CHAPTER 43
AL-ZUKHRUF
(Ornaments of Gold)
(89 VERSES)
VERSES 1 – 41
بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ
Brief Introduction of Al-Zukhruf (43):
Sura Al-Zukhruf (89 verses) was revealed in Makkah.[1]
In Tafseer Tafseer Al Qummi – ‘Words of the Exalted: And surely it is in the Mother of the Book with Us for Ali, a Wise man [43:4] – meaning Amir Al-Momineen-asws, Written in Surah Al-Hamd in His-azwj Words: Guide us to the Straight Path [1:6]’. Abu Abdullah-asws said: ‘It is Amir Al-Momineen-asws’’.[2]
Also, from Abu Abdullah-asws (6th Imam) regarding Words of Allah-azwj Mighty and Majestic: ‘Guide us to the Straight Path [1:6], he-asws said: ‘It is Amir Al-Momineen-asws and his-asws recognition, and the evidence that it is Amir Al-Momineen-asws are the Words of the Exalted: And surely it is in the Mother of the Book with Us for Ali, a Wise man [43:4], and it is Amir Al-Momineen-asws in the Mother of the Book (Surah Al Fatiha) in His-azwj Words: Guide us to the Straight Path [1:6]’’.[3]
And it is reported from Abu Ja’far-asws, and Abu Abdullah-asws, and the words of theirs-asws regarding His-azwj Words: So, if We were to Take you away, [43:41], O Muhammad-saww, from Makkah to Al-Medina, We-azwj shall Return you from it, and Take their revenge through Ali-asws’’.[4]
‘Al-Sadiq-asws replied to a companion in a lengthy Hadeeth: And He-azwj Said: ‘The friends on that Day would be enemies of each other, except for the pious [43:67]. By Allah-azwj! He-azwj does not Intend by this apart from you (Shias). Have I-asws cheered you, O Abu Muhammad?’ I said, ‘(Yes), Increase for me’ (an extract).[5]
‘When Ali-asws placed his-asws in the stirrups of his-asws animal on the day he-asws came out from Al-Kufa to (go to) Sifeen, he-asws said: ‘In the Name of Allah-azwj’. When he-asws sat upon its back, he-asws said: ‘Glory be to the One Who Subjugated this one for us, and we were not capable for it [43:13] And we would be returning to our Lord’ [43:14]. O Allah-azwj! I-asws seek Refuge with You-azwj from the fatigue of the journey, and the overturning gloom, and the evil scene regarding the family, and the wealth, and the children, and from the confusion after the certainty.
O Allah-azwj! You-azwj are the Companion in the journey, and You-azwj are the replacement among the family, and no one can gather them except You-azwj because the one remaining behind cannot be the companion, and the companion cannot be the one left behind’.
He (the narrator) said, ‘He-asws went out until when he-asws had exceeded the border of Al-Kufa, he-asws prayed two Cycles (Salat)’’.[6]
From Abu Abdullah-asws having said: when you ride the animal, then mention Allah-azwj Mighty and Majestic and say: ‘Glory be to the One Who Subjugated this one for us, and we were not capable for it [43:13] And we would be returning to our Lord’ [43:14]; when one of you goes out in a journey, then let him say: ‘O Allah-azwj! You-azwj are the Companion during the journey, and the Carrier upon the back, and Caliph regarding the family, and the wealth, and the children.[7]
‘To Ja’far-asws Bin Muhammad-asws having said: ‘Allah-azwj the Exalted Revealed to His-azwj Prophet-saww: Therefore, adhere with that which is Revealed unto you, surely you are upon a Straight Path [43:43]. He-saww said: ‘My-saww God-azwj! What is the Straight Path?’ He-azwj Said: “Wilaya of Ali-asws Bin Abu Talib-asws. So, Ali-asws, he-asws is the Straight Path!”’[8]
Imam Al-Baqir-asws (5th Imam) was asked about the Words of the Exalted: And ask ones We Sent from before you from Our Rasools, did We Make from besides the Beneficent, a God they should be worshipping? [43:45]. Who was the one Muhammad-saww asked, and there was between him-saww and Isa-as a duration of five hundred years?’ Then the 5th Imam-asws said: ‘Glorified is He Who Journeyed His Servant on a night [17:1], then recited he-asws mentioned his-saww gathering with the Mursils (Messenger Prophets-as) and the Salat (prayed) with them-as’’.[9]
‘From Abu Ja’far-asws (5th Imam) having said: ‘These two Verses were Revealed like this – Words of Allah-azwj: ‘Until when he comes to Us [43:38] – Meaning so and so, and so and so (Abu Bakr and Umar), he will say, one of them to the other, ‘Oh! If only between me and you was the distance of the east and the west!’ So evil is the associate [43:38].
Allah-azwj Said to His-azwj Prophet-saww: Say to so and so, and so and so (Abu Bakr and Umar) and the followers of these two: And it will never profit you today, since you were unjust – to the Progeny-asws of Muhammad-saww of their-asws rights, You are (now) sharers in the Punishment [43:39].
Then He-azwj Said to His-azwj Prophet-saww: So, can you make the deaf to hear, or guide the blind and the one who was in clear straying? [43:40] So if We were to Take you away, We would still Take Revenge from them [43:41], Meaning from so and so, and so and so (Abu Bakr and Umar).
Then Allah-azwj Revealed to His-azwj Prophet-saww: Therefore adhere with that which is Revealed unto you [43:43] – regarding Ali-asws, surely you are upon a Straight Path [43:43] – Meaning, you-saww are upon the Wilayah of Ali-asws, and Ali-asws, he-asws is the Straight Path’’.[10]
From Abu Abdullah-asws in the supplication after Salat of Al-Ghadeer: ‘Our Lord-azwj! We answered Your-azwj caller, the warner, the warnee, Muhammad-saww Your-azwj servant and Your-azwj Rasool-saww to Ali-asws Bin Abu Talib-asws whom You-azwj Favoured upon and Made him-asws an example for the children of Israel that he-asws is Amir Al-Momineen and their master-asws, and their guardian up to the Day of Qiyamah, the Day of Religion, for You-azwj Said: ‘Surely he is only a servant We Favoured upon and We Made him an example for the Children of Israel [43:59]’’.[11]
‘From Abu Abdullah-asws (6th Imam) regarding Words of the Exalted: And do not let the Satan hinder you. He is an open enemy to you all [43:62]. He-asws said: ‘It means the second (Umar) (hindering) from (the Wilayah of) Amir Al-Momineen-asws’’.[12]
‘Abu Abdullah-asws (6th Imam) said: ‘What are the people saying regarding the Determined ones (Ul Al-Azam Prophets-as) and your master-asws Amir Al-Momineen-asws?’ I said, ‘They are not placing anyone ahead of the Determined Ones (Ul Al-Azam Prophets-as’.
He (the narrator) said, ‘Abu Abdullah-asws said: ‘Allah-azwj Blessed and Exalted Said to Musa-as: And We Prescribed to him in the Tablets, Advice from all things and detail of everything: [7:145] and did not Say “Advice of all things”.
And Said about Isa-as: and that I may make clear to you part of what you differ in [43:63], and did not say ‘All things (which you are differing in)’.
And Said about your master-asws – Meaning Amir Al-Momineen-asws: Say: Allah is Sufficient as a Witness between me and you and the one who has Knowledge of the Book [13:43]. And Allah-azwj Mighty and Majestic Said: nor any wet nor dry except it is in an apparent Book [6:59]. And the Knowledge of this Book is with him-asws’’.[13]
MERITS
ابن بابويه: بإسناده، عن أبي بصير، عن أبي جعفر (عليه السلام)، قال: «من أدمن قراءة حم الزخرف، آمنه الله في قبره من هوام الأرض، و ضغطة القبر، حتى يقف بين يدي الله عز و جل، ثم جاءت حتى تدخله الجنة [بأمر الله تبارك و تعالى]
Ibn Babuwayh, by his chain, from Abu Baseer,
Abu Ja’far-asws has said: ‘The one who habitually recites Ha Meem (Surah) Al-Zukhruf, Allah-azwj would Grant him safety in his grave from the vermin of the earth and the squeezing of the grave, until he pauses in front of Allah-azwj Mighty and Majestic. Then he will go until he enters the Paradise by the Command of Allah-azwj Blessed and Exalted’.[14]
و من (خواص القرآن): روي عن رسول الله (صلى الله عليه و آله)، أنه قال: «من قرأ هذه السورة كان ممن يقال له يوم القيامة: يا عباد الله، لا خوف عليكم و لا أنتم تحزنون
And from Khawas Al-Quran –
It has been reported from Rasool-Allah-saww having said: ‘The one who recites this Chapter (Surah Al-Zukhruf) would be from the ones to whom it would be Said on the Day of Judgement: “O servants of Allah-azwj! There would be not fear upon you today nor will you be grieving [43:68]”.
و من كتبها و شربها لم يحتج إلى دواء يصيبه لمرض،
And one who writes it and drinks (its water), would not be needy of medication when struck by illness.
و إذا رش بمائها مصروع أفاق من صرعته، و احترق شيطانه، بإذن الله تعالى
And if its water is sprinkled upon an epileptic, he would come around from his fit, and it would burn its devil, by the Permission of Allah-azwj’.[15]
قَالَ: فَإِنَّهُ حَدَّثَنِي أَبِي عَنِ ابْنِ فَضَّالٍ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ سَعِيدِ بْنِ ظَرِيفٍ [سَعْدِ بْنِ طَرِيفٍ] عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ: أَمْسَكْتُ لِأَمِيرِ الْمُؤْمِنِينَ ع بِالرِّكَابِ وَ هُوَ يُرِيدُ أَنْ يَرْكَبَ فَرَفَعَ رَأْسَهُ ثُمَّ تَبَسَّمَ فَقُلْتُ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ رَأَيْتُكَ رَفَعْتَ رَأْسَكَ ثُمَّ تَبَسَّمْتَ قَالَ: نَعَمْ يَا أَصْبَغُ أَمْسَكْتُ لِرَسُولِ اللَّهِ ص كَمَا أَمْسَكْتَ لِي فَرَفَعَ رَأْسَهُ ثُمَّ تَبَسَّمَ فَسَأَلْتُهُ عَنْ تَبَسُّمِهِ كَمَا سَأَلْتَنِي وَ سَأُخْبِرُكَ كَمَا أَخْبَرَنِي أَمْسَكْتُ لِرَسُولِ اللَّهِ ص بَغْلَتَهُ الشَّهْبَاءَ فَرَفَعَ رَأْسَهُ إِلَى السَّمَاءِ وَ تَبَسَّمَ فَقُلْتُ: يَا رَسُولَ اللَّهِ ص رَفَعْتَ رَأْسَكَ إِلَى السَّمَاءِ وَ تَبَسَّمْتَ لِمَا ذَا فَقَالَ: يَا عَلِيُّ إِنَّهُ لَيْسَ مِنْ أَحَدٍ يَرْكَبُ فَيَقْرَأُ آيَةَ الْكُرْسِيِّ ثُمَّ يَقُولُ: «أَسْتَغْفِرُ اللَّهَ الَّذِي «لا إِلهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ» وَ أَتُوبُ إِلَيْهِ اللَّهُمَّ اغْفِرْ لِي ذُنُوبِي فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ» إِلَّا قَالَ السَّيِّدُ الْكَرِيمُ «يَا مَلَائِكَتِي عَبْدِي يَعْلَمُ أَنَّهُ لَا يَغْفِرُ الذُّنُوبَ غَيْرِي اشْهَدُوا أَنِّي قَدْ غَفَرْتُ لَهُ ذُنُوبَهُ
Al-Mufaddal bin Salih, on the authority of Saeed bin Zareef [Saad bin Tareef], on the authority of Al-Asbagh bin Nubatah, who said: I held the reins for the Commander of the Faithful, peace be upon him, while he wanted to ride, so he raised his head and smiled. So I said to him: O Commander of the Faithful, I saw you raise your head and then smile. He said: Yes, O Asbagh, I held the reins for the Messenger of God, peace be upon him, as You held for me – he raised his head and then smiled, so I asked him about his smile – as you asked me and I will tell you as he told me – I held for the Messenger of Allah, may Allah bless him and grant him peace, his white mule, so he raised his head to the sky and smiled – so I said: O Messenger of Allah, you raised your head to the sky and smiled, why? He said: O Ali, there is no one who rides and recites the verse of The Throne, then he says: “I seek forgiveness from Allah, there is no god but He, the Ever-Living, the Self-Sustaining, and I repent to Him. O Allah, forgive my sins, for no one forgives sins except You.” Except that the Generous Master says: “O My angels, My servant knows that no one forgives sins except Me. Bear witness that I have forgiven him his sins.”[16]
VERSE 1
حم {1}
Ha Meem [43:1]
في كتاب معاني الاخبار باسناده إلى سفيان بن سعيد الثوري عن الصادق عليه السلام حديث طويل يقول فيه عليه السلام وأما حم فمعناه الحميد المجيد
In the Book Ma’any Al-Akhbar, by his chain going up to Sufyan Bin Saeed Al-Sowry, who has reported:
Al-Sadiq-asws – a lengthy Hadeeth in which he-asws is saying: ‘And as for: Ha Meem [43:1], so its Meaning is – The Praised One (الحميد), the Glorious One (المجيد)’.[17]
VERSE 2
وَالْكِتَابِ الْمُبِينِ {2}
I swear by the Clarifying Book [43:2]
محمد بن يعقوب: عن أحمد بن مهران، و علي بن إبراهيم، جميعا، عن محمد بن علي، عن الحسن بن راشد، عن يعقوب بن جعفر بن إبراهيم، قال أبي الحسن موسى (عليه السلام) قال و أما الكتاب المبين فهو أمير المؤمنين علي (عليه السلام)
Muhammad Bin Yaqoub, from Ahmad Bin Mahran and Ali Bin Ibrahim altogether, from Muhammad Bin Ali, from Al Hassan Bin Rashid, from Yaqoub Bin Ja’far who said,
‘Abu Al-Hassan Musa-asws said: ‘And as for the: Clarifying Book [43:2], so it is Amir-Al-Momineen-asws.
VERSE 3
إِنَّا جَعَلْنَاهُ قُرْآنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ {3}
We have made it Quran to be in Arabic, perhaps you may use your intellect [43:3]
في الخصال عن الصادق عليه السلام: تعلّموا العربيّة فانّها كلام اللَّه الذي تكلّم به خلقه
And in (the book) Al-Khisaal,
‘From Al-Sadiq-asws: ‘Learn the Arabic (language), for it is the Speech of Allah-azwj which He-azwj Spoke with to His-azwj creatures’’.[18]
قال علي بن إبراهيم: قال الصادق (عليه السلام): «لو انزل القرآن على العجم ما آمنت به العرب، و قد نزل على العرب فآمنت به العجم». فهي فضيلة للعجم
Ali Bin Ibrahim said,
‘Al-Sadiq-asws said: ‘If the Quran had been Revealed upon the non-Arab, the Arabs would not have believed in it. And it has been Revealed upon the Arab, so the non-Arabs are believers in it’. Thus it is the merit for the non-Arabs’.[19]
ثم قال علي بن إبراهيم: قوله تعالى: لَوْ لا فُصِّلَتْ آياتُهُ ءَ أَعْجَمِيٌّ وَ عَرَبِيٌّ، قال: «لو كان هذا القرآن أعجميا لقالوا: كيف نتعلمه، و لساننا عربي، و أتيتنا بقرآن أعجمي؟ فأحب [الله] أن ينزله بلسانهم
Then Ali Bin Ibrahim said, ‘He-asws said: ‘If this Quran were in a non-Arabic language they would have said, ‘How do we learn it, and our language is Arabic, and he-saww has brought us a Quran in a non-Arabic language?’ So Allah-azwj Loved it that He-azwj should Reveal it in their language’.[20]
VERSE 4
وَإِنَّهُ فِي أُمِّ الْكِتَابِ لَدَيْنَا لَعَلِيٌّ حَكِيمٌ {4}
And surely, it is in the Mother of the Book with Us, for Ali (is) a Wise (man) [43:4]
الشيخ في (التهذيب): عن الحسين بن الحسن الحسيني، قال: حدثنا محمد بن موسى الهمداني، قال: حدثنا علي بن حسان الواسطي، قال: حدثنا علي بن الحسين العبدي، قال: سمعت أبا عبد الله الصادق (عليه السلام) و ذكر فضل يوم الغدير و الدعاء فيه، إلى أن قال في الدعاء: «فاشهد يا إلهي أنه الإمام الهادي المرشد الرشيد، علي أمير المؤمنين، الذي ذكرته في كتابك، فقلت: وَ إِنَّهُ فِي أُمِّ الْكِتابِ لَدَيْنا لَعَلِيٌّ حَكِيمٌ
The Sheykh in Al-Tehzeeb, from Al-Husayn Bin Al-Hassan Al-Husayni, from Muhammad Bin Musa Al-Hamdany, from Ali Bin Hisan Al-Wasity, from Ali Bin Al-Husayn Al-Abdy who said,
‘I heard Abu Abdullah Al-Sadiq-asws mentioning the merits of the Day of Al-Ghadeer and the supplication during it, up to the point where he-asws said in the supplication: ‘So be a Witness, O my-asws God that he-asws is the Imam-asws of Guidance, the Guide of the guided, Ali-asws Amir-al-Momineen-asws, whom You-azwj Mentioned in Your-azwj Book, so You-azwj Said: And surely it is in the Mother of the Book with Us, for Ali is a Wise (man) [43:4]’.[21]
علي بن إبراهيم: حدثني أبي، عن حماد، عن أبي عبد الله (عليه السلام)، في قوله تعالى: الصِّراطَ الْمُسْتَقِيمَ قال: «هو أمير المؤمنين (صلوات الله عليه) و معرفته، و الدليل على أنه أمير المؤمنين قوله تعالى: وَ إِنَّهُ فِي أُمِّ الْكِتابِ لَدَيْنا لَعَلِيٌّ حَكِيمٌ
Ali Bin Ibrahim said, ‘My father narrated to me,
Abu Abdullah-asws regarding the Words of the Exalted: the Straight Path [1:6], he-asws said: ‘It is Amir-al-Momineen-asws and his-asws recognition, and the evidence that it is Amir-al-Momineen-asws are the Words of the Exalted: And surely it is in the Mother of the Book with Us for Ali, a Wise man [43:4]’.[22]
محمد بن العباس: عن أحمد بن إدريس، عن عبد الله بن محمد بن عيسى، عن موسى بن القاسم، عن محمد بن علي بن جعفر، قال: سمعت الرضا (عليه السلام) و هو يقول: «قال أبو عبد الله (عليه السلام)، و قد تلا هذه الآية: وَ إِنَّهُ فِي أُمِّ الْكِتابِ لَدَيْنا لَعَلِيٌّ حَكِيمٌ، قال: علي بن أبي طالب (عليه السلام)
Muhammad Bin Al Abbas, from Ahmad Bin Idrees, from Abdullah Bin Muhammad Bin Isa, from Musa Bin Al Qasim, from Muhammad Bin Ali Bin Ja’far who said,
‘I heard Al Reza-asws and he-asws was saying: ‘Abu Abdullah-asws said, and he-asws had recited this verse: And surely it is in the Mother of the Book with Us for Ali, a Wise man [43:4], he-asws said: ‘Ali-asws Bin Abu Talib-asws’’.[23]
الحسن بن أبي الحسن الديلمي: بإسناده، عن رجاله إلى حماد السندي، عن أبي عبد الله (عليه السلام)، و قد سأله سائل عن قول الله عز و جل: وَ إِنَّهُ فِي أُمِّ الْكِتابِ لَدَيْنا لَعَلِيٌّ حَكِيمٌ، قال: «هو أمير المؤمنين (عليه السلام)
Al Hassan Bin Abu Al Hassan Al Daylami, by his chain, from his men, going up to Hamad Al Sindy,
‘From Abu Abdullah-asws, and a questioned had asked him-asws about the Words of Allah-azwj Mighty and Majestic: And surely it is in the Mother of the Book with Us, for Ali a Wise man [43:4], he-asws said: ‘He-asws is Amir Al Momineen-asws’’.[24]
وعنه، قال: حدثنا أحمد بن محمد النوفلي، عن محمد بن حماد الشاشي، عن الحسين بن أسد الطفاوي، عن علي بن إسماعيل الميثمي، عن عباس الصائغ، عن سعد الإسكاف، عن الأصبغ بن نباتة، قال: خرجنا مع أمير المؤمنين (عليه السلام) حتى انتهينا إلى صعصعة بن صوحان (رحمه الله)، فإذا هو على فراشه، فلما رأى عليا (عليه السلام) خف له، فقال له (صلوات الله عليه): «لا تتخذن زيارتنا فخرا على قومك». قال: لا يا أمير المؤمنين، و لكن ذخرا و أجرا، فقال له: «و الله ما كنت علمتك إلا خفيف المؤنة، كثير المعونة
And from him, from Ahmad Bin Muhammad Al-Nowfaly, from Muhammad Al-Shashy, from Al-Husayn Bin Asad Al-Tafawy, from Ali Bin Ismail Al-Maysami, from Abbas Al-Sa’ig, from Sa’d Al-Askaaf, from Al-Asbagh Bin Nabata who said,
‘We accompanied Amir-al-Momineen-asws until we ended up to Sa’sa Bin Sowhan. He was upon his bed, and when he saw Ali-asws, he became brisk for him-asws. So he-asws said to him: ‘Do not take our visitation as a pride upon your people’. He said, ‘No, O Amir-al-Momineen-asws, but it is a treasure and a recompense’. So he-asws said to him: ‘By Allah-azwj! I-asws do not know you except as one of light provisions and numerous assistance’.
فقال صعصعة: و أنت و الله- يا أمير المؤمنين- ما علمتك إلا أنك بالله لعليم، و أن الله في عينك لعظيم، و أنك في كتاب الله لعلي حكيم، و أنك بالمؤمنين لرؤوف رحيم
Sa’sa said, ‘And you-asws – by Allah-azwj – O Amir-al-Momineen-asws – I do not know you-asws except that you-asws are with Allah-azwj, the most knowledgeable, and that Allah-azwj is Magnificent in your-asws eyes, and that you-asws are in the Book of Allah-azwj as: Ali, a Wise man [43:4]’, and that you-asws are kind and merciful with the Momineen’.[25]
See the 300 references to Amir Al-Momineen-asws in the Holy Quran in Appendix I:
VERSES 5 – 14
أَفَنَضْرِبُ عَنْكُمُ الذِّكْرَ صَفْحًا أَنْ كُنْتُمْ قَوْمًا مُسْرِفِينَ {5}
So, should We Take the Zikr away from you altogether since you were an extravagant people? [43:5]
مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ هَارُونَ عَنِ ابْنِ زِيَادٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ النَّبِيَّ ص قَالَ: مَنْ أَطَاعَ اللَّهَ فَقَدْ ذَكَرَ اللَّهَ وَ إِنْ قَلَّتْ صَلَاتُهُ وَ صِيَامُهُ وَ تِلَاوَتُهُ الْقُرْآنَ
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Al Saffar, from Haroun, from Ibn Ziyad,
‘From Al-Sadiq-asws, from his-asws father-asws: ‘The Prophet-saww said: ‘One who obeys Allah-azwj so he has done Zikr of Allah-azwj, and even if his Salat and His-azwj fasts and his recitation of the Quran were to be little’’.[26]
وَكَمْ أَرْسَلْنَا مِنْ نَبِيٍّ فِي الْأَوَّلِينَ {6}
And how many a Prophet did We Send among the former ones? [43:6]
عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع قَوْلُ اللَّهِ فَاصْبِرْ كَما صَبَرَ أُولُوا الْعَزْمِ مِنَ الرُّسُلِ فَقَالَ نُوحٌ وَ إِبْرَاهِيمُ وَ مُوسَى وَ عِيسَى وَ مُحَمَّدٌ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ عَلَى جَمِيعِ أَنْبِيَائِهِ وَ رُسُلِهِ قُلْتُ كَيْفَ صَارُوا أُولِي الْعَزْمِ
From him, from Usman Bin Isa, from Sama’at Bin Mahran who said,
‘I said to Abu Abdullah-asws, ‘(What about) the Words of Allah-azwj [46:35] Therefore bear up patiently as did the Determined Ones from the Rasools bear up’. The Imam-asws said: ‘Noah‑as, and Ibrahim-as, and Musa-as, and Isa-as, and Muhammad-saww’. I said, ‘How did they-as come to be ‘the Determined ones’?’
قَالَ لِأَنَّ نُوحاً بُعِثَ بِكِتَابٍ وَ شَرِيعَةٍ فَكُلُّ مَنْ جَاءَ بَعْدَ نُوحٍ ع أَخَذَ بِكِتَابِهِ وَ شَرِيعَتِهِ وَ مِنْهَاجِهِ حَتَّى جَاءَ إِبْرَاهِيمُ ع بِالصُّحُفِ وَ بِعَزِيمَةِ تَرْكِ كِتَابِ نُوحٍ لَا كُفْراً بِهِ وَ كُلُّ نَبِيٍّ جَاءَ بَعْدَ إِبْرَاهِيمَ جَاءَ بِشَرِيعَةِ إِبْرَاهِيمَ وَ مِنْهَاجِهِ وَ بِالصُّحُفِ حَتَّى جَاءَ مُوسَى ع بِالتَّوْرَاةِ وَ شَرِيعَتِهِ وَ مِنْهَاجِهِ وَ بِعَزِيمَةِ تَرْكِ الصُّحُفِ
The Imam-asws said: ‘Because Noah-as was Sent with a Book and a Law. So, everyone who came after Noah-as took by his-as Book, and his-as Law, and his-as Manifesto, until Ibrahim-as came with the Parchment with determination by it, left the Book of Noah-as without disbelieving in it. And every Prophet-as who came after Ibrahim, did so with the Law of Ibrahim-as, and his-as Manifesto, and his-as Parchments, until Musa-as came up with the Torah, and his-as Law, and his-as Manifesto, and with determination by it, left the Parchment.
فَكُلُّ نَبِيٍّ جَاءَ بَعْدَ مُوسَى أَخَذَ بِالتَّوْرَاةِ وَ شَرِيعَتِهِ وَ مِنْهَاجِهِ حَتَّى جَاءَ الْمَسِيحُ ع بِالْإِنْجِيلِ وَ بِعَزِيمَةِ تَرْكِ شَرِيعَةِ مُوسَى وَ مِنْهَاجِهِ حَتَّى جَاءَ مُحَمَّدٌ ص فَجَاءَ بِالْقُرْآنِ وَ شَرِيعَتِهِ وَ مِنْهَاجِهِ فَحَلَالُهُ حَلَالٌ إِلَى يَوْمِ الْقِيَامَةِ وَ حَرَامُهُ حَرَامٌ إِلَى يَوْمِ الْقِيَامَةِ فَهَؤُلَاءِ أُولُوا الْعَزْمِ مِنَ الرُّسُلِ
Therefore, every Prophet-as who came after Musa-as, took by the Torah, and his-as Law, and his-as Program, until the Messiah-as came with the Evangel, and by the determination with it, left the Law of Musa-as, and his-as Manifesto, until Muhammad-saww came up. So, he-saww came with the Quran, and his-saww Law, and his-as Manifesto. Thus, his-saww Permissible is Permissible until the Day of Judgement, and his-saww Prohibition is Prohibited until the Day of Judgement. So, these are the Determined ones from the Rasools-as’.[27]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَوْلَ اللَّهِ عَزَّ وَ جَلَّ فَاصْبِرْ كَما صَبَرَ أُولُوا الْعَزْمِ مِنَ الرُّسُلِ فَقَالَ نُوحٌ وَ إِبْرَاهِيمُ وَ مُوسَى وَ عِيسَى وَ مُحَمَّدٌ ( صلى الله عليه وآله )
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at Bin Mihran who said,
‘I said to Abu Abdullah-asws, ‘The Words of Allah-azwj Mighty and Majestic [46:35] Therefore bear up patiently as did the Determined Ones from the Rasools bear up with’. He-asws said: ‘Nuh-as, and Ibrahim-as, and Musa-as, and Isa-as and Muhammad-saww’.
قُلْتُ كَيْفَ صَارُوا أُولِي الْعَزْمِ قَالَ لِأَنَّ نُوحاً بُعِثَ بِكِتَابٍ وَ شَرِيعَةٍ وَ كُلُّ مَنْ جَاءَ بَعْدَ نُوحٍ أَخَذَ بِكِتَابِ نُوحٍ وَ شَرِيعَتِهِ وَ مِنْهَاجِهِ حَتَّى جَاءَ إِبْرَاهِيمُ ( عليه السلام ) بِالصُّحُفِ وَ بِعَزِيمَةِ تَرْكِ كِتَابِ نُوحٍ لَا كُفْراً بِهِ
I said, ‘How did they-as come to be the Determined Ones (Ul Al-Azam)?’ He-asws said: ‘Because Nuh-as was Sent with a Book and a Law, and everyone who came after Nuh-as took by the Book of Nuh-as, and his-as Law and his-as manifesto until Ibrahim-as came with the Parchment, and with determination he-as neglected the Book of Nuh-as, not having disbelieved in it.
فَكُلُّ نَبِيٍّ جَاءَ بَعْدَ إِبْرَاهِيمَ ( عليه السلام ) أَخَذَ بِشَرِيعَةِ إِبْرَاهِيمَ وَ مِنْهَاجِهِ وَ بِالصُّحُفِ حَتَّى جَاءَ مُوسَى بِالتَّوْرَاةِ وَ شَرِيعَتِهِ وَ مِنْهَاجِهِ وَ بِعَزِيمَةِ تَرْكِ الصُّحُفِ
So, every Prophet-as who came after Ibrahim-as took by the Law of Ibrahim-as, and his-as manifesto and by the Parchment, until Musa-as came with the Torah and his-as Law, and his-as manifesto, and with determination he-as neglected the Parchment.
وَ كُلُّ نَبِيٍّ جَاءَ بَعْدَ مُوسَى ( عليه السلام ) أَخَذَ بِالتَّوْرَاةِ وَ شَرِيعَتِهِ وَ مِنْهَاجِهِ حَتَّى جَاءَ الْمَسِيحُ ( عليه السلام ) بِالْإِنْجِيلِ وَ بِعَزِيمَةِ تَرْكِ شَرِيعَةِ مُوسَى وَ مِنْهَاجِهِ
And every Prophet-as who came after Musa-as took by the Torah, and his-as Law, and his-as manifesto until the Messiah-as came with the Evangel, and with determination he-as superseded the Law of Musa-as, as well as his-as manifesto.
فَكُلُّ نَبِيٍّ جَاءَ بَعْدَ الْمَسِيحِ أَخَذَ بِشَرِيعَتِهِ وَ مِنْهَاجِهِ حَتَّى جَاءَ مُحَمَّدٌ ( صلى الله عليه وآله ) فَجَاءَ بِالْقُرْآنِ وَ بِشَرِيعَتِهِ وَ مِنْهَاجِهِ فَحَلَالُهُ حَلَالٌ إِلَى يَوْمِ الْقِيَامَةِ وَ حَرَامُهُ حَرَامٌ إِلَى يَوْمِ الْقِيَامَةِ فَهَؤُلَاءِ أُولُو الْعَزْمِ مِنَ الرُّسُلِ ( عليهم السلام )
Therefore, every Prophet-as who came after the Messiah-as adhered to his-as ‘بِشَرِيعَتِهِ’ Law and his-as ‘مِنْهَاجِهِ’ manifesto until Muhammad-saww came. So he-saww came with the Quran and with his-saww ‘بِشَرِيعَتِهِ’ Law and his-saww ‘مِنْهَاجِهِ’ manifesto. Thus, ‘فَحَلَالُهُ حَلَالٌ إِلَى يَوْمِ الْقِيَامَةِ وَ حَرَامُهُ حَرَامٌ إِلَى يَوْمِ الْقِيَامَةِ’ his-saww Permissible would be a Permissible up to the day of Judgement, and his-saww Prohibition would be a Prohibition up to the Day of Judgement. So, these are the Determined Ones from the Rasools-saww’.[28]
وَمَا يَأْتِيهِمْ مِنْ نَبِيٍّ إِلَّا كَانُوا بِهِ يَسْتَهْزِئُونَ {7}
And there did not come to them a Prophet but they mocked with him [43:7]
ثم أرسل الله الرسل تترى ” كلما جاء امة رسولها كذبوه فأتبعنا بعضهم بعضا ” وجعلناهم أحاديث ” فكانت بنو إسرائيل تقتل في اليوم نبيين وثلاثة و أربعة، حتى أنه كان يقتل في اليوم الواحد سبعون نبيا “، ويقوم سوق بقلهم في آخر النهار
Then Allah-azwj Sent Rasools-as, one after another. Every time its Rasool came to a community, they belied him. So We Caused some of them to follow the others and We Made them as narrations [23:44]. The Children of Israel had killed during one day, two Prophets-as, and three, and four until it happened that in one day seventy Prophets-as were killed, (to the extent) and they were setting up their markets (stalls), at the end of the day (an ectract).[29]
فَأَهْلَكْنَا أَشَدَّ مِنْهُمْ بَطْشًا وَمَضَىٰ مَثَلُ الْأَوَّلِينَ {8}
So, We Destroyed the ones stronger than them in prowess, and they perished like the former ones [43:8]
وَ رَوَى أَبُو الْفَتْحِ الْكَرَاجُكِيُ فِي كَنْزِ الْفَوَائِدِ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ فِي حَدِيثِ رَجُلٍ مِنْ حَضْرَمَوْتَ أَتَى أَمِيرَ الْمُؤْمِنِينَ ع فِي أَيَّامِ أَبِي بَكْرٍ فَأَسْلَمَ عَلَى يَدِهِ قَالَ فَسَأَلَهُ أَمِيرُ الْمُؤْمِنِينَ ع يَوْماً وَ نَحْنُ مُجْتَمِعُونَ فَقَالَ أَ عَالِمٌ أَنْتَ بِحَضْرَمَوْتَ فَقَالَ الرَّجُلُ إِنْ جَهِلْتُهَا لَمْ أَعْلَمْ شَيْئاً قَالَ أَ فَتَعْرِفُ مَوْضِعَ الْأَحْقَافِ قَالَ كَأَنَّكَ تَسْأَلُ عَنْ قَبْرِ هُودٍ النَّبِيِّ ع قَالَ لِلَّهِ دَرُّكَ مَا أَخْطَأْتَ
‘In a Hadeeth of a man from Hazramout who came to Amir Al-Momineen-asws during the days of Abu Bakr, and became a Muslim upon his-asws hands. One day he asked Amir Al-Momineen-asws, and we were gathered, he-asws said, ‘Do you-asws know of Hazramout?’ The man said, ‘If I am ignorant of it, I don’t know anything’. He-asws said: ‘Do you recognise the place of the sandy plains (Al-Ahqaaf)?’ He said, ‘It is as if you-asws are asking about the grave of Hud-as, the Prophet-as?’ He-asws said: ‘May Allah-azwj Make you realise your mistake’.
قَالَ نَعَمْ خَرَجْتُ فِي عُنْفُوَانِ شَبَابِي فِي عِلَّةٍ مِنَ الْحَيِ وَ نَحْنُ نُرِيدُ أَنْ نَأْتِيَ قَبْرَهُ لِبُعْدِ صَوْتِهِ فِينَا وَ كَثْرَةِ مَنْ يَذْكُرُهُ فَسِرْنَا فِي بِلَادِ الْأَحْقَافِ أَيَّاماً وَ فِينَا رَجُلٌ قَدْ عَرَفَ الْمَوْضِعَ حَتَّى انْتَهَى بِنَا ذَلِكَ الرَّجُلُ إِلَى كَهْفٍ فَدَخَلْنَا فَأَمْعَنَّا فِيهِ طَوِيلًا فَانْتَهَيْنَا إِلَى حَجَرَيْنِ قَدْ أُطْبِقَ أَحَدُهُمَا فَوْقَ الْآخَرِ وَ بَيْنَهُمَا خَلَلٌ يَدْخُلُ مِنْهُ الرَّجُلُ النَّحِيفُ
He said, ‘Yes, I went out in the prime of my youth regarding a reason from Al-Hayy, and we want to go to his-as grave due to the remoteness of his-as being among us and lot of the ones who remember him-as.
We travelled in the city of Al-Ahqaaf (sandy plains) for days, and among us was a man who knew the place, until that man ended up with us to a cave. We entered and he was with us for a long time and he ended up with us to two rocks, one of them had been layered above the other, and between the two was a way a slim man could enter from it.
فَتَحَارَفْتُ- فَدَخَلْتُ فَرَأَيْتُ رَجُلًا عَلَى سَرِيرٍ شَدِيدَ الْأُدْمَةِ طَوِيلَ الْوَجْهِ كَثَّ اللِّحْيَةِ قَدْ يَبِسَ فَإِذَا مَسِسْتُ شَيْئاً مِنْ جَسَدِهِ أَصَبْتُهُ صُلْباً لَمْ يَتَغَيَّرْ وَ رَأَيْتُ عِنْدَ رَأْسِهِ كِتَاباً بِالْعِبْرَانِيَةِ فِيهِ مَكْتُوبٌ أَنَا هُودٌ النَّبِيُّ آمَنْتُ بِاللَّهِ وَ أَشْفَقْتُ عَلَى عَادٍ بِكُفْرِهَا وَ مَا كَانَ لِأَمْرِ اللَّهِ مِنْ مَرَدٍّ
So, I squeezed and entered, and saw a man upon a bed being of severe (thick) skin, tall face, bushy beard which had dried up. When I touched something from his body, I found it as solid, not having changed, and I saw a book by his head in Hebrew wherein was written: “I-as am Hud-as the Prophet-as. I-as believe in Allah-azwj, and I-as flashed upon Aad due to its disbelief, and there will not be a repellent to a Command of Allah-azwj’’.
فَقَالَ لَنَا أَمِيرُ الْمُؤْمِنِينَ ع وَ كَذَلِكَ سَمِعْتُهُ مِنْ أَبِي الْقَاسِمِ ص
Amir Al-Momineen-asws said to us: ‘And like that I-asws have heard from Abu Al-Qasim-saww’’.[30]
وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ لَيَقُولُنَّ خَلَقَهُنَّ الْعَزِيزُ الْعَلِيمُ {9}
And if you were to ask them: ‘Who Created the skies and the earth?’ They would be saying, ‘The Mighty, the Wise Created these’. [43:9]
العياشي: عن أبي جعفر، عن رجل، عن أبي عبد الله (عليه السلام)، قال: «إن الله خلق السماوات و الأرض في ستة أيام، فالسنة تنقص ستة أيام
Al-Ayyashi, has narrated:
From a man who has said that Abu Ja’far-asws has narrated (on behalf of) Abu Abdullah-asws that he said: ‘Allah-azwj Created the skies and the earth in six days, thus the year is six days’ short’ (6 months of 29 days).[31]
عن الصباح بن سيابة، عن أبي جعفر (عليه السلام)، قال: إن الله خلق الشهور اثني عشر شهرا، و هي ثلاثمائة و ستون يوما، فحجز عنها ستة أيام خلق فيها السماوات و الأرض، فمن ثم تقاصرت الشهور
From Al-Sabah Bin Sayabat,
‘Abu Ja’far-asws having said: ‘Allah-azwj Created the months as twelve months, and these are of three hundred and sixty days. So He-azwj Separated six days from it in which He-azwj created the skies, and the earth. So from then the months are deficient’.[32]
عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ (عليه السلام) يَقُولُ إِنَّ اللَّهَ خَلَقَ الْخَيْرَ يَوْمَ الْأَحَدِ وَ مَا كَانَ لِيَخْلُقَ الشَّرَّ قَبْلَ الْخَيْرِ وَ فِي يَوْمِ الْأَحَدِ وَ الْإِثْنَيْنِ خَلَقَ الْأَرَضِينَ وَ خَلَقَ أَقْوَاتَهَا فِي يَوْمِ الثَّلَاثَاءِ وَ خَلَقَ السَّمَاوَاتِ يَوْمَ الْأَرْبِعَاءِ وَ يَوْمَ الْخَمِيسِ وَ خَلَقَ أَقْوَاتَهَا يَوْمَ الْجُمُعَةِ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ خَلَقَ السَّماواتِ وَ الْأَرْضَ وَ ما بَيْنَهُما فِي سِتَّةِ أَيَّامٍ
From him, from Abdullah Bin Sinan who said:
I heard Abu Abdullah-asws saying that: ‘Allah-azwj Created the good on the day of Sunday, and He-azwj did not Create the evil before the good. And during the day of Sunday and the Monday Created the firmaments and created their sustenance during the day of Tuesday, and Created the Skies on the day of Wednesday and Thursday, and Created their sustenance on the day of Friday’.[33]
الَّذِي جَعَلَ لَكُمُ الْأَرْضَ مَهْدًا وَجَعَلَ لَكُمْ فِيهَا سُبُلًا لَعَلَّكُمْ تَهْتَدُونَ {10}
The One Who Made the earth as a resting-place for you, and Made therein ways for you, perhaps you would be Guided [43:10]
وَالَّذِي نَزَّلَ مِنَ السَّمَاءِ مَاءً بِقَدَرٍ فَأَنْشَرْنَا بِهِ بَلْدَةً مَيْتًا ۚ كَذَٰلِكَ تُخْرَجُونَ {11}
And the One Who Sends down water from the sky in a measured way, so We Revive a dead land by it. Like that you would be coming out (from your graves) [43:11]
وَالَّذِي خَلَقَ الْأَزْوَاجَ كُلَّهَا وَجَعَلَ لَكُمْ مِنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْكَبُونَ {12}
And the One Who Created the pairs, all of them, and Made for you of the ships and the cattle what you are riding [43:12]
لِتَسْتَوُوا عَلَىٰ ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُوا سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَٰذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ {13}
For you to sit evenly upon their backs. Then remember the Favour of your lord when you are sitting evenly upon it, and you should be saying, ‘Glory be to the One Who Subjugated this one for us, and we were not capable for it [43:13]
فِي أَمَالِي شَيْخِ الطَّائِفَةِ قُدِّسَ سِرُّهُ بِإِسْنَادِهِ إِلَى أَبِي جَعْفَرٍ الْبَاقِرِ عَلَيْهِ السَّلَامُ حَدِيثٌ طَوِيلٌ وَ فِيهِ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ قَالَ لِعَلِيٍّ عَلَيْهِ السَّلَامُ قُلْ مَا أَوَّلُ نِعْمَةٍ أَبْلَاكَ اللَّهُ عَزَّ وَ جَلَّ وَ أَنْعَمَ عَلَيْكَ بِهَا؟
In (the book) Amaali of Sheykh Al Ta’ifa, by his chain going up to,
‘From Abu Ja’far Al-Baqir-asws, there is a lengthy Hadeeth, and in it (he-asws said: ‘The Prophet-saww said to Ali-asws: ‘Say, what is the first Bounty Allah-azwj Mighty and Majestic Tried you-asws with and Favoured you-asws upon with it?’
قَالَ: أَنْ خَلَقَنِي إِلَى أَنْ قَالَ: فَمَا التَّاسِعَةُ؟ قَالَ: أَنْ سَخَّرَ لِي سَمَاءَهُ وَ أَرْضَهُ وَ مَا فِيهِمَا وَ مَا بَيْنَهُمَا مِنْ خَلْقِهِ، قَالَ: صَدَقْتَ
He-asws said: ‘He-azwj Created me-asws’ – until he-saww said: ‘And what is the ninth? He-asws said: ‘He-azwj Subdued for me-asws, His-azwj sky, and His-azwj earth and whatever is contained therein, and whatever is between the two, from His-azwj creatures’. He-saww said: ‘You-asws speak the truth’’.[34]
وَإِنَّا إِلَىٰ رَبِّنَا لَمُنْقَلِبُونَ {14}
And we would be returning to our Lord’ [43:14]
An expression of appreciation
محمد بن يعقوب: عن عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن إسماعيل بن مهران، عن سيف بن عميرة، عن أبي بصير، قال: قلت لأبي عبد الله (عليه السلام): هل للشكر حد إذا فعله العبد كان شاكرا؟ قال: «نعم». قلت: ما هو؟
Muhammad Bin Yaqoub, from a number of companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mahran, from Sayf Bin Umeyra, from Abu Baseer who said,
‘I said to Abu Abdullah-asws, ‘Is there a limit of appreciation if the servant were to do it, he would be a thankful one?’ He-asws said: ‘Yes’. I said, ‘What is it?’
قال: «يحمد الله على كل نعمة عليه في أهل و مال، و إن كان فيما أنعم عليه في ماله حق أداه، و منه قوله عز و جل: سُبْحانَ الَّذِي سَخَّرَ لَنا هذا وَ ما كُنَّا لَهُ مُقْرِنِينَ
He-asws said: ‘He Praises Allah-azwj over every Bounty to him regarding family and wealth, and if regarding his wealth which has been Favoured to him, there is a right, he should fulfil it. And from it are the Words of the Mighty and Majestic: ‘Glory be to the One Who Subjugated this one for us, and we were not capable for it [43:13]’.[35]
For subduing the riding animals
عنه، عن اليقطينى، عن الدهقان، عن درست، عن أبى إبراهيم، عن أبى – الحسن (ع) قال: قال رسول الله صلى الله عليه وآله: إذا ركب الرجل الدابة فسمى ردفه ملك يحفظه حتى ينزل، فان ركب ولم يسم ردفه شيطان فيقول له: ” تغن “، فان قال: ” لا أحسن ” قال له: ” تمن ” لا يزال متمنيا حتى ينزل
From him, from Al Yaqteeny, from Al Dahqaan, from Darast, from Abu Ibrahim,
‘From Abu Al-Hassan-asws having said: ‘Rasool-Allah-saww said: ‘When the man mounts the animal, so he should Name (Allah-azwj), and an Angel would ride behind him until he descends. So if he mounts but does not Name (Allah-azwj) A Satan-la rides behind him, so he-la says to him, ‘You sing’. So if he says, ‘It is not good’, he-la says to him, ‘Desire’. He does not cease to desire (daydreaming) until he descends’.
وقال: من قال إذا ركب الدابة: ” بسم الله، لا حول ولا قود إلا باالله، الحمد الله الذى هدانا لهذا، سبحان الذى سخر لنا هذا وما كنا له مقرنين ” إلا حفظت له نفسه ودابته حتى ينزل
And he-asws said: ‘The one who says when mounting the animal, ‘In the Name of Allah-azwj. There is no Might nor Strength except with Allah-azwj. The Praise is for Allah-azwj Who Guided us to this. ‘Glory be to the One Who Subjugated this one for us, and we were not capable for it [43:13]’, except that he would have had himself and his animal Protected, until he descends’.[36]
عنه، عن بعض أصحابنا، رفعه قال: كان أبو عبد الله (ع) إذا وضع رجله في الركاب يقول: ” سبحان الذى سخر لنا هذا وما كنا له مقرنين ” ويسبح الله سبعا، ويحمد الله سبعا، ويهلل لله سبعا
From him, from one of our companions, raising it, said,
‘Whenever Abu Abdullah-asws placed his feet in the stirrups, was saying: ‘‘Glory be to the One Who Subjugated this one for us, and we were not capable for it [43:13] [43:13]. And he-asws would Glorify Allah-azwj seven times, and Praise Allah-azwj seven times, and Extol the Holiness of Allah-azwj seven times’.[37]
Supplication for travelling
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ صَفْوَانَ بْنِ يَحْيَى جَمِيعاً عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا خَرَجْتَ مِنْ بَيْتِكَ تُرِيدُ الْحَجَّ وَ الْعُمْرَةَ إِنْ شَاءَ اللَّهُ فَادْعُ دُعَاءَ الْفَرَجِ وَ هُوَ لَا إِلَهَ إِلَّا اللَّهُ الْحَلِيمُ الْكَرِيمُ لَا إِلَهَ إِلَّا اللَّهُ الْعَلِيُّ الْعَظِيمُ سُبْحَانَ اللَّهِ رَبِّ السَّمَاوَاتِ السَّبْعِ وَ رَبِّ الْأَرَضِينَ السَّبْعِ وَ رَبِّ الْعَرْشِ الْعَظِيمِ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr and Safwan Bin Yahya, altogether from Muawiya Bin Ammar,
‘From Abu Abdullah-asws having said: ‘Whenever you go out from your house intending the Hajj and the Umra, Allah-azwj Willing, so supplicate with the supplication of the Relief (Du’a Al-Faraj), and it is, ‘There is no god except for Allah-azwj, the Lenient, the Benevolent. There is no god except for Allah-azwj the Exalted, the Magnificent. Glory be to Allah-azwj, Lord-azwj of the seven skies, and Lord-azwj of the seven firmaments, and Lord-azwj of the Magnificent Throne. And the Praise is for Allah-azwj, Lord-azwj of the Worlds’.
ثُمَّ قُلْ اللَّهُمَّ كُنْ لِي جَاراً مِنْ كُلِّ جَبَّارٍ عَنِيدٍ وَ مِنْ كُلِّ شَيْطَانٍ مَرِيدٍ ثُمَّ قُلْ بِسْمِ اللَّهِ دَخَلْتُ وَ بِسْمِ اللَّهِ خَرَجْتُ وَ فِي سَبِيلِ اللَّهِ اللَّهُمَّ إِنِّي أُقَدِّمُ بَيْنَ يَدَيْ نِسْيَانِي وَ عَجَلَتِي بِسْمِ اللَّهِ وَ مَا شَاءَ اللَّهُ فِي سَفَرِي هَذَا ذَكَرْتُهُ أَوْ نَسِيتُهُ اللَّهُمَّ أَنْتَ الْمُسْتَعَانُ عَلَى الْأُمُورِ كُلِّهَا وَ أَنْتَ الصَّاحِبُ فِي السَّفَرِ وَ الْخَلِيفَةُ فِي الْأَهْلِ
Then say, ‘O Allah-azwj! Be a Protector of mine from every stubborn tyrant, and from every castaway Satan-la’. Then say, ‘In the Name of Allah-azwj do I enter, and in the Name of Allah-azwj do I go out, and in the Way of Allah-azwj. O Allah-azwj! I proceed in front of me with my forgetfulness and my haste. In the Name of Allah-azwj and whatever Allah-azwj so Desires, in this journey of mine, I shall remember it or forget it. O Allah-azwj! You-azwj are the Aider upon the affairs, all of them, and You-azwj are the Companion in the journey, and the Caliph (Caretaker) regarding the family.
اللَّهُمَّ هَوِّنْ عَلَيْنَا سَفَرَنَا وَ اطْوِ لَنَا الْأَرْضَ وَ سَيِّرْنَا فِيهَا بِطَاعَتِكَ وَ طَاعَةِ رَسُولِكَ اللَّهُمَّ أَصْلِحْ لَنَا ظَهْرَنَا وَ بَارِكْ لَنَا فِيمَا رَزَقْتَنَا وَ قِنَا عَذَابَ النَّارِ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ وَعْثَاءِ السَّفَرِ وَ كَآبَةِ الْمُنْقَلَبِ وَ سُوءِ الْمَنْظَرِ فِي الْأَهْلِ وَ الْمَالِ وَ الْوَلَدِ اللَّهُمَّ أَنْتَ عَضُدِي وَ نَاصِرِي بِكَ أَحُلُّ وَ بِكَ أَسِيرُ
O Allah-azwj! Ease our journey upon us, and Fold the land for us, and Make us to travel in it in Your-azwj as well as in the obedience of Your-azwj Rasool-saww. O Allah-azwj! Correct our backs for us and Bless for us in what Your-azwj Grace upon us and Save us from the Punishment of the Fire. O Allah-azwj! I seek Refuge with You-azwj from the fatigue of the travel, and anguish of the return, and the evil scenarios regarding the family, and the wealth, and the children. O Allah-azwj! You-azwj are my Reinforcement and my Helper. It is with You-azwj that I disembark and with You-azwj that I travel.
اللَّهُمَّ إِنِّي أَسْأَلُكَ فِي سَفَرِي هَذَا السُّرُورَ وَ الْعَمَلَ بِمَا يُرْضِيكَ عَنِّي اللَّهُمَّ اقْطَعْ عَنِّي بُعْدَهُ وَ مَشَقَّتَهُ وَ اصْحَبْنِي فِيهِ وَ اخْلُفْنِي فِي أَهْلِي بِخَيْرٍ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
O Allah-azwj! I ask you for the tranquillity in this journey of mine, and the actions with what You-azwj would be Pleased with from me. O Allah-azwj! Cut-off the difficulties from me after it, and be my Companion in it, and my Caliph (Caretaker) regarding my family with goodness; and there is neither Might nor Strength except with Allah-azwj.
اللَّهُمَّ إِنِّي عَبْدُكَ وَ هَذَا حُمْلَانُكَ وَ الْوَجْهُ وَجْهُكَ وَ السَّفَرُ إِلَيْكَ وَ قَدِ اطَّلَعْتَ عَلَى مَا لَمْ يَطَّلِعْ عَلَيْهِ أَحَدٌ فَاجْعَلْ سَفَرِي هَذَا كَفَّارَةً لِمَا قَبْلَهُ مِنْ ذُنُوبِي وَ كُنْ عَوْناً لِي عَلَيْهِ وَ اكْفِنِي وَعْثَهُ وَ مَشَقَّتَهُ وَ لَقِّنِّي مِنَ الْقَوْلِ وَ الْعَمَلِ رِضَاكَ فَإِنَّمَا أَنَا عَبْدُكَ وَ بِكَ وَ لَكَ
O Allah-azwj! I am Your-azwj servant and this is Your-azwj Carrier, and the direction is Your-azwj Direction, and the journey is to You-azwj, and You-azwj are being notified upon what no one is notified upon. Therefore, Make this journey of mine to be an expiation for my sins which were before it, and Be a Supporter of mine upon it, and Suffice me from its fatigue, and its difficulties, and Attach me with Your-azwj Pleasure from the words and the deeds, for rather, I am Your-azwj servant, and with You-azwj, and for You-azwj’.
فَإِذَا جَعَلْتَ رِجْلَكَ فِي الرِّكَابِ فَقُلْ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ بِسْمِ اللَّهِ وَ اللَّهُ أَكْبَرُ فَإِذَا اسْتَوَيْتَ عَلَى رَاحِلَتِكَ وَ اسْتَوَى بِكَ مَحْمِلُكَ فَقُلْ الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِلْإِسْلَامِ وَ عَلَّمَنَا الْقُرْآنَ وَ مَنَّ عَلَيْنَا بِمُحَمَّدٍ ( صلى الله عليه وآله ) سُبْحَانَ اللَّهِ سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَ مَا كُنَّا لَهُ مُقْرِنِينَ وَ إِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
So when you make your feet to be in the stirrups, so say, ‘In the Name of Allah-azwj the Beneficent, the Merciful. In the Name of Allah-azwj, and Allah-azwj is the Greatest’. So when you are established upon your ride, and your carriage is (also) established with you, so say, ‘The Praise is for Allah-azwj who Guided us to Al-Islam and Taught us the Quran, and Favoured upon us with Muhammad-saww. Glory be to Allah-azwj! ‘Glory be to the One Who Subjugated this one for us, and we were not capable for it [43:13] And we would be returning to our Lord’ [43:14], and the Praise is for Allah-azwj, Lord-azwj of the Worlds.
اللَّهُمَّ أَنْتَ الْحَامِلُ عَلَى الظَّهْرِ وَ الْمُسْتَعَانُ عَلَى الْأَمْرِ اللَّهُمَّ بَلِّغْنَا بَلَاغاً يَبْلُغُ إِلَى خَيْرٍ بَلَاغاً يَبْلُغُ إِلَى مَغْفِرَتِكَ وَ رِضْوَانِكَ اللَّهُمَّ لَا طَيْرَ إِلَّا طَيْرُكَ وَ لَا خَيْرَ إِلَّا خَيْرُكَ وَ لَا حَافِظَ غَيْرُكَ
O Allah-azwj! You-azwj are the Carrier upon the backs, and the Supporter upon the affairs. O Allah-azwj! Deliver us (to our destination) with an arrival, which reaches to a goodly arrival, reaching to Your-azwj Forgiveness, and Your-azwj Pleasure. O Allah-azwj! There is no traversing except for Your-azwj Making us traverse, and there is no goodness except for Your-azwj Goodness, and there is no Protector apart from You-azwj’.[38]
عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنِ الْحَكَمِ بْنِ مُحَمَّدِ بْنِ الْقَاسِمِ أَنَّهُ سَمِعَ عَبْدَ اللَّهِ بْنَ عَطَاءٍ يَقُولُ قَالَ أَبُو جَعْفَرٍ (عليه السلام) قُمْ فَأَسْرِجْ دَابَّتَيْنِ حِمَاراً وَ بَغْلًا فَأَسْرَجْتُ حِمَاراً وَ بَغْلًا فَقَدَّمْتُ إِلَيْهِ الْبَغْلَ وَ رَأَيْتُ أَنَّهُ أَحَبُّهُمَا إِلَيْهِ فَقَالَ مَنْ أَمَرَكَ أَنْ تُقَدِّمَ إِلَيَّ هَذَا الْبَغْلَ قُلْتُ اخْتَرْتُهُ لَكَ قَالَ وَ أَمَرْتُكَ أَنْ تَخْتَارَ لِي ثُمَّ قَالَ إِنَّ أَحَبَّ الْمَطَايَا إِلَيَّ الْحُمُرُ
From him, from Ibn Fazzaal, from Anbasat Bin Hishaam, from Abdul Kareem Bin Amro, from Al-Hakam Bin Muhammad Bin Al-Qasim that he heard Abdullah Bin Ata’a saying that:
Abu Ja’far-asws said: ‘Arise, and saddle two animals, a donkey and a mule’. So I saddled a donkey and a mule and offered the mule to him-asws as I opined that it was more beloved of the two to him-asws. He-asws said: ‘Who ordered you to offer to me-asws this mule?’ I said, ‘I chose it for you-asws’. He-asws said: ‘And did I-asws order you to choose for me-asws?’ Then said: ‘The most preferable of the pack, to me-asws is the donkey’.
قَالَ فَقَدَّمْتُ إِلَيْهِ الْحِمَارَ وَ أَمْسَكْتُ لَهُ بِالرِّكَابِ فَرَكِبَ فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا بِالْإِسْلَامِ وَ عَلَّمَنَا الْقُرْآنَ وَ مَنَّ عَلَيْنَا بِمُحَمَّدٍ (صلى الله عليه وآله) الْحَمْدُ لِلَّهِ الَّذِي سَخَّرَ لَنَا هَذَا وَ مَا كُنَّا لَهُ مُقْرِنِينَ وَ إِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
So I offered the donkey to him-asws and grabbed the reins for him-asws. He-asws climbed upon it and said; ‘Praise be to Allah-azwj Who Guided us-asws by Al-Islam, and Taught us-asws the Quran, and Bestowed upon us-asws by Muhammad-saww. Praise be to Allah-azwj ‘Glory be to the One Who Subjugated this one for us, and we were not capable for it [43:13] And we would be returning to our Lord’ [43:14], and Praise be to Allah-azwj the Lord-azwj of the Worlds’.
وَ سَارَ وَ سِرْتُ حَتَّى إِذَا بَلَغْنَا مَوْضِعاً آخَرَ قُلْتُ لَهُ الصَّلَاةَ جُعِلْتُ فِدَاكَ فَقَالَ هَذَا وَادِي النَّمْلِ لَا يُصَلَّى فِيهِ حَتَّى إِذَا بَلَغْنَا مَوْضِعاً آخَرَ قُلْتُ لَهُ مِثْلَ ذَلِكَ فَقَالَ هَذِهِ الْأَرْضُ مَالِحَةٌ لَا يُصَلَّى فِيهَا
And he-asws went and I went (with him-asws) until we reached another place. I said to him-asws, ‘The Salat, may I be sacrificed for you-asws’. He-asws said: ‘This is a valley of the ants, one cannot pray Salat here’, until we reached another place. I said to him-asws similar to that. He-asws said; ‘This is a salty ground, one cannot pray Salat here’.[39]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ قَالَ كُنْتُ حَمَلْتُ مَعِي مَتَاعاً إِلَى مَكَّةَ فَبَارَ عَلَيَّ فَدَخَلْتُ بِهِ الْمَدِينَةَ عَلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) وَ قُلْتُ لَهُ إِنِّي حَمَلْتُ مَتَاعاً قَدْ بَارَ عَلَيَّ وَ قَدْ عَزَمْتُ عَلَى أَنْ أَصِيرَ إِلَى مِصْرَ فَأَرْكَبُ بَرّاً أَوْ بَحْراً فَقَالَ مِصْرُ الْحُتُوفِ يُقَيَّضُ لَهَا أَقْصَرُ النَّاسِ أَعْمَاراً وَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا أَجْمَلَ فِي الطَّلَبِ مَنْ رَكِبَ الْبَحْرَ
Ali Bin Ibrahim, from his father, from Ali Bin Asbaat who said,
‘I was carrying merchandise with me to Makkah but it was ruined upon me (incurred losses). So, I entered the city with it to go to Abu Al-Hassan Al-Reza-asws and said to him-asws, ‘I carried merchandise which incurred losses upon me and I have resolved that I shall travel to Egypt. So, shall I travel the land or sea?’ So he-asws said: ‘Egypt is the death, it worsely affects the youngest in age; and Rasool-Allah-saww said: ‘What is nicer regarding the seeking (than) one who sails the sea’.
ثُمَّ قَالَ لِي لَا عَلَيْكَ أَنْ تَأْتِيَ قَبْرَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَتُصَلِّيَ عِنْدَهُ رَكْعَتَيْنِ فَتَسْتَخِيرَ اللَّهَ مِائَةَ مَرَّةٍ فَمَا عَزَمَ لَكَ عَمِلْتَ بِهِ فَإِنْ رَكِبْتَ الظَّهْرَ فَقُلِ الْحَمْدُ لِلَّهِ الَّذِي سَخَّرَ لَنَا هَذَا وَ مَا كُنَّا لَهُ مُقْرِنِينَ وَ إِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ
Then he-asws said to me: ‘It (Egypt) would not be against you if you were to go to the grave of Rasool-Allah-saww, and pray two Cycles Salat in his-saww presence, and ask Allah-azwj hundred times (your wishes) and to Choose for you (the best) one (Istikhara). Whatever is resolved for you, work by it. So if you were to ride the back (of the animal), then say, ‘Said: ‘Glory be to the One Who Subjugated this one for us, and we were not capable for it [43:13] And we would be returning to our Lord’ [43:14]’.
وَ إِنْ رَكِبْتَ الْبَحْرَ فَإِذَا صِرْتَ فِي السَّفِينَةِ فَقُلْ بِسْمِ اللَّهِ مَجْرَيهَا وَ مُرْسَيهَا إِنَّ رَبِّي لَغَفُورٌ رَحِيمٌ فَإِذَا هَاجَتْ عَلَيْكَ الْأَمْوَاجُ فَاتَّكِ عَلَى يَسَارِكَ وَ أَوْمِ إِلَى الْمَوْجَةِ بِيَمِينِكَ وَ قُلْ قِرِّي بِقَرَارِ اللَّهِ وَ اسْكُنِي بِسَكِينَةِ اللَّهِ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ [الْعَلِيِّ الْعَظِيمِ]
And if you were to sail the sea, so when you come to be in the ship, so say, ‘In the Name of Allah-azwj Who Makes it to flow and sail. Surely, my Lord-azwj is Forgiving, Merciful’. So if the waves were to heave upon you, so lean upon your left and gesture towards the wave with your right hand, and say, ‘Settle with the Settling of Allah-azwj and be tranquil by the Tranquillity of Allah-azwj, and there is neither a might nor any strength except with Allah-azwj, the Exalted, the Magnificent’.
قَالَ عَلِيُّ بْنُ أَسْبَاطٍ فَرَكِبْتُ الْبَحْرَ فَكَانَتِ الْمَوْجَةُ تَرْتَفِعُ فَأَقُولُ مَا قَالَ فَتَتَقَشَّعُ كَأَنَّهَا لَمْ تَكُنْ
Ali Bin Asbaat (the narrator) said, ‘So I sailed the sea, and whenever the wave raised itself, so I was saying what he-asws had told me to say. So they used to break up as if it had never been.
قَالَ عَلِيُّ بْنُ أَسْبَاطٍ وَ سَأَلْتُهُ فَقُلْتُ جُعِلْتُ فِدَاكَ مَا السَّكِينَةُ قَالَ رِيحٌ مِنَ الْجَنَّةِ لَهَا وَجْهٌ كَوَجْهِ الْإِنْسَانِ أَطْيَبُ رَائِحَةً مِنَ الْمِسْكِ وَ هِيَ الَّتِي أَنْزَلَهَا اللَّهُ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) بِحُنَيْنٍ فَهَزَمَ الْمُشْرِكِينَ
Ali Bin Asbaat (the narrator) said, ‘And I asked him-asws, ‘My I be sacrificed for you-asws! What is the tranquillity?’ He-asws said: ‘A wind from the Paradise. For it is a face like the face of the human being. Its aroma is more fragrance than the Musk, and it is which Allah-azwj Send down upon Rasool-Allah-saww at (the battle of) Hunayn. Thus, the Polytheists were defeated’.[40]
Supplication for every Favour remembered
الطبرسي: روى العياشي بإسناده، عن أبي عبد الله (عليه السلام)، قال: «ذكر النعمة أن تقول: الحمد لله الذي هدانا للإسلام، و علمنا القرآن، و من علينا بمحمد (صلى الله عليه و آله)، و تقول بعده: سُبْحانَ الَّذِي سَخَّرَ لَنا هذا إلى آخر الآية
Al-Tabarsy – It has been reported from Al-Ayyashi by his chain,
Abu Abdullah-asws has said: ‘Remember the Favour and say, ‘The Praise is due to Allah-azwj Who Guided us to Al-Islam, and Taught us the Quran, and Favoured us by Muhammad-saww’. And you should be saying after it, ‘Glory be to the One Who Subjugated this one for us [43:13] – up to the end of the Verse’.[41]
VERSES 15 – 20
وَجَعَلُوا لَهُ مِنْ عِبَادِهِ جُزْءًا ۚ إِنَّ الْإِنْسَانَ لَكَفُورٌ مُبِينٌ {15}
And they are assigning to Him a part from His servant. The human being is clearly ungrateful [43:15]
مع، معاني الأخبار أَبِي عَنِ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ السَّيَّارِيِّ عَنِ ابْنِ بَقَّاحٍ عَنْ عَبْدِ السَّلَامِ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: كُفْرٌ بِالنِّعَمِ أَنْ يَقُولَ الرَّجُلُ أَكَلْتُ كَذَا وَ كَذَا فَضَرَّنِي
(The book) ‘Ma’any Al Akhbar’ – My father, from Al Attar, from Al Ashari, from Al Sayyari, from Ibn Baqqah, from Abdul Salat, raising it to,
‘Abu Abdullah-asws said: ‘Kufr of the bounty is that the man says, ‘I ate such and such and it harmed me’’.[42]
الدُّرَّةُ الْبَاهِرَةُ، قَالَ الْجَوَادُ ع نِعْمَةٌ لَا تُشْكَرُ كَسَيِّئَةٍ لَا تُغْفَرُ
(The book) ‘Al Durr Al Baahira’ –
‘Al-Jawad-asws said: ‘A bounty not thanked for is like an evil deed not Forgiven for’’.[43]
أَمِ اتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ وَأَصْفَاكُمْ بِالْبَنِينَ {16}
Or did He Take daughters from what He Created and Chose sons for you all (instead)? [43:16]
In a lengthy Hadeeth, a Jew asked Rasool Allah-saww some question, among those questions was:
قال صدقت يا محمد، قال: فأخبرني عن جبرئيل في زي الاناث أم في زي الذكور ؟ قال: في زي الذكور ليس في زي الاناث. قال: فأخبرني ما طعامه ؟ قال: طعامه التسبيح، وشرابه التهليل
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me about Jibraeel-as, is he-as among the females or among the males?’ He-saww said: ‘Among the males. He-as isn’t among the females’. Inform me, what is his food?’ He-saww said: ‘His-as food is the Glorification (of Allah-azwj), and his-as drink is the extollation of Holiness (of Allah-azwj)’.
قال: صدقت يا محمد، فأخبرني ما طول جبرئيل ؟ قال: إنه على قدر بين الملائكة ليس بالطويل العالي، ولا بالقصير المتداني، له ثمانون ذؤابة، وقصته جعدة، وهلال بين عينيه، أغر، أدعج محجل، ضوؤه بين الملائكة كضوء النهار عند ظلمة الليل
He said, ‘You-saww speak the truth, O Muhammad-saww! Inform me, what is the length of Jibraeel-as?’ He-saww said: ‘He-as is upon a measurement between the Angels, not being the tallest nor the shortest. For him-as are eighty forelocks, and his-as hair is wavy, and a crescent between his-as eyes, outstanding, (wearing) a garland. His-as illumination between the Angels is like the illumination of the day amidst the darkness of the night.
له أربع وعشرون جناحا خضرا مشبكة بالدر والياقوت، مختمة باللؤلؤ، وعليه وشاح بطانته الرحمة، إزاره الكرامة، ظهارته الوقار، ريشه الزعفران، واضح الجبين، أقنى الانف، سائل الخدين، مدور اللحيين، حسن القامة، لا يأكل ولا يشرب، ولا يمل ولا يسهو، قائم بوحي الله إلى يوم القيامة
For him-as are twenty-four green wings, knitted with gems and sapphire, sealed with pearls, and upon him-as is a scarf its lower portion is the Mercy, and his-as trouser is the Honour, his‑as apparent is the dignity, and his-as beard is the saffron, and the forehead is clear, strong nose, flowing cheeks, rounded cheeks, good posture. He-as neither eats nor drinks, nor does he-as get tire, nor does he-as forget, standing by the Revelation of Allah-azwj up to the Day of Judgment’’.
قال: صدقت يا محمد
He said, ‘You-saww speak the truth, O Muhammad-saww! (an extract).[44]
وَإِذَا بُشِّرَ أَحَدُهُمْ بِمَا ضَرَبَ لِلرَّحْمَٰنِ مَثَلًا ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ {17}
And when one of them is given glad tidings (of a daughter) with what he is striking a likeness for the Beneficent, his face blacken and he is enraged [43:17]
أَوَمَنْ يُنَشَّأُ فِي الْحِلْيَةِ وَهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ {18}
Or one he manufactures in ornaments (idols) while he is in contention, is without speech [43:18]
وَجَعَلُوا الْمَلَائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَٰنِ إِنَاثًا ۚ أَشَهِدُوا خَلْقَهُمْ ۚ سَتُكْتَبُ شَهَادَتُهُمْ وَيُسْأَلُونَ {19}
And they are making the Angels, those who are servants of the Beneficent, as daughters. Did they witness their creation? Their testimonies would be recorded and they would be Questioned [43:19]
وَقَالُوا لَوْ شَاءَ الرَّحْمَٰنُ مَا عَبَدْنَاهُمْ ۗ مَا لَهُمْ بِذَٰلِكَ مِنْ عِلْمٍ ۖ إِنْ هُمْ إِلَّا يَخْرُصُونَ {20}
And they say, ‘If the Beneficent had so Desired, we would not have worshipped them’. There is no knowledge of that with them. Surely, they are only guessing [43:20]
The Accursed agreement placed in the Kabah
وعنه، قال: حدثنا الحسين بن أحمد المالكي، عن محمد بن عيسى، عن يونس بن خلف، عن حماد بن عيسى، عن أبي بصير، قال: ذكر أبو جعفر (عليه السلام) الكتاب الذي تعاقدوا عليه في الكعبة، و أشهدوا فيه، و ختموا عليه بخواتيمهم، فقال: «يا [أبا] محمد، إن الله أخبر نبيه بما يصنعونه قبل أن يكتبوه، و أنزل الله فيه كتابا
And from him, from Al-Husayn Bin Ahmad Al-Maliky, from Muhammad Bin Isa, from Yunus Bin Khalaf, from Hamaad Bin Isa, from Abu Baseer who said,
‘Abu Ja’far-asws mentioned the written agreement which they (Abu Bakr, Umar, Ubaydullah Bin Jarrah, Saalim Mawla, and Ma’az Bin Jabal) had agreed upon in the Kabah, and testified to it, and sealed it by their seals, so he-asws said: ‘O Abu Muhammad! Allah-azwj Informed His-azwj Prophet-saww of what they had done before they had written it, and Allah-azwj Revealed it in His-azwj Book’.
قلت: و أنزل فيه كتابا؟ قال: «نعم، ألم تسمع قول الله تعالى: سَتُكْتَبُ شَهادَتُهُمْ وَ يُسْئَلُونَ
I said, ‘And Revealed it in His-azwj Book?’ He-asws said: ‘Yes. Have you not heard the Words of Allah-azwj the Exalted: Their testimonies would be recorded and they would be Questioned [43:19]?’[45]
حدثنا احمد بن الحسين عن ابيه عن بكير بن صالح عن عبد الله بن ابراهيم بن عبد العزيز بن محمد بن على بن عبد الرحمن بن جعفر الجعفري قال حدثنا يعقوب بن جعفر قال كنت مع ابى الحسن ع بمكة فقال له رجل انك لتفسر من كتاب الله ما لم تسمع به فقال أبو الحسن عليه السلام علينا نزل قبل الناس ولنا فسر قبل ان يفسر في الناس فنحن نعرف حلاله وحرامه وناسخه ومنسوخه وسفريه وحضريه وفى أي ليلة نزلت كم من آية وفيمن نزلت وفيما نزلت
It has been narrated to us by Ahmad Bin Al-Husayn, from his father, from Bakeyr Bin Saaleh, from Abdullah Bin Ibrahim Bin Abdul Aziz Bin Muhammad Bin Ali Bin Abdul Rahmaan Bin Ja’far Al-Ja’fary, from Yaqoub Bin Ja’far who said:
‘I was with Abu Al-Hassan-asws in Mecca. A man said to him-asws, ‘You-asws are interpreting from the Book of Allah-azwj what has not been heard before’. Abu Al-Hassan-asws said: ‘To us-asws it was Revealed before the people, the explanation for us-asws before it was explained later to the people, for we-asws understand its Permissible, and its Prohibited, and its Abrogating, and its Abrogated, its Journeying, and its Staying, and in which night Came down how many Verses, and where it Came down, and for what it Came down.
فنحن حكماء الله في ارضه وشهداؤه على خلقه وهو قول الله تبارك وتعالى ستكتب شهادتهم ويسألون فالشهادة لنا والمسألة للمشهود عليه
We-asws are the Judges of Allah-azwj in His-azwj earth, and His-azwj Witnesses on His-azwj creation, and that is that Statement of Allah-azwj Blessed and Exalted: Their testimonies would be recorded and they would be Questioned [43:19]. Bearing witness is for us-asws and the questioning is for those against who witness is being borne.
فهذا علم ما قد انهيته اليك وادبته اليك ما لزمنى فان قبلت فاشكر وان تركت فان الله على كل شئ شهيد
So this knowledge, I-asws have informed to you, and have taught you, it was not necessary for me-asws, so if you accept it, I-asws am thankful, and if you leave it, then Allah-azwj is a Witness over all things’.[46]
محمد بن العباس، قال: حدثنا أحمد بن هوذة الباهلي، عن إبراهيم بن إسحاق النهاوندي، عن عبد الله بن حماد، عن عمرو بن شمر، قال: قال أبو عبد الله (عليه السلام): «أمر رسول الله (صلى الله عليه و آله) أبا بكر و عمر و عليا (عليه السلام) أن يمضوا إلى الكهف و الرقيم، فيسبغ أبو بكر الوضوء و يصف قدميه و يصلي ركعتين، و ينادي ثلاثا، فإن أجابوه و إلا فليقل مثل ذلك عمر، فإن أجابوه و إلا فليقل مثل ذلك علي (عليه السلام) فمضوا و فعلوا ما أمرهم به رسول الله (صلى الله عليه و آله)
Muhammad Bin Al-Abbas, from Ahmad Bin Howzat Al-Bahily, from Ibrahim Bin Is’haq Al-Nahawandy, from Abdullah Bin Hamaad, from Amro Bin Shimr who said,
‘Abu Abdullah-asws said: ‘Rasool-Allah-saww ordered Abu Bakr, and Umar, and Ali-asws that they should go to the cave at Al-Raqeem. So Abu Bakr performed Wudu and cleaned his feet and prayed two Cycles Salat, and called out three times, but it did not respond to him. And Umar said similar to that, and it did not respond to him. And Ali-asws went and spoke similar to that, and did what Rasool-Allah-saww had ordered him-asws to do.
فلم يجيبوا أبا بكر و لا عمر، فقام علي (عليه السلام) و فعل ذلك فأجابوه، و قالوا: لبيك لبيك. ثلاثا
So, it neither responded to Abu Bakr nor Umar, but when Ali-asws arose and did that, it responded to him and said, ‘At your-asws disposal, at your-asws disposal!’ three times’.
فقال لهم: ما لكم لم تجيبوا الأول و الثاني، و أجبتم الثالث؟ فقالوا: إنا أمرنا أن لا نجيب إلا نبيا أو وصي نبي
He-asws said to it: ‘What is the matter that you did not respond to the first one (Abu Bakr) and the second one (Umar), and responded to the third?’ So it said, ‘I am under instructions that I shall not respond to any except to a Prophet-as or a successor-as of a Prophet-as’.
ثم انصرفوا إلى النبي (صلى الله عليه و آله)، فسألهم ما فعلوا؟ فأخبروه. فأخرج رسول الله (صلى الله عليه و آله) صحيفة حمراء، و قال لهم: اكتبوا شهادتكم بخطوطكم فيها بما رأيتم و سمعتم، فأنزل الله عز و جل: سَتُكْتَبُ شَهادَتُهُمْ وَ يُسْئَلُونَ يوم القيامة
Then they went to the Prophet-saww, so he-saww asked them of what they had done’. They informed him-saww. Then Rasool-Allah-saww brought out a red Parchment, and said to them: ‘Write down your testimonies by your handwriting in it regarding what you saw and heard’. Thus Allah-azwj Mighty and Majestic Revealed: Their testimonies would be recorded and they would be Questioned [43:19] – on the Day of Judgement’.[47]
VERSES 21 – 25
أَمْ آتَيْنَاهُمْ كِتَابًا مِنْ قَبْلِهِ فَهُمْ بِهِ مُسْتَمْسِكُونَ {21}
Or did We Give them a Book from before it, so they are adhering with it? [43:21]
بَلْ قَالُوا إِنَّا وَجَدْنَا آبَاءَنَا عَلَىٰ أُمَّةٍ وَإِنَّا عَلَىٰ آثَارِهِمْ مُهْتَدُونَ {22}
But they are saying, ‘We found our fathers upon a religion, and we are being rightly guided upon their footsteps’ [43:22]
قَالَ الْإِمَامُ ع وَصَفَ اللَّهُ هَؤُلَاءِ الْمُتَّبِعِينَ لِخُطُوَاتِ الشَّيْطَانِ فَقَالَ وَ إِذا قِيلَ لَهُمُ تَعَالَوْا إِلَى مَا أَنْزَلَ اللَّهُ فِي كِتَابِهِ مِنْ وَصْفِ مُحَمَّدٍ ص، وَ حِلْيَةِ عَلِيٍّ ع، وَ وَصْفِ فَضَائِلِهِ، وَ ذِكْرِ مَنَاقِبِهِ وَ إِلَى الرَّسُولِ، وَ تَعَالَوْا إِلَى الرَّسُولِ لِتَقْبَلُوا مِنْهُ مَا يَأْمُرُكُمْ بِهِ- قَالُوا: «حَسْبُنَا مَا وَجَدْنَا عَلَيْهِ آبَاءَنَا مِنَ الدِّينِ وَ الْمَذْهَبِ
The Imam-asws said: ‘Allah-azwj Described these followers of the footsteps of Satan-la, so He-azwj Said: And when it is said to them – Come to what Allah-azwj Revealed in His-azwj Book from the description of Muhammad-saww and features of Ali-asws, and Described his-asws merits, and mentioned his-asws good deeds, and (his-asws good deeds) to the Rasool-saww. And come to the Rasool-saww to be accepting from him-saww what he-saww is ordering you with, they are saying, ‘It is sufficient what we found our fathers to be upon, from the religion and the doctrine’.
فَاقْتَدَوْا بِآبَائِهِمْ فِي مُخَالَفَةِ رَسُولِ اللَّهِ ص وَ مُنَابَذَةِ عَلِيٍّ وَلِيِّ اللَّهِ، قَالَ اللَّهُ عَزَّ وَ جَلَّ: أَ وَ لَوْ كانَ آباؤُهُمْ لا يَعْقِلُونَ [لَا يَعْلَمُونَ] شَيْئاً وَ لا يَهْتَدُونَ إِلَى شَيْءٍ مِنَ الصَّوَابِ
So they were following their forefathers in the opposition of Rasool-Allah-saww and the deputyship of Ali-asws, Guardian-asws of Allah-azwj. Allah-azwj Mighty and Majestic Said even though their fathers were neither understanding– not knowing, anything nor were they Guided [2:170] – to anything from the correctness.
قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع: قَالَ رَسُولُ اللَّهِ ص يَا عِبَادَ اللَّهِ اتَّبِعُوا أَخِي وَ وَصِيِّي عَلِيِّ بْنِ أَبِي طَالِبٍ ع بِأَمْرِ اللَّهِ، وَ لَا تَكُونُوا كَالَّذِينَ اتَّخَذُوا أَرْبَاباً مِنْ دُونِ اللَّهِ- تَقْلِيداً لِجُهَّالِ آبَائِهِمُ الْكَافِرِينَ بِاللَّهِ، فَإِنَّ الْمُقَلِّدَ دِينَهُ مِمَّنْ لَا يَعْلَمُ دِينَ اللَّهِ، يَبُوءُ بِغَضَبٍ مِنَ اللَّهِ، وَ يَكُونُ مِنْ أُسَرَاءِ إِبْلِيسَ لَعَنَهُ اللَّهُ
Ali Bin Al Husayn-asws said: ‘Rasool-Allah-saww said: ‘O servants of Allah-azwj! Follow my-saww brother, my-saww successor Ali Bin Abu Talib-asws by the Command of Allah-azwj, and do not become like those who are taking lords from besides Allah-azwj, in Taqleed of the ignorance of their forefathers, the disbelievers in Allah-azwj, for the Muqallid (the emulator) in his religion is from the ones who does not know the Religion of Allah-azwj, engulfed by the Wrath from Allah-azwj, and becomes from the captives of Iblees-la, may Allah-azwj Curse him-la’.
وَ اعْلَمُوا أَنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ أَخِي عَلِيّاً أَفْضَلَ زِينَةِ عِتْرَتِي، فَقَالَ [اللَّهُ]: مَنْ وَالاهُ وَ صَافَاهُ وَ وَالَى أَوْلِيَاءَهُ وَ عَادَى أَعْدَاءَهُ- جَعَلْتُهُ [مِنْ] أَفْضَلِ زِينَةِ جِنَانِي، وَ مِنْ أَشْرَفِ أَوْلِيَائِي وَ خُلَصَائِي
And know that Allah-azwj Mighty and Majestic Made my-saww brother Ali-asws as the most superior of adornments of my-saww family. So Allah-azwj Said: “The one who befriends him-asws, and shakes his-asws hand, and befriends his-asws friends, and is inimical to his-asws enemies, I-azwj shall Make him to be from the most superior of the adornments of My-azwj Gardens, and from the noblest of My-azwj friends and My-azwj Purified ones”.
وَ مَنْ أَدْمَنَ مَحَبَّتَنَا أَهْلَ الْبَيْتِ فَتَحَ اللَّهُ عَزَّ وَ جَلَّ لَهُ مِنَ الْجَنَّةِ ثَمَانِيَةَ أَبْوَابِهَا، وَ أَبَاحَهُ جَمِيعَهَا يَدْخُلُ مِمَّا شَاءَ مِنْهَا، وَ كُلُّ أَبْوَابِ الْجِنَانِ تُنَادِيهِ: يَا وَلِيَّ اللَّهِ أَ لَمْ تَدْخُلْنِي أَ لَمْ تَخُصَّنِي مِنْ بَيْنِنَا
And the one who is continuously upon our-asws love of the People-asws of the Household, Allah-azwj Mighty and Majestic would Open for him eight gates of the Paradise, and Permit all of them for him. He can enter from whatever (gate) he so desires to, and each gate of the Gardens would be calling out to him: ‘O friend of Allah-azwj! Will you not enter through me? Will you not specialise me from between us (gates)?’’.[48]
وَكَذَٰلِكَ مَا أَرْسَلْنَا مِنْ قَبْلِكَ فِي قَرْيَةٍ مِنْ نَذِيرٍ إِلَّا قَالَ مُتْرَفُوهَا إِنَّا وَجَدْنَا آبَاءَنَا عَلَىٰ أُمَّةٍ وَإِنَّا عَلَىٰ آثَارِهِمْ مُقْتَدُونَ {23}
And similar to that, We did not Send any warner into a town before you, except its high ones said, ‘We found our fathers upon a religion, and we are being rightly guided upon their footsteps’ [43:23]
قَالَ الْإِمَامُ ع وَصَفَ اللَّهُ هَؤُلَاءِ الْمُتَّبِعِينَ لِخُطُوَاتِ الشَّيْطَانِ فَقَالَ وَ إِذا قِيلَ لَهُمُ تَعَالَوْا إِلَى مَا أَنْزَلَ اللَّهُ فِي كِتَابِهِ مِنْ وَصْفِ مُحَمَّدٍ ص، وَ حِلْيَةِ عَلِيٍّ ع، وَ وَصْفِ فَضَائِلِهِ، وَ ذِكْرِ مَنَاقِبِهِ وَ إِلَى الرَّسُولِ
The Imam-asws said: ‘Allah-azwj Described these followers of the footsteps of Satan-la, so He-azwj Said: “And when it is said to them” – Come to what Allah-azwj Revealed in His-azwj Book from the description of Muhammad-saww and features of Ali-asws, and Described his-asws merits, and mentioned his-asws good deeds, and (his-asws good deeds) to the Rasool-saww.
وَ تَعَالَوْا إِلَى الرَّسُولِ لِتَقْبَلُوا مِنْهُ مَا يَأْمُرُكُمْ بِهِ- قَالُوا: «حَسْبُنَا مَا وَجَدْنَا عَلَيْهِ آبَاءَنَا مِنَ الدِّينِ وَ الْمَذْهَبِ
And come to the Rasool-saww to be accepting from him-saww what he-saww is ordering you with, they are saying, ‘It is sufficient what we found our fathers to be upon, from the religion and the doctrine’.
فَاقْتَدَوْا بِآبَائِهِمْ فِي مُخَالَفَةِ رَسُولِ اللَّهِ ص وَ مُنَابَذَةِ عَلِيٍّ وَلِيِّ اللَّهِ
So, they were following their forefathers in the opposition of Rasool-Allah-saww and the deputyship of Ali-asws, Guardian-asws of Allah-azwj’.[49]
قَالَ أَوَلَوْ جِئْتُكُمْ بِأَهْدَىٰ مِمَّا وَجَدْتُمْ عَلَيْهِ آبَاءَكُمْ ۖ قَالُوا إِنَّا بِمَا أُرْسِلْتُمْ بِهِ كَافِرُونَ {24}
(The warner) said: ‘Even though if I have come to you with better Guidance than what you found your fathers to be upon?’ They said, ‘We are disbelievers in what you are Sent with’ [43:24]
فَانْتَقَمْنَا مِنْهُمْ ۖ فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ {25}
So We Took Revenge from them, then look how was the end-result of the beliers [43:25]
أَبِي رَحِمَهُ اللَّهُ قَالَ حَدَّثَنَا سَعْدُ بْنُ عَبْدِ اللَّهِ قَالَ حَدَّثَنَا الْقَاسِمُ بْنُ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الشَّاذَكُونِيِّ عَنْ أَحْمَدَ بْنِ يُونُسَ عَنْ أَبِي هَاشِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْخُلُودِ فِي الْجَنَّةِ وَ النَّارِ قَالَ إِنَّمَا خُلِّدَ أَهْلُ النَّارِ فِي النَّارِ لِأَنَ نِيَّاتِهِمْ كَانَتْ فِي الدُّنْيَا لَوْ خُلِّدُوا فِيهَا أَنْ يَعْصُوا اللَّهَ أَبَداً وَ إِنَّمَا خُلِّدَ أَهْلُ الْجَنَّةِ فِي الْجَنَّةِ لِأَنَّ نِيَّاتِهِمْ كَانَتْ فِي الدُّنْيَا لَوْ بَقُوا أَنْ يُطِيعُوا اللَّهَ أَبَداً مَا بَقُوا فَالنِّيَّاتُ تُخَلِّدُ هَؤُلَاءِ وَ هَؤُلَاءِ ثُمَّ تَلَا قَوْلَهُ تَعَالَى قُلْ كُلٌّ يَعْمَلُ عَلى شاكِلَتِهِ قَالَ عَلَى نِيَّتِهِ
My father said, ‘Sa’ad Bin Abdullah narrated to us, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Shazkown, from Ahmad Bin Yunus, from Abu Hashim who said,
‘I asked Abu Abdullah-asws about the eternity in the Paradise and the Fire. He-asws said: ‘But rather eternity is for the people of the Fire in the Fire because their intentions when they were in the world was such that had they remained therein eternally, they would have disobeyed for ever; and the eternity for the people of the Paradise in the Paradise is because their intentions when they were in the world were such that had they remained they would have obeyed Allah-azwj forever, for as long as they had remained. Thus the intentions of those ones and these ones were eternal’. Then he-asws recited the Words of the High [17:84] Say: Every one acts according to his own disposition. He-asws said: ‘Upon his intention’.[50]
VERSES 26 & 27
وَإِذْ قَالَ إِبْرَاهِيمُ لِأَبِيهِ وَقَوْمِهِ إِنَّنِي بَرَاءٌ مِمَّا تَعْبُدُونَ {26}
And when Ibrahim said to his (adopted) father and his people: ‘Surely I disavow from what you are worshipping [43:26]
إِلَّا الَّذِي فَطَرَنِي فَإِنَّهُ سَيَهْدِينِ {27}
Except the One Who had Originated me, so He would be Guiding me’ [43:27]
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin salim, from Abu Ayyub Al-Khazzaz, from Abu Baseer, who has said the following:
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي بَصِيرٍعَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ فَبَيْنَمَا إِخْوَتُهُ يَعْمَلُونَ يَوْماً مِنَ الْأَيَّامِ الْأَصْنَامَ إِذَا أَخَذَ إِبْرَاهِيمُ (عليه السلام) الْقَدُومَ وَ أَخَذَ خَشَبَةً فَنَجَرَ مِنْهَا صَنَماً لَمْ يَرَوْا قَطُّ مِثْلَهُ فَقَالَ آزَرُ لِأُمِّهِ إِنِّي لَأَرْجُو أَنْ نُصِيبَ خَيْراً بِبَرَكَةِ ابْنِكِ هَذَا
Abu Abdullah-asws said; ‘One day from the days during which, his-as (Ibrahim-as’s half-brothers were in the middle of carving the idols, Ibrahim-as took the tool, and took a piece of wood, and carved such an idol from it the like of which they had never seen before at all. So Azar said to his-as mother, ‘I hope that we receive good luck from the blessings of this son-as of yours’.
قَالَ فَبَيْنَمَا هُمْ كَذَلِكَ إِذَا أَخَذَ إِبْرَاهِيمُ الْقَدُومَ فَكَسَرَ الصَّنَمَ الَّذِي عَمِلَهُ فَفَزِعَ أَبُوهُ مِنْ ذَلِكَ فَزَعاً شَدِيداً فَقَالَ لَهُ أَيَّ شَيْءٍ عَمِلْتَ فَقَالَ لَهُ إِبْرَاهِيمُ (عليه السلام) وَ مَا تَصْنَعُونَ بِهِ فَقَالَ آزَرُ نَعْبُدُهُ فَقَالَ لَهُ إِبْرَاهِيمُ (عليه السلام) أَ تَعْبُدُونَ ما تَنْحِتُونَ فَقَالَ آزَرُ لِأُمِّهِ هَذَا الَّذِي يَكُونُ ذَهَابُ مُلْكِنَا عَلَى يَدَيْهِ
He-asws said; ‘But when they were in the middle of that, Ibrahim-as grabbed hold of the tool and broke the idol which he-as had carved. So his-as father got scared and was overcome with severe panic. He said to him-as, ‘What would you-as have done with it?’ Ibrahim-as said to him: ‘And what would you have done with it?’ Azar said, ‘People would have worshipped it’. So Ibrahim-as said to him: ‘Are you worshipping what you yourself have carved?’ So Azar said to his-as mother, ‘This is the one due to whom our kingdom would be destroyed by his-as hands’.[51]
VERSE 28
وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ لَعَلَّهُمْ يَرْجِعُونَ {28}
And He Made it a Word to remain in his posterity, perhaps they would be returning [43:28]
The Imamate to be in the posterity of Al-Husayn-asws
ابن بابويه، قال: حدثنا محمد بن أحمد السناني (رضي الله عنه)، قال: حدثنا محمد بن أبي عبد الله الكوفي، قال: حدثنا موسى بن عمران النخعي، عن عمه الحسين بن يزيد النوفلي، عن الحسن بن علي بن أبي حمزة، عن أبيه، عن أبي بصير، قال: سألت أبا عبد الله (عليه السلام) عن قول الله عز و جل: وَ جَعَلَها كَلِمَةً باقِيَةً فِي عَقِبِهِ، قال: «هي الإمامة، جعلها الله عز و جل في عقب الحسين (عليه السلام)، باقية إلى يوم القيامة
Ibn Babuwayh, from Muhammad Bin Ahmad Al-Sanany, from Muhammad bin Abu Abdullah Al-Kufy, from Musa Bin Umran Al-Nakhai’e, from his uncle Al-Husayn Bin Yazed Al-Nowfaly, from Al-Hassan Bin Ali Bin Abu Hamza, from his father,
Abu Baseer who said, ‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic: And He Made it a Word to remain in his posterity [43:28], he-asws said: ‘It is the Imamate. Allah-azwj Mighty and Majestic Made it to be in the posterity of Al-Husayn-asws, to remain up to the Day of Judgement’.[52]
وعنه، قال: حدثنا أبي (رحمه الله)، عن عبد الله بن جعفر الحميري، عن إبراهيم بن مهزيار، عن علي ابن مهزيار، عن الحسين بن سعيد، عن محمد بن سنان، عن أبي سلام، عن سورة بن كليب، عن أبي بصير، عن أبي جعفر (عليه السلام)، في قول الله عز و جل: وَ جَعَلَها كَلِمَةً باقِيَةً فِي عَقِبِهِ، فقال: «في عقب الحسين (عليه السلام)، فلم يزل هذا الأمر منذ أفضي إلى الحسين ينتقل من ولد إلى ولد، لا يرجع إلى أخ و لا عم، و لم يتم بعلم أحد منهم إلا و له ولد
And from him, from his father, from Abdullah Bin Ja’far Al-Humeyri, from Ibrahim Bin Mahziyar, from Ali Ibn Mahziyar, from Al-Husayn Bin Saeed, from Muhammad Bin Sinan, from Abu Salaam, from Sowrat Bin Kaleyb, from Abu Baseer,
Abu Ja’far-asws regarding the Words of the Mighty and Majestic: And He Made it a Word to remain in his posterity [43:28], so he-asws said: ‘In the posterity of Al-Husayn-asws. So this matter will not cease to be in Al-Husayn-asws, from son-asws to son-asws, not going to a brother or an uncle, and not taking place from anyone among them except a boy-asws would be born unto him-asws’’.[53]
The matter of Al-Hassan-asws
وعنه، رفعه إلى هشام بن سالم، قال: قلت للصادق جعفر بن محمد (عليه السلام): الحسن أفضل أم الحسين؟ فقال: «الحسن أفضل من الحسين». قلت: و كيف صارت [الإمامة] من بعد الحسين في عقبه دون ولد الحسن؟
And from him, with an unbroken chain going up to Hisham Bin Saalim who said,
‘I said to Al-Sadiq Ja’far Bin Muhammad-asws, ‘Is Al-Hassan-asws higher or Al-Husayn-asws?’ He-asws said: ‘Al-Hassan-asws is higher than Al-Husayn-asws’. I said, ‘And how did the Imamate come to be in the posterity of Al-Husayn-asws from after him-asws, apart from Al-Hassan-asws?’
فقال: «إن الله تبارك و تعالى أحب أن يجعل سنة موسى و هارون جارية في الحسن و الحسين (عليهما السلام)، ألا ترى أنهما كانا شريكين في النبوة، كما كان الحسن و الحسين شريكين في الإمامة، و أن الله عز و جل جعل النبوة في ولد هارون و لم يجعلها في ولد موسى، و إن كان موسى أفضل من هارون
So he-asws said: ‘Allah-azwj Blessed and Exalted Loved for the Sunnah of Musa-as and Haroun-as to flow in Al-Hassan-asws and Al-Husayn-asws. Do you not see that the two of them-as were both associates in the Prophet-hood just as Al-Hassan-asws and Al-Husayn-asws are both associates in the Imamate?’ Allah-azwj Mighty and Majestic Made the Prophet-hood to be in the sons of Haroun-as and did not Make it to be in the sons of Musa-as, although Musa-as was higher than Haroun-as’.
قلت: فهل يكون إمامان في وقت واحد؟ قال: «لا، إلا أن يكون أحدهما صامتا مأموما لصاحبه، و الآخر ناطقا إماما لصاحبه، فأما أن يكونا إمامين ناطقين [في وقت واحد] فلا
I said, ‘So can there be two Imams-asws at any one time?’ He-asws said: ‘No, except that one of the two would be silent and follow his-asws companion-asws, and the other one would be a speaking Imam-asws for his-asws companion-asws. As for there being two speaking Imams-asws at any one time, so no’.
قلت: فهل تكون الإمامة في أخوين بعد الحسن و الحسين (عليهما السلام)؟ قال: «لا، إنما هي جارية في عقب الحسين (عليه السلام)، كما قال الله عز و جل: وَ جَعَلَها كَلِمَةً باقِيَةً فِي عَقِبِهِ ثم هي جارية في الأعقاب و أعقاب الأعقاب إلى يوم القيامة
I said, ‘So will be Imamate come to be in two brothers after Al-Hassan-asws and Al-Husayn-asws?’ He-asws said: ‘No, but it is flowing in the posterity of Al-Husayn-asws, just as Allah-azwj Mighty and Majestic Said: And He Made it a Word to remain in his posterity [43:28], then it will flow in the posterity, and the posterity of the posterity up to the Day of Judgement’.[54]
ابن بابويه في كتاب (النبوة): بإسناده الى المفضل بن عمر، قال: قلت لأبي عبد الله (عليه السلام): يا ابن رسول الله، أخبرني عن قول الله عز و جل: وَ جَعَلَها كَلِمَةً باقِيَةً فِي عَقِبِهِ. قال: «يعني بذلك الإمامة جعلها الله في عقب الحسين (عليه السلام) إلى يوم القيامة
Ibn Babuwayh in the book Al-Nabuwwat by his chain going up to Al-MufazzAl-Bin Umar said,
‘I said to Abu Abdullah-asws, ‘O son-asws of Rasool-Allah-saww! Inform me about the Words of Allah-azwj Mighty and Majestic: And He Made it a Word to remain in his posterity [43:28]’. He-asws said: ‘It Means by that the Imamate. Allah-azwj Made it to be in the posterity of Al-Husayn-asws up to the Day of Judgement’.
فقلت: يا ابن رسول الله، أخبرني كيف صارت الإمامة في ولد الحسين دون ولد الحسن (عليهما السلام)، و هما ولدا رسول الله (صلى الله عليه و آله)، و سبطاه، و سيدا شباب أهل الجنة؟
So I said, ‘O son-asws of Rasool-Allah-saww! Inform me, how did the Imamate come to be in the sons-asws of Al-Husayn-asws apart from the sons of Al-Hassan-asws, and they-asws are both sons-asws of Rasool-Allah-saww, and his-saww grandsons-asws, and Chiefs of the youths of the people of the Paradise?’
فقال: «يا مفضل، إن موسى و هارون نبيان مرسلان أخوان، فجعل الله النبوة في صلب هارون، و لم يكن لأحد أن يقول: [لم فعل ذلك؟
So he-asws said: ‘O Mufazzal! Musa-as and Haroun-as were two Sent Prophets-as, brothers. So Allah-azwj Made the Prophet-hood to be in the loins of Haroun-as, and it is not for anyone that he should say, ‘Why did He-azwj Do that?
و كذلك الإمامة، و هي خلافة الله عز و جل، و ليس لأحد أن يقول:] لم جعلها في صلب الحسين و لم يجعلها في صلب الحسن، لأن الله عز و جل الحكيم في أفعاله، لا يسئل عما يفعل و هم يسئلون
And similar to that is the Imamate, and it is the Caliphate of Allah-azwj Mighty and Majestic, and it is not for anyone to say, ‘Why did He-azwj Make it to be in the loins of Al-Husayn-asws, and why did He-azwj not Make it to be in the loins of Al-Hassan-asws?’, (This is) because Allah-azwj Mighty and Majestic is the Wise in His-azwj Actions, and He-azwj is not to be asked regarding what He-azwj Does, rather they are the ones to be Questioned’.[55]
The twelve Imams-asws specified
ابن بابويه: عن محمد بن عبد الله الشيباني (رحمه الله)، قال: حدثنا أبو عبد الله جعفر بن محمد بن جعفر بن الحسن العلوي، قال: حدثني أبو نصر أحمد بن عبد المنعم الصيداوي، قال: حدثني عمرو بن شمر الجعفي، عن جابر بن يزيد الجعفي، عن أبي جعفر محمد بن علي الباقر (عليه السلام)، قال: قلت له: يا ابن رسول الله، إن قوما يقولون: إن الله تبارك و تعالى جعل الأئمة في عقب الحسن دون الحسين
Ibn Babuwayh, from Muhammad Bin Abdullah Al-Shaybani, from Abu Abdullah Ja’far Bin Muhammad Bin Ja’far Bin Al-Hassan Al-Alawy, from Abu nasr Ahmad Bin Abdul Man’am Al-Saydawi, from Amro Bin Shimr Al-Ju’fy, from Jabir Bin Yazeed Al-Ju’fy,
Abu Ja’far Muhammad-asws Bin Ali-asws Al-Baqir-asws, replied when I said from him-asws, ‘O son-asws of Rasool-Allah-saww! There are people who are saying that Allah-azwj Blessed and Exalted Made the Imamate to be in the posterity of Al-Hassan-asws apart from Al-Husayn-asws’.
قال: «كذبوا و الله، أو لم يسمعوا أن الله تعالى ذكره يقول: وَ جَعَلَها كَلِمَةً باقِيَةً فِي عَقِبِهِ فهل جعلها إلا في عقب الحسين؟
He-asws said: ‘They are lying, by Allah-azwj! Or have they not heard that Allah-azwj Saying: And He Made it a Word to remain in his posterity [43:28], so did He-azwj Make it to be except in the posterity of Al-Husayn-asws?’
فقال: «يا جابر إن الأئمة هم الذين نص عليهم رسول الله (صلى الله عليه و آله) بالإمامة، و هم الذين قال رسول الله (صلى الله عليه و آله): لما أسري بي إلى السماء وجدت أسماءهم مكتوبة على ساق العرش بالنور، اثني عشر اسما، منهم علي، و سبطاه، و علي، و محمد، و جعفر، و موسى، و علي، و محمد، و علي، و الحسن، و الحجة القائم، فهذه الأئمة من أهل بيت الصفوة و الطهارة
So he-asws said: ‘O Jabir! The Imams-asws are those who were stipulated by Rasool-Allah-saww with the Imamate, and they-asws are the one about whom Rasool-Allah-saww said: ‘When I-saww was ascended to the sky, I-saww found their-asws names Inscribed by the Light upon the Leg of the Throne, twelve names – From these was Ali-asws, and his-asws two sons-asws, and Ali-asws, and Muhammad-asws, and Ja’far-asws, and Musa-asws, and Ali-asws, and Muhammad-asws, and Ali-asws, and Al-Hassan-asws, and Al-Hujjat Al-Qaim-asws. So these are the Imams-asws from the People-asws of the Household, the Clean, the Purified.
و الله ما يدعيه أحد غيرنا إلا حشره الله تبارك و تعالى مع إبليس و جنوه- ثم تنفس (عليه السلام)، و قال-: لا رعى الله حق هذه الامة، فإنها لم ترع حق نبيها، أما و الله لو تركوا الحق على أهله لما اختلف في الله اثنان
By Allah-azwj! No one will make a claim for it apart from us-asws except that Allah-azwj, Blessed and Exalted would Resurrect him with Iblees-la’. Then he-asws took a breath, and said: ‘Allah-azwj did not Safeguard the rights of this community, for it did not safeguards the rights of its Prophet-saww. But, by Allah-azwj, had they left the rights to be for its rightful ones, no two would have differed with regards to Allah-azwj’.[56]
وعنه، قال: حدثنا أبو عبد الله أحمد بن محمد بن عبيد الله الجوهري، قال: حدثنا عبد الصمد بن علي بن محمد بن مكرم، قال: حدثنا الطيالسي أبو الوليد، عن أبي الزناد عبد الله بن ذكوان، عن أبيه، عن الأعرج، عن أبي هريرة، قال: سألت رسول الله (صلى الله عليه و آله) عن قوله عز و جل: وَ جَعَلَها كَلِمَةً باقِيَةً فِي عَقِبِهِ، قال: «جعل الأئمة في عقب الحسين، يخرج من صلبه تسعة من الأئمة، و منهم مهدي هذه الامة
And from him, from Abu Abdullah Ahmad Bin Muhammad Bin Ubeydullah Al-Jowhary, from Abdul Samad Bin Ali Bin Muhammad Bin Makram, from Al-Tayalisy Abu Al-Waleed, from Abu Al-Zanad Abdullah Bin Zakwan, from his father, from Al-A’raj, from Abu Hureyra who said,
‘I asked Rasool-Allah-saww about the Words of the Mighty and Majestic: And He Made it a Word to remain in his posterity [43:28], he-saww said: ‘Made the Imams-asws to be in the posterity of Al-Husayn-asws. There will come out from his-asws progeny, nine from the Imams-asws, and among them is Mahdi-asws of this community’.
ثم قال: «لو أن رجلا ظعن بين الركن و المقام، ثم لقي الله مبغضا لأهل بيتي، دخل النار
Then he-saww said: ‘Even if a man were to die between Al-Ruk and Al-Maqaam, then meets Allah-azwj as harbouring hatred towards the People-asws of my-saww Household, would, still enter the Fire’.[57]
The matter of Al-Qaim-asws
وعنه، قال: حدثنا محمد بن محمد بن عصام الكليني، قال: حدثنا محمد بن يعقوب، قال: حدثنا القاسم بن العلاء، قال: حدثني إسماعيل بن علي القزويني، قال: حدثني علي بن إسماعيل، عن عاصم بن حميد الحناط، عن محمد بن قيس، عن ثابت الثمالي، عن علي بن الحسين، عن أبيه، عن علي بن أبي طالب (عليه السلام)، أنه قال: «فينا نزلت هذه الآية: وَ أُولُوا الْأَرْحامِ بَعْضُهُمْ أَوْلى بِبَعْضٍ فِي كِتابِ اللَّهِ، و فينا نزلت هذه الآية: وَ جَعَلَها كَلِمَةً باقِيَةً فِي عَقِبِهِ، و الإمامة في عقب الحسين إلى يوم القيامة
And from him, from Muhammad Bin Muhammad Bin Aasim Al-Kulayni, from Muhammad Bin Yaqoub, from Al-Qasim Al-A’ala, from Ismail Bin Ali Al-Qazwiny, from Ali Bin Ismail, from Aasim Bin Hameed Al-Hanaat, from Muhammad Bin Qays, from Sabit Al-Sumaly,
Ali-asws Bin Al-Husayn-asws, from his-asws father-asws, from Ali-asws Bin Abu Talib-asws having said: ‘It was with regards to us-asws that this Verse was Revealed: and the possessors of the womb relationships, some of them are higher than the others in the Book of Allah [33:6], and it was regarding us-asws that this Verse was Revealed: And He Made it a Word to remain in his posterity [43:28]. And the Imamate will be in the posterity of Al-Husayn-asws up to the Day of Judgement.
و إن للقائم منا غيبتين إحداهما أطول من الاخرى: أما الاولى، فستة أيام، أو ستة أشهر، أو ست سنين، و أما الاخرى، فيطول أمدها حتى يرجع عن هذا الأمر أكثر من يقول به، فلا يثبت عليه إلا من قوي يقينه، و صحت معرفته، و لم يجد في نفسه حرجا مما قضينا، و سلم لنا أهل البيت
And for Al-Qaim-asws from us-asws, there would be two Occultation, one of them being longer than the other. As for the first, so it could be six days, or six months, or six years. And as for the other, so its term would be prolonged until most of the ones who speak about this matter would retract. Thus, no one would be steadfast upon it except for the one whose conviction is strong, and his recognition is correct, and he does not find any constriction from what we-asws decide, and he submits to us-asws, the People-asws of the Household’.[58]
The Return
علي بن إبراهيم، في معنى الآية: ثم ذكر الله الأئمة (عليهم السلام)، فقال: وَ جَعَلَها كَلِمَةً باقِيَةً فِي عَقِبِهِ لَعَلَّهُمْ يَرْجِعُونَ، يعني فإنهم يرجعون، أي الأئمة (عليهم السلام) إلى الدنيا
Ali Bin Ibrahim –
Regarding the Meaning of the Verse, said, ‘Then Allah-azwj Mentions the Imams-asws, so He-azwj Says [43:28] And He Made it a Word to continue in his posterity that they may return, Meaning that they-asws would be returning, i.e., the Imams-asws, to the world (during Raj’at)’.[59]
VERSES 29 – 32
بَلْ مَتَّعْتُ هَٰؤُلَاءِ وَآبَاءَهُمْ حَتَّىٰ جَاءَهُمُ الْحَقُّ وَرَسُولٌ مُبِينٌ {29}
But, they and their fathers enjoyed until there came to them the Truth and a clarifying Rasool [43:29]
وَلَمَّا جَاءَهُمُ الْحَقُّ قَالُوا هَٰذَا سِحْرٌ وَإِنَّا بِهِ كَافِرُونَ {30}
And when the Truth came to them, they said, ‘This is sorcery! And we are disbelievers in it’ [43:30]
فسجد النبي صلى الله عليه وآله شكرا لله، وسجد شيعتنا فقالوا: يا محمد حين تقدم سفارنا من الشام واليمن نسألهم ما رأوا في هذه الليلة، فإن يكونوا رأوا مثل ما رأينا علمنا أنه من ربك، وإن لم يروا مثل ما رأينا علمنا أنه سحر سحرتنا به، فأنزل الله: ” اقتربت الساعة ” إلى آخر السورة
The Prophetsaww performed Sajdah in appreciation to Allahazwj, and ourasws Shias (also) did Sajdah. They said, ‘O Muhammad-saww! When our travellers come back from Syria and the Yemen, we will ask them what they saw in this night. So if they have (also) seen the like of what we saw, we will know that it is from yoursaww Lordazwj. And if they did not see the like of what we saw, we will know that it is sorcery which yousaww have enchanted us with. Therefore Allahazwj Revealed: The time approached [54:1] – up to the end of the Chapter’’ (an extract).[60]
ثم قال علي بن إبراهيم: حدثنا حبيب بن الحسن بن أبان الآجري، قال: حدثنا محمد بن هشام، عن محمد، قال: حدثنا يونس، قال: قال [لي] أبو عبد الله (عليه السلام): «اجتمع أربعة عشر رجلا أصحاب العقبة ليلة أربع عشرة من ذي الحجة، فقالوا للنبي (صلى الله عليه و آله): ما من نبي إلا و له آية، فما آيتك في ليلتك هذه؟
Then Ali Bin Ibrahim said, ‘It has been narrated to us by Habeeb Ibn Al-Hassan Bin Aban Al-Ajary, from Muhammad Bin Hisham, from Muhammad, from Yunus who said,
‘Abu Abdullah-asws said to me: ‘Fourteen companions of Al-Aqba[61] gathered on the night of the fourteenth of Zilhijja, and they said to the Prophet-saww, ‘There is none from the Prophets-as except that he-as had a miracle to show, so what is your-saww miracle in this night of yours-saww?’
فقال [النبي (صلى الله عليه و آله)]: ما الذي تريدون؟ فقالوا: إن يكن لك عند ربك قدر فأمر القمر أن ينقطع قطعتين
Prophet-saww said: ‘What is it which you want?’ So, they said, ‘If there is Power in your-saww Lord-azwj, then order the moon that it should split into two pieces’.
فهبط جبرئيل (عليه السلام)، و قال: يا محمد، إن الله يقرئك السلام و يقول لك: إني قد أمرت كل شيء بطاعتك، فرفع رأسه فأمر القمر أن ينقطع قطعتين، فانقطع قطعتين، فسجد النبي (صلى الله عليه و آله) شكرا [لله]، و سجد شيعتنا، ثم رفع النبي (صلى الله عليه و آله) رأسه و رفعوا رؤسهم، ثم قالوا: يعود كما كان. فعاد كما كان، ثم قالوا: ينشق رأسه! فأمره فانشق
Jibraeel-as descended and said: ‘O Muhammad-saww! Allah-azwj Conveys Greetings to you-saww and is Saying to you-saww: ‘I-azwj have Commanded everything to be obedient to you-saww, therefore raise your-saww head, and order the moon that it should split into two pieces. So, it split into two pieces. The Prophet-saww performed Sajdah in appreciation to Allah-azwj, and our-asws Shias (also) did Sajdah. Then the Prophet-saww raised his-saww head, and they raised their heads. Then they said: ‘Return it to what it was!’ So he-saww returned it to what it was. Then they said, ‘Break its head!’ So he-saww ordered it, and it split’.
فسجد النبي (صلى الله عليه و آله) شكرا لله، و سجد شيعتنا، فقالوا: يا محمد، حين تقدم سفارنا من الشام و اليمن نسألهم ما رأوا في هذه الليلة، فإن يكونوا رأوا مثل ما رأينا، علمنا أنه من ربك، و إن لم يروا مثل ما رأينا، علمنا أنه سحرسحرتنا به فأنزل الله: اقْتَرَبَتِ السَّاعَةُ إلى آخر السورة
The Prophet-saww performed Sajdah in appreciation to Allah-azwj, and our-asws Shias (also) did Sajdah. They said, ‘O Muhammad-saww! When our travellers come back from Syria and the Yemen, we will ask them what they saw in this night. So, if they have (also) seen the like of what we saw, we will know that it is from your-saww Lord-azwj. And if they did not see the like of what we saw, we will know that it is sorcery which you-saww have enchanted us with. Therefore, Allah-azwj Revealed: The time approached [54:1] – up to the end of the Chapter’.[62]
وَقَالُوا لَوْلَا نُزِّلَ هَٰذَا الْقُرْآنُ عَلَىٰ رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ {31}
And they are saying, ‘If only this Quran had been Revealed unto a great man from the two towns’ [43:31]
فَبَعَثُوا عُرْوَةَ بْنَ مَسْعُودٍ الثَّقَفِيَّ وَ كَانَ عَاقِلًا لَبِيباً وَ هُوَ الَّذِي أَنْزَلَ اللَّهُ فِيهِ وَ قالُوا لَوْ لا نُزِّلَ هذَا الْقُرْآنُ عَلى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ فَلَمَّا أَقْبَلَ إِلَى رَسُولِ اللَّهِ ص عَظَّمَ ذَلِكَ وَ قَالَ يَا مُحَمَّدُ تَرَكْتَ قَوْمَكَ وَ قَدْ ضَرَبُوا الْأَبْنِيَةَ وَ أَخْرَجُوا الْعُوذَ الْمَطَافِيلَ يَحْلِفُونَ بِاللَّاتِ وَ الْعُزَّى لَا يَدَعُوكَ تَدْخُلُ حَرَمَهُمْ وَ فِيهِمْ عَيْنٌ تَطْرِفُ أَ فَتُرِيدُ أَنْ تُبِيرَ أَهْلَكَ وَ قَوْمَكَ يَا مُحَمَّدُ
(In a lengthy Hadeeth), they sent Urwah Bin Masoud Al-Saqafy, and he was an intellectual, one of understanding, and he is the one Allah-azwj Revealed regarding him: And they are saying, ‘If only this Quran had been Revealed unto a great man from the two towns’ [43:31]. When he came to Rasool-Allah-saww, he respected that, and said: ‘O Muhammad-saww! You-saww left your-saww people and struck the sons, and brought out the camels. They are swearing by Al-Laat and Al-Uzza that they will not leave you-saww to enter their Sanctuary and among them is a blinking eye. Do you-saww want to see your-saww family and your-saww people (again), O Muhammad-saww?’
فَقَالَ رَسُولُ اللَّهِ ص مَا جِئْتُ لِحَرْبٍ وَ إِنَّمَا جِئْتُ لِأَقْضِيَ نُسُكِي فَأَنْحَرَ بُدْنِي وَ أُخَلِّيَ بَيْنَكُمْ وَ بَيْنَ لَحَمَاتِهَا فَقَالَ عُرْوَةُ بِاللَّهِ مَا رَأَيْتُ كَالْيَوْمِ أَحَداً صُدَّ عَمَّا صُدِدْتَ فَرَجَعَ إِلَى قُرَيْشٍ وَ أَخْبَرَهُمْ فَقَالَتْ قُرَيْشٌ وَ اللَّهِ لَئِنْ دَخَلَ مُحَمَّدٌ مَكَّةَ وَ تَسَامَعَتْ بِهِ الْعَرَبُ لَنَذِلَّنَّ وَ لَتَجْتَرِئَنَّ عَلَيْنَا الْعَرَبُ
Rasool-Allah-saww said: ‘I-saww have not come for war, and rather I-saww have come to fulfil my-saww rituals and sacrifice an offering and vacate between you and its meats’. Urwah said, ‘By Allah-azwj! I have not seen like today anyone being blocked from what you-saww are being blocked’. He returned to Quraysh and informed them. Quraysh said, ‘By Allah-azwj! If Muhammad-saww were to enter Makkah, the Arabs will hear of it, we will be disgraced and they will be emboldened upon us’ (an extract).[63]
أَهُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ ۚ نَحْنُ قَسَمْنَا بَيْنَهُمْ مَعِيشَتَهُمْ فِي الْحَيَاةِ الدُّنْيَا ۚ وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِيَتَّخِذَ بَعْضُهُمْ بَعْضًا سُخْرِيًّا ۗ وَرَحْمَتُ رَبِّكَ خَيْرٌ مِمَّا يَجْمَعُونَ {32}
Are they distributing the Mercy of your Lord? We Distribute their livelihoods between them in the life of the world, and We Raised some of them above the others in rank in order for some of them to take others in subjection, and the mercy of your Lord is better than what they are amassing [43:32]
قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع فَقُلْتُ لِأَبِي عَلِيِّ بْنِ مُحَمَّدٍ ع: فَهَلْ كَانَ رَسُولُ اللَّهِ ص يُنَاظِرُهُمْ إِذَا عَانَتُوهُ وَ يُحَاجُّهُمْ قَالَ: بَلَى مِرَاراً كَثِيرَةً مِنْهَا: مَا حَكَى اللَّهُ مِنْ قَوْلِهِمْ: وَ قالُوا ما لِهذَا الرَّسُولِ يَأْكُلُ الطَّعامَ- وَ يَمْشِي فِي الْأَسْواقِ لَوْ لا أُنْزِلَ إِلَيْهِ مَلَكٌ إِلَى قَوْلِهِ رَجُلًا مَسْحُوراً
Al-Hassan-asws Bin Ali (Al-Askari-asws) said: ‘I-asws said to my-asws father-asws, Ali-asws Bin Muhammad-asws: ‘Did Rasool-Allah-saww debate with them, when they were insolent, and argue against them?’ He-asws said: ‘Yes, many a times. From these is what Allah-azwj has Related about their hearts: And they are saying, ‘What is the matter with this Rasool? He is eating the good, and walks in the markets. If only a great Angel had been Sent down instead of him [25:7] – up to His-azwj Words a man bewitched [25:8]
وَ قالُوا لَوْ لا نُزِّلَ هذَا الْقُرْآنُ عَلى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ
And they are saying: ‘Why was this Quran not Revealed upon a great man from the two towns? [43:31]
قَالَ: وَ ذَلِكَ أَنَّ رَسُولَ اللَّهِ ص كَانَ قَاعِداً ذَاتَ يَوْمٍ بِمَكَّةَ بِفِنَاءِ الْكَعْبَةِ إِذِ اجْتَمَعَ جَمَاعَةٌ مِنْ رُؤَسَاءِ قُرَيْشٍ مِنْهُمْ: الْوَلِيدُ بْنُ الْمُغِيرَةِ الْمَخْزُومِيُّ، وَ أَبُو الْبَخْتَرِيِّ بْنُ هِشَامٍ وَ أَبُو جَهْلِ بْنُ هِشَامٍ، وَ الْعَاصُ بْنُ وَائِلٍ السَّهْمِيُّ، وَ عَبْدُ اللَّهِ بْنُ أَبِي أُمَيَّةَ الْمَخْزُومِيُّ، وَ كَانَ مَعَهُمْ جَمْعٌ مِمَّنْ يَلِيهِمْ كَثِيرٌ، وَ رَسُولُ اللَّهِ ص فِي نَفَرٍ مِنْ أَصْحَابِهِ- يَقْرَأُ عَلَيْهِمْ كِتَابَ اللَّهِ وَ يُؤَدِّي إِلَيْهِمْ عَنِ اللَّهِ أَمْرَهُ وَ نَهْيَهُ
He-asws said: ‘And that is, that Rasool-Allah-saww was seated one day in Makkah, by the courtyard of the Kabah, when a group of the chiefs of the Quraysh gathered – from them were Al-Waleed Bin Al-Mugheira Al-Makhzoumy, and Abu Al-Bakhtary Bin Hisham, and Abu Jahl Bin Hisham, and Al-Aas Bin Wa’il Al-Sahmy, and Abdullah Bin Abu Amayya Al-Makhzoumy – and with them was a large group of the ones who followed them. And Rasool-Allah-saww was among a number of his-saww companions – reciting to them the Book of Allah-azwj, and entrusting to them, on behalf of Allah-azwj, His-azwj Commands and His-azwj Prohibitions.
فَقَالَ الْمُشْرِكُونَ بَعْضُهُمْ لِبَعْضٍ: لَقَدِ اسْتُفْحِلَ أَمْرُ مُحَمَّدٍ، وَ عَظُمَ خَطْبُهُ فَتَعَالَوْا نَبْدَأْ بِتَقْرِيعِهِ وَ تَبْكِيتِهِ وَ تَوْبِيخِهِ، وَ الْإِحْتِجَاجِ عَلَيْهِ، وَ إِبْطَالِ مَا جَاءَ بِهِ- لِيَهُونَ خَطْبُهُ عَلَى أَصْحَابِهِ، وَ يَصْغُرَ قَدْرُهُ عِنْدَهُمْ، فَلَعَلَّهُ يَنْزِعُ عَمَّا هُوَ فِيهِ مِنْ غَيِّهِ وَ بَاطِلِهِ وَ تَمَرُّدِهِ وَ طُغْيَانِهِ، فَإِنِ انْتَهَى وَ إِلَّا عَامَلْنَاهُ بِالسَّيْفِ الْبَاتِرِ
So, the Polytheists said to each other, ‘The matter of Muhammad-saww has grown strong, and his sermons (have become) great. Come, let us censure him-saww, and reproach him-saww, and rebuke him-saww, and argue against him-saww, and invalidate whatever he-saww has come with – in order to humiliate his-saww sermons upon his-saww companions, and belittle his-saww worth in their presence. Perhaps he-saww would be removed from what he-saww is (indulging) in, from his-saww error and his-saww falsehood, and his-saww rebellion and his-saww tyranny. So, either it ends, or else we shall work with the sharp sword’.
قَالَ أَبُو جَهْلٍ: فَمَنْ [ذَا] الَّذِي يَلِي كَلَامَهُ وَ مُجَادَلَتَهُ قَالَ عَبْدُ اللَّهِ بْنُ أَبِي أُمَيَّةَ الْمَخْزُومِيُّ: أَنَا إِلَى ذَلِكَ، أَ فَمَا تَرْضَانِي لَهُ قِرْناً حَسِيباً، وَ مُجَادِلًا كَفِيّاً قَالَ أَبُو جَهْلٍ: بَلَى
Abu Jahl-la said: ‘So who is that who would follow his-saww speech and contest it?’ Abdullah Bin Abu Amayya Al Makhzoumy said, ‘I am for that. Are you not pleased with me for as a counterpart to reckon with, a sufficing debater?’ Abu Jahl-la said, ‘Yes’.
فَأَتَوْهُ بِأَجْمَعِهِمْ، فَابْتَدَأَ عَبْدُ اللَّهِ بْنُ أَبِي أُمَيَّةَ الْمَخْزُومِيُّ فَقَالَ: يَا مُحَمَّدُ، لَقَدِ ادَّعَيْتَ دَعْوَى عَظِيمَةً، وَ قُلْتَ مَقَالًا هَائِلًا، زَعَمْتَ أَنَّكَ رَسُولُ اللَّهِ رَبِّ الْعَالَمِينَ، وَ مَا يَنْبَغِي لِرَبِّ الْعَالَمِينَ وَ خَالِقِ الْخَلْقِ أَجْمَعِينَ- أَنْ يَكُونَ مِثْلُكَ رَسُولًا لَهُ
So they came altogether, and Abdullah Bin Abu Amayya initiated, and he said, ‘O Muhammad-saww! You-saww have claimed a great claim, and you-saww said a speech which boggles (the mind). You-saww claimed that you-saww are a Rasool-saww of the Lord-azwj of the worlds, and it is not befitting for the Lord-azwj of the worlds and Creator of the entire creatures that the likes of you-saww should become a Rasool-as for Him-azwj.
بَشَرٌ مِثْلُنَا، تَأْكُلُ كَمَا نَأْكُلُ، وَ تَمْشِي فِي الْأَسْوَاقِ كَمَا نَمْشِي، فَهَذَا مَلِكُ الرُّومِ، وَ هَذَا مَلِكُ الْفُرْسِ لَا يَبْعَثَانِ رَسُولًا إِلَّا كَثِيرَ الْمَالِ، عَظِيمَ الْحَالِ، لَهُ قُصُورٌ وَ دُورٌ [وَ بَسَاتِينُ] وَ فَسَاطِيطُ وَ خِيَامٌ وَ عَبِيدٌ وَ خُدَّامٌ، وَ رَبُّ الْعَالَمِينَ فَوْقَ هَؤُلَاءِ كُلِّهِمْ أَجْمَعِينَ، فَهُمْ عَبِيدُهُ، وَ لَوْ كُنْتَ نَبِيّاً لَكَانَ مَعَكَ مَلَكٌ يُصَدِّقُكَ وَ نُشَاهِدُهُ
(You-saww are) a person like us, eating just as we eat, and walking in the markets just as we walk. So this is the king of Rome, and this is the king of Persia, they do not send messengers (ambassadors) unless he is of a lot of wealth, great status, having castles and houses for him, and orchards, and pavilions, and tents, and slaves and servants. And the Lord-azwj of the worlds is above all of them together, and they are His-azwj slaves. And had you-saww been a Prophet-saww, there would have been an Angel with you-saww, ratifying you-saww and we would witness him.
بَلْ لَوْ أَرَادَ اللَّهُ أَنْ يَبْعَثَ إِلَيْنَا نَبِيّاً- لَكَانَ إِنَّمَا يَبْعَثُ إِلَيْنَا مَلَكاً، لَا بَشَراً مِثْلَنَا، مَا أَنْتَ يَا مُحَمَّدُ إِلَّا مَسْحُوراً، وَ لَسْتَ بِنَبِيٍّ
But, had Allah-azwj Wanted to Send a Prophet-as to us – rather He-azwj would have Sent a king to us, not a person like us. You-saww, O Muhammad-saww, are not, except bewitched, and you-saww are not a Prophet-as’.
فَقَالَ رَسُولُ اللَّهِ ص: هَلْ بَقِيَ مِنْ كَلَامِكَ شَيْءٌ قَالَ: بَلَى، لَوْ أَرَادَ اللَّهُ أَنْ يَبْعَثَ رَسُولًا لَبَعَثَ أَجَلَّ مَنْ فِيمَا بَيْنَنَا مَالًا، وَ أَحْسَنَهُ حَالًا، فَهَلَّا نَزَّلَ هَذَا الْقُرْآنَ الَّذِي تَزْعُمُ أَنَّ اللَّهَ أَنْزَلَهُ عَلَيْكَ، وَ ابْتَعَثَكَ بِهِ رَسُولًا عَلى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ: إِمَّا الْوَلِيدُ بْنُ الْمُغِيرَةِ بِمَكَّةَ، وَ إِمَّا عُرْوَةُ بْنُ مَسْعُودٍ الثَّقَفِيُّ بِالطَّائِفِ
So Rasool-Allah-saww said: ‘Does there remain anything (else) from your speech?’ He said, ‘Yes. Had Allah-azwj Wanted to Send a Rasool-as, He-azwj would have Sent someone more majestic, in what is between us, in wealth, and of better state. So why wasn’t this Quran Revealed – which you-saww claiming that Allah-azwj Revealed it upon you-saww and Sent you-saww as a Rasool-saww with it: upon a great man from the two towns? [43:31] – either Al-Waleed Bin Al-Mugheira in Makkah, or Urwat Bin Mas’oud Al-Saqafy at Al-Ta’if?’
ثُمَّ قَالَ رَسُولُ اللَّهِ ص: وَ أَمَّا قَوْلُكَ: لَوْ لا نُزِّلَ هذَا الْقُرْآنُ عَلى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ: الْوَلِيدِ بْنِ الْمُغِيرَةِ بِمَكَّةَ أَوْ عُرْوَةَ بِالطَّائِفِ، فَإِنَّ اللَّهَ تَعَالَى لَيْسَ يَسْتَعْظِمُ مَالَ الدُّنْيَا- كَمَا تَسْتَعْظِمُهُ أَنْتَ، وَ لَا خَطَرَ لَهُ عِنْدَهُ كَمَا [لَهُ] عِنْدَكَ، بَلْ لَوْ كَانَتِ الدُّنْيَا عِنْدَهُ تَعْدِلُ جَنَاحَ بَعُوضَةٍ لَمَا سَقَى كَافِراً بِهِ، مُخَالِفاً لَهُ شَرْبَةَ مَاءٍ، وَ لَيْسَ قِسْمَةُ رَحْمَةِ اللَّهِ إِلَيْكَ
Then Rasool-Allah-saww said: ‘And as for your words, ‘Why was this Quran not Revealed upon a great man from the two towns? [43:31], Al-Waleed Bin Al-Mugheira in Makkah or Urwat in Al-Ta’if – so Allah-azwj the Exalted does not Consider the wealth of the world as a great thing – just as you are considering it to be great, nor is it worth for Him-azwj in His-azwj Presence just as it is in your presence. But, if the world in His-azwj Presence were to equate to even a wing of a mosquito, He-azwj would not have Quenched a Kafir with it, contrary to him drinking the water, and the Mercy of Allah-azwj wouldn’t be apportioned to you.
بَلِ اللَّهُ [هُوَ] الْقَاسِمُ لِلرَّحَمَاتِ، وَ الْفَاعِلُ لِمَا يَشَاءُ فِي عَبِيدِهِ وَ إِمَائِهِ، وَ لَيْسَ هُوَ عَزَّ وَ جَلَّ مِمَّنْ يَخَافُ أَحَداً- كَمَا تَخَافُهُ [أَنْتَ] لِمَالِهِ وَ حَالِهِ، فَتَعْرِفُهُ بِالنُّبُوَّةِ لِذَلِكَ، وَ لَا مِمَّنْ يَطْمَعُ فِي أَحَدٍ فِي مَالِهِ [أَوْ فِي حَالِهِ] كَمَا تَطْمَعُ، فَتَخُصُّهُ بِالنُّبُوَّةِ لِذَلِكَ، وَ لَا مِمَّنْ يُحِبُّ أَحَداً مَحَبَّةَ الْهَوَى كَمَا تُحِبُّ، فَتُقَدِّمُ مَنْ لَا يَسْتَحِقُّ التَّقْدِيمَ
But Allah-azwj, He-azwj is the Distributor of the Mercies, and is the Doer of whatever He-azwj so Desires to regarding His-azwj slaves and His-azwj maids. And He-azwj isn’t the Mighty and Majestic from the ones who fear anyone – just as you tend to fear him for his wealth and his status, so you would recognise him to be with the Prophet-hood due to that, nor from the ones who covet in anyone regarding his wealth or regarding his status just as you tend to covet, so you would specialise him with the Prophet-hood due to that, nor from the ones who love anyone, with the love of the desires just as you tend to love, so you would precede the one who does not deserve the preceding.
وَ إِنَّمَا مُعَامَلَتُهُ بِالْعَدْلِ، فَلَا يُؤْثِرُ بِأَفْضَلِ مَرَاتِبِ الدِّينِ- وَ جَلَالِهِ إِلَّا الْأَفْضَلَ فِي طَاعَتِهِ وَ الْأَجَدَّ فِي خِدْمَتِهِ وَ كَذَلِكَ لَا يُؤَخِّرُ فِي مَرَاتِبِ الدِّينِ وَ جَلَالِهِ- إِلَّا أَشَدَّهُمْ تَبَاطُؤاً عَنْ طَاعَتِهِ
And rather, His-azwj Dealings are with the justice, so He-azwj does not Grace the ranks of the Religion and its majesty except to the one most superior in His-azwj obedience, and the most diligent in His-azwj service. And, similar to that, He-azwj Delays in the ranks of the Religion and its majesty – only from the most severe of them in laziness from His-azwj obedience.
وَ إِذَا كَانَ هَذَا صِفَتَهُ لَمْ يَنْظُرْ إِلَى مَالٍ وَ لَا إِلَى حَالٍ- بَلْ هَذَا الْمَالُ وَ الْحَالُ مِنْ تَفَضُّلِهِ، وَ لَيْسَ لِأَحَدٍ مِنْ عِبَادِهِ عَلَيْهِ ضَرْبَةُ لَازِبٍ. فَلَا يُقَالُ: إِذَا تَفَضَّلَ بِالْمَالِ عَلَى عَبْدِهِ- فَلَا بُدَّ [مِنْ] أَنْ يَتَفَضَّلَ عَلَيْهِ بِالنُّبُوَّةِ أَيْضاً لِأَنَّهُ لَيْسَ لِأَحَدٍ إِكْرَاهُهُ، عَلَى خِلَافِ مُرَادِهِ وَ لَا إِلْزَامُهُ تَفَضُّلًا، لِأَنَّهُ تَفَّضَلَ قَبْلَهُ بِنِعَمِهِ
And when this was His-azwj Character, He-azwj would not look at the wealth, nor to a status, but this wealth and the status are from His-azwj Grace, and it is not for anyone from His-azwj servants to make a protest. So it cannot be said that when He-azwj Graced the wealth upon His-azwj servant, therefore it inevitable that He-azwj should Grace the Prophet-hood upon him as well, because it isn’t for anyone to dislike it, (when) it is different to his purpose, nor Compel Him-azwj for a Grace, because the Grace before it, is a Favour.
أَ لَا تَرَى يَا عَبْدَ اللَّهِ كَيْفَ أَغْنَى وَاحِداً- وَ قَبَّحَ صُورَتَهُ وَ كَيْفَ حَسَّنَ صُورَةَ وَاحِدٍ وَ أَفْقَرَهُ وَ كَيْفَ شَرَّفَ وَاحِداً وَ أَفْقَرَهُ وَ كَيْفَ أَغْنَى وَاحِداً وَ وَضَعَهُ
Do you not see, O Abdullah, how He-azwj Enriches someone and (give him) an ugly face, and how He-azwj (Gives) someone a good face and Impoverishes him, and how He-azwj Ennobles someone and Impoverishes him, and how He-azwj Enriches someone and Ignoble him?
ثُمَّ لَيْسَ لِهَذَا الْغَنِيِّ أَنْ يَقُولَ: وَ هَلَّا أُضِيفَ إِلَى يَسَارِي جَمَالُ فُلَانٍ وَ لَا لِلْجَمِيلِ أَنْ يَقُولَ: هَلَّا أُضِيفَ إِلَى جَمَالِي مَالُ فُلَانٍ وَ لَا لِلشَّرِيفِ أَنْ يَقُولَ: هَلَّا أُضِيفَ إِلَى شَرَفِي مَالُ فُلَانٍ وَ لَا لِلْوَضِيعِ أَنْ يَقُولَ: هَلَّا أُضِيفَ إِلَى ضَعَتِي شَرَفُ فُلَانٍ
Then it is not for this rich one that he should be saying, ‘Why was I not added to my prosperity with the beauty of so and so?’ Nor for the beautiful that he should be saying, ‘Why was I not added to my beauty with the wealth of so and so?’ Nor for the noble one that he should be saying, ‘Why was I not added to my nobility with the wealth of so and so? Nor for the ignoble one that he should be saying, ‘Why was I not added to my ignominy with the nobility of so and so?’
وَ لَكِنَّ الْحُكْمَ لِلَّهِ، يَقْسِمُ كَيْفَ يَشَاءُ وَ يَفْعَلُ كَمَا يَشَاءُ، وَ هُوَ حَكِيمٌ فِي أَفْعَالِهِ، مَحْمُودٌ فِي أَعْمَالِهِ وَ ذَلِكَ قَوْلُهُ تَعَالَى: وَ قالُوا لَوْ لا نُزِّلَ هذَا الْقُرْآنُ عَلى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ
But, the Decision is for Allah-azwj. He-azwj Apportions howsoever He-azwj so Desires to, and Does whatever He-azwj so Desires to, and He-azwj is the Wise in His-azwj Deeds, the Most Praised in His-azwj Deeds. And these are the Words of the Exalted: Why was this Quran not Revealed upon a great man from the two towns? [43:31].
قَالَ اللَّهُ تَعَالَى: أَ هُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ يَا مُحَمَّدُ نَحْنُ قَسَمْنا بَيْنَهُمْ مَعِيشَتَهُمْ فِي الْحَياةِ الدُّنْيا فَأَحْوَجْنَا بَعْضاً إِلَى بَعْضٍ، أَحْوَجْنَا: هَذَا إِلَى مَالِ ذَلِكَ وَ أَحْوَجَ ذَاكَ إِلَى سِلْعَةِ هَذَا، [وَ هَذَا] إِلَى خِدْمَتِهِ
Allah-azwj the Exalted Says: Are they distributing the Mercy of your Lord – O Muhammad-saww?, We Distribute among them their livelihoods in the life of the world [43:32]. So we are needy to each other. Our needs – this one to the wealth of that one, and the need of that one to the help of this one, and this one to his service.
فَتَرَى أَجَلَّ الْمُلُوكِ وَ أَغْنَى الْأَغْنِيَاءِ مُحْتَاجاً إِلَى أَفْقَرِ الْفُقَرَاءِ فِي ضَرْبٍ مِنَ الضُّرُوبِ: إِمَّا سِلْعَةٌ مَعَهُ لَيْسَتْ مَعَهُ، وَ إِمَّا خِدْمَةٌ يَصْلُحُ لَهَا لَا يَتَهَيَّأُ لِذَلِكَ الْمَلِكِ أَنْ يَسْتَغْنِيَ [إِلَّا] بِهِ، وَ إمَّا بَابٌ مِنَ الْعُلُومِ وَ الْحُكْمِ، فَهُوَ فَقِيرٌ إِلَى أَنْ يَسْتَفِيدَهَا مِنْ هَذَا الْفَقِيرِ
So you will see the most majestic of the kings and the richest of the rich ones being needy to the poorest of the poor regarding a matter from the matters – either a commodity which is with him which isn’t with him (the other one), or a service which he is right for it, to prepare for the king which he cannot be needless from except by it, or a door of knowledge and the wisdom. Thus, he (the rich or king) would be poor to benefit from this poor one.
فَهَذَا الْفَقِيرُ يَحْتَاجُ إِلَى مَالِ ذَلِكَ الْمَلِكِ الْغَنِيِّ، وَ ذَلِكَ الْمَلِكُ يَحْتَاجُ إِلَى عِلْمِ هَذَا الْفَقِيرِ- أَوْ رَأْيِهِ أَوْ مَعْرِفَتِهِ، ثُمَّ لَيْسَ لِلْفَقِيرِ أَنْ يَقُولَ: هَلَّا اجْتَمَعَ إِلَى رَأْيِي وَ عِلْمِي- وَ مَا أَتَصَرَّفُ فِيهِ مِنْ فُنُونِ الْحُكْمِ مَالُ هَذَا الْمَلِكِ الْغَنِيِّ وَ لَا لِلْمَلِكِ أَنْ يَقُولَ- هَلَّا اجْتَمَعَ إِلَى مُلْكِي عِلْمُ هَذَا الْفَقِيرِ
So this poor one would be needy to the wealth of that king, the rich one, and that king would be needy to the knowledge of this poor one, or his opinion, or his understanding. Then, it isn’t for the poor one that he should be saying, ‘Why wasn’t my opinion, and my knowledge, and what I expend regarding it from the skill of the wisdom, gathered to the wealth of this rich king?’, nor would it be for the king that he should be saying, ‘Why wasn’t my kingdom gathered to the knowledge of this poor one?’
ثُمَّ قَالَ «: وَ رَفَعْنا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجاتٍ- لِيَتَّخِذَ بَعْضُهُمْ بَعْضاً سُخْرِيًّا ثُمَّ قَالَ: يَا مُحَمَّدُ وَ رَحْمَتُ رَبِّكَ خَيْرٌ مِمَّا يَجْمَعُونَ يَجْمَعُ هَؤُلَاءِ مِنْ أَمْوَالِ الدُّنْيَا
Then He-azwj Said: and We have Exalted some of them above others in ranks, that some of them may take others in subjection [43:32]. Then He-azwj Said: O Muhammad-saww! and the Mercy of your Lord is better than what they are amassing [43:32]’ – the amassing of these ones, from the wealth of the world’.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص: وَ أَمَّا قَوْلُكَ: «لَنْ نُؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنا مِنَ الْأَرْضِ يَنْبُوعاً» إِلَى آخِرِ مَا قُلْتَهُ، فَإِنَّكَ اقْتَرَحْتَ عَلَى مُحَمَّدٍ رَسُولِ اللَّهِ أَشْيَاءَ: مِنْهَا مَا لَوْ جَاءَكَ بِهِ لَمْ يَكُنْ بُرْهَاناً لِنُبُوَّتِهِ، وَ رَسُولُ اللَّهِ يَرْتَفِعُ عَنْ أَنْ يَغْتَنِمَ جَهْلَ الْجَاهِلِينَ، وَ يَحْتَجَّ عَلَيْهِمْ بِمَا لَا حُجَّةَ فِيهِ
Then Rasool-Allah-saww said: ‘And as for your words, ‘We will never believe you until you cause a spring to gush out for us from the ground [17:90] – up to the end of what you said. So you are suggesting unto Muhammad-saww, Rasool-saww of Allah-azwj, certain things – from these being what, if he-saww was to come to you with it, it would not happen to be a proof of his-saww Prophet-hood, and Rasool-Allah-saww is higher than to take to the ignorance of the ignorant ones, and argue against them with what there is no proof in it.
وَ مِنْهَا مَا لَوْ جَاءَكَ بِهِ لَكَانَ مَعَهُ هَلَاكُكَ، وَ إِنَّمَا يُؤْتَى بِالْحُجَجِ وَ الْبَرَاهِينِ- لِيُلْزَمَ عِبَادُ اللَّهِ الْإِيمَانَ بِهَا، لَا لِيَهْلِكُوا بِهَا- فَإِنَّمَا اقْتَرَحْتَ هَلَاكَكَ، وَ رَبُّ الْعَالَمِينَ أَرْحَمُ بِعِبَادِهِ، وَ أَعْلَمُ بِمَصَالِحِهِمْ مِنْ أَنْ يُهْلِكَهَمْ كَمَا يَقْتَرِحُونَ
And from these is what, if he-saww was to come to you with it, there would be your destruction with it. And rather, he-saww would come with the arguments and the proofs in order to necessitate the servants of Allah-azwj to the Eman with it, not to be destroying them with it – for rather, you suggested your own destruction, and the Lord-azwj of the worlds is more Merciful with His-azwj servants, and more Knowing with their betterment than for them to be destroyed just as they are suggesting.
وَ مِنْهَا الْمَحَالُ الَّذِي لَا يَصِحُّ وَ لَا يَجُوزُ كَوْنُهُ، وَ رَسُولُ [اللَّهِ] رَبِّ الْعَالَمِينَ يُعَرِّفُكَ ذَلِكَ، وَ يَقْطَعُ مَعَاذِيرَكَ، وَ يُضَيِّقُ عَلَيْكَ سَبِيلَ مُخَالَفَتِهِ، وَ يُلْجِئُكَ بِحُجَجِ اللَّهِ إِلَى تَصْدِيقِهِ حَتَّى لَا يَكُونَ لَكَ عَنْهُ مَحِيدٌ وَ لَا مَحِيصٌ
And from these is the impossible, which is not correct, nor can its existence be allowed, and the Rasool-saww of the Allah-azwj, Lord-azwj of the worlds would Make you recognise that, and Cut off your excuses, and Constrict upon you the ways of opposing it, and he-saww would persevered with the Arguments of Allah-azwj up to its ratification, until there would not happen to be for you, neither any avoidance from it nor an escape.
وَ مِنْهَا مَا قَدِ اعْتَرَفْتَ عَلَى نَفْسِكَ أَنَّكَ فِيهِ مُعَانِدٌ مُتَمَرِّدٌ، لَا تَقْبَلُ حُجَّةً وَ لَا تُصْغِي إِلَى بُرْهَانٍ، وَ مَنْ كَانَ كَذَلِكَ فَدَوَاؤُهُ عِقَابُ النَّارِ النَّازِلِ مِنْ سَمَائِهِ أَوْ فِي جَحِيمِهِ أَوْ بِسُيُوفِ أَوْلِيَائِهِ
And from these is what you have acknowledged against your own self that therein is obstinacy and rebellion. You will not accept any proof nor listen to any evidence, and the one who was like that, so his cure is the Punishment of the Fire descending from His-azwj sky, or in His-azwj Blazing Fire, or by the swords of His-azwj friends.[64]
VERSES 33 – 35
وَلَوْلَا أَنْ يَكُونَ النَّاسُ أُمَّةً وَاحِدَةً لَجَعَلْنَا لِمَنْ يَكْفُرُ بِالرَّحْمَٰنِ لِبُيُوتِهِمْ سُقُفًا مِنْ فِضَّةٍ وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ {33}
And had it not been that the people might become one community, we would have Made for the ones who commit Kufr with the Beneficent to have silver roofs for their houses, and stairs to ascend upon [43:33]
وَلِبُيُوتِهِمْ أَبْوَابًا وَسُرُرًا عَلَيْهَا يَتَّكِئُونَ {34}
And doors to be for their houses and couches for them to be reclining upon [43:34]
وَزُخْرُفًا ۚ وَإِنْ كُلُّ ذَٰلِكَ لَمَّا مَتَاعُ الْحَيَاةِ الدُّنْيَا ۚ وَالْآخِرَةُ عِنْدَ رَبِّكَ لِلْمُتَّقِينَ {35}
And (other) decorations, and although all of that is for ones who enjoy the life of the world, and the Hereafter in the Presence of your Lord is for the pious ones [43:35]
ابن بابويه، قال: حدثنا أبي، قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد، عن الحسن بن محبوب، عن عبد الله بن غالب الأسدي، عن أبيه، عن سعيد بن المسيب، قال: سألت علي بن الحسين (عليه السلام) عن قول الله عز و جل: وَ لَوْ لا أَنْ يَكُونَ النَّاسُ أُمَّةً واحِدَةً، قال: «عنى بذلك أمة محمد أن يكونوا على دين واحد كفارا كلهم لَجَعَلْنا لِمَنْ يَكْفُرُ بِالرَّحْمنِ لِبُيُوتِهِمْ سُقُفاً مِنْ فِضَّةٍ وَ مَعارِجَ عَلَيْها يَظْهَرُونَ
Ibn Babuwayh, from his father, from Sa’d Bin Abdullah, from Ahmad Bin Muhammad, from Al-Hassan Bin Mahboub, from Abdullah Bin Ghalib Al-Asady, from his father, from Saeed Bin Al-Musayyab who said,
‘I asked Ali-asws Bin Al-Husayn-asws about the Words of Allah-azwj Mighty and Majestic: And had it not been that the people might become one community [43:33], he-asws said: ‘It Means by that, the community of Muhammad-saww coming to be upon one religion, all of them being Kafirs, we would have Made for the ones who commit Kufr with the Beneficent to have silver roofs for their houses, and stairs to ascend upon [43:33].
و لو فعل ذلك بأمة محمد (صلى الله عليه و آله) لحزن المؤمنون و غمهم ذلك، و لم يناكحوهم و لم يوارثوهم
And had that been done with the community of Muhammad-saww, the Momineen would have grieved and saddened by that, and would neither have married them nor inherited from them’.[65]
علي بن إبراهيم، قال: فقال الصادق (عليه السلام): «لو فعل الله ذلك لما آمن أحد، و لكنه جعل في المؤمنين أغنياء، و في الكافرين فقراء، و جعل في الكافرين أغنياء، و في المؤمنين فقراء، ثم امتحنهم بالأمر و النهي و الصبر و الرضا».
Ali Bin Ibrahim said –
Then Al-Sadiq-asws said: ‘Had He-azwj done that, not one would have believed, but He-azwj Made the rich to be among the Momineen and the poor to be among the Kafirs (as well), and the rich to be among the kafirs and the poor to be among the Momineen (as well), then Tested them by the Commands and the Prohibitions, and the patience and the pleasure’’.[66]
النضر عن إبراهيم بن عبد الحميد عن إسحاق بن غالب قال: سمعت أبا عبد الله عليه السلام يقول: في هذه الآية ج ولولا أن يكون الناس أمة واحدة لجعلنا لمن يكفر بالرحمن لبيوتهم سقفا من فضة ومعارج عليها يظهرون، قال: لو فعل لكفر الناس جميعا
Al Nazar, from Ibrahim Bin Abdul Hameed, from Is’haq who said,
‘I heard Abu Abdullah-asws saying regarding this Verse: And had it not been that the people might become one community, we would have Made for the ones who commit Kufr with the Beneficent to have silver roofs for their houses, and stairs to ascend upon [43:33]: ‘Had He-azwj Done so, then entirety of the people would have committed Kufr’.[67]
عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ أَبِي أُسَامَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لَوْ لَا أَنْ يَجِدَ عَبْدِيَ الْمُؤْمِنُ فِي قَلْبِهِ لَعَصَّبْتُ رَأْسَ الْكَافِرِ بِعِصَابَةِ حَدِيدٍ لَا يُصَدَّعُ رَأْسُهُ أَبَداً
From him, from Ibn Fazzal, from Musa Al Hannat, from Abu Asama,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Said: “Had it not been for My-azwj Momin servant finding (sadness) in his heart, I-azwj would have Head-banded the heads of the disbelievers with an iron headband so his head would never (get) hurt, ever’.[68]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَثَلُ الْمُؤْمِنِ كَمَثَلِ خَامَةِ الزَّرْعِ تُكْفِئُهَا الرِّيَاحُ كَذَا وَ كَذَا وَ كَذَلِكَ الْمُؤْمِنُ تُكْفِئُهُ الْأَوْجَاعُ وَ الْأَمْرَاضُ وَ مَثَلُ الْمُنَافِقِ كَمَثَلِ الْإِرْزَبَّةِ الْمُسْتَقِيمَةِ الَّتِي لَا يُصِيبُهَا شَيْءٌ حَتَّى يَأْتِيَهُ الْمَوْتُ فَيَقْصِفَهُ قَصْفاً
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Husayn Bin Usman, from Abdullah Bin Muskan, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘An example of the Momin is like an example of the sprouting plant, the wind sways it such and such; and similar to that is the Momin, The aches and the illnesses bend him; and an example of the hypocrite is like an example of the straight iron mallet which nothing can affect until the death comes to him, so it breaks it with a breakage’.[69]
VERSE 36
وَمَنْ يَعْشُ عَنْ ذِكْرِ الرَّحْمَٰنِ نُقَيِّضْ لَهُ شَيْطَانًا فَهُوَ لَهُ قَرِينٌ {36}
And one who turns away from the Zikr of the Beneficent, We Appoint a Satan for him, so he is paired to him [43:36]
محمد بن يعقوب: عن محمد بن علي بن معمر، عن محمد بن علي بن عكاية التميمي، عن الحسين بن النضر الفهري، عن أبي عمرو الأوزاعي، عن عمرو بن شمر، عن جابر بن يزيد، عن أبي جعفر (عليه السلام)، عن أمير المؤمنين (عليه السلام)، في خطبة الوسيلة، قال أمير المؤمنين (عليه السلام) فِيَّ مَنَاقِبُ لَوْ ذَكَرْتُهَا لَعَظُمَ بِهَا الِارْتِفَاعُ فَطَالَ لَهَا الِاسْتِمَاعُ وَ لَئِنْ تَقَمَّصَهَا دُونِيَ الْأَشْقَيَانِ وَ نَازَعَانِي فِيمَا لَيْسَ لَهُمَا بِحَقٍّ وَ رَكِبَاهَا ضَلَالَةً وَ اعْتَقَدَاهَا جَهَالَةً فَلَبِئْسَ مَا عَلَيْهِ وَرَدَا وَ لَبِئْسَ مَا لِأَنْفُسِهِمَا مَهَّدَا
Muhammad Bin Yaqoub, from Muhammad Bin Al-Bin Mo’mar, from Muhammad Bin Ali Bin Akayat Al-Tameemi, from Al-Husayn Al-Nazar Al-Fahry, from Abu Amro Al-Awza’ie, from Amro Bin Shimr, from Jabir Bin Yazeed,
Abu Ja’far-asws, from Amir-Al-Momineen-asws in Sermon of the Means (خطبة الوسيلة), Amir-Al-Momineen-asws said: ‘If I-asws were to mention my-asws merits, its loftiness would be great, and it’s listening prolonged. And about me-asws, two miserable ones (Abu Bakr and Umar) before me-asws disputed with me-asws regarding that in which they had no right over it, and they both rode its misguidance, and believed in the ignorance. So evil is what was to them both, what they both returned to, and evil is what they both made as a cradle for themselves.
فَأَنَا الذِّكْرُ الَّذِي عَنْهُ ضَلَّ وَ السَّبِيلُ الَّذِي عَنْهُ مَالَ وَ الْإِيمَانُ الَّذِي بِهِ كَفَرَ وَ الْقُرْآنُ الَّذِي إِيَّاهُ هَجَرَ وَ الدِّينُ الَّذِي بِهِ كَذَّبَ وَ الصِّرَاطُ الَّذِي عَنْهُ نَكَبَ
I-asws am the Zikr from which he went astray, and the Sabeel from which he deviated, and the Eman which he denied, and the Quran from which he forsook, and the Religion which he belied, and the Path from which he digressed!
وَ لَئِنْ رَتَعَا فِي الْحُطَامِ الْمُنْصَرِمِ وَ الْغُرُورِ الْمُنْقَطِعِ وَ كَانَا مِنْهُ عَلَى شَفَا حُفْرَةٍ مِنَ النَّارِ لَهُمَا عَلَى شَرِّ وُرُودٍ فِي أَخْيَبِ وُفُودٍ وَ أَلْعَنِ مَوْرُودٍ يَتَصَارَخَانِ بِاللَّعْنَةِ وَ يَتَنَاعَقَانِ بِالْحَسْرَةِ مَا لَهُمَا مِنْ رَاحَةٍ وَ لَا عَنْ عَذَابِهِمَا مِنْ مَنْدُوحَةٍ
And the debris which they lived upon in their constant pride, they were on it on the verge of the Fire (prepared) for them – an evil return among the wicked group, to a condemned destination. They will be shouting curses at each other grumbling with regret. There will be no rest for these two (Abu Bakr and Umar), nor any respite from their inevitable Punishment.[70]
مُحَمَّدُ بْنُ أَحْمَدَ الْقُمِّيُّ عَنْ عَمِّهِ عَبْدِ اللَّهِ بْنِ الصَّلْتِ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ حُسَيْنٍ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ وَ كَانَ فُلَانٌ شَيْطَاناً
Muhammad Bin Ahmad Al-Qummy, from his uncle Abdullah Bin Al-Salt, from Yunus Bin Abdul Rahman, from Abdullah Bin Sinan, from Husayn Al-Jamal, who has reported the following:
Abu Abdullah-asws said: ‘And so and so (Umar) was a Satan-la (paired with Abu Bakr).[71]
حدثنا محمد بن على ماجيلويه رضى الله عنه قال: حدثنا عمي محمد بن أبى القاسم عن محمد بن علي الكوفي عن محمد بن سنان عن المفضل بن عمر قال: سألت أبا عبد الله جعفر بن محمد الصادق ” ع ” عن العشق فقال قلوب خلت من ذكر الله فاذاقها الله حب غيره
‘Abu Abdullah Ja’far-asws Bin Muhammad-asws was asked about ‘العشق’ the love (craze for a female/male, wealth, sport/social, hero, heroine..), so the Imam-asws said: ‘When the hearts get empty from the Remembrance of Allah-azwj, so Allah-azwj Makes (Punishes) them to taste the love of other than Him-azwj’.[72]
VERSES 37 – 39
وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُمْ مُهْتَدُونَ {37}
And they are preventing from the Way and they are reckoning that they are rightly guided [43:37]
حَتَّىٰ إِذَا جَاءَنَا قَالَ يَا لَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ {38}
Until when they both come to Us, he will say, ‘Oh! If only between me and you was the distance of the east and the west!’ So evil is the associate [43:38]
وَلَنْ يَنْفَعَكُمُ الْيَوْمَ إِذْ ظَلَمْتُمْ أَنَّكُمْ فِي الْعَذَابِ مُشْتَرِكُونَ {39}
And it will never profit you today, since you were unjust. You are (now) sharers in the Punishment [43:39]
محمد بن يعقوب: عن محمد بن علي بن معمر، عن محمد بن علي بن عكاية التميمي، عن الحسين بن النضر الفهري، عن أبي عمرو الأوزاعي، عن عمرو بن شمر، عن جابر بن يزيد، عن أبي جعفر (عليه السلام)، عن أمير المؤمنين (عليه السلام)، في خطبة الوسيلة، قال أمير المؤمنين (عليه السلام) فِيَّ مَنَاقِبُ لَوْ ذَكَرْتُهَا لَعَظُمَ بِهَا الِارْتِفَاعُ فَطَالَ لَهَا الِاسْتِمَاعُ وَ لَئِنْ تَقَمَّصَهَا دُونِيَ الْأَشْقَيَانِ وَ نَازَعَانِي فِيمَا لَيْسَ لَهُمَا بِحَقٍّ وَ رَكِبَاهَا ضَلَالَةً وَ اعْتَقَدَاهَا جَهَالَةً فَلَبِئْسَ مَا عَلَيْهِ وَرَدَا وَ لَبِئْسَ مَا لِأَنْفُسِهِمَا مَهَّدَا
Muhammad Bin Yaqoub, from Muhammad Bin Al-Bin Mo’mar, from Muhammad Bin Ali Bin Akayat Al-Tameemi, from Al-Husayn Al-Nazar Al-Fahry, from Abu Amro Al-Awza’ie, from Amro Bin Shimr, from Jabir Bin Yazeed,
Abu Ja’far-asws, from Amir-Al-Momineen-asws in Sermon of the Means (خطبة الوسيلة), Amir-Al-Momineen-asws said: ‘If I-asws were to mention my-asws merits, its loftiness would be great, and it’s listening prolonged. And about me-asws, two miserable ones (Abu Bakr and Umar) before me-asws disputed with me-asws regarding that in which they had no right over it, and they both rode its misguidance, and believed in the ignorance. So evil is what was to them both, what they both returned to, and evil is what they both made as a cradle for themselves.
يَتَلَاعَنَانِ فِي دُورِهِمَا وَ يَتَبَرَّأُ كُلُّ وَاحِدٍ مِنْهُمَا مِنْ صَاحِبِهِ يَقُولُ لِقَرِينِهِ إِذَا الْتَقَيَا يا لَيْتَ بَيْنِي وَ بَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ فَيُجِيبُهُ الْأَشْقَى عَلَى رُثُوثَةٍ يَا لَيْتَنِي لَمْ أَتَّخِذْكَ خَلِيلًا لَقَدْ أَضْلَلْتَنِي عَنِ الذِّكْرِ بَعْدَ إِذْ جَاءَنِي وَ كَانَ الشَّيْطَانُ لِلْإِنْسَانِ خَذُولًا
They cursed each other in their own houses, and each one of them distanced himself from his companion saying to him when he met him, Until when he comes to Us, he will say, ‘Oh! If only between me and you was the distance of the east and the west!’ So evil is the associate [43:38], who answered him, the miserable one upon his ragged condition, O I wish I had not taken so and so as a friend! [25:28] He strayed me away from the Zikr after when it had come to me; and the Satan has always abandoned the human being! [25:29]’’.[73]
كتاب (صفة الجنة و النار): عن سعيد بن جناح، قال: حدثني عوف بن عبد الله الأزدي، عن جابر ابن يزيد الجعفي، عن أبي جعفر (عليه السلام)- في حديث يذكر فيه حال الكافرين يوم القيامة- قال: «ثم يدفع- يعني الكافر- في صدره دفعة، فيهوي على رأسه سبعين ألف عام حتى يواقع الحطمة، فإذا واقعها دقت عليه و على شيطانه، و جاذبه الشيطان بالسلسلة
The book Sifat Al-Jannat Wa Al-Naar, from Saeed Bin Janaah, from Awf Bin Abdullah Al-Azdy, from Jabir Ibn Yazeed Al-Ju’fy,
Abu Ja’far-asws – in a Hadeeth, mentioned in it the situation of the Kafirs on the Day of Judgement – said: ‘Then the Kafir would be pushed by the chest, and will fall for seventy thousand years until he reaches Al-Hutama (a valley of Hell). So when he reaches there, he and his satan (paired to him) would bang against it, and his satan would be chained to him.
كلما رفع رأسه و نظر إلى قبح وجهه، كلح في وجهه، قال: فيقول: يا لَيْتَ بَيْنِي وَ بَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ، ويحك كما أغويتني احمل عني من عذاب الله من شيء. فيقول: يا شقي، كيف أحمل عنك من عذاب الله من شيء، و أنا و أنت في العذاب مشتركون
Every time he raises his head, he would end up looking at his ugly face. he will say, ‘Oh! If only between me and you was the distance of the east and the west!’ So evil is the associate [43:38]. O woe be unto you, for you have not been able to carry anything from the Punishment of Allah-azwj’. So the satan would say, ‘O unfortunate one! How can I carry anything from the Punishment of Allah-azwj for I and you: are (now) sharers in the Punishment [43:39]’.[74]
محمد بن العباس، قال: حدثنا أحمد بن القاسم، عن أحمد بن محمد السياري، عن محمد بن خالد البرقي، عن محمد بن أسلم، عن أيوب البزاز، عن جابر، عن أبي جعفر (عليه السلام)، قال: «و لن ينفعكم اليوم إذ ظلمتم آل محمد حقهم، إنكم في العذاب مشتركون
Muhammad Bin Al-Abbas, from Ahmad Bin Al-Qasim, from Ahmad Bin Muhammad Al-Sayyari, from Muhammad Bin Khalid Al-Barqy, from Muhammad Bin Aslam, from Ayoub Al-Bazaz, from Jabir,
Abu Ja’far-asws having said: ‘And it will never profit you today, since you were unjust – to the Progeny-asws of Muhammad-saww of their-asws rights, You are (now) sharers in the Punishment [43:39]’.[75]
وعنه، قال: حدثنا الحسين بن أحمد، عن محمد بن عيسى، عن يونس بن عبد الرحمن بن سالم، عن أبيه، عن أبي عبد الله (عليه السلام)، في قول الله عز و جل: فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُمْ مُنْتَقِمُونَ، قال: «قال الله: انتقم بعلي (عليه السلام) يوم البصرة، و هو الذي وعد الله رسوله
And from him, from Al-Husayn Bin Ahmad, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman Bin Salim, from his father,
Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic ‘So if We were to Take you away, We would still Take Revenge from them [43:41], he-asws said: ‘Revenge (taken) by Ali-asws on the Day of Al-Basra (The battle of the Camel), and it is that which Allah-azwj Promised to His-azwj Rasool-saww’.[76]
علي بن إبراهيم، قال: حدثنا جعفر بن أحمد، قال: حدثنا عبد الكريم بن عبد الرحيم، عن محمد ابن علي، عن محمد بن الفضيل، عن أبي حمزة الثمالي، عن أبي جعفر (عليه السلام) قال: «نزلت هاتان الآيتان هكذا، قول الله: حَتَّى إِذا جاءَنا يعني فلانا و فلانا، يقول أحدهما لصاحبه حين يراه: يا لَيْتَ بَيْنِي وَ بَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ
Ali Bin Ibrahim said, ‘Ja’far Bin Ahmad narrated to us, from Abdul Kareem Bin Abdul Raheem, from Muhammad Ibn Ali, from Muhammad Bin Al-Fazeyl, from Abu Hamza Al-Sumaly,
‘From Abu Ja’far-asws having said; ‘These two Verses were Revealed like this – The Words of Allah-azwj: Until when he comes to Us [43:38] – Meaning so and so, and so and so (Abu Bakr and Umar), he will say, one of them to the other, ‘Oh! If only between me and you was the distance of the east and the west!’ So evil is the associate [43:38].
فقال الله لنبيه: قل لفلان و فلان و أتباعهما: لَنْ يَنْفَعَكُمُ الْيَوْمَ إِذْ ظَلَمْتُمْ آل محمد حقهم أَنَّكُمْ فِي الْعَذابِ مُشْتَرِكُونَ
So Allah-azwj Said to His-azwj Prophet-saww: Say to so and so, and so and so (Abu Bakr and Umar) and the followers of these two: And it will never profit you today, since you were unjust – to the Progeny-asws of Muhammad-saww of their-asws rights, You are (now) sharers in the Punishment [43:39].
ثم قال الله لنبيه (صلى الله عليه و آله): أَ فَأَنْتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِي الْعُمْيَ وَ مَنْ كانَ فِي ضَلالٍ مُبِينٍ فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُمْ مُنْتَقِمُونَ يعني من فلان و فلان و أتباعهما
Then He-azwj Said to His-azwj Prophet-saww: So, can you make the deaf to hear, or guide the blind and the one who was in clear straying? [43:40] So if We were to Take you away, We would still Take Revenge from them [43:41], Meaning from so and so, and so and so (Abu Bakr and Umar) and the followers of these two.
ثم أوحى الله إلى نبيه (صلى الله عليه و آله): فَاسْتَمْسِكْ بِالَّذِي أُوحِيَ إِلَيْكَ في علي (عليه السلام) إِنَّكَ عَلى صِراطٍ مُسْتَقِيمٍ، يعني إنك على ولاية علي، و علي هو الصراط المستقيم
Then Allah-azwj Revealed to His-azwj Prophet-saww: Therefore adhere with that which is Revealed unto you [43:43] – regarding Ali-asws, surely you are upon a Straight Path [43:43] – Meaning, you-saww are upon the Wilayah of Ali-asws, and Ali-asws, he-asws is the Straight Path’.[77]
تَفْسِيرُ النُّعْمَانِيِّ، بِالْإِسْنَادِ الْآتِي فِي كِتَابِ فَضْلِ الْقُرْآنِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: وَ أَمَّا الْكُفْرُ الْمَذْكُورُ فِي كِتَابِ اللَّهِ تَعَالَى فَخَمْسَةُ وُجُوهٍ مِنْهَا كُفْرُ الْجُحُودِ وَ مِنْهَا كُفْرٌ فَقَطْ
Tafseer Al Numani – By the chain to come in the book ‘Fazl Al Quran’,
‘From Amir Al-Momineen-asws having said: ‘As for the Kufr Mentioned in the Book of Allah‑azwj the Exalted, it is of five aspects. From it is Kufr of rejection, and from it is Kufr only.
وَ الْجُحُودُ يَنْقَسِمُ عَلَى وَجْهَيْنِ وَ مِنْهَا كُفْرُ التَّرْكِ لِمَا أَمَرَ اللَّهُ تَعَالَى بِهِ وَ مِنْهَا كُفْرُ الْبَرَاءَةِ وَ مِنْهَا كُفْرُ النِّعَمِ
And the rejection can be divided upon two aspects, and from it is Kufr of neglect of what Allah-azwj the Exalted has Commanded with, and from it is Kufr of disavowing, and from it is Kufr of the bounties.
فَأَمَّا كُفْرُ الْجُحُودِ فَأَحَدُ الْوَجْهَيْنِ مِنْهُ جُحُودُ الْوَحْدَانِيَّةِ وَ هُوَ قَوْلُ مَنْ يَقُولُ لَا رَبَّ وَ لَا جَنَّةَ وَ لَا نَارَ وَ لَا بَعْثَ وَ لَا نُشُورَ وَ هَؤُلَاءِ صِنْفٌ مِنَ الزَّنَادِقَةِ
As for the Kufr of rejection, one of the aspects from it is rejection of the Oneness, and it is the word of someone, ‘There is neither any Lord-azwj, nor Paradise nor Fire, nor Resurrection nor Publicising (of deeds)’, and these are types of Atheists.
وَ صِنْفٌ مِنَ الدَّهْرِيَّةِ الَّذِينَ يَقُولُونَ ما يُهْلِكُنا إِلَّا الدَّهْرُ وَ ذَلِكَ رَأْيٌ وَضَعُوهُ لِأَنْفُسِهِمْ اسْتَحْسَنُوهُ بِغَيْرِ حُجَّةٍ فَقَالَ اللَّهُ تَعَالَى إِنْ هُمْ إِلَّا يَظُنُّونَ وَ قَالَ إِنَّ الَّذِينَ كَفَرُوا سَواءٌ عَلَيْهِمْ أَ أَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لا يُؤْمِنُونَ أَيْ لَا يُؤْمِنُونَ بِتَوْحِيدِ اللَّهِ
And there is a type from the Eternalists, those who are saying, and nothing destroys us except the time’. [45:24], and that is a view they have placed for themselves, liking it without any proof. So, Allah-azwj the Exalted Said: Surely, they are only guessing [45:24]. And He-azwj Said: Surely those who are disbelieving, it is the same to them, whether you warn them or you do not warn them, they will not be believing [2:6], i.e., they are not believing in the Tawheed (Oneness) of Allah-azwj.
وَ الْوَجْهُ الْآخَرُ مِنَ الْجُحُودِ هُوَ الْجُحُودُ مَعَ الْمَعْرِفَةِ بِحَقِيقَتِهِ قَالَ تَعَالَى وَ جَحَدُوا بِها وَ اسْتَيْقَنَتْها أَنْفُسُهُمْ ظُلْماً وَ عُلُوًّا وَ قَالَ سُبْحَانَهُ وَ كانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمَّا جاءَهُمْ ما عَرَفُوا كَفَرُوا بِهِ فَلَعْنَةُ اللَّهِ عَلَى الْكافِرِينَ أَيْ جَحَدُوهُ بَعْدَ أَنْ عَرَفُوهُ
The other aspect from the rejection, it is the rejection with the recognition of its reality. The Exalted Said: ‘And they rejected these (Signs) out of injustice and pride, [27:14]. And the Glorious Said: and they had been from before praying for victory over those who disbelieved – so when there came to them what they recognised, they disbelieved in it. Therefore, the Curse of Allah is upon the unbelievers [2:89], i.e., they rejected him-saww after having recognised him-saww.
وَ أَمَّا الْوَجْهُ الثَّالِثُ مِنَ الْكُفْرِ فَهُوَ كُفْرُ التَّرْكِ لِمَا أَمَرَ اللَّهُ بِهِ وَ هُوَ مِنَ الْمَعَاصِي قَالَ اللَّهُ سُبْحَانَهُ وَ إِذْ أَخَذْنا مِيثاقَكُمْ لا تَسْفِكُونَ دِماءَكُمْ وَ لا تُخْرِجُونَ أَنْفُسَكُمْ مِنْ دِيارِكُمْ ثُمَّ أَقْرَرْتُمْ وَ أَنْتُمْ تَشْهَدُونَ إِلَى قَوْلِهِ أَ فَتُؤْمِنُونَ بِبَعْضِ الْكِتابِ وَ تَكْفُرُونَ بِبَعْضٍ
As for the third aspect of the Kufr, it is Kufr of neglecting what Allah-azwj has Commanded with, and it is from the disobedience. Allah-azwj the Glorious Said: And when We Took your Covenant: You will not be shedding your blood, nor will you be expelling your people out from their houses. Then you accepted and you were testifying. [2:84] – up to His-azwj Words: Are you believing in part of the Book and disbelieving in a part (of it)? [2:85].
فَكَانُوا كُفَّاراً لِتَرْكِهِمْ مَا أَمَرَ اللَّهُ تَعَالَى بِهِ فَنَسَبَهُمْ إِلَى الْإِيمَانِ بِإِقْرَارِهِمْ بِأَلْسِنَتِهِمْ عَلَى الظَّاهِرِ دُونَ الْبَاطِنِ فَلَمْ يَنْفَعْهُمْ ذَلِكَ لِقَوْلِهِ تَعَالَى فَما جَزاءُ مَنْ يَفْعَلُ ذلِكَ مِنْكُمْ إِلَّا خِزْيٌ فِي الْحَياةِ الدُّنْيا إِلَى آخِرِ الْآيَةِ
Thus, they were Kafirs due to their neglecting what Allah-azwj the Exalted had Commanded them with. He-azwj Attributed them to the Eman due to their acknowledgement with their tongues upon the apparent besides the esoteric, so that will not benefit them due to Words of the Exalted: So what is a Recompense of the one from you who does that except disgrace in the life of the world? [2:85] – up to the end of the Verse.
وَ أَمَّا الْوَجْهُ الرَّابِعُ مِنَ الْكُفْرِ فَهُوَ مَا حَكَاهُ تَعَالَى عَنْ قَوْلِ إِبْرَاهِيمَ ع كَفَرْنا بِكُمْ وَ بَدا بَيْنَنا وَ بَيْنَكُمُ الْعَداوَةُ وَ الْبَغْضاءُ أَبَداً حَتَّى تُؤْمِنُوا بِاللَّهِ وَحْدَهُ فَقَوْلُهُ كَفَرْنا بِكُمْ أَيْ تَبَرَّأْنَا مِنْكُمْ
And as for the fourth aspect of Kufr, it is what the Exalted has Narrated about words of Ibrahim-as: We deny you, and the enmity and the hatred has appeared between us and you (to remain) forever until you believe in Allah Alone [60:4]. So his-as words: We deny you,, i.e., we disavow from you all.
وَ قَالَ سُبْحَانَهُ فِي قِصَّةِ إِبْلِيسَ وَ تَبَرِّيهِ مِنْ أَوْلِيَائِهِ مِنَ الْإِنْسِ إِلَى يَوْمِ الْقِيَامَةِ إِنِّي كَفَرْتُ بِما أَشْرَكْتُمُونِ مِنْ قَبْلُ أَيْ تَبَرَّأْتُ مِنْكُمْ
And the Glorious Said in the story of Iblees-la and his-la disavowing from his-la friends from the humans up to the Day of Qiyamah: I denied what you were associating from before. [14:22] – i.e., I-la disavow from you all.
وَ قَوْلُهُ تَعَالَى إِنَّمَا اتَّخَذْتُمْ مِنْ دُونِ اللَّهِ أَوْثاناً مَوَدَّةَ بَيْنِكُمْ فِي الْحَياةِ الدُّنْيا إِلَى قَوْلِهِ ثُمَّ يَوْمَ الْقِيامَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَ يَلْعَنُ بَعْضُكُمْ بَعْضاً الْآيَةَ
And Words of the Exalted: And he said: ‘But rather, you took to idols from besides Allah as a cordiality amongst you in the life of the world. Then, on the Day of Judgment, some of you would be denying others and would be cursing each other, [29:25] – the Verse.
وَ أَمَّا الْوَجْهُ الْخَامِسُ مِنَ الْكُفْرِ وَ هُوَ كُفْرُ النِّعَمِ قَالَ اللَّهُ تَعَالَى عَنْ قَوْلِ سُلَيْمَانَ ع هذا مِنْ فَضْلِ رَبِّي لِيَبْلُوَنِي أَ أَشْكُرُ أَمْ أَكْفُرُ الْآيَةَ
And as for the fifth aspect of Kufr, and it is Kufr of the bounties. Allah-azwj the Exalted Said about the words of Suleyman-as: ‘This is from the Grace of my Lord to Try me whether I am grateful or ungrateful. [27:40] – the Verse.
وَ قَوْلُهُ عَزَّ وَ جَلَ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ وَ لَئِنْ كَفَرْتُمْ إِنَّ عَذابِي لَشَدِيدٌ وَ قَالَ تَعَالَى فَاذْكُرُونِي أَذْكُرْكُمْ وَ اشْكُرُوا لِي وَ لا تَكْفُرُونِ
And Words of Mighty and Majestic: “If you are grateful, I would Increase it for you, and if you are ungrateful, then My Punishment is Severe” [14:7]; and Said: Therefore remember Me, I will remember you, and be thankful to Me, and do not be disbelieving [2:152].
فَأَمَّا مَا جَاءَ مِنْ ذِكْرِ الشِّرْكِ فِي كِتَابِ اللَّهِ تَعَالَى فَمِنْ أَرْبَعَةِ أَوْجُهٍ
As for what has come of the Mention of Shirk in the Book of Allah-azwj the Exalted, is from four aspects: –
قَوْلُهُ تَعَالَى لَقَدْ كَفَرَ الَّذِينَ قالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ وَ قالَ الْمَسِيحُ يا بَنِي إِسْرائِيلَ اعْبُدُوا اللَّهَ رَبِّي وَ رَبَّكُمْ إِنَّهُ مَنْ يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَ مَأْواهُ النَّارُ وَ ما لِلظَّالِمِينَ مِنْ أَنْصارٍ فَهَذَا شِرْكُ الْقَوْلِ وَ الْوَصْفِ
Words of the Exalted: They have committed Kufr, those who are saying, ‘Allah, He is the Messiah son of Maryam’; and the Messiah said, ‘O Children of Israel! Worship Allah (Who is) my Lord and your Lord’. It is such that the one who associates with Allah, so Allah would Prohibited the Paradise unto him, and his abode would be the Fire, and there would not be (any) helpers for the unjust ones [5:72]. So this is Shirk of the word and description (an extract).[78]
VERSES 40 & 41
أَفَأَنْتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِي الْعُمْيَ وَمَنْ كَانَ فِي ضَلَالٍ مُبِينٍ {40}
So, can you make the deaf to hear, or guide the blind and the one who was in clear straying? [43:40]
فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُمْ مُنْتَقِمُونَ {41}
So, if We were to Take you (Rasool Allah) away, We would still Take Revenge from them (ummah) [43:41]
علي بن إبراهيم، قال: حدثني أبي، عن القاسم بن محمد، عن سليمان بن داود المنقري، عن يحيى بن سعيد، عن أبي عبد الله (عليه السلام)، قال: «فإما نذهبن بك يا محمد من مكة إلى المدينة، فإنا رادوك إليها و منتقمون منهم بعلي بن أبي طالب (عليه السلام)
Ali Bin Ibrahim said, ‘My father narrated to me, from Al-Qasim Bin Muhammad, from Suleyman Bin Dawood Al-Munqary, from Yahya Bin Saeed,
Abu Abdullah-asws having said: ‘So if We were to Take you away [43:41], O Muhammad-saww, from Makkah to Al-Medina, We would Return you-saww to it, We would still Take Revenge from them [43:41], by Ali-asws Bin Abu Talib-asws’.[79]
وعنه، قال: حدثنا عبد العزيز بن يحيى، عن المغيرة بن محمد، عن عبد الغفار بن محمد، عن منصور بن أبي الأسود، عن زياد بن المنذر، عن عدي بن ثابت، قال: سمعت ابن عباس يقول: ما حسدت قريش عليا (عليه السلام) بشيء مما سبق له أشد مما وجدت يوما و نحن عند رسول الله (صلى الله عليه و آله)، فقال: «كيف أنتم- يا معشر قريش- لو كفرتم من بعدي، فرأيتموني في كتيبة أضرب وجوهكم بالسيف؟
And from him (Sharaf Al Deen Al Najafi) who said, ‘It was narrated to us by Al Aziz Bin Yahya, from Al Mugheira Bin Muhammad, from Abdul Ghaffar Bin Muhammad, from Mansour Bin Abu Al Aswad, from Ziyad Bin Al Manzar, from Udayy Bin Sabit who said,
‘I heard Ibn Abbas saying, ‘The Quraysh did not envy Ali-asws with anything more than what preceded for him-asws, more intensely that what I found one day, and we were in the Presence of Rasool-Allah-saww, so he-saww said: ‘How would you all be – O community of Quraysh, if you were to commit Kufr from after me-saww, so you see me-saww (meaning Ali-asws) striking your faces with the sword?’
فهبط جبرئيل (عليه السلام)، فقال: قل: إن شاء الله، أو علي فقال: «إن شاء الله، أو علي
Jibraeel-as descended and he-as said: ‘Say: ‘If Allah-azwj so Desires, or Ali-asws’. So he-saww said: ‘If Allah-azwj so Desires, or Ali-asws!’’[80]
The Altered Verse
وعنه، قال: حدثنا أحمد بن محمد بن موسى النوفلي، عن عيسى بن مهران، عن يحيى بن حسن ابن فرات، بإسناده إلى أبي حرب بن أبي الأسود الدؤلي، عن عمه، أنه قال: إن النبي (صلى الله عليه و آله) [قال:] «لما نزلت: فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُمْ مُنْتَقِمُونَ أي بعلي، كذلك حدثني جبرئيل (عليه السلام)
And from him, from Ahmad Bin Muhammad Bin Musa Al-Nowfaly, from Isa Bin Mahran, from Yahya Bin Hassan Ibn Qarat, by his chain going up to Abu Harb Bin Abu Al-Aswad Al-Do’ly, from his uncle who said,
‘The Prophet-saww said when the Verse was Revealed: ‘So if We were to Take you away, We would still Take Revenge from them [43:41], i.e. by Ali-asws – that is how Jibraeel-as narrated to me-saww’.[81]
الطبرسي: روى جابر بن عبد الله الأنصاري، قال: إني لأدناهم من رسول الله (صلى الله عليه و آله) في حجة الوداع بمني. حتى قال: «لألفينكم ترجعون بعدي كفارا يضرب بعضكم رقاب بعض، و أيم الله لئن فعلتموها لتعرفني في الكتيبة التي تضاربكم
Al-Tabarsy – It has been reported by Jabir Bin Abdullah Al-Ansary who said,
‘I approached Rasool-Allah-saww during the Farewell Hajj and he-saww said: ‘You shall be returning, after me-saww, as Kafirs, striking at each other’s throats, and I-saww swear upon Allah-azwj, if you were to do that, then the battalion which would be striking you is known to me-saww’.
ثم التفت إلى خلفه، فقال: «أو علي. أو علي أو علي» ثلاث مرات، فرأينا أن جبرئيل (عليه السلام) غمزة، فأنزل الله إثر ذلك: فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُمْ مُنْتَقِمُونَ بعلي بن أبي طالب (عليه السلام)
Then he-saww turned to his-saww back and said: ‘Or Ali-asws, or Ali-asws’ – three times. We saw (the effects of) Jibraeel-as having had descended upon him-saww. So, Shortly after that Allah-azwj Revealed: So if We were to Take you away, We would still Take Revenge from them by Ali-asws Bin Abu Talib-asws [43:41]’.[82] (That’s how the 43:41 was Revealed)
Appendix: 300 References of Amir Al-Momineen-asws in the Holy Quran
الطبرسي، قال: بالإسناد يرفعه إلى الثقات الذين كتبوا الأخبار أنهم أوضحوا ما وجدوا بأن لهم من أسماء أمير المؤمنين (عليه السلام)، فله ثلاث مائة اسم في القرآن، منها ما رووه بالإسناد الصحيح عن ابن مسعود، قوله تعالى: وَ إِنَّهُ فِي أُمِّ الْكِتابِ لَدَيْنا لَعَلِيٌّ حَكِيمٌ
Al-Tabrasy said,
‘By the unbroken chain going up to the trustworthy ones who wrote the News (Hadeeth), they have made it clear from what they found of the names of Amir-al-Momineen-asws (in the Quran). So for him-asws (were found) three hundred names in the Quran. From these, what has been reported by the correct chain from Ibn Masoud – His-azwj Words: And surely it is in the Mother of the Book with Us for Ali, a Wise man [43:4].
و قوله تعالى: وَ جَعَلْنا لَهُمْ لِسانَ صِدْقٍ عَلِيًّا
And the Words of the Exalted: And We Endowed to them from Our Mercy, and We Made for them a truthful tongue of Ali [19:50].
و قوله تعالى: وَ اجْعَلْ لِي لِسانَ صِدْقٍ فِي الْآخِرِينَ
And the Words of the Exalted: And Make for me a truthful tongue among the latter ones [26:84]
و قوله تعالى: إِنَّ عَلَيْنا جَمْعَهُ وَ قُرْآنَهُ
And the Words of the Exalted: Surely upon Us is its collection and its recitation [75:17]
و قوله تعالى: إِنَّما أَنْتَ مُنْذِرٌ وَ لِكُلِّ قَوْمٍ هادٍ، فالمنذر رسول الله (صلى الله عليه و آله)، و علي بن أبي طالب (عليه السلام) الهادي
And the Words of the Exalted: But rather, you are a Warner, and for every people there is a Guide [13:7], so the warner is Rasool-Allah-saww, and Ali-asws Bin Abu Talib-asws is the Guide’.
و قوله تعالى: أَ فَمَنْ كانَ عَلى بَيِّنَةٍ مِنْ رَبِّهِ وَ يَتْلُوهُ شاهِدٌ مِنْهُ فالبينة محمد (صلى الله عليه و آله)، و الشاهد علي (عليه السلام)
And the Words of the Exalted: So the one who was upon a clear Proof from his Lord, and a witness from him recites it [11:17], so the clear proof (Bayyina) is Muhammad-saww, and the witness (Al-Shaahid) is Ali-asws’.
و قوله تعالى: إِنَّ عَلَيْنا لَلْهُدى وَ إِنَّ لَنا لَلْآخِرَةَ وَ الْأُولى
And the Words of the Exalted: Surely, upon Us is to Guide [92:12] And surely for Us is the next one and the first one [92:13].
و قوله تعالى: إِنَّ اللَّهَ وَ مَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَ سَلِّمُوا تَسْلِيماً
And the Words of the Exalted: Surely, Allah and His Angels are Sending Salawat upon the Prophet. O you those who believe! Send Salawat upon him and submit submissively [33:56].
و قوله تعالى: أَنْ تَقُولَ نَفْسٌ يا حَسْرَتى عَلى ما فَرَّطْتُ فِي جَنْبِ اللَّهِ وَ إِنْ كُنْتُ لَمِنَ السَّاخِرِينَ جنب الله علي بن أبي طالب (عليه السلام)
And the Words of the Exalted: Lest a soul should be saying, ‘O regret, upon what I wasted regarding the Side of Allah, and I was from the mocking ones!’ [39:56] – ‘(Janb) Side of Allah-azwj is Ali-asws Bin Abu Talib-asws’.
و قوله تعالى: وَ كُلَّ شَيْءٍ أَحْصَيْناهُ فِي إِمامٍ مُبِينٍ معناه علي (عليه السلام)
And the Words of the Exalted: and We have Enumerated all things in a clarifying Imam [36:12], its Meaning is Ali-asws.
و قوله تعالى: إِنَّكَ لَمِنَ الْمُرْسَلِينَ عَلى صِراطٍ مُسْتَقِيمٍ
And the Words of the Exalted: You are one of the Rasools [36:3] Upon a Straight Path [36:4].
و قوله تعالى: لَتُسْئَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ معناه عن حب علي بن أبي طالب (عليه السلام)
And the Words of the Exalted: Then you will be Questioned on that Day about the boons [102:8], it Means, about the love for Ali-asws Bin Abu Talib-asws’.[83]
[1] تفسير القمي، ج2، ص: 280
[2] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineenasws, Ch 16 H 20
[3] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineenasws, Ch 16 H 21
[4] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 6 H 232 c
[5] Bihar Al-Anwaar – V 27, The book of Imamate, P 6 Ch 4 H 111
[6] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 11 H 379
[7] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 7 H 1
[8] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineenasws, Ch 16 H 9
[9] Bihar Al-Anwaar – V 10, The book of Argumentation, S 3 Ch 12 H 9
[10] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineenasws, Ch 16 H 11 a
[11] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineenasws, Ch 10 H 12
[12] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineenasws, Ch 16 H 11 b
[13] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineenasws, Ch 24 H 3
[14] ثواب الأعمال: 113
[15] خواص القرآن:
[16] تفسير القمي، ج2، ص: 280
[17] Tafseer Noor Al Saqalayn – CH 46 H 3
[18] تفسير الصافي، ج3، ص: 5
[19] تفسير القمّي 2: 124.
[20] تفسير القمّي 2: 266 (Extract)
[21] التهذيب 3: 145/ 317
[22] تفسير القمّي 1: 28
[23] تأويل الآيات 2: 552/ 2.
[24] تأويل الآيات 2: 552/ 1.
[25] تأويل الآيات 2: 552/ 4.
[26] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 20
[27] Al Mahaasin – V 1 Bk 5 H 359
[28] Al Kafi V 2 – The Book Of Belief and Disbelief CH 12 H 2
[29] Bihar Al-Anwaar – V 11, The book of Prophet-hood, S 1 Ch 1 H 49
[30] Bihar Al-Anwaar – V 11, The book of Prophet-hood, S 4 Ch 4 H 19
[31] تفسير العيّاشي 2: 120/ 6.
[32] تفسير العيّاشي 2: 120/ 7.
[33] الكافي 8: 145/ 117
[34] تفسير نور الثقلين، ج4، ص: 213 – H 79
[35] الكافي 2: 78/ 12
[36] Al Mahaasin – V 2 Bk 6 H 103
[37] Al Mahaasin – V 2 Bk 6 H 120
[38] Al Kafi – V 4 – The Book of Hajj Ch 46 H 2
[39] Al Kafi – H 14865
[40] Al Kafi – V 5 – The Book of Subsistence Ch 120 H 3
[41] مجمع البيان 9: 63
[42] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 70
[43] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 84
[44] Bihar Al-Anwaar – V 9, The book of Argumentation, S 2 Ch 2 H 20
[45] تأويل الآيات 2: 555/ 9
[46] Basaair Al Darajaat – P 4 CH 8 H 4
[47] تأويل الآيات 2: 553/ 7
[48] Tafseer Imam Hassan Al-Askariasws – S 344 & 345
[49] Tafseer Imam Hassan Al Askariasws – S 344 (Extract)
[50] ILLAL AL SHARAIE – V 2 Ch 299 H 1
[51] Al Kafi – H 15005 (Extract)
[52] معاني الأخبار: 131/ 1
[53] علل الشرائع: 207/ 6.
[54] كمال الدين و تمام النعمة: 416/ 9
[55] الآيات 2: 556/ 12، الخصال: 305/ 84، معاني الأخبار: 126/ 1
[56] كفاية الأثر: 246
[57] كفاية الأثر: 86.
[58] كمال الدين و تمام النعمة: 323/ 8.
[59] تفسير القمّي 2: 283
[60] Bihar Al Anwaar – V 17, The book of our Prophetsaww, P 2 Ch 3 H 1
[61] Those who had plotted to murder Rasool-Allahsaww by pushing himsaww into the ravine.
[62] تفسير القمّي 1: 341
[63] Bihar Al-Anwaar – V 20, The book of our Prophet-saww, P 3 Ch 20 H 4
[64] Tafseer Imam Hassan Al Askariasws – S 314 (Extract)
[65] علل الشرائع: 589/ 33.
[66] تفسير القمّي 2: 284
[67] Kitab Al Zohad – Ch 8 H 127
[68] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 24
[69] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 25
[70] الكافي 8: 27/ 4 (Extract)
[71] Al Kafi – V 8 H 14971
[72] Al Illal Al Sharaie – V 1 Ch 118 H 1
[73] الكافي 8: 27/ 4 (Extract)
[74] الاختصاص: 362.
[75] تأويل الآيات 2: 557/ 13
[76] تأويل الآيات 2: 559/ 19
[77] تفسير القمّي 2: 286
[78] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 30
[79] تفسير القمّي 2: 284.
[80] تأويل الآيات 2: 559/ 18
[81] تأويل الآيات 2: 559/ 17.
[82] مجمع البيان 9: 75
[83] الفضائل لابن شاذان: 174