] مَلَكُ الْمَوْتِ: يَا رَسُولَ اللَّهِ مُرْهُ أَنْ يَنْظُرَ إِلَى مَا قَدْ أَعَدَّ [اللَّهُ‏] لَهُ فِي الْجِنَانِ

The Angel of death would be saying to him^-saww: ‘O Rasool-Allah^-saww! Order him to look at what Allah^-azwj has Prepared for him in the Gardens’.

فَيَقُولُ لَهُ رَسُولُ اللَّهِ ص: انْظُرْ إِلَى الْعُلْوِ. فَيَنْظُرُ إِلَى مَا لَا تُحِيطُ بِهِ الْأَلْبَابُ- وَ لَا يَأْتِي عَلَيْهِ الْعَدَدُ وَ الْحِسَابُ

Rasool-Allah^-saww would be saying to him: ‘Look at the heights (above)!’ So he would look at what the gateways would be surrounded with – and neither can a number be ascribed to it nor a counting.

فَيَقُولُ مَلَكُ الْمَوْتِ: كَيْفَ لَا أَرْفَقُ بِمَنْ ذَلِكَ ثَوَابُهُ، وَ هَذَا مُحَمَّدٌ وَ عِتْرَتُهُ‏ زُوَّارُهُ يَا رَسُولَ اللَّهِ لَوْ لَا أَنَّ اللَّهَ جَعَلَ الْمَوْتَ عَقَبَةً- لَا يَصِلُ إِلَى تِلْكَ الْجِنَانِ إِلَّا مَنْ‏ قَطَعَهَا، لَمَا تَنَاوَلْتُ رُوحَهُ، وَ لَكِنْ لِخَادِمِكَ وَ مُحِبِّكَ هَذَا أُسْوَةٌ بِكَ- وَ بِسَائِرِ أَنْبِيَاءِ اللَّهِ وَ رُسُلِهِ وَ أَوْلِيَائِهِ- الَّذِينَ أُذِيقُوا الْمَوْتَ بِحُكْمِ اللَّهِ تَعَالَى

The Angel of death would be saying, ‘How can I not be kind with the one with that (kind of) Rewards, and this here Muhammad^-saww and his^-saww family^-asws are visiting him? O Rasool-Allah^-saww! Had Allah^-azwj not Made the death as an obstacle – there cannot arrive to those Gardens except the ones I cut off (take his soul), I would not take his soul, but for this servant of yours^-saww, the one who loves you^-asws, is the same with you^-saww – and with the rest of the Prophets^-as of Allah^-azwj and His^-saww Rasool^-saww and His^-azwj friends – those ones (also) tasted the death by the Decision of Allah^-azwj the Exalted’.

ثُمَّ يَقُولُ مُحَمَّدٌ ص: يَا مَلَكَ الْمَوْتِ هَاكَ أَخَانَا قَدْ سَلَّمْنَاهُ إِلَيْكَ فَاسْتَوْصِ بِهِ خَيْراً. ثُمَّ يَرْتَفِعُ هُوَ وَ مَنْ مَعَهُ إِلَى رُبْضِ‏ الْجِنَانِ، وَ قَدْ كُشِفَ عَنِ الْغِطَاءِ وَ الْحِجَابِ لِعَيْنِ ذَلِكَ الْمُؤْمِنِ الْعَلِيلِ، فَيَرَاهُمُ الْمُؤْمِنُ هُنَاكَ بَعْدَ مَا كَانُوا حَوْلَ فِرَاشِهِ

Then Muhammad^-saww would be saying: ‘O Angel of death! Here is our^-asws brother whom we^-asws submit to you, therefore be good with him’. Then he^-saww and the ones with him^-saww rise to go to the environment of the Gardens, and the coves and the veils are removed for the eyes of that ailing Momin, and the Momin sees them^-asws over there after their^-asws having been around his bed.

فَيَقُولُ: يَا مَلَكَ الْمَوْتِ الْوَحَا، الْوَحَا تَنَاوَلْ رُوحِي وَ لَا تُلْبِثْنِي هَاهُنَا، فَلَا صَبْرَ لِي عَنْ مُحَمَّدٍ وَ عِتْرَتِهِ‏ وَ أَلْحِقْنِي بِهِمْ

He would be saying, ‘O Angel of death! Quickly! Quickly take my soul, and do not make me remain over here, for there is no patience for me from (being away from) Muhammad^-saww and his^-saww family, and join me up with them^-asws’.

فَعِنْدَ ذَلِكَ يَتَنَاوَلُ مَلَكُ الْمَوْتِ رُوحَهُ فَيَسُلُّهَا، كَمَا يُسَلُّ الشَّعْرَةُ مِنَ الدَّقِيقِ، وَ إِنْ كُنْتُمْ تَرَوْنَ أَنَّهُ فِي شِدَّةٍ فَلَيْسَ فِي شِدَّةٍ، بَلْ هُوَ فِي رَخَاءٍ وَ لَذَّةٍ

Thus, during that, the Angel of death takes his soul, so he picks it would just as one picks out the hair from the flour. And if you were to see him, he would be in difficulties, but he isn’t in the difficulties. But he would be in luxury and pleasure.

فَإِذَا أُدْخِلَ قَبْرَهُ وَجَدَ جَمَاعَتَنَا هُنَاكَ، فَإِذَا جَاءَ مُنْكَرٌ وَ نَكِيرٌ قَالَ أَحَدُهُمَا لِلْآخَرِ: هَذَا مُحَمَّدٌ، وَ [هَذَا] عَلِيٌّ وَ الْحَسَنُ وَ الْحُسَيْنُ وَ خِيَارُ صِحَابَتِهِمْ بِحَضْرَةِ صَاحِبِنَا فَلْنَتَّضِعْ‏ لَهُمْ

So when he enters his grave, he would find our^-asws community over there. And when Munkar and Nakeer (two questioning Angels) come, one of them would say to the other, ‘This is Muhammad^-saww, and this is Ali^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and the best of their^-asws companions in the presence of our companion (the deceased Momin), so let us be revering to them’.

فَيَأْتِيَانِ وَ يُسَلِّمَانِ عَلَى مُحَمَّدٍ ص سَلَاماً [تَامّاً] مُنْفَرِداً، ثُمَّ يُسَلِّمَانِ عَلَى عَلِيٍّ سَلَاماً تَامّاً مُنْفَرِداً، ثُمَّ يُسَلِّمَانِ عَلَى الْحَسَنِ وَ الْحُسَيْنِ سَلَاماً يَجْمَعَانِهِمَا فِيهِ، ثُمَّ يُسَلِّمَانِ عَلَى سَائِرِ مَنْ مَعَنَا مِنْ أَصْحَابِنَا

So they come and greet upon Muhammad^-saww, with a complete salutation, individualised. Then they greet upon Ali^-asws with a complete greeting, individualised. Then they greet upon Al-Hassan^-asws and Al-Husayn^-asws with a complete greeting for both of them^-asws together. Then they^-asws greet upon the rest of the ones from our^-asws companions.

ثُمَّ يَقُولَانِ: قَدْ عَلِمْنَا يَا رَسُولَ اللَّهِ زِيَارَتَكَ فِي خَاصَّتِكَ لِخَادِمِكَ وَ مَوْلَاكَ، وَ لَوْ لَا أَنَّ اللَّهَ يُرِيدُ إِظْهَارَ فَضْلِهِ لِمَنْ بِهَذِهِ الْحَضْرَةِ- مِنْ أَمْلَاكِهِ- وَ مَنْ يَسْمَعُنَا مِنْ مَلَائِكَتِهِ بَعْدَهُمْ- لَمَا سَأَلْنَاهُ، وَ لَكِنْ أَمْرُ اللَّهِ لَا بُدَّ مِنِ امْتِثَالِهِ

Then they are saying, ‘We have known, O Rasool-Allah^-saww, of your^-saww visitation among your^-saww special ones to your^-saww servant and your^-saww friend, but Allah^-azwj’s Command is inevitable from being complied with’.

ثُمَّ يَسْأَلَانِهِ فَيَقُولَانِ: مَنْ رَبُّكَ وَ مَا دِينُكَ وَ مَنْ نَبِيُّكَ وَ مَنْ إِمَامُكَ وَ مَا قِبْلَتُكَ‏ وَ مَنْ إِخْوَانُكَ

Then they question him and they would be saying, ‘Who is your Lord^-azwj?’, and, ‘What is your Religion?’, and ‘Who is your Prophet^-saww?’, and ‘Who is your Imam^-asws?’, and ‘What is your Qiblah?’, and ‘Who are your brethren?’

فَيَقُولُ: اللَّهُ رَبِّي، وَ مُحَمَّدٌ نَبِيِّي، وَ عَلِيٌّ وَصِيُّ مُحَمَّدٍ إِمَامِي، وَ الْكَعْبَةُ قِبْلَتِي وَ الْمُؤْمِنُونَ الْمُوَالُونَ لِمُحَمَّدٍ وَ عَلِيٍّ [وَ آلِهِمَا] وَ أَوْلِيَاؤُهُمَا، وَ الْمُعَادُونَ لِأَعْدَائِهِمَا إِخْوَانِي

So he would be saying, ‘Allah^-azwj is my Lord^-azwj, and Muhammad^-saww is my Prophet^-saww, and Ali^-asws the successor^-asws of Muhammad^-saww is my Imam^-asws, and the Kabah is my Qiblah, and the Momineen, the befrienders of Muhammad^-saww and Ali^-asws and their^-asws friends, and the ones inimical to their^-asws enemies, are my brethren.

[وَ] أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ أَنَّ أَخَاهُ عَلِيّاً وَلِيُّ اللَّهِ، وَ أَنَّ مَنْ نَصَبَهُمْ لِلْإِمَامَةِ مِنْ أَطَايِبِ عِتْرَتِهِ- وَ خِيَارِ ذُرِّيَّتِهِ خُلَفَاءُ الْأُمَّةِ وَ وُلَاةُ الْحَقِّ، وَ الْقَوَّامُونَ بِالْعَدْلِ‏

And I testify that, there is no god except Allah^-azwj Alone, there being no associates for Him^-azwj. And I testify that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww, and that his^-saww brother Ali^-asws is a Guardian of Allah^-azwj, and that the ones appointed for the Imamate from the goodly ones of his^-asws descendants and the best ones of his^-asws offspring are the Caliphs of the community and the rightful rulers, and the care takers with the justice’.

فَيَقُولُ: عَلَى هَذَا حَيِيتَ، وَ عَلَى هَذَا مِتَّ، وَ عَلَى هَذَا تُبْعَثُ إِنْ شَاءَ اللَّهُ تَعَالَى، وَ تَكُونُ مَعَ مَنْ تَتَوَلَّاهُ- فِي دَارِ كَرَامَةِ اللَّهِ وَ مُسْتَقَرِّ رَحْمَتِهِ

And he (the questioning Angel) would be saying, ‘Upon this you lived, and upon this you died, and upon this you would be Resurrected, if Allah^-azwj the Exalted so Desires, and you would happen to be with the ones you befriended – in the House of Prestige of Allah^-azwj, and the stability of His^-azwj Mercy’.

قَالَ رَسُولُ اللَّهِ ص: وَ إِنْ كَانَ لِأَوْلِيَائِنَا مُعَادِياً، وَ لِأَعْدَائِنَا مُوَالِياً، وَ لِأَضْدَادِنَا بِأَلْقَابِنَا مُلَقِّباً، فَإِذَا جَاءَهُ مَلَكُ الْمَوْتِ لِنَزْعِ رُوحِهِ مَثَّلَ اللَّهُ عَزَّ وَ جَلَّ لِذَلِكَ الْفَاجِرِ- سَادَتَهُ الَّذِينَ اتَّخَذَهُمْ أَرْبَاباً مِنْ دُونِ اللَّهِ، عَلَيْهِمْ مِنْ أَنْوَاعِ الْعَذَابِ مَا يَكَادُ نَظَرُهُ إِلَيْهِمْ يُهْلِكُهُ، وَ لَا يَزَالُ يَصِلُ‏ إِلَيْهِ مِنْ حَرِّ عَذَابِهِمْ مَا لَا طَاقَةَ لَهُ بِهِ

Rasool-Allah^-saww said: ‘And if he was an enemy to our^-asws friends, and a friend to our^-asws enemies, and entitles our^-asws adversaries with our^-asws titles, so when the Angel of death comes to snatch is soul, Allah^-azwj Mighty and Majestic would Resemble for that wicked one – his chiefs, those whom he took as lords from besides Allah^-azwj. Upon them would be a variety of the Punishments, such that he would be almost destroyed if they (even) look at them. And the heat of their Punishments would not cease to arrive to him, what he would not have the strength for him (to endure) it.

فَيَقُولُ لَهُ مَلَكُ الْمَوْتِ: [يَا] أَيُّهَا الْفَاجِرُ الْكَافِرُ- تَرَكْتَ أَوْلِيَاءَ اللَّهِ إِلَى‏ أَعْدَائِهِ فَالْيَوْمَ لَا يُغْنُونَ عَنْكَ شَيْئاً، وَ لَا تَجِدُ إِلَى مَنَاصٍ سَبِيلًا

So the Angel of death would be saying to him, ‘O you mischief maker, the Kafir! You neglected the Guardian^-asws of Allah^-azwj to (prefer) his^-asws enemy, so today nothing would avail you, nor will you (be able to) find an alternative way (to escape)’.

فَيَرِدُ عَلَيْهِ مِنَ الْعَذَابِ- مَا لَوْ قُسِمَ أَدْنَاهُ عَلَى أَهْلِ الدُّنْيَا لَأَهْلَكَهُمْ. ثُمَّ إِذَا أُدْلِيَ فِي قَبْرِهِ رَأَى بَاباً مِنَ الْجَنَّةِ مَفْتُوحاً إِلَى قَبْرِهِ يَرَى مِنْهُ خَيْرَاتِهَا، فَيَقُولُ‏ [لَهُ‏] مُنْكَرٌ وَ نَكِيرٌ: انْظُرْ إِلَى مَا حُرِمْتَهُ مِنْ [تِلْكَ‏] الْخَيْرَاتِ

Then the Punishment would come upon him – what, if the least of it were to be apportioned upon the inhabitants of the world, it would destroy them. Then, when he is laid into his grave, he sees a door from the Paradise as opened up to his grave. He would see from it, its goodness, and Munkar and Nakeer would be saying to him, ‘Look are what is Prohibited unto you from those goodness’s’.

ثُمَّ يُفْتَحُ لَهُ فِي قَبْرِهِ بَابٌ مِنَ النَّارِ يَدْخُلُ عَلَيْهِ مِنْهُ‏ [مِنْ‏] عَذَابِهَا. فَيَقُولُ: يَا رَبِّ لَا تُقِمِ السَّاعَةَ [يَا رَبِ‏] لَا تُقِمِ السَّاعَةَ

There would be opened up for him in his grave, a door from the Fire, the Punishment entering to him from it. So, he would be saying, ‘O Lord^-azwj! Do not Establish the Hour! O Lord^-azwj! Do not Establish the Hour!’[94]

VERSES 88 – 95

فَأَمَّا إِنْ كَانَ مِنَ الْمُقَرَّبِينَ {88}

So, if he is from the ones of proximity [56:88]

فَرَوْحٌ وَرَيْحَانٌ وَجَنَّتُ نَعِيمٍ {89}

Then there would be cool breeze and aroma and a Blissful Garden [56:89]

وَأَمَّا إِنْ كَانَ مِنْ أَصْحَابِ الْيَمِينِ {90}

And if he is from companions of the right hand [56:90]

فَسَلَامٌ لَكَ مِنْ أَصْحَابِ الْيَمِينِ {91}

(Then it would be said): ‘So peace is for you from companions of the right hand!’ [56:91]

وَأَمَّا إِنْ كَانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَ {92}

And if he were from the beliers, the straying ones, [56:92]

فَنُزُلٌ مِنْ حَمِيمٍ {93}

He shall descend from the boiling water [56:93]

وَتَصْلِيَةُ جَحِيمٍ {94}

And arrive in the Blazing Fire [56:94]

إِنَّ هَٰذَا لَهُوَ حَقُّ الْيَقِينِ {95}

Surely this, it is the truth of certainty [56:95]

الشيخ في (أماليه)، قال: أخبرنا محمد بن محمد، قال: أخبرني المظفر بن محمد، قال: أخبرنا أبو بكر محمد بن أحمد بن أبي الثلج، قال: حدثنا أحمد بن محمد بن موسى الهاشمي، قال: حدثنا محمد بن عبد الله الزراري، عن أبيه، عن الحسن بن محبوب، عن أبي زكريا الموصلي، عن جابر، عن أبي جعفر، عن أبيه، عن جده (عليهم السلام): «أن رسول الله (صلى الله عليه و آله) قال لعلي (عليه السلام): أنت الذي احتج الله بك في ابتدائه الخلق حيث أقامهم أشباحا، فقال لهم: أ لست بربكم؟ قالوا: بلى. قال: و محمد رسولي؟ قالوا: بلى

Al-Sheykh in his Amaali, said that it has been narrated to him from Muhammad Bin Muhammad, from Al-Muzaffar Bin Muhammad, from Abu Bakr Muhammad in Ahmad Bin Abu Al-Thulj, from Ahmad Bin Muhammad Bin Musa Al-Hashmy, from Muhammad Bin Abdul Al-Zarary, from his father, from Al-Hassan Bin Mahboub, from Abu Zakariyya Al-Mowsaly, from Jabir,

‘From Abu Ja’far^-asws, who from his^-asws father^-asws, from his^-asws grandfather^-asws: ‘Rasool-Allah^-saww said to Ali^-asws: ‘You^-asws are the one^-asws by whom Allah^-azwj Argued at the inception of creation when He^-azwj Made the spirits to stand. He^-azwj Said to them: “Am I^-azwj not your Lord^-azwj?” They said: ‘Yes.’ He^-azwj Said: “And Muhammad^-saww My^-azwj Rasool?’ They said: ‘Yes.’ He^-azwj Said: “And Ali Amir Al-Momineen^-asws, My^-azwj Trustee?”

قال: و علي أمير المؤمنين [وصيي‏]؟ فأبى الخلق جميعا إلا استكبارا و عتوا عن ولايتك إلا نفر قليل، و هم أقل القليل، و هم أصحاب اليمين

The whole of the creation refused, became arrogant and insolent from your^-asws Wilayah except for a small number, and they were fewer than the few, and they are companions of the right hand!’ [56:90]’’.[95]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ يُقَالُ لِلْمُؤْمِنِ فِي قَبْرِهِ مَنْ رَبُّكَ قَالَ فَيَقُولُ اللَّهُ فَيُقَالُ لَهُ مَا دِينُكَ فَيَقُولُ الْإِسْلَامُ فَيُقَالُ لَهُ مَنْ نَبِيُّكَ فَيَقُولُ مُحَمَّدٌ فَيُقَالُ مَنْ إِمَامُكَ فَيَقُولُ فُلَانٌ فَيُقَالُ كَيْفَ عَلِمْتَ بِذَلِكَ فَيَقُولُ أَمْرٌ هَدَانِي اللَّهُ لَهُ وَ ثَبَّتَنِي عَلَيْهِ فَيُقَالُ لَهُ نَمْ نَوْمَةً لَا حُلُمَ فِيهَا نَوْمَةَ الْعَرُوسِ

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

(It has been narrated) from Abu Al-Hassan Musa^-asws having said: ‘It is said to the Believer in his grave: ‘Who is your Lord^-azwj?’ So he is saying, ‘Allah^-azwj’. So it is said to him: ‘What is your Religion?’ So he is saying, ‘Al-Islam’. So it is said to him: ‘Who is your Prophet^-saww?’ So he is saying, ‘Muhammad^-saww’. So it is said to him: ‘Who is your Imam^-asws?’ So he is saying, ‘So and so’. So it is said to him, ‘How did you come to know of that?’ So he is said, ‘A matter which Allah^-azwj Guided me towards him^-asws, and Affirmed me upon it’. So it is said to him: ‘Sleep a sleep in which there are no dreams, a sleep of the newly-weds’.

ثُمَّ يُفْتَحُ لَهُ بَابٌ إِلَى الْجَنَّةِ فَيَدْخُلُ عَلَيْهِ مِنْ رَوْحِهَا وَ رَيْحَانِهَا فَيَقُولُ يَا رَبِّ عَجِّلْ قِيَامَ السَّاعَةِ لَعَلِّي أَرْجِعُ إِلَى أَهْلِي وَ مَالِي

Then they open for him a Door to the Paradise, and there come upon him from its breezes and its fragrances, so he is saying, ‘O Lord^-azwj! Hasten the Establishment of the Hour so I can return to my family and my wealth’.

وَ يُقَالُ لِلْكَافِرِ مَنْ رَبُّكَ فَيَقُولُ اللَّهُ فَيُقَالُ مَنْ نَبِيُّكَ فَيَقُولُ مُحَمَّدٌ فَيُقَالُ مَا دِينُكَ فَيَقُولُ الْإِسْلَامُ فَيُقَالُ مِنْ أَيْنَ عَلِمْتَ ذَلِكَ فَيَقُولُ سَمِعْتُ النَّاسَ يَقُولُونَ فَقُلْتُهُ فَيَضْرِبَانِهِ بِمِرْزَبَةٍ لَوِ اجْتَمَعَ عَلَيْهَا الثَّقَلَانِ الْإِنْسُ وَ الْجِنُّ لَمْ يُطِيقُوهَا قَالَ فَيَذُوبُ كَمَا يَذُوبُ الرَّصَاصُ

And it is said to the Infidel: ‘Who is your Lord^-azwj?’ So he is saying, ‘Allah^-azwj’. So it is said to him: ‘Who is your Prophet^-saww?’ So he is saying, ‘Muhammad^-saww’. So it is said: ‘What is your Religion?’ So he is saying ‘Al-Islam’. So it is said to him: ‘From where did you come to know of that?’ So he would be saying, ‘I heard the people saying, so I said it (as well)’. So they both strike him with such a strike that if the two creatures were to gather upon it – the human beings and the Jinns, they would not be able to bear it. So he would melt like the melting of the lead.

ثُمَّ يُعِيدَانِ فِيهِ الرُّوحَ فَيُوضَعُ قَلْبُهُ بَيْنَ لَوْحَيْنِ مِنْ نَارٍ فَيَقُولُ يَا رَبِّ أَخِّرْ قِيَامَ السَّاعَةِ

They then would return the soul to him, and they would place his heart between two tablets of the Fire, so he would be saying, ‘O Lord^-azwj! Delay the Establishment of the Hour’.^[96]

َنْ أَبِي الْمِقْدَامِ قَالَ: قَالَ الصَّادِقُ جَعْفَرُ بْنُ مُحَمَّدٍ ع‏: نَزَلَتْ هَاتَانِ الْآيَتَانِ فِي أَهْلِ وَلَايَتِنَا وَ أَهْلِ عَدَاوَتِنَا فَأَمَّا إِنْ كانَ مِنَ الْمُقَرَّبِينَ فَرَوْحٌ وَ رَيْحانٌ‏ فِي قَبْرِهِ‏ وَ جَنَّةُ نَعِيمٍ‏ يَعْنِي فِي الْآخِرَةِ وَ أَمَّا إِنْ كانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَ فَنُزُلٌ مِنْ حَمِيمٍ‏ يَعْنِي فِي قَبْرِهِ‏ وَ تَصْلِيَةُ جَحِيمٍ‏ يَعْنِي فِي الْآخِرَةِ

From Abu Al-Miqdam who said,

‘Al-Sadiq Ja’far^-asws Bin Muhammad^-asws said: ‘These two Verses were Revealed regarding the people (having) our^-asws Wilayah and the people (having) our^-asws enmity. So if he is from the ones of proximity [56:88] Then there would be cool breeze – in his grave, and aroma and a Blissful Garden [56:89] – meaning, in the Hereafter. And if he were from the beliers, the straying ones, [56:92] He shall descend from the boiling water [56:93] – meaning in his grave, And arrive in the Blazing Fire [56:94] – meaning in the Hereafter’’.[97]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ بَعْضِ رِجَالِهِ عَنْ عَنْبَسَةَ بْنِ بِجَادٍ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ أَمَّا إِنْ كانَ مِنْ أَصْحابِ الْيَمِينِ فَسَلامٌ لَكَ مِنْ أَصْحابِ الْيَمِينِ فَقَالَ قَالَ رَسُولُ اللَّهِ (صلى الله عليه وآله) لِعَلِيٍّ (عليه السلام) هُمْ شِيعَتُكَ فَسَلِمَ وُلْدُكَ مِنْهُمْ أَنْ يَقْتُلُوهُمْ

Al-Husayn Bin Muhammad, from Muhammad Bin Ahmad Al-Nahdy, from Muawiya Bin Hukeym, from one of his men, from Anbasat Bin Bajaad, who has narrated:

Abu Abdullah^-asws regarding the Words of Allah^-azwj: And if he is from companions of the right hand [56:90] (Then it would be said): ‘So peace is for you from companions of the right hand!’ [56:91], so he^-asws said: ‘Rasool-Allah^-saww said to Ali^-asws: ‘These are your^-asws Shias from whom your^-asws children would be safe from being killed’.[98]

و عنه: عن علي بن محمد، عن بعض أصحابه، عن آدم بن إسحاق، عن عبد الرزاق بن مهران، عن الحسين بن ميمون، عن محمد بن سالم، عن أبي جعفر (عليه السلام)، قال: «انزل في الواقعة: وَ أَمَّا إِنْ كانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَ فَنُزُلٌ مِنْ حَمِيمٍ وَ تَصْلِيَةُ جَحِيمٍ فهؤلاء مشركون

And from him, from Ali Bin Muhammad, from one of his companions, from Adam Bin Is’haq, from Abdul Razaaq Bin Mahraan, from Al-Husayn Bin Maymoon, from Muhammad Bin Saalim,

‘Abu Ja’far^-asws said: ‘It has come down in (Surah) Al-Waqia: [56:92] He shall descend from the boiling water [56:93] And arrive in the Blazing Fire [56:94] [56:92] – these are the Polytheists.’[99]

محمد بن العباس، قال: حدثنا علي بن العباس، عن جعفر بن محمد، عن موسى بن زياد، عن عنبسة العابد، عن جابر بن يزيد، عن أبي جعفر (عليه السلام)، في قول الله عز و جل: فَسَلامٌ لَكَ مِنْ أَصْحابِ الْيَمِينِ، قال: «هم الشيعة، قال الله سبحانه لنبيه (صلى الله عليه و آله)، في قول الله عز و جل: فَسَلامٌ لَكَ مِنْ أَصْحابِ الْيَمِينِ يعني إنك تسلم منهم لا يقتلون ولدك

Muhammad Bin Al-Abba, from Ali Bin Al-Abbas, from Ja’far Bin Muhammad, from Musa Bin Ziyad, from Anbasat Al-Aabid, from Jabir Bin Yazeed,

‘From Abu Ja’far^-asws regarding the Words of the Mighty and Majestic: (Then it would be said): ‘So peace is for you from companions of the right hand!’ [56:91], he^-asws said: ‘They are the Shias. Allah^-azwj the Glorious Said to His^-azwj Prophet^-saww in the Words of Allah^-azwj Mighty and Majestic: ‘So peace is for you from companions of the right hand!’ [56:91] – Meaning, you^-saww are safe from them (the Shias). They (Shias) would not be killing your^-saww children’’.[100]

و عنه، قال: حدثنا علي بن عبد الله، عن إبراهيم بن محمد الثقفي، عن محمد بن عمران، عن عاصم بن حميد، عن محمد بن مسلم، عن أبي جعفر (عليه السلام)، في قول الله عز و جل: وَ أَمَّا إِنْ كانَ مِنْ أَصْحابِ الْيَمِينِ فَسَلامٌ لَكَ مِنْ أَصْحابِ الْيَمِينِ، قال أبو جعفر (عليه السلام): «هم شيعتنا و محبونا

And from him, who said that it has been narrated from Ali Bin Abdullah, from Ibrahim Bin Muhammad Al-Thaqafy, from Muhammad Bin Umran, from Aasim Bin Hameed, from Muhammad Bin Muslim,

‘From Abu Ja’far^-asws, regarding the Words of Allah^-azwj Mighty and Majestic: And if he is from companions of the right hand [56:90] (Then it would be said): ‘So peace is for you from companions of the right hand!’ [56:91]. Abu Ja’far^-asws said: ‘These are our^-asws Shias and those that love us^-asws.’[101]

و عنه، قال: حدثنا عبد العزيز بن يحيى، عن محمد بن عبد الرحمن بن الفضل، عن جعفر بن الحسين، عن أبيه، عن محمد بن زيد، عن أبيه، قال سألت أبا جعفر (عليه السلام)، عن قول الله عز و جل: فَأَمَّا إِنْ كانَ مِنَ الْمُقَرَّبِينَ فَرَوْحٌ وَ رَيْحانٌ وَ جَنَّةُ نَعِيمٍ، فقال: «هذا في أمير المؤمنين و الأئمة من بعده (صلوات الله عليهم)

And from him, who said that it has been narrated from Abdul Aziz Bin Yahya, from Muhammad Bin Abdul Rahmaan Bin Al-Fazal, from Ja’far Bin Al-Husayn, from his father, from Muhammad Bin Zayd, from his father who said,

‘I asked Abu Ja’far^-asws regarding the Words of Allah^-azwj Mighty and Majestic: And if he is from companions of the right hand [56:90] (Then it would be said): ‘So peace is for you from companions of the right hand!’ [56:91]. He^-asws said: ‘This is regarding Amir Al-Momineen^-asws and the Imams^-asws after him^-asws.’[102]

و عنه: عن الحسين بن أحمد، عن محمد بن عيسى، عن يونس، عن محمد بن فضيل، عن محمد بن حمران، قال: قلت لأبي جعفر (عليه السلام): فقوله عز و جل: فَأَمَّا إِنْ كانَ مِنَ الْمُقَرَّبِينَ؟ قال: «ذلك من [كانت له‏] منزلة عند الإمام

And from him, from Al-Husayn Bin Ahmad, from Muhammad Bin Isa, from Yunus, from Muhammad Bin Fazaal, from Muhammad Bin Hamraan who said,

‘I asked Abu Ja’far^-asws about the Words of the Mighty and Majestic: So if he is from the ones of proximity [56:88]?’ He^-asws said: ‘That is the one who has a status for him with the Imam^-asws.’

قلت: وَ أَمَّا إِنْ كانَ مِنْ أَصْحابِ الْيَمِينِ؟ قال: «ذلك من وصف بهذا الأمر

I said, ‘(What about): And if he is from companions of the right hand [56:90]?’ He^-asws said: ‘That is the quality gained by this matter (Al-Wilayah).’

قلت: وَ أَمَّا إِنْ كانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَ؟ قال: «الجاحدين للإمام

I said, ‘And if he were from the beliers, the straying ones, [56:92]?’ He^-asws said: ‘The ones who fight against the Imam^-asws.’[103]

في الكافي على بن ابراهيم عن أبيه عن عمرو بن عثمان وعدة من أصحابنا عن سهل بن زياد عن أحمد بن محمد بن أبى نصر والحسن بن على جميعا عن ابى جميلة مفضل بن صالح عن جابر عن عبد الاعلى وعلى بن ابراهيم عن محمد بن عيسى عن يونس عن ابراهيم بن عبد الاعلى عن سويد بن غفلة قال: قال أمير المؤمنين عليه السلام: ان أبن آدم إذا كان في آخر يوم من أيام الدنيا وأول يوم من ايام الاخرة مثل له ماله وولده وعمله، فيلتفت إلى عمله فيقول: والله انى كنت فيك لزاهد، وان كنت على لثقيلا، فماذا عندك ؟ فيقول: أنا قرينك في قبرك ويوم نشرك حتى أعرض أنا وأنت على ربك

In Al-Kafi – Ali Bin Ibrahim, from his father, from Amro Bin Usman and a number from our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr and Al-Hasan Bin Ali, together, from Abu Jameela MufazzAl-Bin Saleh, from Jabir, from Abdul A’la and Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibrahim Bin Abdul A’la, from Suweyd Bin Ghaflat who said that,

Amir Al-Momineen^-asws said: ‘When the son of Adam^-as will be in the last day of the days of the world and the first day from the days of the Hereafter, his wealth and his children and his deeds become a parable for him. He pays attention to his deeds. He says, ‘By Allah^-azwj, I was with you an ascetic, and it was very difficult, what is there with you?’ It (The deed) will say, ‘I am your companion in your grave, and the Day when you will be Resurrected until I and you are presented to your Lord^-azwj.’

قال: فان كان لله وليا أتاه أطيب الناس ريحا واحسنهم منظرا واحسنهم رياشا، فيقول: أبشر بروح وريحان وجنة نعيم، ومقدمك خير مقدم، فيقول له: من أنت ؟ فيقول: أنا عملك الصالح ارتحل من الدنيا إلى الجنة

He^-asws said: ‘If he is a friend of Allah^-azwj, there will come to him a cool breeze, and beautiful sceneries, and a beautiful living. It will say to him, ‘Glad tidings to you Then there would be cool breeze and aroma and a Blissful Garden [56:89] – and your Provider is the best Provider.’ He will say to it, ‘Who are you?’ It will say, ‘I am your good deed travelling with you from the world to the Paradise.’[104]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ وَ الْحَسَنُ بْنُ عَلِيٍّ جَمِيعاً عَنْ أَبِي جَمِيلَةَ مُفَضَّلِ بْنِ صَالِحٍ عَنْ جَابِرٍ عَنْ عَبْدِ الْأَعْلَى وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ إِبْرَاهِيمَ عَنْ عَبْدِ الْأَعْلَى عَنْ سُوَيْدِ بْنِ غَفَلَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) إِنَّ ابْنَ آدَمَ إِذَا كَانَ فِي آخِرِ يَوْمٍ مِنْ أَيَّامِ الدُّنْيَا وَ أَوَّلِ يَوْمٍ مِنْ أَيَّامِ الْآخِرَةِ مُثِّلَ لَهُ مَالُهُ وَ وَلَدُهُ وَ عَمَلُهُ فَيَلْتَفِتُ إِلَى مَالِهِ فَيَقُولُ وَ اللَّهِ إِنِّي كُنْتُ عَلَيْكَ حَرِيصاً شَحِيحاً فَمَا لِي عِنْدَكَ فَيَقُولُ خُذْ مِنِّي كَفَنَكَ

Ali Bin Ibrahim, from his father, from Amro Bin Usman, and a number of our companions, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr, and Al Hassan Bin Ali, altogether from Abu Jameela Mufazzal Bin Salih, from Jabir, from Abdul A’ala and Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibrahim, from Abdul A’ala, from Suweyd Bin Ghafala who said,

‘Amir Al-Momineen^-asws said: ‘The son of Adam^-as, when he is in the last day from the days of the world, and the first day from the days of the Hereafter, a resemblance is made for him, of his wealth, and his children, and his deeds. So he turns towards his wealth, and he is saying, ‘By Allah^-azwj! I was greedy upon you, tight-fisted, so what is for me, with you?’ So it is saying, ‘Take your shroud from me’.

قَالَ فَيَلْتَفِتُ إِلَى وَلَدِهِ فَيَقُولُ وَ اللَّهِ إِنِّي كُنْتُ لَكُمْ مُحِبّاً وَ إِنِّي كُنْتُ عَلَيْكُمْ مُحَامِياً فَمَا ذَا لِي عِنْدَكُمْ فَيَقُولُونَ نُؤَدِّيكَ إِلَى حُفْرَتِكَ نُوَارِيكَ فِيهَا

He^-asws said: ‘So he turns towards his children, and he is saying, ‘By Allah^-azwj! I was loving you, and I was a protector over you, so what is that which is for me, with you?’ So they are saying, ‘We shall accompany you to your pit and cast you in it’.

قَالَ فَيَلْتَفِتُ إِلَى عَمَلِهِ فَيَقُولُ وَ اللَّهِ إِنِّي كُنْتُ فِيكَ لَزَاهِداً وَ إِنْ كُنْتَ عَلَيَّ لَثَقِيلًا فَمَا ذَا عِنْدَكَ فَيَقُولُ أَنَا قَرِينُكَ فِي قَبْرِكَ وَ يَوْمِ نَشْرِكَ حَتَّى أُعْرَضَ أَنَا وَ أَنْتَ عَلَى رَبِّكَ

He^-asws said: ‘So he is turning to his deeds, and he is saying, ‘I was abstaining from you and you were heavy upon me, so what is that (for me), with you?’ So these are saying, ‘We are your pair in your grave and on the Day you are Resurrected until us and you are presented to your Lord^-azwj’.

قَالَ فَإِنْ كَانَ لِلَّهِ وَلِيّاً أَتَاهُ أَطْيَبُ النَّاسِ رِيحاً وَ أَحْسَنُهُمْ مَنْظَراً وَ أَحْسَنُهُمْ رِيَاشاً فَقَالَ أَبْشِرْ بِرَوْحٍ وَ رَيْحَانٍ وَ جَنَّةِ نَعِيمٍ وَ مَقْدَمُكَ خَيْرُ مَقْدَمٍ فَيَقُولُ لَهُ مَنْ أَنْتَ فَيَقُولُ أَنَا عَمَلُكَ الصَّالِحُ ارْتَحِلْ مِنَ الدُّنْيَا إِلَى الْجَنَّةِ

He^-asws said: ‘So if he was a friend of Allah^-azwj, there would come to him a person with the most aromatic of fragrances, and best of the looks, and best of the feathers (wings), so he says, ‘Receive glad tidings of the cool breezes and the aromas, and the Garden of Bliss, and your future is the best of the futures’. So he is saying to him, ‘Who are you?’ So he is saying, ‘I am your righteous deeds, having migrated from the world to the Paradise’.

قَالَ وَ إِنْ كَانَ لِرَبِّهِ عَدُوّاً فَإِنَّهُ يَأْتِيهِ أَقْبَحُ مَنْ خَلَقَ اللَّهُ زِيّاً وَ رُؤْيَا وَ أَنْتَنُهُ رِيحاً فَيَقُولُ لَهُ أَبْشِرْ بِنُزُلٍ مِنْ حَمِيمٍ وَ تَصْلِيَةِ جَحِيمٍ وَ إِنَّهُ لَيَعْرِفُ غَاسِلَهُ وَ يُنَاشِدُ حَمَلَتَهُ أَنْ يَحْبِسُوهُ فَإِذَا أُدْخِلَ الْقَبْرَ أَتَاهُ مُمْتَحِنَا الْقَبْرِ فَأَلْقَيَا عَنْهُ أَكْفَانَهُ ثُمَّ يَقُولَانِ لَهُ مَنْ رَبُّكَ وَ مَا دِينُكَ وَ مَنْ نَبِيُّكَ فَيَقُولُ لَا أَدْرِي فَيَقُولَانِ لَا دَرَيْتَ وَ لَا هَدَيْتَ فَيَضْرِبَانِ يَافُوخَهُ بِمِرْزَبَةٍ مَعَهُمَا ضَرْبَةً مَا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ مِنْ دَابَّةٍ إِلَّا وَ تَذْعَرُ لَهَا مَا خَلَا الثَّقَلَيْنِ

He^-asws said: ‘And if he was an enemy of his Lord^-azwj, so there would come to him the ugliest of the ones Created by Allah^-azwj in apparel and looks, and the most pungent of smells, and he would be saying to him: ‘Receive the news: He shall descend from the boiling water [56:93] And arrive in the Blazing Fire [56:94].

ثُمَّ يَفْتَحَانِ لَهُ بَاباً إِلَى النَّارِ ثُمَّ يَقُولَانِ لَهُ نَمْ بِشَرِّ حَالٍ فِيهِ مِنَ الضَّيْقِ مِثْلُ مَا فِيهِ الْقَنَا مِنَ الزُّجِّ حَتَّى إِنَّ دِمَاغَهُ لَيَخْرُجُ مِنْ بَيْنِ ظُفُرِهِ وَ لَحْمِهِ وَ يُسَلِّطُ اللَّهُ عَلَيْهِ حَيَّاتِ الْأَرْضِ وَ عَقَارِبَهَا وَ هَوَامَّهَا فَتَنْهَشُهُ حَتَّى يَبْعَثَهُ اللَّهُ مِنْ قَبْرِهِ وَ إِنَّهُ لَيَتَمَنَّى قِيَامَ السَّاعَةِ فِيمَا هُوَ فِيهِ مِنَ الشَّرِّ

Then they are opening for him a door to the Fire (of Hell), then they are saying to him: ‘Sleep in an evil state wherein is the straightness like what is in the arrow stick into the arrow head’, until his brain would come out from between his nails and his flesh. And Allah^-azwj would Make the snakes of the earth, and its scorpions, and its vermins to overcome him. So they would be ravaging him until Allah^-azwj Resurrects him from his grave, and he would be longing from the establishment of the House, due to what he would be in, from the evil’’.[105]

VERSE 96

فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ {96}

Therefore, Glorify the Name of your Lord, the Magnificent [56:96]

It has been narrated to us Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Abdullah Bin Bahr, from Abdullah Muskaan, from Abu Baseer, from Abu Al-Maqdaam, from Juweiriya Bin Mas’har who said:

He (the narrator) said, ‘So when he^-asws had finished his^-asws Salat, the night came back as it was before. He^-asws turned towards me and said: ‘O Juweiriya Bin Mas’har, surely, Allah^-azwj has Said: Therefore Glorify the Name of your Lord, the Magnificent [56:96]. I^-asws asked Allah^-azwj by His^-azwj Magnificent Name, so He^-azwj Returned the sun for me^-asws’’.[106]

Appendix: The different spirits of the three categories

حدثنا عمران بن موسى بن جعفر عن على بن معبد عن عبد الله بن عبد الله الواسطي عن درست بن ابى منصور عمن ذكره عن جابر قال سألت ابا جعفر عليه السلام عن الروح قال يا جابر ان الله خلق الخلق على ثلث طبقات وانزلهم ثلث منازل وبين. ذلك في كتابه حيث قال واصحاب الميمنة ما اصحاب الميمنة واصحاب المشئمة ما اصحاب المشئمة والسابقون السابقون اولئك المقربون

It has been narrated to us by Umran Bin Musa Bin Ja’far, from Ali Bin Ma’bad, from Abdullah^-asws bin Abdullah Al-Wasity, from Darsat Bin Abu Mansour, from Jabir who said:

‘I asked Abu Ja’far^-asws about the Spirit. He^-asws said: ‘O Jabir, Allah^-azwj Created the creatures on three levels, and three levels between them and Explained that in His^-azwj Book where He^-azwj has Said: “And the Companions of the Right Hand – What are the Companions of the Right Hand? [56:8] And the Companions of the Left Hand, what are the Companions of the Left Hand? [56:9] And the Foremost ones are the Foremost ones [56:10] They are the ones of proximity [56:11].”

فاما ما ذكر من السابقين فهم انبياء مرسلون وغير مرسلين جعل الله فيهم خمسة ارواح روح القدس وروح الايمان وروح القوة وروح الشهوة وروح البدن وبين ذلك في كتابه حيث قال تلك الرسل فضلنا بعضهم على بعض منهم من كل الله ورفع بعضهم درجات واتينا عيسى بن مريم البينات وايدناه بروح القدس

So, as for what He^-azwj Mentioned from the foremost ones, they^-as are the Mursil Prophets^-as. Allah^-azwj Made fives spirits to be within them^-as – the Holy Spirit, and the spirit of the Eman, and the spirit of the strength, and the spirit of the desires, and spirit of the body, and He^-azwj Clarified that in His^-azwj Book where He^-azwj Said: Those Rasools, We Merited some of them upon the others from them; from them were ones Allah Spoke with, and Some of them He Raised their levels; and We Gave Isa Bin Maryam the clear proofs and Assisted him with the Holy Spirit [2:253].

ثم قال في جميعهم وايدهم بروح منه فبروح القدس بعثوا انبياء مرسلين وغير مرسلين وبروح القدس علموا جميع الاشياء وبروح الايمان عبدوا الله ولم يشركوا به شيئا وبروح القوة جاهدوا عدوهم وعالجوا معايشهم و بروح الشهوة اصابوا لذة الطعام ونكحوا الحلال من النساء وبروح البدن يدب ويدرج

Then He^-azwj regarding all of them “and He Strengthened them with a spirit from Himself [58:22]”, with the Holy Spirit. He^-azwj Sent Mursil Prophets^-as and non-Mursil Prophets^-as, and by the Holy Spirit they^-as know all the things; and by the Spirit of Faith, they^-as worship Allah^-azwj and do not associate anything with Him^-azwj; and by the Spirit of Strength, they struggle against His^-azwj enemies and they^-as look after their^-as own livelihoods; and by the Spirit of Desire, they taste the pleasure of eating food, and permissible conjugal-relations with the women; and by the Spirit of the Body they observe morality and intermingle (with the people).

واما ما ذكرت من اصحاب الميمنة فهم المؤمنون حقا جعل فيهم اربعة ارواح روح الايمان وروح القوة وروح الشهوة وروح البدن ولا يزال العبد مستعملا بهذه الارواح الاربعة حتى يهم بالخطيئة فإذا هم بالخطيئة زين له روح الشهوة وشجعه روح القوة وقاده روح البدن حتى يوقعه في تلك الخطيئة فإذا لامس الخطيئة انتقص من الايمان وانتقص الايمان منه

And as for what has been Mentioned of the companions of the right hand, they are the true believers. He^-azwj has Made four Spirits to be in them – Spirit of the Faith, and Spirit of the Strength, and Spirit of the Desire, and Spirit of the Body. The servant does not cease to make use of these four Spirits until he commits any sins. If he is with sin, the Spirit of Desire adorns it for him, and the Spirit of Strength encourages him until he indulges in that sin. When the sin has been committed, he gets taken away from the faith and faith gets taken away from him.

فان تاب تاب الله عليه وقد يأتي على العبد تارات ينقص منه بعض هذه الاربعة وذلك قول الله تعالى ومنكم من يرد إلى ارذل العمر لكيلا يعلم بعد علم شيئا

If he repents to Allah^-azwj, Allah^-azwj Forgives him, and Reduces from the servant one of these four, and that is the Statement of Allah^-azwj And Allah Created you, then He will Cause you to die, and from you is he who is returned to the despicable life, so that he does not know anything after having known [16:70].

فتنتقص روح القوة ولا يستطيع مجاهدة العدو ولا معالجة المعيشة وينتقص منه روح الشهوة فلو مرت به احسن بنات آدم لم يحن إليها وتبقى فيه روح الايمان ورح البدن فبروح الايمان يعبد الله وبروح البدن ويدب ويدرج حتى تأتية ملك الموت

If the reduction is of the Spirit of the Strength, he would not have the capacity to struggle against the enemy, nor look after the livelihood; and if the reduction from it is of the Spirit of the Desire, he would pass by the best of the daughters of Adam^-as, not coming to them; and there would remain in him the Spirit of the Eman and Spirit of the Body. With the Spirit of the Eman, he worships Allah^-azwj, and with the Spirit of the Body, he conducts (his actions) and intermingles (with the people) until there comes to him the Angel of Death.

واما ما ذكرت اصحاب المشئمة فمنهم اهل الكتاب قال الله تبارك وتعالى الذين آتيناهم الكتاب يعرفونه كما يعرفون ابنائهم وان فريقا منهم ليكتمون الحق وهم يعلمون الحق من ربك فلا تكونن من الممترين

And as for what is Mentioned of the companions of the left Hand, among them are the People of the Book. Allah^-azwj Blessed and High has Said: Those whom We have Given the Book are recognising him just as they are recognising their own sons; and a party of them are concealing the Truth while they are knowing [2:146]. The Truth is from your Lord, therefore do not become from the doubting ones [2:147]

عرفوا رسول الله صلى الله عليه وآله والوصى من بعده وكتموا ما عرفوا من الحق بغيا وحسدا فيسلبهم روح الايمان وجعل لهم ثلثة ارواح روح القوة وروح الشهوة و روح البدن ثم اضافهم إلى الانعام فقال ان هم الا كالانعام بل هم اضل سبيلا لان الدابة انما تحمل بروح القوة وتعتلف بروح الشهوة ويسير بروح البدن.

They recognised Rasool-Allah^-saww and the successor^-asws from after him^-saww, but they concealed what they recognised from the truth, in rebellion and in envy. Their Spirit of the Faith was Confiscated from them, and they were Made to be with three Spirits – the Spirit of the Strength, and the Spirit of the Desire, and the Spirit of the Body, then they added them to the cattle. He^-azwj Said: “they are like the cattle, buy, they are more straying” [7:179], because the animals bear the Spirit of the Strength, and they react by the Spirit of the Desire, and they move around by the Spirit of the Body’.[107]

The Shias who are the foremost ones

قال أبو الحسن موسى عليه السلام: إذا كان يوم القيامة نادى مناد: اين حوارى محمد بن عبد الله رسول الله الذين لم ينقضوا العهد ومضوا عليه ؟ فيقوم سلمان والمقداد وأبو ذر

Abu Al-Hassan Al-Musa^-asws said: ‘When it would be the Day of Judgement, a Call will come from the Caller: ‘Where are the disciples of Muhammad^-saww Bin Abdullah^-asws the Rasool-Allah^-saww who never abandoned the Covenant and remained upon it?’ Salman^-ra, and All Miqdad^-ra and Abu Zarr^-ra will stand up.

ثم ينادى: أين حوارى على بن أبى طالب وصى محمد بن عبد الله رسول الله صلى الله عليه وآله، فيقوم عمرو بن الحمق الخزاعى ومحمد بن أبى بكر وميثم بن يحيى التمار مولى بنى أسد، وأويس القرنى

Then the Caller will Call out: ‘Where are the disciples of Ali^-asws Bin Abu Talib^-asws, the successor^-asws of Muhammad^-saww Bin Abdullah^-asws the Rasool-Allah^-saww?’ Amro Bin Al-Hamaq Al-Kazaie, and Muhammad Bin Abu Bakr, and Maytham Bin Yahya Al-Tammar the retainer of the Clan of Assad, and Owais Qarny will stand up.

قال: ثم ينادى المنادى: أين حوارى الحسن بن على بن فاطمة بنت محمد بن عبد الله رسول الله صلى الله عليه وآله ؟ فيقوم سفيان بن ليلى الهمداني وحذيفة بن أسد الغفاري

He^-asws said: ‘Then the Caller will Call out: ‘Where are the disciples of Al-Hassan^-asws Bin Ali^-asws the son of (Syeda) Fatima^-asws the daughter of Muhammad^-saww Bin Abdullah^-asws the Rasool-Allah^-azwj? Sufyan Bin Layli Al-Hamdany, and Huzaifa Bin Asad Al-Ghafari will stand up.’

قال: ثم ينادى: اين حوارى الحسين بن على ؟ فيقوم من استشهد معه ولم يتخلف عليه

He^-asws said: ‘Then the Caller will Call out: ‘Where are the disciples of Al-Husayn^-asws Bin Ali^-asws?’ Those that were martyred with him^-asws and never opposed him^-asws will stand up.’

قال: ثم ينادى أين حوارى على بن الحسين ؟ فيقوم جبير بن مطعم ويحيى بن ام الطويل وأبو خالد الكابلي وسعيد بن المسيب

He^-asws said: ‘Then the Caller will Call out: ‘Where are the disciples of Ali^-asws Bin Al-Husayn^-asws?’ Jubeyr Bin Mat’am, and Yahya Bin Um Al-Taweel, and Abu Khalid Al-Kabily, and Saeed Bin Al-Musayyab will stand up.’

ثم ينادى: اين حوارى محمد بن على وحواري جعفر بن محمد ؟ فيقوم عبد الله بن شريك العامري وزرارة بن أعين وبريد بن معاوية العجلى ومحمد بن مسلم وأبو بصير ليث بن البخترى المرادى، وعبد الله بن ابى يعفور، وعامر بن عبد الله بن جذاعة، و حجر بن زائدة، وحمران بن اعين

Then (the Caller) will Call out: ‘Where are the disciples of Muhammad^-asws Bin Ali^-asws and the disciples of Ja’far^-asws Bin Muhammad^-asws?’ Abdullah Bin Shureyk Al-Aamiry, and Zarara Bin Ayn, and Bureyd Bin Muawiya Al-Ajaly, and Muhammad Bin Muslim, and Abu Baseer Layth Bin Al-Bakhtary Al-Murady, and Abdullah Bin Abu Ya’four, and Aamir Bin Abdullah Bin Jaza’at, and Hujr Bin Zaaeda, and Hamraan Bin Ayn will stand up.’

ثم ينادى ساير الشيعة مع ساير الائمة عليهم السلام يوم القيامة فهؤلاء اول السابقين واول المقربين واول المتحورين من التابعين

Then (the Caller) will Call the rest of the Shias with the rest of the Imams^-asws. These are the first of the foremost ones, and the first of the ones of proximity and the first of the disciples from the followers.’[108]

[1] تفسير القمي، ج‏2، ص: 346

[2] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineen^asws, Ch 12 H 1

[3] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 33 H 6

[4] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineen^asws, Ch 12 H 1

[5] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineen^asws, Ch 12 H 7

[6] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 7 H 2

[7] Bihar Al-Anwaar – V 8, The book of Justice, S 3, Ch 23 H 42

[8] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 141

[9] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 7 H 55

[10] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 8 H 11

[11] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 23 H 1

[12] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 23 H 2

[13] ثواب الأعمال: 117.

[14] ثواب الأعمال: 117.

[15] ثواب الأعمال: 117.

[16] (خواص القرآن)

[17] Tafseer Al Burhan – H 10370

[18] Al Kafi V 1 – The Book Of Divine Authority CH 117 H 5 (Extract)

[19] الخصال 64: 95

[20] Bihar Al-Anwaar – V 46, The book of History – Ali Bin Al-Husayn^-asws, Ch 10 H 13

[21] Al Kafi V 1 – The Book Of Divine Authority CH 55 H 1

[22] Tafseer Noor Al Saqalayn – CH 56 H 24

[23] Tafseer Noor Al Saqalayn – CH 56 H 34

[24] الأمالي 1: 70

[25] تفسير القمّي 2: 346

[26] الأمالي 2: 175 (Extract)

[27] تأويل الآيات 2: 642/ 4.

[28] Tafseer Noor Al Saqalayn – CH 56 H 21

[29] Tafseer Noor Al Saqalayn – CH 56 H 26

[30] عيون أخبار الرضا (عليه السلام) 2: 65/ 288.

[31] Tafseer Noor Al Saqalayn – CH 56 H 42

[32] تأويل الآيات 2: 2: 643/ 7

[33] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineen^asws, Ch 12 H 1

[34] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineen^asws, Ch 12 H 8

[35] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineen^asws, Ch 12 H 6

[36] مجمع البيان 9: 327.

[37] مجمع البيان 9: 327.

[38] الخصال: 624/ 10

[39] Al Mahaasin – V 2 Bk 3 H 405

[40] Tafseer Noor Al Saqalayn – CH 56 H 31

[41] الاختصاص: 352.

[42] Al-Kafi, vol, 1, H. 1093, Ch. 108, h 16

[43] Al-Kafi, vol, 1, H. 1093, Ch. 108, h 29 الكافي 1 417 باب فيه نكت و نتف من التنزيل في الو

[44] تفسير القمّي 2: 348.

[45] Tafseer Abu Hamza Al Sumali – Hadeeth No. 314

[46] مجمع البيان 9: 330.

[47] Basaair Al Darajaat – P 10 (b) CH 18 (Rare) H 3

[48] تنبيه الخواطر: 7.

[49] Tafseer Noor Al Saqalayn – CH 56 H 47

[50] Tafseer Noor Al Saqalayn – CH 56 H 48 (Extract)

[51] Tafseer Noor Al Saqalayn – CH 56 H 50

[52] الاختصاص: 350

[53] الاختصاص: 356.

[54] الاختصاص: 358

[55] الاختصاص: 357.

[56] الزهد: 101/ 276

[57] الزهد: 102/ 280

[58] الإحتجاج: 351.

[59] أمالي الصدوق: 310/ 6.

[60] Bihar Al-Anwaar – V 8, The book of Justice, S 3, Ch 23 H 42

[61] Tafseer Noor Al Saqalayn – Ch 56 H 62

[62] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 53 H 19

[63] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 65 H 7

[64] الأمالي 1: 18.

[65] الكافي 3: 258/ 28. (Extract)

[66] الاحتجاج: 213. (Extract)

[67] Tafseer Noor Al Saqalayn – Ch 36 H 85

[68] Tafseer Noor Al Saqalayn – CH 56 H 67

[69] الكافي 6: 383/ 9

[70] Tafseer Noor Al Saqalayn – CH 56 H 64

[71] الكافي 3: 258/ 28. (Extract)

[72] Al Kafi – V 5 – The Book of Subsistence Ch 125 H 1

[73] Tafseer Noor Al Saqalayn – CH 56 H 81

[74] Bihar Al-Anwaar V 93 – The Book of Zakat and the charity – Ch 11 H 1

[75] Al Kafi – V 6 – The Book of Drinks Ch 10 H 3

[76] Tafseer Noor Al Saqalayn – CH 56 H 85

[77] Al Kafi – V 5 – The Book of Subsistence Ch 125 H 1

[78] Tafseer Noor Al Saqalayn – CH 56 H 81

[79] الكافي 5: 262/ 1.

[80] Basaair Al Darajaat – P5 CH 2 H 1

[81] Al Kafi – V 7 – The Book of Oaths, and the Vows, and the Expiations Ch 14 H 5

[82] من لا يحضره الفقيه 3: 237/ 1123

[83] Bihar Al-Anwaar V 92 – The Book of Zikr (Chapters on supplication) – Ch 56 H 2

[84] Tafseer Noor Al Saqalayn – CH 56 H 94

[85] Tafseer Noor Al Saqalayn – CH 56 H 95

[86] Bihar Ul Anwaar – Vol 52 Ch 27

[87] التهذيب 1: 127/ 344

[88] مجمع البيان 9: 341

[89] Tafseer Noor Al Saqalayn – CH 56 H 97

[90] تفسير القمّي 2: 349

[91] تفسير القمّي 2: 349

[92] تأويل الآيات 2: 644/ 9. (Extract)

[93] تأويل الآيات 2: 644/ 9. (Extract)

[94] Tafseer Imam Hassan Al Askari^asws – S 98

[95] الأمالي 1: 237.

[96] Al Kafi V 3 – The Book Of Funerals CH 86 H 11

[97] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 6 H 10

[98] Al Kafi – V 8 H 14821

[99] الكافي 2: 25/ 1

[100] تأويل الآيات 2: 651/ 12.

[101] تأويل الآيات 2: 651/ 13.

[102] تأويل الآيات 2: 652/ 16.

[103] تأويل الآيات 2: 653/ 18

[104] Tafseer Noor Al Saqalayn – CH 56 H 106

[105] Al Kafi V 3 – The Book Of Funerals CH 85 H 1

[106] Basaair Al Darajaat – P5 CH 2 H 1

[107] Basaair Al Darajaat – P 9 Ch 14 H 5

[108] Tafseer Noor Al Saqalayn – CH 56 H 22

MERITS

VERSES 1 – 6

VERSES 7 – 11

The origins of creation

The companions of the right hand

The most superior of the foremost ones

Confirmation in the consultative council

Specialisation for the Imams-asws

The Imam-asws of the companions of the right hand

VERSES 12 – 16

VERSES 17 – 21

VERSES 22 – 24

VERSES 25 & 26

VERSE 27

VERSES 28 – 34

The altered Verse

VERSES 35 – 38

VERSES 39 & 40

VERSES 41 – 44

VERSES 45 – 50

Revival of the decayed bones

Exception for the Holy Masomeen-asws

VERSES 51 – 56

VERSES 57 – 62

VERSES 63 – 67

VERSES 68 – 70

The origin of salty water

VERSES 71 – 73

VERSE 74

VERSES 75 & 76

VERSES 77 – 81

The hidden Quran

Apparent cleanliness

VERSE 82

The altered Verse

VERSES 83 – 87

VERSES 88 – 95

VERSE 96

Appendix: The different spirits of the three categories

The Shias who are the foremost ones

Specialisation for the Imams^-asws

The Imam^-asws of the companions of the right hand

Exception for the Holy Masomeen^-asws