Al Ankabout

CHAPTER 29

AL-ANKABOUT

(The Spider)

(69 VERSES)

VERSES 1 – 69

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

Brief Introduction of Al-Ankabout (29):

Sura Al-Ankabout (69 verses) was revealed in Makkah.[1] The name of the Verse 29 ‘Spider’ comes from the Verse 29:41.

A number of our companions, from Ahmad Bin Muhammad, from Moamar Bin Khalad who said, ‘I heard Abu Al-Hassan^-asws saying: ‘Do the people reckon that they will be left alone on saying, ‘We believe’, and they will not be Tried? [29:2]’. Then he^-asws said to me: ‘What is the Fitna?’ I said, ‘May I be sacrificed for you^-asws! That which is with us, is the Fitna (Trial) in the Religion’. He^-asws said: ‘They would be Tried just as the gold gets tested’. Then he^-asws said: ‘They would be Purified just as the gold gets purified’’.^[2]

‘I said to Abu Ja’far^-asws Bin Ali Al-Baqir^-asws, ‘O son^-asws of Rasool-Allah^-saww! Inform me about the Momin, the insightful one, when he matures regarding the recognition and perfects, would he commit adultery?’ He^-asws said: ‘O Allah^-azwj, No!’

I said, ‘Does he commit sodomy?’ He^-asws said: ‘O Allah^-azwj, No!’ I said, ‘Would he steal?’ He^-asws said: ‘No’. I said, ‘Would he drink the wine?’ He^-asws said: ‘No’. I said, ‘Would he come with a major sin from these major sins, or an immorality from these immoralities?’ He^-asws said: ‘No’.

I said, ‘Would he commit any sin?’ He^-asws said: ‘Yes, and he is a Momin, a sinner, a submitter’. I said, ‘What is the meaning of ‘submitter’?’ He^-asws said: ‘The submitter with the sin, neither holding it nor (deliberately) persisting upon it’.

He (the narrator) said, ‘So I said, ‘Glory be to Allah^-azwj! How strange is this! He neither commits adultery, nor sodomy, nor steals, nor drinks the wine, nor come to a major sin from the major sins, nor immoralities?’

He^-asws said: ‘Do not be astounded from a Command of Allah^-azwj, that Allah^-azwj Mighty and Majestic Does whatever He^-azwj so Desires to, and He cannot be questioned about what He Does, and they would be Questioned [21:23], so from what are you being astounded, O Ibrahim? Ask, and neither should you be averse nor be embarrassed, for this knowledge cannot be learned by one who is averse nor by an embarrassed one’.

I said, ‘O son^-asws of Rasool-Allah^-saww! I find from your^-asws Shias, one who drinks (wine), and cuts off the road (bandit), and being unjust in the way, and committing adultery, and sodomy, and consuming the usury, and indulging in the immoralities, and taking it easy with the Salat and the Fast and the Zakat, and cuts-off the relationships, and commits the major sins. So, how is this (happening)? And why is that (happening)?’

He^-asws said: ‘Allah^-azwj Mighty and Majestic Said: And those who commit Kufr say to those who believe, ‘Follow our way and we will bear your sins’. And they will not bear anything from their sins. They are lying! [29:12] And they will bear their own burdens, and (other) burdens along with their own burdens [29:13] – the Verse. Shall I^-asws increase for you, O Ibrahim?’ I said, ‘Yes, O son^-asws of Rasool-Allah^-saww! (an extract, see the complete Hadeeth in the Appendix).^[3]

‘From Ja’far^-asws regarding the Words of Mighty and Majestic: So those to whom We Gave the Book do believe in it, – he^-asws said: ‘They are the Progeny^-asws of Muhammad^-saww – and from them (people) are ones who believe in it. [29:47] – meaning the people of the Eman (Shias) from the people of the Qiblah (general Muslims)’’.^[4]

‘A man asked Abu Abdullah^-asws about the Words of the Mighty and Majestic: But these are clear Verses in the chests of those Granted the Knowledge, [29:49]. He^-asws said: ‘We^-asws are they’. The man said, ‘May I be sacrificed for you^-asws, until the rising of Al-Qaim^-asws?’

He^-asws said: ‘All of us^-asws are standing (Qaim) with the Commands of Allah^-azwj, one after one, until the Master of the sword comes. So, when the Master of the sword comes, a matter other than this would come’’.^[5]

(5^th Imam) Abu Ja’far^-asws having said: ‘O Sa’ad! Shall I^-asws make you hear the speech of the Quran?’ I said, ‘Yes, O son^-asws of Rasool-Allah^-saww!’ He^-asws said: Surely, the Salat prevents from the immoralities and the evil, and the Zikr of Allah is the greatest [29:45]. So, the prevention is a speech, and the immoralities and the evil are (two) men, and we^-asws are the Remembrance (Zikr) of Allah^-azwj, and we^-asws are the greatest’’.^[6]

‘From Abu Ja’far^-asws regarding His^-azwj Words: O My servants, those who believe! Surely, My earth is vast, [29:56]: ‘He^-azwj is Saying, do not obey the people of mischief from the kings. If you were to fear them then they will tempt you upon their religion. Surely, My^-azwj earth is vast.

And He^-azwj Says: ‘In which state were you?’ They are saying, ‘We were weak in the earth’. So He^-azwj Said: ‘Did not the earth of Allah happen to be capacious, so you could have emigrated therein?’ [4:97]’’.^[7]

And it evidenced upon what we mentioned, is what is mentioned by Abu Muhammad Al-Askari^-asws in his^-asws Tafseer, said: ‘The debating regarding the religion was mentioned in the presence of Al-Sadiq^-asws and that Rasool-Allah^-saww and the Infallible Imams^-asws had forbidden from it.

Al-Sadiq^-asws said: ‘It has not been forbidden from, absolutely. But there is forbiddance from the debating with other than which is good. Are you not listening to Allah^-azwj Mighty and Majestic Saying: And do not dispute with the people of the Book except by what is best [29:46]? And the Words of the Exalted: Call to the Way of your Lord with the wisdom and goodly exhortation and have disputations with them by that which is best [16:125].

The debating by that which is best had been the conduct of the scholars in the Religion, and the debating with other than that which is good is prohibited. Allah^-azwj the Exalted Prohibited it upon our^-asws Shias. And how can Allah^-azwj Prohibit the debating as a whole, and He^-azwj is Saying: And they (non-Muslims), are saying ‘He will never enter the Paradise except one who would be a Jew or a Christian’. [2:111].

And Allah^-azwj the Exalted Said: These are their aspirations. Say, ‘Give your proof if you are truthful’. [2:111]. Thus, He^-azwj Made the knowledge as truthful and the Eman with the proof. And can the proof be come with except in the dispute with that which is good?’

It was said, ‘O son^-asws of Rasool-Allah^-saww! So, what is the debating by that which is best, and which isn’t good?’

He^-saww said: ‘As for the debating with other than that which is best, so (it is when) you debate the falsehood, and a false (argument) is referred against you, but you do not rebut it with an argument which Allah^-azwj has Pitched, but you fight his words and fight a truth – wanting that falsifier that he would be assisting with the falsehood, so you would fight that truth – fearing that there would happen to be for him a proof against you in it, because you don’t know how to finish off from it.

That is Prohibited unto our^-asws Shias lest they should become a strife upon the weak ones of their brethren and upon the falsifiers.

And as for the falsifiers, so they are making weak, the weak ones from you, when you abuse his debate and weaken whatever is in hands a proof for him against his falsehood.

And as for the weak ones, so their hearts are gloomy due to what they are seeing from the weakness of the truthful one in the hands of the falsifier.

And as for the debate by that which is best, so it is what Allah^-azwj the Exalted Commanded with, if you were to debate with it (against) the one who rejects the Resurrection after the death, and His^-azwj Reviving him.

Allah^-azwj the Exalted Said Relating about it: And he strikes out an example for Us and forgets his own creation says he: Who will Give life to the bones, and they have rotted away? [36:78] Say: He Who Brought them into existence at first (place), will Give life to them and He is Aware of all creation [36:79] Who has made for you the fire from the green tree, so you are kindling from it [36:80].

Allah^-azwj Wanted from His^-azwj Prophet^-saww that he^-saww debate the falsifier who said, ‘How is it allowed that these bones be Revived and these are rotted away?’ Allah^-azwj the Exalted Said: Say: He Who Brought them into existence at first (place) [36:79]. Would He^-azwj be frustrated, the One^-azwj who Initiated with it? There is none from the things if He^-azwj Repeats it after it is worn out, but its Initiating is more difficult in your presence than its repeating.

Then He^-azwj Said: Who has made for you the fire from the green tree [36:80]. i.e., when it was that He^-azwj had Hidden the hot fire inside the wet tree to be extracted from (striking of two twigs to kindle a flame), so He^-azwj is Making you understand that He^-azwj is more Able upon Repeating what is decayed.

Then He^-azwj Said: Is not He Who Created the skies and the earth able to Create the like of them? Yes! And He is the All-Knowing Creator [36:81] – i.e., when it was so that the creation of the skies and the earth was greater and further in your imaginations and your measurement that He^-azwj would be Able upon it from Returning the decayed.

So, how are you accepting from Allah^-azwj, the creation of this as more astounding with you and more difficult in front of you, and you are not accepting what is easier with you – from the returning of the decayed (bones)?’

Al-Sadiq^-asws said: ‘So this is the debating by that which is best, because therein is cutting off of the excuses of the Kafirs and the removal of their doubts’.

And as for the debating which is other than best – (it is when) you (end up) fighting (against) that which is true, (and) you cannot differentiate between it and the falsehood of the one who is debating it. And rather, you repel him from his falsehood by your rejecting the truth. So, this is from the Prohibited because you would be like him. Him fighting the truth, and you fighting against another truth’.

A man stood up to him^-asws and said:’ O son^-asws of Rasool-Allah^-saww! Did Rasool-Allah^-saww (ever) debate?’

Al-Sadiq^-asws said: ‘Slow down! Whatever you think of Rasool-Allah^-saww from anything, do not think with him^-saww being in opposition to Allah^-azwj. And hasn’t Allah^-azwj Said: and have disputations with them by that which is best [16:125]? And He^-azwj Said: Who has made for you the fire from the green tree [36:80], for the one from whom Allah^-azwj Struck an example.

Do you think that Rasool-Allah^-saww would oppose whatever Allah^-azwj Commands him^-saww, and he^-saww did not debate with what Allah^-azwj had Commanded him^-saww with, and did not inform on behalf of Allah^-azwj with what He^-azwj had been Commanded to inform with?’’^[8]

Al-Sadiq^-asws said: ‘The repentance is a Rope of Allah^-azwj and an extension of His^-azwj Care, and there is no escape for the servant from continuing upon the repentance upon every state.

And for every sect, there is repentance for them. The repentance of the Prophets^-as is from being restless with the secret, and repentance of the pure ones is from the breathing (with other than the Zikr of Allah^-azwj), and repentance of the friends is from noticing sporadic matters, and repentance of the special ones is from the mental occupation with other than Allah^-azwj, and repentance of the generality is from the sins.

And for each one of them there is understanding and knowledge in the origin of his repentance and the end-point of his matter, and that its explanation is prolonged over here.

As for the repentance of the generality, he would wash his interior with the water of regret, and the acknowledgment with the crime continuously, and hold on to the regret upon what has passed, and the fear upon what remains from his life-span, and he should not belittle his sin and carry that to the laziness, and perpetually cry and feel sorry upon what he has lost from the obedience of Allah^-azwj, and contain his self from the desires, and beg to Allah^-azwj the Exalted to Protect him upon the loyalty of his repentance;

And he should save himself from the repetition to what passed and tame himself in the plains of the struggle and the worship, and fulfil from the misses from the Obligations, and respond to the grievances, and separate from the evil pairings, and hold vigils in his nights, and be thirsty during his day, and be thoughtful continuously regarding his Punishment, and be humble with Allah^-azwj asking from Him^-azwj the steadfastness in his good times and bad times, and be firm during the Tests and the afflictions, never falling from the rank of the penitent ones.

Thus, in that, would be the cleansing from his sins, and increase in his deeds, and raising regarding his ranks. Allah^-azwj Mighty and Majestic Says: So, Allah will Make known those who are truthful and He will Make known the liars [29:3]’’.^[9]

By the three chains, from him^-asws (Al-Reza, the 8^th Imam) having said: ‘Rasool-Allah^-saww said when this Verse was Revealed: You shall pass away and they would be dying [39:30]: ‘I^-saww said: ‘O Lord^-azwj! Will You^-azwj be Deadening the people, and the Prophets^-as would remain?’ So, it was Revealed: “Every soul shall taste the death, then to Us, you will be returning [29:57]”’.^[10]

MERITS

ابن بابويه: بإسناده عن أبي بصير، عن أبي عبد الله (عليه السلام)، قال: «من قرأ سورة العنكبوت و الروم في شهر رمضان ليلة ثلاث و عشرين فهو- و الله يا أبا محمد- من أهل الجنة، لا أستثني فيه أبدا، و لا أخاف أن يكتب علي في يميني إثم، و إن لهاتين السورتين عند الله مكانا

Ibn Babuwayh, by his chain from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who recites Surah Al-Ankabout (Chapter 29), and (Surah) Al-Roum (Chapter 30) during the twenty third night of the Month of Ramazan, he would be – by Allah^-azwj, O Abu Muhammad – from the inhabitants of the Paradise. Do not exclude (leave) it ever, and he should not fear that there would be written a sin on his right hand. And for these two Chapters, there is a status in the Presence of Allah^-azwj’.[11]

ومن (خواص القرآن) روي عن النبي (صلى الله عليه و آله)، أنه قال: «من قرأ هذه السورة كان له من الأجر عشر حسنات بعدد المؤمنين و المؤمنات، و المنافقين و المنافقات

And from Khawas Al-Quran –

It has been reported from the Prophet^-saww having said: ‘The one who recites this Chapter (Surah Al-Ankabout) would have for himself the Recompense of ten times the number of the Momineen (Believing men) and the Mominaat (Believing women), and the hypocritical men and the hypocritical women.

و من كتبها و شرب ماءها زالت عنه جميع الأسقام و الأمراض بإذن الله تعالى

And one who writes it and drinks its water, all illnesses and diseases would pass away from him, by the Permission of Allah^-azwj’.[12]

وقال الصادق (عليه السلام): «من كتبها و شربها زال عنه حمى الربع و البرد، و الألم، و لم يغتم من وجع أبدا إلا وجع الموت الذي لا بد منه، و يكثر سروره ما عاش و شرب مائها يفرح القلب، و يشرح الصدر، و ماؤها يغسل به الوجه للحمرة و الحرارة، و يزيل ذلك

And Al-Sadiq^-asws said: ‘One who writes it and drinks its water, there would be removed from him the reasons for the fever, and the cold, and the pains, and he would not be affected by the pains at all except for the pain of death, for that is inevitable, and he would frequently be in delight for the duration of his life. And drinking of its water rejoices the heart, and expands the chest, and the washing by its water removes the redness and the heat.

و من قرأها على فراشه و إصبعه في سرته، يديره حولها، فإنه ينام من أول الليل إلى آخره، و لم ينتبه إلا الصبح بإذن الله تعالى

And the one who recites upon his bed and (places) his finger in the navel and turns it around it, so he would sleep from the beginning of the night to its ends, and would not wake up until the morning, by the Permission of Allah^-azwj’.[13]

VERSE 1

الم {1}

Alif Lam Meem [29:1]

وباسناده إلى أبى بصير عن أبى عبد الله عليه السلام قال: ” الم ” هو حرف من حروف اسم الله الاعظم المقطع في القرآن، الذى يؤلفه النبي صلى الله عليه وآله والامام، فإذا دعى به أجيب

And by its chain going up to Abu Baseer

(It has been narrated) from Abu Abdullah^-asws: ‘Alif Lam Meem [29:1] – is a letter (phrase) from the letters (phrases) of the Magnificent Name of Allah^-azwj, abbreviated in the Quran, which the Prophet^-saww and the Imam^-asws composed in the Quran. So if they^-asws supplicate by it, it is Answered’.[14]

وروى أبو إسحاق الثعلبي في تفسيره مسندا إلى على بن موسى الرضا عليه السلام قال سئل جعفر بن محمد الصادق عليه السلام عن قوله ” الم ” فقال في الالف ست صفات من صفات الله عزوجل

And it has been reported from Abu Is’haq Al Tha’aby in his commentary

(It has been narrated) from Ali^-asws Bin Musa Al-Reza^-asws that a questioner asked Ja’far^-asws Ibn Muhammad Al-Sadiq^-asws about His^-azwj Words Alif Lam Meem [29:1]. He^-asws said: ‘In “Alif” are six Attributes from the Attributes of Allah^-azwj the Mighty and Majestic.

” الابتداء ” فان الله عزوجل ابتدأ جميع الخلق والالف ابتداء الحروف

The “Beginning” – Allah^-azwj Initiated the whole of the creation and “Alif” is the initial letter.

و ” الاستواء ” فهو عادل غير جائر، والالف مستوفى ذاته

The “Straight” – He^-azwj is Just and is ‘not’ unfair, and “Alif” is straight in itself.

و ” لانفراد ” فالله فرد والالف فرد

The “Solitary” – Allah^-azwj is Solitary and “Alif” is solitary.

و ” اتصال الخلق بالله ” والله لا يتصل بالخلق وكلهم يحتاجون إليه والله غنى عنهم، والالف كذلك لا يتصل بالحروف والحروف متصله به وهو منقطع عن غيره

The “Connection of the creation with Allah^-azwj” and Allah^-azwj is not connected with the creation, and all of them are in need of Him^-azwj and He^-azwj is Independent of them. The “Alif” as well is not contacted by the other letters whereas it is contacted by the other letters, and is cut off from the others.

والله تعالى باين بجميع صفاته من خلقه، ومعناه ” من الالفة ” فكما ان الله عزوجل سبب الفة الخلق فكذلك الالف عليه تألفت الحروف وهو سبب الفتها

The “Different” – Allah^-azwj is at variance by the entirety of His^-azwj Attributes from His^-azwj creatures, and its meaning is, ‘from the affinity’. So, just as Allah^-azwj Mighty and Majestic is the Cause of the affinity of the creatures, similar to that is the ‘Alif’, upon it is the affinity of the letters, and it is the cause of the familiarity (joining of the letters).[15]

، تفسير القمي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنِ الْمُفَضَّلِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الم‏ وَ كُلُّ حَرْفٍ فِي الْقُرْآنِ مُقَطَّعَةٌ مِنْ حُرُوفِ اسْمِ‏ اللَّهِ الْأَعْظَمِ الَّذِي يُؤَلِّفُهُ الرَّسُولُ وَ الْإِمَامُ ع فَيَدْعُو بِهِ فَيُجَابُ

Tafseer Al Qummi – My father, from Abu Umeyr, from Jameel Bin Salih, from Al Mufazzal, from Jabir,

‘From Abu Ja’far^-asws having said: ‘Alif Lam Meem [2:1], and every abbreviated letter in the Quran are from letter of a Magnificent Name of Allah^-azwj which the Rasools^-as and the Imams^-asws compose and supplicate with it, and it is Answered’.

قَالَ قُلْتُ قَوْلُهُ‏ ذلِكَ الْكِتابُ لا رَيْبَ فِيهِ‏ قَالَ الْكِتَابُ أَمِيرُ الْمُؤْمِنِينَ لَا شَكَّ فِيهِ أَنَّهُ إِمَامٌ‏ هُدىً لِلْمُتَّقِينَ‏ فَالْآيَتَانِ لِشِيعَتِنَا هُمُ الْمُتَّقُونَ‏ الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ‏ وَ هُوَ الْبَعْثُ وَ النُّشُورُ وَ قِيَامُ الْقَائِمِ وَ الرَّجْعَةُ وَ مِمَّا رَزَقْناهُمْ يُنْفِقُونَ‏ قَالَ مِمَّا عَلَّمْنَاهُمْ مِنَ الْقُرْآنِ‏ يَتْلُونَ‏

He (the narrator) said, ‘I said, ‘His^-azwj Words: That is the Book. There is no doubt in it is Guidance for the pious [2:2]’. He^-asws said: ‘The Book is Amir Al-Momineen^-asws, there is no doubt in it that he^-asws is the Imam^-asws. These two Verses are for our^-asws Shias, they are the pious, those who are believing in the unseen’ [2:3] and that is the Resurrection, the publicising (of deeds), and the rising of Al-Qaim^-asws, and the Return (Raj’at) and from what We have Given them they are spending – from what we^-asws have taught them from the Quran, they are reciting’’.^[16]

VERSES 2 – 6

أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ {2}

Do the people reckon that they will be left alone on saying, ‘We believe’, and they will not be Tried? [29:2]

وَلَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ {3}

And We have Tested those from before them. So, Allah will Make known those who are truthful and He will Make known the liars [29:3]

أَمْ حَسِبَ الَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ أَنْ يَسْبِقُونَا ۚ سَاءَ مَا يَحْكُمُونَ {4}

Or do those who are doing the evil deeds think that they can outrun Us (Allah)? Evil is what they are judging [29:4]

مَنْ كَانَ يَرْجُو لِقَاءَ اللَّهِ فَإِنَّ أَجَلَ اللَّهِ لَآتٍ ۚ وَهُوَ السَّمِيعُ الْعَلِيمُ {5}

One who was hopeful of meeting Allah, so the term (death, resurrection) of Allah shall come, and He is the Hearing, the Knowing [29:5]

وَمَنْ جَاهَدَ فَإِنَّمَا يُجَاهِدُ لِنَفْسِهِ ۚ إِنَّ اللَّهَ لَغَنِيٌّ عَنِ الْعَالَمِينَ {6}

And one who strives, so he rather strives for himself. Surely, Allah is needless of the worlds [29:6]

وعنه: عن عدة من أصحابنا، عن أحمد بن محمد، عن معمر بن خلاد، قال: سمعت أبا الحسن (عليه السلام) يقول: الم أَ حَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَ هُمْ لا يُفْتَنُونَ، ثم قال لي: «ما الفتنة؟

And from him, from a number of our companions, from Ahmad Bin Muhammad, from Moamar Bin Khalaad who said,

‘I heard Abu Al-Hassan^-asws saying: ‘Alif Lam Meem. [29:1] Do the people reckon that they will be left alone on saying, ‘We believe’, and they will not be Tried? [29:2]’ Then he^-asws asked from me: ‘What is the Trial (Fitna)?’

قلت: جعلت فداك، الذي عندنا: الفتنة في الدين

I replied, ‘May I be sacrificed for you^-asws, that which is with us, are the Trials regarding the Religion’.

قال: «يفتنون كما يفتن الذهب، ثم يخلصون كما يخلص الذهب

He^-asws said: ‘They (Momineen) would be Tested like the gold gets tested, then they would be Purified like the purification of the gold’.[17]

علي بن إبراهيم، قال: حدثني أبي، عن محمد بن الفضيل، عن أبي الحسن (عليه السلام)، قال: «جاء العباس إلى أمير المؤمنين (عليه السلام)، فقال: انطلق بنا يبايع لك الناس. فقال له أمير المؤمنين (عليه السلام): أ تراهم‏ فاعلين؟ قال: نعم

Ali Bin Ibrahim said, ‘My father narrated to me, from Muhammad Bin Al-Fazeyl, who says:

‘Abu Al-Hassan^-asws has said: ‘Al-Abbas came to Amir Al-Momineen^-asws so he said, ‘Come with us for the people to pledge their allegiances to you^-asws’. So Amir Al-Momineen^-asws said to him: ‘Do you see them doing so?’ He said, ‘Yes’.

قال: فأين قوله: الم أَ حَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَ هُمْ لا يُفْتَنُونَ وَ لَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ أي اختبرناهم فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَ لَيَعْلَمَنَّ الْكاذِبِينَ أَمْ حَسِبَ الَّذِينَ يَعْمَلُونَ السَّيِّئاتِ أَنْ يَسْبِقُونا أي يفوتونا ساءَ ما يَحْكُمُونَ مَنْ كانَ يَرْجُوا لِقاءَ اللَّهِ فَإِنَّ أَجَلَ اللَّهِ لَآتٍ

So, where would be His^-azwj Words: Alif Lam Meem [29:1] Do the people reckon that they will be left alone on saying, ‘We believe’, and they will not be Tried? [29:2] And We have Tested those from before them. So, Allah will Make known those who are truthful and He will Make known the liars [29:3] Or do those who are doing the evil deeds reckon that they can outrun Us? Evil is what they are judging [29:4] One who was hopeful of meeting Allah, so the term of Allah shall come [29:5]?’

قال- من أحب لقاء الله جاءه الأجل وَ مَنْ جاهَدَ نفسه عن اللذات و الشهوات و المعاصي فَإِنَّما يُجاهِدُ لِنَفْسِهِ إِنَّ اللَّهَ لَغَنِيٌّ عَنِ الْعالَمِينَ؟

He^-asws said: ‘One who loves to meet Allah^-azwj, the term will come to him, and one who strives himself from the pleasures and the lustful desires and the (acts of) disobedience, so he rather strives for himself. Surely Allah is needless of the worlds [29:6]’.[18]

محمد بن العباس، قال: حدثنا أحمد بن محمد بن سعيد، عن أحمد بن الحسين، عن أبيه، عن حصين بن مخارق، عن عبيد الله بن الحسين، عن أبيه، عن جده، عن الحسين بن علي، عن أبيه (صلوات الله عليهم أجمعين)، قال: «لما نزلت: الم أَ حَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَ هُمْ لا يُفْتَنُونَ، قال: قلت: يا رسول الله، ما هذه الفتنة؟

Muhammad Bin Al-Abbas, from Ahmad Bin Muhammad Bin Saeed, from Ahmad Bin Al-Husayn, from his father, from Haseyn Bin Makhariq, from Ubeydullah Bin Al-Husayn, from his father, from his grandfather,

From Al-Husayn^-asws Bin Ali^-asws, from his^-asws father^-asws who had said: ‘When the Verse: Alif Lam Meem [29:1] Do the people reckon that they will be left alone on saying, ‘We believe’, and they will not be Tried? [29:2],  was Revealed, I^-asws said: ‘O Rasool-Allah^-saww! What is this Trial (الفتنة)?’

قال: يا علي، إنك مبتلى بك، و إنك مخاصم، فأعد للخصومة

He^-saww said: ‘O Ali^-asws! You^-asws would be afflicted by it, and you^-asws would be disputed, so be prepared for the antagonism’.[19]

وعنه، قال: حدثنا أحمد بن هوذة، عن إبراهيم بن إسحاق، عن عبد الله بن حماد، عن سماعة ابن مهران، قال: كان رسول الله (صلى الله عليه و آله) ذات ليلة في المسجد، فلما كان قرب الصبح، دخل أمير المؤمنين (عليه السلام)، فناداه رسول الله (صلى الله عليه و آله)، فقال: «يا علي» قال: «لبيك» قال: «هلم إلي

And from him, from Ahmad Bin Howzat, from Ibrahim Bin Is’haq, from Abdullah Bin Hamaad, from Sama’at Ibn Mahran who said,

‘One night Rasool-Allah^-saww was in the Masjid. When it was near to the morning, Amir Al-Momineen^-asws entered, so Rasool-Allah^-saww called him^-asws over and said: ‘O Ali^-asws! He^-asws said: ‘At your^-saww service’. He^-saww said: ‘Come near me^-saww’.

فلما دنا منه، قال:  «يا علي، بت الليلة حيث تراني، و قد سألت ربي ألف حاجة فقضاها لي، و سألت لك مثلها فقضاها لي، و سألت ربي أن يجمع لك امتي من بعدي، فأبى علي ربي، فقال: الم أَ حَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَ هُمْ لا يُفْتَنُونَ

So when he^-asws approached him^-saww, he^-asws said: ‘O Ali^-asws! I^-saww spent the night where you^-asws see me^-saww and I^-saww asked my^-saww Lord^-azwj for a thousand needs, so He^-azwj Fulfilled these for me^-saww.  And I^-saww asked Him^-azwj for you^-asws, the likes of these and He^-azwj Fulfilled these for me^-saww, and I^-saww asked my^-saww Lord^-azwj that my^-saww community should be gathered for you^-asws after me^-saww, so my^-saww Lord^-azwj Refused it to me^-saww and Said: Alif Lam Meem [29:1] Do the people reckon that they will be left alone on saying, ‘We believe’, and they will not be Tried? [29:2]’.[20]

ابن شهر آشوب: عن أبي طالب الهروي، بإسناده عن علقمة، و أبي أيوب: أنه لما نزل: الم أَ حَسِبَ النَّاسُ الآيات، قال النبي (صلى الله عليه و آله) لعمار: «إنه سيكون من بعدي هنات، حتى يختلف السيف فيما بينهم، و حتى يقتل بعضهم بعضا، و حتى يتبرأ بعضهم من بعض

Ibn Shehr Ashub, from Abu Talib Al-Howry, by his chain from Alqama, and Abu Ayoub who said,

‘When the Verse: Alif Lam Meem [29:1] Do the people think [29:2] – the Verse, was Revealed, the Prophet^-saww said to Ammar: ‘And discord would be happening after me^-saww to the extent that the swords would be drawn between them, and to the extent that some of them would kill the others, and to the extent that some of them would disavow from each other.

فإذا رأيت ذلك فعليك بهذا الأصلع عن يميني: علي بن أبي طالب، فإن سلك الناس كلهم واديا فاسلك وادي علي و خل عن الناس

When you were to see that, it would be upon you to be with this shaven headed one on my^-saww right – Ali^-asws Bin Abu Talib^-asws. Even if all the people were to travel in a valley, so you travel in the valley of Ali^-asws and leave the people.

يا عمار، إن عليا لا يردك عن هدى، و لا يردك في ردى. يا عمار، طاعة علي طاعتي، و طاعتي طاعة الله

O Ammar! Verily, Ali^-asws would never repulse you from the Guidance, and would not repulse you during death. O Ammar! Obedience to Ali^-asws is obedience to me^-saww, and obedience to me^-saww is obedience to Allah^-azwj’.[21]

الطبرسي: عن أبي عبد الله (عليه السلام): «يفتنون: يبتلون في أنفسهم و أموالهم

Al-Tabarsy –

From Abu Abdullah^-asws having said: ‘The Trial – They would be afflicted regarding their selves and their wealth’.[22]

وَ رُوِيَ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( صلوات الله عليه ) قَالَ فِي خُطْبَةٍ لَهُ وَ لَوْ أَرَادَ اللَّهُ جَلَّ ثَنَاؤُهُ بِأَنْبِيَائِهِ حَيْثُ بَعَثَهُمْ أَنْ يَفْتَحَ لَهُمْ كُنُوزَ الذِّهْبَانِ وَ مَعَادِنَ الْعِقْيَانِ وَ مَغَارِسَ الْجِنَانِ وَ أَنْ يَحْشُرَ طَيْرَ السَّمَاءِ وَ وَحْشَ الْأَرْضِ مَعَهُمْ لَفَعَلَ

And it is reported that,

‘Amir Al-Momineen^-asws said in a sermon of his^-asws: ‘And had Allah^-azwj, Majestic is His^-azwj Praise, so Intended with His^-azwj Prophets^-as, when He^-azwj Sent them^-as, He^-azwj would have Opened for them treasures of gold, and mines of minerals, and plantations of Gardens, and flocks of birds of the sky and the animals of the land, along with them^-as, would have Done so.

وَ لَوْ فَعَلَ لَسَقَطَ الْبَلَاءُ وَ بَطَلَ الْجَزَاءُ وَ اضْمَحَلَّتِ الْأَنْبَاءُ وَ لَمَا وَجَبَ لِلْقَائِلِينَ أُجُورُ الْمُبْتَلَيْنَ وَ لَا لَحِقَ الْمُؤْمِنِينَ ثَوَابُ الْمُحْسِنِينَ وَ لَا لَزِمَتِ الْأَسْمَاءُ أَهَالِيَهَا عَلَى مَعْنًى مُبِينٍ

And, had He^-azwj Done so, the Trials would have dropped and the Recompense would have been invalidated, and the News (Commandments) would have been eroded, and whatever was Obligated for the speakers would have been for the deniers, nor would there have been a right of the Believers the Rewards of the good deeds, nor would the names have been necessitated for its deserving ones upon the clear meaning.

وَ لِذَلِكَ لَوْ أَنْزَلَ اللَّهُ مِنَ السَّمَاءِ آيَةً فَظَلَّتْ أَعْنَاقُهُمْ لَهَا خَاضِعِينَ وَ لَوْ فَعَلَ لَسَقَطَ الْبَلْوَى عَنِ النَّاسِ أَجْمَعِينَ وَ لَكِنَّ اللَّهَ جَلَّ ثَنَاؤُهُ جَعَلَ رُسُلَهُ أُولِي قُوَّةٍ فِي عَزَائِمِ نِيَّاتِهِمْ وَ ضَعَفَةً فِيمَا تَرَى الْأَعْيُنُ مِنْ حَالَاتِهِمْ مِنْ قَنَاعَةٍ تَمْلَأُ الْقُلُوبَ وَ الْعُيُونَ غَنَاؤُهُ وَ خَصَاصَةٍ تَمْلَأُ الْأَسْمَاعَ وَ الْأَبْصَارَ أَذَاؤُهُ

And due to that, had Allah^-azwj Sent a Sign down from the sky, so it would have humbled their necks to it in submission, and had He^-azwj done so, the afflictions would have been dropped from the people altogether. But, Allah^-azwj, Majestic is His^-azwj Praise, Made His^-azwj Rasool^-saww of higher strength in their^-as determinations of their^-as intentions, and weak in what the eyes could see from their^-as state, from the contentment filling the hearts and the eyes, its self-sufficiency, and self-denial filling the parts of the hearing and the vision.

وَ لَوْ كَانَتِ الْأَنْبِيَاءُ أَهْلَ قُوَّةٍ لَا تُرَامُ وَ عِزَّةٍ لَا تُضَامُ وَ مُلْكٍ يُمَدُّ نَحْوَهُ أَعْنَاقُ الرِّجَالِ وَ يُشَدُّ إِلَيْهِ عُقَدُ الرِّحَالِ لَكَانَ أَهْوَنَ عَلَى الْخَلْقِ فِي الِاخْتِبَارِ وَ أَبْعَدَ لَهُمْ فِي الِاسْتِكْبَارِ وَ لآَمَنُوا عَنْ رَهْبَةٍ قَاهِرَةٍ لَهُمْ أَوْ رَغْبَةٍ مَائِلَةٍ بِهِمْ فَكَانَتِ النِّيَّاتُ مُشْتَرَكَةً وَ الْحَسَنَاتُ مُقْتَسَمَةً

And had the Prophets^-as been the people of strength not seen (among the people), and might not merged, and a kingdom to which the necks of the men could extend to, and the belts of the men tightened to achieve, it would have been easier upon the creatures with regards to the choice and the remoteness of their regarding the arrogance, and to believe out of awe compelling for them, or desires to incline with. Thus, the intentions would be associated, and the good deeds divided.

وَ لَكِنَّ اللَّهَ أَرَادَ أَنْ يَكُونَ الِاتِّبَاعُ لِرُسُلِهِ وَ التَّصْدِيقُ بِكُتُبِهِ وَ الْخُشُوعُ لِوَجْهِهِ وَ الِاسْتِكَانَةُ لِأَمْرِهِ وَ الِاسْتِسْلَامُ لِطَاعَتِهِ أُمُوراً لَهُ خَاصَّةً لَا تَشُوبُهَا مِنْ غَيْرِهَا شَائِبَةٌ

But, Allah^-azwj Intended that there should happen to be a following for His^-azwj Rasools^-as, and the ratifications for His^-azwj Books, and the humbleness to His^-azwj Religion, and the submissiveness to His^-azwj Commands, and the acceptance to His^-azwj obedience, the Commands being for Him^-azwj in particular, not being confused from others with impurity.

وَ كُلَّمَا كَانَتِ الْبَلْوَى وَ الِاخْتِبَارُ أَعْظَمَ كَانَتِ الْمَثُوبَةُ وَ الْجَزَاءُ أَجْزَلَ أَ لَا تَرَوْنَ أَنَّ اللَّهَ جَلَّ ثَنَاؤُهُ اخْتَبَرَ الْأَوَّلِينَ مِنْ لَدُنِ آدَمَ إِلَى الْآخِرِينَ مِنْ هَذَا الْعَالَمِ بِأَحْجَارٍ لَا تَضُرُّ وَ لَا تَنْفَعُ وَ لَا تُبْصِرُ وَ لَا تَسْمَعُ فَجَعَلَهَا بَيْتَهُ الْحَرَامَ الَّذِي جَعَلَهُ لِلنَّاسِ قِيَاماً

And every time the Trial and Test is greater, its Rewards and Recompense is more. Have you not observed that Allah^-azwj, Majestic is His^-azwj Praise, has Tested the former ones, since Adam^-as to the last of them from this world, with the stones which can neither harm nor benefit, nor can they see nor hear, so He^-azwj made it to be His^-azwj Sacred House (Kabah) which has been Made for the people to stand (in Salat).

ثُمَّ وَضَعَهُ بِأَوْعَرِ بِقَاعِ الْأَرْضِ حَجَراً وَ أَقَلِّ نَتَائِقِ الدُّنْيَا مَدَراً وَ أَضْيَقِ بُطُونِ الْأَوْدِيَةِ مَعَاشاً وَ أَغْلَظِ مَحَالِّ الْمُسْلِمِينَ مِيَاهاً بَيْنَ جِبَالٍ خَشِنَةٍ وَ رِمَالٍ دَمِثَةٍ وَ عُيُونٍ وَشِلَةٍ وَ قُرًى مُنْقَطِعَةٍ وَ أَثَرٍ مِنْ مَوَاضِعِ قَطْرِ السَّمَاءِ دَاثِرٍ لَيْسَ يَزْكُو بِهِ خُفٌّ وَ لَا ظِلْفٌ وَ لَا حَافِرٌ

Then He^-azwj Placed it (Kabah) at the rocky barren spot of the earth, and the least in generating vegetation, and the narrowest of valleys in livelihoods, and the harshest of the places of the Muslims for the water, between rough mountains, and soft sands, and springs of trickling flows, and cut-off towns, and hardly any traces of the drops from the sky which neither can the shoes be cleaned with nor hooves.

ثُمَّ أَمَرَ آدَمَ وَ وُلْدَهُ أَنْ يَثْنُوا أَعْطَافَهُمْ نَحْوَهُ فَصَارَ مَثَابَةً لِمُنْتَجَعِ أَسْفَارِهِمْ وَ غَايَةً لِمُلْقَى رِحَالِهِمْ تَهْوِي إِلَيْهِ ثِمَارُ الْأَفْئِدَةِ مِنْ مَفَاوِزِ قِفَارٍ مُتَّصِلَةٍ وَ جَزَائِرِ بِحَارٍ مُنْقَطِعَةٍ وَ مَهَاوِي فِجَاجٍ عَمِيقَةٍ حَتَّى يَهُزُّوا مَنَاكِبَهُمْ ذُلُلًا يُهَلِّلُونَ لِلَّهِ حَوْلَهُ وَ يَرْمُلُونَ عَلَى أَقْدَامِهِمْ شُعْثاً غُبْراً لَهُ قَدْ نَبَذُوا الْقُنُعَ وَ السَّرَابِيلَ وَرَاءَ ظُهُورِهِمْ وَ حَسَرُوا بِالشُّعُورِ حَلْقاً عَنْ رُءُوسِهِمُ

Then He^-azwj Commanded Adam^-as and his^-as children that they Praise Him^-azwj around it. So, it became a resort for their journeys, and a destination for resting their rides. The fruits of their hearts incline towards it from the vast expansive lands, and the islands of the oceans cut-off, and the valleys of the deep glens, until they stoop their shoulders in humbleness, extolling to Allah^-azwj around it, and walking upon their feet’s, tired, dusty, for Him^-azwj, having cast their head-coverings and their regular trousers behind their backs, and fatigues, with the hair shaven off from their heads.

ابْتِلَاءً عَظِيماً وَ اخْتِبَاراً كَبِيراً وَ امْتِحَاناً شَدِيداً وَ تَمْحِيصاً بَلِيغاً وَ قُنُوتاً مُبِيناً جَعَلَهُ اللَّهُ سَبَباً لِرَحْمَتِهِ وَ وُصْلَةً وَ وَسِيلَةً إِلَى جَنَّتِهِ وَ عِلَّةً لِمَغْفِرَتِهِ وَ ابْتِلَاءً لِلْخَلْقِ بِرَحْمَتِهِ

A grievous tribulation, and a great trial, and a difficult examination, a critical scrutiny, and clear devoutness. Allah^-azwj Made it a cause for His^-azwj Mercy, and a link and a means to His^-azwj Paradise, and a reason for His^-azwj Forgiveness, and a trial for His^-azwj creatures by His^-azwj Mercy.

وَ لَوْ كَانَ اللَّهُ تَبَارَكَ وَ تَعَالَى وَضَعَ بَيْتَهُ الْحَرَامَ وَ مَشَاعِرَهُ الْعِظَامَ بَيْنَ جَنَّاتٍ وَ أَنْهَارٍ وَ سَهْلٍ وَ قَرَارٍ جَمَّ الْأَشْجَارِ دَانِيَ الثِّمَارِ مُلْتَفَّ النَّبَاتِ مُتَّصِلَ الْقُرَى مِنْ بُرَّةٍ سَمْرَاءَ وَ رَوْضَةٍ خَضْرَاءَ وَ أَرْيَافٍ مُحْدِقَةٍ وَ عِرَاصٍ مُغْدِقَةٍ وَ زُرُوعٍ نَاضِرَةٍ وَ طُرُقٍ عَامِرَةٍ وَ حَدَائِقَ كَثِيرَةٍ لَكَانَ قَدْ صَغُرَ الْجَزَاءُ عَلَى حَسَبِ ضَعْفِ الْبَلَاءِ

And had Allah^-azwj Blessed and Exalted Placed His^-azwj Sacred House, and Magnificent Signs between gardens and rivers, and ease and tranquillity, thickness of the trees, laden with fruits, clad with vegetation, connected towns, brown fields, green meadows, rural houses with attractive courtyards, and scenic plantations, and well-built roads, and plentiful gardens, would have reduced the Recompense upon the accounting of the weakness of the Trial.

ثُمَّ لَوْ كَانَتِ الْأَسَاسُ الْمَحْمُولُ عَلَيْهَا وَ الْأَحْجَارُ الْمَرْفُوعُ بِهَا بَيْنَ زُمُرُّدَةٍ خَضْرَاءَ وَ يَاقُوتَةٍ حَمْرَاءَ وَ نُورٍ وَ ضِيَاءٍ لَخَفَّفَ ذَلِكَ مُصَارَعَةَ الشَّكِّ فِي الصُّدُورِ وَ لَوَضَعَ مُجَاهَدَةَ إِبْلِيسَ عَنِ الْقُلُوبِ وَ لَنَفَى مُعْتَلِجَ الرَّيْبِ مِنَ النَّاسِ

Then, had the foundation been carried upon, and the stones raised by, between the green emeralds, and the red rubies, and light, and illuminations, that would have softened the wrestling against the doubts in the chests, and would have weakened the striving against Iblees^-la from the hearts, and would have negated the weakening of the insecurities from the people.

وَ لَكِنَّ اللَّهَ عَزَّ وَ جَلَّ يَخْتَبِرُ عَبِيدَهُ بِأَنْوَاعِ الشَّدَائِدِ وَ يَتَعَبَّدُهُمْ بِأَلْوَانِ الْمَجَاهِدِ وَ يَبْتَلِيهِمْ بِضُرُوبِ الْمَكَارِهِ إِخْرَاجاً لِلتَّكَبُّرِ مِنْ وَ إِسْكَاناً لِلتَّذَلُّلِ فِي أَنْفُسِهِمْ

But, Allah^-azwj Mighty and Majestic Tests His^-azwj servants with a variety of difficulties, and they worship Him^-azwj with a variety of struggles, and He^-azwj Tries them with strikes of the difficulties to extract the arrogance from their hearts, and settle the tremors in their own selves.

وَ لِيَجْعَلَ ذَلِكَ أَبْوَاباً فُتُحاً إِلَى فَضْلِهِ وَ أَسْبَاباً ذُلُلًا لِعَفْوِهِ وَ فِتْنَتِهِ كَمَا قَالَ الم. أَ حَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَ هُمْ لا يُفْتَنُونَ. وَ لَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَ لَيَعْلَمَنَّ الْكاذِبِينَ

And, He^-azwj Made that as gateways opened to His^-azwj Mercy, and causes for ease to His^-azwj Forgiveness and His^-azwj Trial, just as He^-azwj Said: Alif Lam Meem [29:1] Do the people reckon that they will be left alone on saying, ‘We believe’, and they will not be Tried? [29:2] And We have Tested those from before them. So, Allah will Make known those who are truthful and He will Make known the liars [29:3]’.[23]

و في التوحيد عن أمير المؤمنين عليه السلام: يعني من كان يؤمن بأنّه مبعوث‏ فَإِنَ‏ وعد اللَّه‏ لَآتٍ‏ من الثواب و العقاب

And in (the book) Al Tawheed –

‘From Amir Al-Momineen^-asws (having said re: One who was hopeful of meeting Allah, so the term of Allah shall come, and He is the Hearing, the Knowing [29:5]): It means, one who believed that he would be Resurrected, so the Promise of Allah^-azwj will Come, from the Reward and the Punishment’.

قال فاللّقاء هاهنا ليس بالرّؤية و اللّقاء هو البعث‏ وَ هُوَ السَّمِيعُ‏ لاقوال العباد الْعَلِيمُ‏ بعقائدهم و أعمالهم

He^-asws said: ‘So the meeting (with Allah^-azwj) over here, isn’t with the sighting, and the meeting (with Allah^-azwj), it is the Resurrection, and He is the Hearing – of the speech of the servant, the Knowing [29:5] – with their beliefs and their deeds’’.[24]

VERSE 7

وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلَنَجْزِيَنَّهُمْ أَحْسَنَ الَّذِي كَانُوا يَعْمَلُونَ {7}

And those who believe and do righteous deeds, We will Remove their evil deeds from them and Recompense them for the best of what they had been doing [29:7]

عنه، عن أبيه ومحمد بن عيسى، عن صفوان بن يحيى، عن اسحاق بن عمار، عن عباد بن زياد قال: قال لي أبو عبد الله عليه السلام: يا عباد، ما على ملة ابراهيم أحد غيركم، وما يقبل الله الا منكم، ولا يغفر الذنوب الا لكم

From him, from his father, and Muhammad Bin Isa, from Safwan Bin Yahya, from Is’haq Bin Amaar, from Abaad Bin Ziyad who said,

‘Abu Abdullah^-asws said to me: ‘O Abaad! There is none upon the Religion of Ibrahim^-as apart from you (Shiah), and Allah^-azwj will not Accept (from anyone) except from you all, nor Forgive the sins (for anyone) except for you all’.[25]

سَأَلْتُ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ فَأُوْلئِكَ يُبَدِّلُ اللَّهُ سَيِّئاتِهِمْ حَسَناتٍ وَ كانَ اللَّهُ غَفُوراً رَحِيماً قَالَ ع يُؤْتَى بِالْمُؤْمِنِ الْمُذْنِبِ يَوْمَ الْقِيَامَةِ حَتَّى يُقَامَ بِمَوْقِفِ الْحِسَابِ فَيَكُونُ اللَّهُ تَعَالَى هُوَ الَّذِي يَتَوَلَّى حِسَابَهُ حَتَّى لَا يَطَّلِعَ عَلَى حِسَابِهِ أَحَدٌ مِنَ النَّاسِ فَيُعَرِّفُهُ ذُنُوبَهُ حَتَّى إِذَا أَقَرَّ بِسَيِّئَاتِهِ

‘I asked Abu Ja’far Muhammad^-asws Bin Ali^-asws regarding the Words of Allah^-azwj Mighty and Majestic: so those ones, Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]. He^-asws said: ‘They will come with the Momin, the sinner, on the Day of Judgment until he would be made to stand at the Pausing stop for the Reckoning. And it would happen that it will be Allah^-azwj the Exalted, He^-azwj will be the One Who will Take charge of his Reckoning, to the extent that He^-azwj will not Notify anyone from the people upon his Reckoning. So he would recognise his sins, until when he acknowledges his evil deeds.

قَالَ اللَّهُ عَزَّ وَ جَلَّ بَدِّلُوهَا حَسَنَاتٍ وَ أَظْهِرُوهَا عَلَى النَّاسِ فَيَقُولُ النَّاسُ حِينَئِذٍ مَا كَانَ لِهَذَا الْعَبْدِ سَيِّئَةٌ وَاحِدَةٌ ثُمَّ يَأْمُرُ بِهِ إِلَى الْجَنَّةِ فَهَذَا تَأْوِيلُ الْآيَةِ فِي الْمُذْنِبِينَ مِنْ شِيعَتِنَا خَاصَّةً

Allah^-azwj Mighty and Majestic would Say to His^-azwj Scribes: “Change these to be good deeds and display these upon the people!” So the people would be saying at that time, ‘There wasn’t even a single evil deed for this servant!’ Then Allah^-azwj would Command with him to (be taken to) the Paradise. Thus, this is the explanation of the Verse, and is regarding the sinners from our^-asws Shias in particular’.^[26]

المفيد في (الإختصاص): عن محمد بن الحسن السجاد، عن سعد بن عبد الله، عن محمد بن أحمد، عن محمد بن إسماعيل، عن جعفر بن محمد بن الهيثم الحضرمي، عن علي بن الحسين الفزاري، عن آدم بن التمار الحضرمي، عن سعد بن طريف، عن الأصبغ بن نباتة، قال: أتيت أمير المؤمنين (صلوات الله عليه) لأسلم عليه، فجلست أنتظره، فخرج إلي، فقمت إليه، فسلمت عليه، فضرب على كفي، ثم شبك أصابعه بأصابعي، ثم قال: «يا أصبغ بن نباتة»، قلت: لبيك و سعديك، يا أمير المؤمنين

Al-Mufeed in Al-Ikhtisas, from Muhammad Bin Al-Hassan Al-Sajaad, from Sa’ad Bin Abdullah, from Muhammad Bin Ahmad, from Muhammad Bin Ismail, from Ja’far Bin Muhammad Bin Al-Haysam Al-Hazramy, from Ali Bin Al-Husayn Al-Fazary, from Adam Bin Al-Tammar Al-Hazramy, from Sa’ad Bin Tareyf, from Al-Asbagh Bin Nabata who said,

‘I came up to Amir Al-Momineen^-asws to greet him, so I seated myself waiting for him^-asws. He^-asws came out to me, and I stood up for him^-asws and greeted him^-asws. He^-asws struck upon my wrist, then clasped his^-asws fingers with my fingers, then said: ‘O Asbagh Bin Nabata!’ I said, ‘At your service and command, O Amir-al- Momineen^-asws!’

فقال: «إن ولينا ولي الله، فإذا مات ولي الله كان من الله بالرفيق الأعلى، و سقاه من نهر أبرد من الثلج، و أحلى من الشهد، و ألين من الزبد

He^-asws said: ‘Our^-asws friend is a friend of Allah^-azwj. So when a friend of Allah^-azwj dies, he would be with the elevated friends of Allah^-azwj, and would be quenched from a river colder than ice, sweeter than honey, and softer than butter’.

فقلت: بأبي أنت و امي، و إن كان مذنبا؟

So I said, ‘May my father and my mother be sacrificed for you^-asws, what if he was a sinner?’

فقال: «نعم، و إن كان مذنبا، أما تقرأ القرآن: فَأُوْلئِكَ يُبَدِّلُ اللَّهُ سَيِّئاتِهِمْ حَسَناتٍ وَ كانَ اللَّهُ غَفُوراً رَحِيماً يا أصبغ، إن ولينا لو لقي الله و عليه من الذنوب مثل زبد البحر، و مثل عدد الرمل، لغفرها الله له، إن شاء الله تعالى

So he^-asws said: ‘Yes, and even if he was a sinner. Have you not read the Quran: so those ones, Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]? O Asbagh! Our^-asws friend, even if he were to meet Allah^-azwj, and he had for him sins the like of the foam of the sea, and like the number of grains of sand, Allah^-azwj would Forgive these for him, if Allah^-azwj so Desires to’.^[27]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ الرَّيَّانِ بْنِ الصَّلْتِ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع كَثِيراً مَا يَقُولُ فِي خُطْبَتِهِ‏ يَا أَيُّهَا النَّاسُ دِينَكُمْ دِينَكُمْ‏ فَإِنَّ السَّيِّئَةَ فِيهِ‏ خَيْرٌ مِنَ‏ الْحَسَنَةِ فِي‏ غَيْرِهِ‏ وَ السَّيِّئَةُ فِيهِ‏ تُغْفَرُ وَ الْحَسَنَةُ فِي غَيْرِهِ لَا تُقْبَلُ

Amir Al-Momaneen Ali^-asws Ibn Abu Talib^-asws would very often say about sin, ‘O people, pay attention to your religion, pay attention to your religion. An evil deed in it (your religion) is better than a good deed in something else.  An evil deed in your religion can be forgiven (by means of repenting) but a good deed in something else will not be accepted.’[28]

VERSES 8 & 9

وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ حُسْنًا ۖ وَإِنْ جَاهَدَاكَ لِتُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا ۚ إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ {8}

And We Enjoined the human being kindness with his parents. And if they dispute with you regarding association with Me and (regarding) that you do not have knowledge with you (against Allah), then do not obey them. To Me is your return, and I will Inform you with what you had been doing [29:8]

وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُدْخِلَنَّهُمْ فِي الصَّالِحِينَ {9}

And those who believe and do righteous deeds, We will Admit them to be among the righteous ones (in the Paradise)[29:9]

The parents are Muhammad^-saww and Ali^-asws

قَالَ رَسُولُ اللَّهِ ص‏ أَفْضَلُ وَالِدَيْكُمْ وَ أَحَقُّهُمَا لِشُكْرِكُمْ مُحَمَّدٌ وَ عَلِيٌ‏

(Imam Hassan Al Askari^-asws said): ‘Rasool-Allah^-saww said: ‘The most superior of your parents and the most deserving of your thanking them are Muhammad^-saww and Ali^-asws’.

وَ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع: سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ‏ أَنَا وَ عَلِيٌّ أَبَوَا هَذِهِ الْأُمَّةِ، وَ لَحَقُّنَا عَلَيْهِمْ أَعْظَمُ مِنْ حَقِّ أَبَوَيْ وِلَادَتِهِمْ، فَإِنَّا نُنْقِذُهُمْ- إِنْ أَطَاعُونَا- مِنَ النَّارِ إِلَى دَارِ الْقَرَارِ، وَ نُلْحِقُهُمْ مِنَ الْعُبُودِيَّةِ بِخِيَارِ الْأَحْرَارِ

And Ali^-asws Bin Abu Talib^-asws said: ‘I^-asws heard Rasool-Allah^-saww saying: ‘I^-saww and Ali^-asws are two fathers of this community, and our^-asws rights upon them are greater than the rights of their biological fathers, for we^-asws are retrieving them – if they obey us^-asws – from the Fire to the House of tranquillity, and we^-asws will save them from the slavery, with the good free ones’.

وَ قَالَتْ فَاطِمَةُ ع‏ أَبَوَا هَذِهِ الْأُمَّةِ مُحَمَّدٌ وَ عَلِيٌّ، يُقِيمَانِ أَوَدَهُمْ‏ وَ يُنْقِذَانِهِمْ مِنَ الْعَذَابِ الدَّائِمِ إِنْ أَطَاعُوهُمَا، وَ يُبِيحَانِهِمُ النَّعِيمَ الدَّائِمَ إِنْ وَافَقُوهُمَا

And (Syeda) Fatima^-asws said: ‘Two fathers of this community are Muhammad^-saww and Ali^-asws. They^-asws would both straighten their (Muslims’) crookedness and would be saving them (Muslims) from the perpetual Punishment if they were to obey them^-asws, and they^-asws would be taking them to the perpetual bliss if they act in accordance to them^-asws’.

وَ قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع‏ مُحَمَّدٌ وَ عَلِيٌّ أَبَوَا هَذِهِ الْأُمَّةِ، فَطُوبَى لِمَنْ كَانَ بِحَقِّهِمَا عَارِفاً، وَ لَهُمَا فِي كُلِّ أَحْوَالِهِ مُطِيعاً، يَجْعَلُهُ اللَّهُ مِنْ أَفْضَلِ سُكَّانِ جِنَانِهِ وَ يُسْعِدُهُ بِكَرَامَاتِهِ وَ رِضْوَانِهِ‏

And Al-Hassan^-asws Bin Ali^-asws said: ‘Muhammad^-saww and Ali^-asws are two fathers of this community. Therefore, beatitude is for the one who was recognising their^-asws rights, and was obedient to them^-asws in every state. Allah^-azwj would Make him to be from the most superior of the settlers of His^-azwj Gardens, and please him with His^-azwj Prestige and His^-azwj Pleasure’.

وَ قَالَ الْحُسَيْنُ بْنُ عَلِيٍّ ع‏ مَنْ عَرَفَ حَقَّ أَبَوَيْهِ الْأَفْضَلَيْنِ: مُحَمَّدٍ وَ عَلِيٍّ ع، وَ أَطَاعَهُمَا حَقَّ الطَّاعَةِ قِيلَ لَهُ: تَبَحْبَحْ فِي أَيِّ الْجِنَانِ شِئْتَ‏

And Al-Husayn^-asws Bin Ali^-asws said: ‘The one who recognises the right of the two superior fathers Muhammad^-saww and Ali^-asws, and obeys them^-asws as is the right of the obedience, it would be said to him, ‘Live comfortably in whichever of the Gardens you so desire to’.

وَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع‏ إِنْ كَانَ الْأَبَوَانِ إِنَّمَا عَظُمَ حَقُّهُمَا عَلَى أَوْلَادهِمَا- لِإِحْسَانِهِمَا إِلَيْهِمْ، فَإِحْسَانُ مُحَمَّدٍ وَ عَلِيٍّ ع إِلَى هَذِهِ الْأُمَّةِ- أَجَلُّ وَ أَعْظَمُ فَهُمَا بِأَنْ يَكُونَا أَبَوَيْهِمْ أَحَقُ

And Ali^-asws Bin Al-Husayn^-asws said ‘If it was so that the two fathers rather were of greater rights upon their children – due to their favours, so the favours of Muhammad^-saww and Ali^-asws to this community is more plentiful and greater. Thus, they^-asws have become their fathers truly’.

وَ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ الْبَاقِرُ ع‏ مَنْ أَرَادَ أَنْ يَعْرِفَ‏ كَيْفَ قَدْرُهُ عِنْدَ اللَّهِ، فَلْيَنْظُرْ كَيْفَ قَدْرُ أَبَوَيْهِ الْأَفْضَلِ عِنْدَهُ مُحَمَّدٍ وَ عَلِيٍّ ع‏

And Muhammad^-asws Bin Ali Al-Baqir^-asws said: ‘The one who intends that he recognises how much is his worth in the Presence of Allah^-azwj, so let him look how much he considers the worth of his two superior fathers with himself, Muhammad^-saww and Ali^-asws’.

وَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع‏ مَنْ رَعَى حَقَّ أَبَوَيْهِ الْأَفْضَلَيْنِ: مُحَمَّدٍ وَ عَلِيٍّ ع لَمْ يَضُرَّهُ مَا أَضَاعَ مِنْ حَقِّ أَبَوَيْ نَفْسِهِ وَ سَائِرِ عِبَادِ اللَّهِ، فَإِنَّهُمَا ص يُرْضِيَانِهِمْ بِسَعْيِهِمَا

And Ja’far^-asws Bin Muhammad^-asws said: ‘The one who takes care of the rights of his two superior fathers, Muhammad^-saww and Ali^-asws, it would not harm him whatever he wasted from the rights of his own father and the (rights of) the rest of the servants of Allah^-azwj, for they^-asws both would be pleasing them by their^-asws efforts (they^-asws would ask their parent to forgive him while offering them some gifts of the Paradise)’.

وَ قَالَ مُوسَى بْنُ جَعْفَرٍ ع‏ لَعِظَمُ‏ ثَوَابِ الصَّلَاةِ- عَلَى قَدْرِ تَعْظِيمِ الْمُصَلِّي أَبَوَيْهِ الْأَفْضَلَيْنِ: مُحَمَّدٍ وَ عَلِيٍّ ع‏

And Musa^-asws Bin Ja’far^-asws said: ‘The greatness of the Rewards of the Salat is upon a measurement of the reverence of the praying one to the two superior fathers, Muhammad^-saww and Ali^-asws’.

وَ قَالَ عَلِيُّ بْنُ مُوسَى الرِّضَا ع‏ أَ مَا يَكْرَهُ أَحَدُكُمْ أَنْ يُنْفَى عَنْ أَبِيهِ وَ أُمِّهِ اللَّذَيْنِ وَلَدَاهُ قَالُوا: بَلَى وَ اللَّهِ. قَالَ: فَلْيَجْتَهِدْ أَنْ لَا يُنْفَى عَنْ أَبِيهِ وَ أُمِّهِ‏ اللَّذَيْنِ هُمَا أَبَوَاهُ‏ أَفْضَلَ مِنْ أَبَوَيْ نَفْسِهِ‏

And Ali^-asws Bin Musa Al-Reza^-asws said: ‘Don’t you dislike to be separated from his father and his mother, those that gave him birth?’ They said, ‘Yes’. He^-asws said: ‘So let him strive that he should not be separated from his father and his mother, those who are his superior fathers (Muhammad^-saww and Ali^-asws) than his own father’.

وَ قَالَ مُحَمَّدُ بْنُ عَلِيِّ [بْنِ مُوسَى‏] ع حِينَ قَالَ رَجُلٌ بِحَضْرَتِهِ: إِنِّي لَأُحِبُّ مُحَمَّداً وَ عَلِيّاً حَتَّى لَوْ قُطِعْتُ إِرْباً إِرْباً، أَوْ قُرِضْتُ لَمْ أَزُلْ عَنْهُ

And Muhammad^-asws Bin Ali^-asws Bin Musa^-asws said when a man said in his^-asws presence, ‘I love Muhammad^-saww and Ali^-asws to the extent that if I were to be cut into pieces and pieces, or sawed, I would not cease from it’.

قَالَ مُحَمَّدُ بْنُ عَلِيٍّ ع: لَا جَرَمَ أَنَّ مُحَمَّداً وَ عَلِيّاً يُعْطِيَانِكَ‏ مِنْ أَنْفُسِهِمَا- مَا تُعْطِيهِمَا [أَنْتَ‏] مِنْ نَفْسِكَ إِنَّهُمَا لَيَسْتَدْعِيَانِ لَكَ فِي يَوْمِ فَصْلِ الْقَضَاءِ- مَا لَا يَفِي مَا بَذَلْتَهُ لَهُمَا- بِجُزْءٍ مِنْ مِائَةِ أَلْفِ أَلْفِ جُزْءٍ مِنْ ذَلِكَ‏

Muhammad^-asws Bin Ali^-asws said: ‘There is no doubt that Muhammad^-saww and Ali^-asws would give you what you give to them^-asws from yourself. They^-asws would be calling for you, during the Day of the Decisive Judgment – what your efforts did not equate to – by one part from one million parts from that’.

وَ قَالَ عَلِيُّ بْنُ مُحَمَّدٍ ع‏ مَنْ لَمْ يَكُنْ وَالِدَا دِينِهِ مُحَمَّدٌ وَ عَلِيٌّ ع أَكْرَمَ عَلَيْهِ- مِنْ وَالِدَيْ نَسَبِهِ، فَلَيْسَ مِنَ اللَّهِ فِي حِلٍّ وَ لَا حَرَامٍ، وَ لَا كَثِيرٍ وَ لَا قَلِيلٍ‏

And Ali^-asws Bin Muhammad^-asws said: ‘The one who does not happen to be more honouring to the two fathers of his Religion, Muhammad^-saww and Ali^-asws, than his own parents, so he isn’t from Allah^-azwj in a Permissible, nor a Prohibited, nor more, nor little’.

وَ قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع‏ مَنْ آثَرَ طَاعَةَ أَبَوَيْ دِينِهِ: مُحَمَّدٍ وَ عَلِيٍّ ع عَلَى طَاعَةِ أَبَوَيْ نَسَبِهِ، قَالَ اللَّهُ عَزَّ وَ جَلَّ لَهُ: لَأُوثِرَنَّكَ كَمَا آثَرْتَنِي‏ وَ لَأُشَرِّفَنَّكَ بِحَضْرَةِ أَبَوَيْ دِينِكَ، كَمَا شَرَّفْتَ نَفْسَكَ بِإِيثَارِ حُبِّهِمَا- عَلَى حُبِّ أَبَوَيْ نَسَبِكَ‏

And Al-Hassan^-asws Bin Ali^-asws said: ‘The one who prefers the obedience to the two fathers^-asws of his Religion – Muhammad^-saww and Ali^-asws, over the obedience of the father linked to him (biologically), Allah^-azwj Mighty and Majestic Says to him: “I^-azwj shall Prefer you just as you preferred Me^-azwj and I^-azwj shall Ennoble you by the presence of the two fathers^-asws of your Religion, just as you ennobled yourself by preferring their^-asws love over the love of the father linked to you”.[29]

VERSES 10 – 13

وَمِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ فَإِذَا أُوذِيَ فِي اللَّهِ جَعَلَ فِتْنَةَ النَّاسِ كَعَذَابِ اللَّهِ وَلَئِنْ جَاءَ نَصْرٌ مِنْ رَبِّكَ لَيَقُولُنَّ إِنَّا كُنَّا مَعَكُمْ ۚ أَوَلَيْسَ اللَّهُ بِأَعْلَمَ بِمَا فِي صُدُورِ الْعَالَمِينَ {10}

And from the people there is one who says, ‘We believe in Allah!’ But when he is harmed in (the Way of) Allah, he regards the trial of the people as being a Punishment of Allah. And if Help from your Lord comes, they would be saying, ‘Surely we were with you’. Or, isn’t Allah more Knowing of what is in their chests (conscience) of the (people of the) worlds? [29:10]

وَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ آمَنُوا وَلَيَعْلَمَنَّ الْمُنَافِقِينَ {11}

And Allah will Make known those who believe and He will (also) Make known the hypocrites [29:11]

Signs of Hypocrisy:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ثَلَاثٌ مَنْ كُنَّ فِيهِ كَانَ مُنَافِقاً وَ إِنْ صَامَ وَ صَلَّى وَ زَعَمَ أَنَّهُ مُسْلِمٌ مَنْ إِذَا ائْتُمِنَ خَانَ وَ إِذَا حَدَّثَ كَذَبَ وَ إِذَا وَعَدَ أَخْلَفَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ فِي كِتَابِهِ إِنَّ اللَّهَ لا يُحِبُّ الْخائِنِينَ وَ قَالَ أَنَّ لَعْنَتَ اللَّهِ عَلَيْهِ إِنْ كانَ مِنَ الْكاذِبِينَ وَ فِي قَوْلِهِ عَزَّ وَ جَلَّ وَ اذْكُرْ فِي الْكِتابِ إِسْماعِيلَ إِنَّهُ كانَ صادِقَ الْوَعْدِ وَ كانَ رَسُولًا نَبِيًّا

A number of our companions, from Sahl Bin Ziyad, from one of his companions, from Abdullah Bin Sinan,

(It has been narrated) from Abdu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Three (things), the one who has these in him, would be a hypocrite, and even if he were to Fast, and pray Salāt, and claims that he is a Muslim. The one who, when entrusted, betrays, when he narrates, lies, and when he promises, breaks. Allah^-azwj Mighty and Majestic is Saying in His^-azwj Book [8:58] surely Allah does not love the treacherous. And He^-azwj Said [24:7] then the Curse of Allah be on him if he was one of the liars. And in the Words of the Mighty and Majestic [19:54] And mention Ismail in the Book; he was truthful in (his) promise, and he was a Rasool, a Prophet’.^[30]

وَقَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا اتَّبِعُوا سَبِيلَنَا وَلْنَحْمِلْ خَطَايَاكُمْ وَمَا هُمْ بِحَامِلِينَ مِنْ خَطَايَاهُمْ مِنْ شَيْءٍ ۖ إِنَّهُمْ لَكَاذِبُونَ {12}

And those who commit Kufr say to those who believe, ‘Follow our way and we will bear your sins’. And they will not bear anything from their sins. They are lying! [29:12]

وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالًا مَعَ أَثْقَالِهِمْ ۖ وَلَيُسْأَلُنَّ يَوْمَ الْقِيَامَةِ عَمَّا كَانُوا يَفْتَرُونَ {13}

And they will (have to) bear (of sins) their own burdens, as well as (other’s) burdens along with their own burdens, and they would be Questioned on the Day of Judgment about what they were fabricating [29:13]

ابن بابويه، قال: حدثنا أبي، قال: حدثنا سعد بن عبد الله، عن محمد بن أحمد، عن أحمد بن محمد السياري، قال: حدثنا محمد بن عبد الله بن مهران الكوفي، قال: حدثني حنان بن سدير، عن أبيه، عن أبي إسحاق الليثي، عن أبي جعفر (عليه السلام)- في حديث طويل- قال: قلت: يا ابن رسول الله، ما أعجب هذا، تؤخذ حسنات أعدائكم فترد على شيعتكم، و تؤخذ سيئات محبيكم فترد على مبغضيكم

Ibn Babuwayh said, ‘My father narrated to me, from Sa’ad Bin Abdullah, from Muhammad Bin Ahmad, from Ahmad Bin Muhammad Al-Sayyari, from Muhammad Bin Abdullah Bin Mahran Al-Kufy, from Hanan Bin Sudeyr, from his father, from Abu Is’haq AlLaysi,

‘From Abu Ja’far^-asws – in a lengthy Hadeeth – he (the narrator) said: ‘I said, ‘O son^-asws of Rasool-Allah^-saww! What strangeness is this?’ You^-asws (would be) taking the Rewards of your^-asws enemies and returning them to be for your^-asws Shias, and you^-asws (would be) taking the sins of those that love you^-asws and returning them to be upon those that hate you^-asws?’

قال: «إي و الله الذي لا إله إلا هو فالق الحبة، و بارئ النسمة، و فاطر الأرض و السماء، ما أخبرتك إلا بالحق، و ما أنبأتك إلا بالصدق، و ما ظلمهم الله، و ما الله بظلام للعبيد، و إن ما أخبرتك لموجود في القرآن كله

He^-asws said: ‘Yes, by Allah^-azwj, the One Who, there is no god except Him^-azwj! He^-azwj is the Splitter of the seed, and Fashioned the humans, and Originated the earth and the sky, I^-asws have not informed you except for the truth, and I^-asws have not given you the news except with the truthfulness. And Allah^-azwj is not unjust to them, and Allah^-azwj is not the least unjust to the servants. I^-asws am not informing you except what is to be found in the Quran, all of it!’

قلت: هذا بعينه يوجد في القرآن؟ قال: «نعم، يوجد في أكثر من ثلاثين موضعا في القرآن، أ تحب أن أقرأ ذلك عليك»؟ قلت: بلى، يا ابن رسول الله

I said, ‘This is to be found in the Quran?’ He^-asws said: ‘Yes, it is found in more than thirty places in the Quran. Would you like me^-asws to recite that to you?’ I said, ‘Yes, O son^-asws of Rasool-Allah^-saww’.

فقال: «قال الله عز و جل: وَ قالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا اتَّبِعُوا سَبِيلَنا وَ لْنَحْمِلْ خَطاياكُمْ وَ ما هُمْ بِحامِلِينَ مِنْ خَطاياهُمْ مِنْ شَيْ‏ءٍ إِنَّهُمْ لَكاذِبُونَ وَ لَيَحْمِلُنَّ أَثْقالَهُمْ وَ أَثْقالًا مَعَ أَثْقالِهِمْ

So he^-asws said: ‘Allah^-azwj Mighty and Majestic Said: And those who commit Kufr say to those who believe, ‘Follow our way and we will bear your sins’. And they will not bear anything from their sins. They are lying! [29:12] And they bear their own burdens, and (other) burdens along with their own burdens [29:13]’.[31]

و عنه، قال: حدثنا أحمد بن زياد بن جعفر الهمداني ، قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن عبد السلام بن صالح الهروي، قال: قلت لأبي الحسن الرضا (عليه السلام): ما تقول في حديث يروى عن الصادق (عليه السلام) أنه إذا خرج القائم (عليه السلام) قتل ذراري قتلة الحسين (عليه السلام) بفعال آبائهم؟ فقال (عليه السلام): «هوكذلك

And from him, from Ahmad Bin Ziyad Bin Ja’far Al-hamdany, from Ali Bin Ibrahim Bin Hashim, from his father, from Abdul Salam Bin Salih Al-Harwy who said,

‘I said to Abu Al-Hassan Al-Reza^-asws,’What would you^-asws say regarding a Hadeeth which is being reported from Al-Sadiq^-asws that, when Al-Qaim^-asws rises, he^-asws would kill the descendants of the killers of Al-Husayn^-asws, for the actions of their forefathers?’ He^-asws said: ‘It is like that’.

فقلت: و قول الله عز و جل: وَ لا تَزِرُ وازِرَةٌ وِزْرَ أُخْرى ما معناه؟

So I said, ‘And the Words of Allah^-azwj Mighty and Majestic: A bearer of a burden will not bear the burden of another [53:38], what is it’s meaning?’

قال: «صدق الله تعالى في جميع أقواله، و لكن ذراري قتلة الحسين (عليه السلام) يرضون بفعال آبائهم و يفتخرون بها، و من رضي شيئا كان كمن أتاه، و لو أن رجلا قتل بالمشرق فرضي بقتله رجل في المغرب لكان الراضي عند الله عز و جل شريك القاتل، و إنما يقتلهم القائم (عليه السلام) إذا خرج، لرضاهم بفعل آبائهم

He^-asws said: ‘Allah^-azwj is True in all of His^-azwj Statements. The descendants of the killers of Al-Husayn^-asws would be pleased with the actions of their forefathers. And the one who is happy with a matter is like the one who has done it, even if a man was killed in the East and a man in the West was pleased with him being killed, since the one who is pleased with it, in the Presence of Allah^-azwj Mighty and Majestic, is an associate of the killer. But rather, Al-Qaim^-asws would kill them when he^-asws rises, due to them being pleased with the actions of their forefathers’.

قال: فقلت له: بأي شي‏ء يبدأ القائم (عليه السلام) منكم؟ قال: «يبدأ ببني شيبة، و يقطع أيديهم لأنهم سراق بيت الله عز و جل

I asked him^-asws, ‘With what thing will Al-Qaim^-asws from you, begin with?’ He^-asws said: ‘He^-asws will begin with the clan of Shayba, and he^-asws will cut off their hands, because they are thieves in the House of Allah^-azwj Mighty and Majestic’.[32]

VERSES 14 & 15

وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا فَأَخَذَهُمُ الطُّوفَانُ وَهُمْ ظَالِمُونَ {14}

And We had Sent Noah to his people, and he remained among them for a thousand years less fifty years, and the flood seized them while they were unjust [29:14]

فَأَنْجَيْنَاهُ وَأَصْحَابَ السَّفِينَةِ وَجَعَلْنَاهَا آيَةً لِلْعَالَمِينَ {15}

So We Rescued him and the companions of the ship, and Made it to be a Sign to the worlds [29:15]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ عَاشَ نُوحٌ (عليه السلام) أَلْفَيْ سَنَةٍ وَ ثَلَاثَمِائَةِ سَنَةٍ مِنْهَا ثَمَانُمِائَةٍ وَ خَمْسِينَ سَنَةً قَبْلَ أَنْ يُبْعَثَ وَ أَلْفُ سَنَةٍ إِلَّا خَمْسِينَ عَاماً وَ هُوَ فِي قَوْمِهِ يَدْعُوهُمْ وَ خَمْسُمِائَةِ عَامٍ بَعْدَ مَا نَزَلَ مِنَ السَّفِينَةِ وَ نَضَبَ الْمَاءُ فَمَصَّرَ الْأَمْصَارَ وَ أَسْكَنَ وُلْدَهُ الْبُلْدَانَ

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al-Hakam, from one of our companions, who has narrated the following:

Abu Abdullah^-asws has said: ‘The life span of Noah^-as was of two thousand and three hundred years, of which eight hundred and fifty were spent before he^-as was Sent (as a Prophet^-as), and a thousand years less fifty years (950) was whilst he^-as was among his^-as people calling them, and five hundred years were after he^-as had disembarked from the ship, and the water subsided, so he^-as built the cities and settled his^-as children in them.

ثُمَّ إِنَّ مَلَكَ الْمَوْتِ جَاءَهُ وَ هُوَ فِي الشَّمْسِ فَقَالَ السَّلَامُ عَلَيْكَ فَرَدَّ عَلَيْهِ نُوحٌ ( عليه السلام ) قَالَ مَا جَاءَ بِكَ يَا مَلَكَ الْمَوْتِ قَالَ جِئْتُكَ لِأَقْبِضَ رُوحَكَ قَالَ دَعْنِي أَدْخُلْ مِنَ الشَّمْسِ إِلَى الظِّلِّ فَقَالَ لَهُ نَعَمْ

Then the Angel of death came whilst he^-as was in the open sun and said: ‘Greetings be to you^-as!’ So Noah^-as returned (the greeting) and said: ‘What made you to come, O Angel of Death?’ He said: ‘I came to you^-as to capture your^-as soul’. He^-as said: ‘Leave me while I^-asws come out from the open sun and enter into the shade’. He said to him^-as; ‘Yes’.

فَتَحَوَّلَ ثُمَّ قَالَ يَا مَلَكَ الْمَوْتِ كُلُّ مَا مَرَّ بِي مِنَ الدُّنْيَا مِثْلُ تَحْوِيلِي مِنَ الشَّمْسِ إِلَى الظِّلِّ فَامْضِ لِمَا أُمِرْتَ بِهِ فَقَبَضَ رُوحَهُ (عليه السلام)

So he^-as transferred himself^-as, then said: ‘O Angel of Death! All of what has passed by me^-as from the (life of the) world is like my^-as transfer from the open sun into the shade, therefore fulfil the task you have been Commanded to’. So, he captured his^-as soul’.[33]

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ وَ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو وَ عَبْدِ الْحَمِيدِ بْنِ أَبِي الدَّيْلَمِ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ عَاشَ نُوحٌ (عليه السلام) بَعْدَ الطُّوفَانِ خَمْسَمِائَةِ سَنَةٍ ثُمَّ أَتَاهُ جَبْرَئِيلُ (عليه السلام) فَقَالَ يَا نُوحُ إِنَّهُ قَدِ انْقَضَتْ نُبُوَّتُكَ وَ اسْتَكْمَلْتَ أَيَّامَكَ فَانْظُرْ إِلَى الِاسْمِ الْأَكْبَرِ وَ مِيرَاثِ الْعِلْمِ وَ آثَارِ عِلْمِ النُّبُوَّةِ الَّتِي مَعَكَ فَادْفَعْهَا إِلَى ابْنِكَ سَامٍ فَإِنِّي لَا أَتْرُكُ الْأَرْضَ إِلَّا وَ فِيهَا عَالِمٌ تُعْرَفُ بِهِ طَاعَتِي وَ يُعْرَفُ بِهِ هُدَايَ

Muhammad Bin Abu Abdullah, from Muhammad Bin Al-Husayn, from Muhammad Bin Sinan, from Ismail Bin Jabir, and Abdul Kareem Bin Amro, and Abdul Hameed Bin Abu Al-Daylam, who has narrated the following:

Abu Abdullah^-asws having said: ‘Noah^-as lived for five hundred years after the storm. Then Jibraeel^-as came to him^-as, so he^-as said: “O Noah^-as! Your^-as Prophet-hood tenure has expired, and your^-as days are complete, so look to the Greatest Name (Al-Ism Al-Akbar), and inheritance of the Knowledge, and Ahadeeth of the Knowledge of the Prophet-hood which is with you^-as and hand these over to your^-as son Saam^-as, for I^-azwj do not Leave the earth except that there is in it a Knowledgeable one by whom obedience to Me^-azwj can be recognised, and My^-azwj Guidance can be understood.

وَ يَكُونُ نَجَاةً فِيمَا بَيْنَ مَقْبِضِ النَّبِيِّ وَ مَبْعَثِ النَّبِيِّ الْآخَرِ وَ لَمْ أَكُنْ أَتْرُكُ النَّاسَ بِغَيْرِ حُجَّةٍ لِي وَ دَاعٍ إِلَيَّ وَ هَادٍ إِلَى سَبِيلِي وَ عَارِفٍ بِأَمْرِي فَإِنِّي قَدْ قَضَيْتُ أَنْ أَجْعَلَ لِكُلِّ قَوْمٍ هَادِياً أَهْدِي بِهِ السُّعَدَاءَ وَ يَكُونُ حُجَّةً لِي عَلَى الْأَشْقِيَاءِ

And salvation can be in what is in between the passing away of a Prophet^-as and Sending of another Prophet^-as and I^-azwj never Leave the people without a Divine Authority from Me^-azwj calling towards Me^-azwj, and guides to My^-azwj Way, and understand My^-azwj Commands, for I^-azwj have Ordained that I^-azwj shall Make for every people a guide who will guide the fortunate ones and will be the Argument from Me^-azwj against the wretched ones”.

قَالَ فَدَفَعَ نُوحٌ (عليه السلام) الِاسْمَ الْأَكْبَرَ وَ مِيرَاثَ الْعِلْمِ وَ آثَارَ عِلْمِ النُّبُوَّةِ إِلَى سَامٍ وَ أَمَّا حَامٌ وَ يَافِثُ فَلَمْ يَكُنْ عِنْدَهُمَا عِلْمٌ يَنْتَفِعَانِ بِهِ قَالَ وَ بَشَّرَهُمْ نُوحٌ (عليه السلام) بِهُودٍ (عليه السلام) وَ أَمَرَهُمْ بِاتِّبَاعِهِ وَ أَمَرَهُمْ أَنْ يَفْتَحُوا الْوَصِيَّةَ فِي كُلِّ عَامٍ وَ يَنْظُرُوا فِيهَا وَ يَكُونُ عِيداً لَهُمْ

He^-asws said: ‘So Noah^-as handed over the Great Name, and inheritance of the Knowledge, and effects of the Knowledge of the Prophet-hood to Saam^-as. And as for Haam, and Yaafas, so there was no knowledge in their possession that could be benefited from’. And Noah^-as gave them the good news of Hud^-as and commanded them to be obedient to him^-as, and commanded them that they will open the will during every year, and look into it, and make it to be a day of festivities for themselves’.[34]

VERSES 16 – 24

وَإِبْرَاهِيمَ إِذْ قَالَ لِقَوْمِهِ اعْبُدُوا اللَّهَ وَاتَّقُوهُ ۖ ذَٰلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ {16}

And Ibrahim, when he said to his people: ‘Worship Allah and fear Him, that would be better for you, if you knew [29:16]

إِنَّمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ أَوْثَانًا وَتَخْلُقُونَ إِفْكًا ۚ إِنَّ الَّذِينَ تَعْبُدُونَ مِنْ دُونِ اللَّهِ لَا يَمْلِكُونَ لَكُمْ رِزْقًا فَابْتَغُوا عِنْدَ اللَّهِ الرِّزْقَ وَاعْبُدُوهُ وَاشْكُرُوا لَهُ ۖ إِلَيْهِ تُرْجَعُونَ {17}

But rather, you are worshipping idols from besides Allah and creating a falsehood. Surely, the ones you are worshipping from besides Allah are not controlling any sustenance for you, therefore seek the sustenance with Allah and worship Him, and be thankful to Him. You will be returning to Him [29:17]

وَإِنْ تُكَذِّبُوا فَقَدْ كَذَّبَ أُمَمٌ مِنْ قَبْلِكُمْ ۖ وَمَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ الْمُبِينُ {18}

And if you are belying (me), so communities before you had also belied. And it is not incumbent upon the Rasool except for the clear delivery (of the Message) [29:18]

أَوَلَمْ يَرَوْا كَيْفَ يُبْدِئُ اللَّهُ الْخَلْقَ ثُمَّ يُعِيدُهُ ۚ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ {19}

Or do they not see how Allah Initiates the creation, then Repeats it? Surely, that is easy upon Allah [29:19]

قُلْ سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ بَدَأَ الْخَلْقَ ۚ ثُمَّ اللَّهُ يُنْشِئُ النَّشْأَةَ الْآخِرَةَ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {20}

Say: ‘Travel in the land and look how the creation begins. Then Allah would Produce another growth. Surely, Allah is Able upon all things [29:20]

يُعَذِّبُ مَنْ يَشَاءُ وَيَرْحَمُ مَنْ يَشَاءُ ۖ وَإِلَيْهِ تُقْلَبُونَ {21}

He Punishes one He so Desires to and Mercies one He so Desires to, and you will be Returned to Him [29:21]

وَمَا أَنْتُمْ بِمُعْجِزِينَ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ ۖ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ {22}

And you will neither be escaping in the earth nor in the sky, and there is neither a protector for you besides Allah nor a helper [29:22]

وَالَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ وَلِقَائِهِ أُولَٰئِكَ يَئِسُوا مِنْ رَحْمَتِي وَأُولَٰئِكَ لَهُمْ عَذَابٌ أَلِيمٌ {23}

And as for those who do not believe in the Signs of Allah and meeting Him, they are despaired from My Mercy, and those, for them is a painful Punishment’ [29:23]

فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَنْ قَالُوا اقْتُلُوهُ أَوْ حَرِّقُوهُ فَأَنْجَاهُ اللَّهُ مِنَ النَّارِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ {24}

But there was no answer from his people except that they said, ‘Kill him or burn him!’ So Allah Delivered him from the fire. Surely, in that there are Signs for a believing people [29:24]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) أَنَّ آزَرَ أَبَا إِبْرَاهِيمَ (عليه السلام) كَانَ مُنَجِّماً لِنُمْرُودَ وَ لَمْ يَكُنْ يَصْدُرُ إِلَّا عَنْ أَمْرِهِ فَنَظَرَ لَيْلَةً فِي النُّجُومِ فَأَصْبَحَ وَ هُوَ يَقُولُ لِنُمْرُودَ لَقَدْ رَأَيْتُ عَجَباً قَالَ وَ مَا هُوَ قَالَ رَأَيْتُ مَوْلُوداً يُولَدُ فِي أَرْضِنَا يَكُونُ هَلَاكُنَا عَلَى يَدَيْهِ وَ لَا يَلْبَثُ إِلَّا قَلِيلًا حَتَّى يُحْمَلَ بِهِ

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:

Abu Abdullah^-asws having said that: ‘Azar, the (adopted) father of Ibrahim^-as was an astrologer for Nimrod^-la and he^-la never passed a law except after seeking his advice. So, he looked at the stars one night, and in the morning he said to Nimrod^-la, ‘I have seen something strange’. He^-la said, ‘And what is it?’ He said, ‘I saw a new-born being born in our land. Our destruction will be by his^-as hands. It will not be long after him^-as being conceived’.

قَالَ فَتَعَجَّبَ مِنْ ذَلِكَ وَ قَالَ هَلْ حَمَلَتْ بِهِ النِّسَاءُ قَالَ لَا قَالَ فَحَجَبَ النِّسَاءَ عَنِ الرِّجَالِ فَلَمْ يَدَعِ امْرَأَةً إِلَّا جَعَلَهَا فِي الْمَدِينَةِ لَا يُخْلَصُ إِلَيْهَا فَعَلِقَتْ بِإِبْرَاهِيمَ (عليه السلام) فَظَنَّ أَنَّهُ صَاحِبُهُ

He^-la was astounded by that and said, ‘Has the woman fallen pregnant with him^-as yet?’ He said, ‘Not yet’. So he^-la separated the women from the men. He^-la did not leave a single woman except that he^-la made her to be in the city, with no man being allowed to be alone with her. (When) Ibrahim^-as was conceived. He thought that he^-as might be the one.

فَأَرْسَلَ إِلَى نِسَاءٍ مِنَ الْقَوَابِلِ فِي ذَلِكَ الزَّمَانِ لَا يَكُونُ فِي الرَّحِمِ شَيْ‏ءٌ إِلَّا عَلِمْنَ بِهِ فَنَظَرْنَ فَأَلْزَمَ اللَّهُ عَزَّ وَ جَلَّ مَا فِي الرَّحِمِ إِلَى الظَّهْرِ فَقُلْنَ مَا نَرَى فِي بَطْنِهَا شَيْئاً وَ كَانَ فِيمَا أُوتِيَ مِنَ الْعِلْمِ أَنَّهُ سَيُحْرَقُ بِالنَّارِ وَ لَمْ يُؤْتَ عِلْمَ أَنَّ اللَّهَ تَعَالَى سَيُنْجِيهِ

He sent for the women from the midwives of that time, that if there is anything in her womb they should notify him. They examined her. But Allah^-azwj Mighty and Majestic Made what was in her womb to be transferred to the back. They said, ‘We did not see anything in her belly’. And what was in his knowledge was that he^-as would be burnt by the fire, and did not know that Allah^-azwj the Exalted would be Rescuing him^-as’.

قَالَ فَلَمَّا وَضَعَتْ أُمُّ إِبْرَاهِيمَ أَرَادَ آزَرُ أَنْ يَذْهَبَ بِهِ إِلَى نُمْرُودَ لِيَقْتُلَهُ فَقَالَتْ لَهُ امْرَأَتُهُ لَا تَذْهَبْ بِابْنِكَ إِلَى نُمْرُودَ فَيَقْتُلَهُ دَعْنِي أَذْهَبْ بِهِ إِلَى بَعْضِ الْغِيرَانِ أَجْعَلْهُ فِيهِ حَتَّى يَأْتِيَ عَلَيْهِ أَجَلُهُ وَ لَا تَكُونَ أَنْتَ الَّذِي تَقْتُلُ ابْنَكَ فَقَالَ لَهَا فَامْضِي بِهِ قَالَ فَذَهَبَتْ بِهِ إِلَى غَارٍ ثُمَّ أَرْضَعَتْهُ ثُمَّ جَعَلَتْ عَلَى بَابِ الْغَارِ صَخْرَةً ثُمَّ انْصَرَفَتْ عَنْهُ

He^-asws said: ‘So when the mother of Ibrahim^-as gave birth to him^-as, Azar wanted to go with him^-as to Nimrod^-la to be killed. So his wife said to him, ‘Do not go with your (adopted) son^-as to Nimrod^-la for he^-la will kill him^-as. I shall go with him^-as to one of the caves and leave him^-as there until his^-as death comes to him^-as, and you will not become the one to have killed your own (adopted) son’. So he said to her, ‘Take him^-as’. So she went with him^-as to a cave, then placed him^-as in it, and placed a rock to block the entrance of the cave. Then she left him^-as.

قَالَ فَجَعَلَ اللَّهُ عَزَّ وَ جَلَّ رِزْقَهُ فِي إِبْهَامِهِ فَجَعَلَ يَمَصُّهَا فَيَشْخُبُ لَبَنُهَا وَ جَعَلَ يَشِبُّ فِي الْيَوْمِ كَمَا يَشِبُّ غَيْرُهُ فِي الْجُمْعَةِ وَ يَشِبُّ فِي الْجُمْعَةِ كَمَا يَشِبُّ غَيْرُهُ فِي الشَّهْرِ وَ يَشِبُّ فِي الشَّهْرِ كَمَا يَشِبُّ غَيْرُهُ فِي السَّنَةِ فَمَكَثَ مَا شَاءَ اللَّهُ أَنْ يَمْكُثَ ثُمَّ إِنَّ أُمَّهُ قَالَتْ لِأَبِيهِ لَوْ أَذِنْتَ لِي حَتَّى أَذْهَبَ إِلَى ذَلِكَ الصَّبِيِّ فَعَلْتُ قَالَ فَافْعَلِي فَذَهَبَتْ فَإِذَا هِيَ بِإِبْرَاهِيمَ (عليه السلام) وَ إِذَا عَيْنَاهُ تَزْهَرَانِ كَأَنَّهُمَا سِرَاجَانِ قَالَ فَأَخَذَتْهُ فَضَمَّتْهُ إِلَى صَدْرِهَا وَ أَرْضَعَتْهُ ثُمَّ انْصَرَفَتْ عَنْهُ

He^-asws said: ‘Allah^-azwj Mighty and Majestic Made his^-as sustenance to be in his^-as thumb. He^-as would suck it and milk would flow from it. He^-as grew in a day like others grow in a week, and grew in a week like others grow in a month, and grew in a month like others grow in a year. So that situation remained for as long as Allah^-azwj Desired it to remain. Then his^-as mother said to his^-as father, ‘If you allow me, I shall go to that child’. So he allowed her. So she went there and there was Ibrahim^-as. His^-as eyes lit up like two lanterns. She grabbed him^-as and pressed him^-as to her bosom, and fed him^-as. Then she left him there.

فَسَأَلَهَا آزَرُ عَنْهُ فَقَالَتْ قَدْ وَارَيْتُهُ فِي التُّرَابِ فَمَكَثَتْ تَفْعَلُ فَتَخْرُجُ فِي الْحَاجَةِ وَ تَذْهَبُ إِلَى إِبْرَاهِيمَ (عليه السلام) فَتَضُمُّهُ إِلَيْهَا وَ تُرْضِعُهُ ثُمَّ تَنْصَرِفُ فَلَمَّا تَحَرَّكَ أَتَتْهُ كَمَا كَانَتْ تَأْتِيهِ فَصَنَعَتْ بِهِ كَمَا كَانَتْ تَصْنَعُ فَلَمَّا أَرَادَتِ الِانْصِرَافَ أَخَذَ بِثَوْبِهَا فَقَالَتْ لَهُ مَا لَكَ فَقَالَ لَهَا اذْهَبِي بِي مَعَكِ فَقَالَتْ لَهُ حَتَّى أَسْتَأْمِرَ أَبَاكَ

Azar asked her about him^-as, so she said, ‘I have hidden (buried) him in the soil’. She waited, and she would come out for her need, and go to Ibrahim^-as, hold him^-as to her bosom, feed him^-as, and leave him^-as. When he^-as started moving, she would still come to him^-as and do as she had done before. When she wanted to leave, he^-as grabbed her robe. She said to him^-as, ‘What is the matter?’ He^-as said to her: ‘Take me^-as with you’. She said, ‘Not until your father orders me to’.

قَالَ فَأَتَتْ أُمُّ إِبْرَاهِيمَ (عليه السلام) آزَرَ فَأَعْلَمَتْهُ الْقِصَّةَ فَقَالَ لَهَا ائْتِينِي بِهِ فَأَقْعِدِيهِ عَلَى الطَّرِيقِ فَإِذَا مَرَّ بِهِ إِخْوَتُهُ دَخَلَ مَعَهُمْ وَ لَا يُعْرَفُ قَالَ وَ كَانَ إِخْوَةُ إِبْرَاهِيمَ (عليه السلام) يَعْمَلُونَ الْأَصْنَامَ وَ يَذْهَبُونَ بِهَا إِلَى الْأَسْوَاقِ وَ يَبِيعُونَهَا قَالَ فَذَهَبَتْ إِلَيْهِ فَجَاءَتْ بِهِ حَتَّى أَقْعَدَتْهُ عَلَى الطَّرِيقِ وَ مَرَّ إِخْوَتُهُ فَدَخَلَ مَعَهُمْ فَلَمَّا رَآهُ أَبُوهُ وَقَعَتْ عَلَيْهِ الْمَحَبَّةُ مِنْهُ فَمَكَثَ مَا شَاءَ اللَّهُ

He^-asws said: ‘The mother of Ibrahim^-as came to Azar. She related to him the story. He said to her, ‘Bring him^-as to me. Make him^-as to be seated upon the road, so when his^-as brothers pass by, make him^-as enter with them, and he^-as will not be noticed’. He^-asws said: ‘And the brothers of Ibrahim^-as used to carve the idols and would go with these to the markets and sell them. She went to him^-as, and came with him^-as until she made him^-as to sit upon the road. And his^-as brothers passed by, he^-as entered with them. So when his^-as father saw him^-as, he was overwhelmed with the love for him^-as. And so the situation remained as such for as long as Allah^-azwj Desired it to’.

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

He^-asws said; ‘One day from the days during which, his^-as 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; ‘So 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 go away, by his^-as hands’.[35]

فَذَكَرَ أَبَانٌ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَمَّنْ رَوَاهُ عَنْ أَبِي جَعْفَرٍ (عليه السلام) أَنَّ دُعَاءَ إِبْرَاهِيمَ (عليه السلام) يَوْمَئِذٍ كَانَ يَا أَحَدُ [يَا أَحَدُ يَا صَمَدُ] يَا صَمَدُ يَا مَنْ لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ ثُمَّ قَالَ تَوَكَّلْتُ عَلَى اللَّهِ فَقَالَ الرَّبُّ تَبَارَكَ وَ تَعَالَى كَفَيْتُ فَقَالَ لِلنَّارِ كُونِي بَرْداً

Aban has mentioned, from Muhammad Bin Marwan, from the one who reported it,

(It has been narrated) from Abu Ja’far^-asws that: ‘The supplication of Ibrahim^-as on that day was: ‘O the One! O Everlasting! O the One Who does not beget nor is He Begotten, and there is none comparable to Him!’ Then he^-as said: ‘I^-as rely upon Allah^-azwj’. So the Lord^-azwj Blessed and Exalted Said: “I^-azwj shall Suffice for you^-as”. The fire said: ‘Make me to be cold’.

قَالَ فَاضْطَرَبَتْ أَسْنَانُ إِبْرَاهِيمَ (عليه السلام) مِنَ الْبَرْدِ حَتَّى قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ سَلاماً عَلى إِبْراهِيمَ وَ انْحَطَّ جَبْرَئِيلُ (عليه السلام) وَ إِذَا هُوَ جَالِسٌ مَعَ إِبْرَاهِيمَ (عليه السلام) يُحَدِّثُهُ فِي النَّارِ قَالَ نُمْرُودُ مَنِ اتَّخَذَ إِلَهاً فَلْيَتَّخِذْ مِثْلَ إِلَهِ إِبْرَاهِيمَ

He^-asws said: ‘The teeth of Ibrahim chattered from the cold until Allah^-azwj Mighty and Majestic Said: “Safety for Ibrahim^-as”. And Jibraeel^-as descended, and he was seated with Ibrahim^-as talking to him^-as in the fire. Nimrod^-la said, ‘When you take a god, you should take a god similar to that of the God of Ibrahim^-as’.

قَالَ فَقَالَ عَظِيمٌ مِنْ عُظَمَائِهِمْ إِنِّي عَزَمْتُ عَلَى النَّارِ أَنْ لَا تُحْرِقَهُ قَالَ فَأَخَذَ عُنُقٌ مِنَ النَّارِ نَحْوَهُ حَتَّى أَحْرَقَهُ

He^-asws said; ‘Then a great one from their great ones said, ‘It was I who intended that the fire should not burn him^-as’. So a huge flame shot out from the fire at him until it incinerated him’.

قَالَ فَآمَنَ لَهُ لُوطٌ وَ خَرَجَ مُهَاجِراً إِلَى الشَّامِ هُوَ وَ سَارَةُ وَ لُوطٌ

He^-asws said: ‘Lut^-as believed in him^-as, and went out as an emigrant to Syria – him^-as, and Sarah^-as and Lut^-as’.[36]

أبي، عن سعد، عن البرقي، عن محمد بن علي الكوفي، عن الحسن ابن أبي العقبة الصيرفي، عن الحسين بن خالد، عن الرضا عليه السلام قال: إن إبراهيم عليه السلام لما وضع في كفة المنجنيق غضب جبرئيل عليه السلام، فأوحى الله عزوجل: ما يغضبك يا جبرئيل ؟ قال: يا رب خليلك ليس من يعبدك على وجه الارض غيره، سلطت عليه عدوك وعدوه

My father, from Sa’ad, from Al Barqy, from Muhammad Bin Ali Al Kufy, from Al Hassan Ibn Abu Al Aqabah Al Sayrafi, from Al Husayn Bin Khalid,

‘From Al-Reza^-asws having said: ‘When Ibrahim^-as was placed in the palm of the catapult, Jibraeel^-as was angered. Allah^-azwj Mighty and Majestic Revealed to him^-as: “What angers you^-as, O Jibraeel^-as?” He^-as said: ‘O Lord^-azwj! Your^-azwj friend. There isn’t anyone worshipping You^-azwj upon the surface of the earth apart from him^-as. Your^-azwj enemy and his^-as enemy has overcome upon him^-as’.

فأوحى الله عزوجل إليه: اسكت إنما يعجل العبد الذي يخاف الفوت مثلك، فأما أنا فإنه عبدي آخذه إذا شئت

Allah^-azwj Mighty and Majestic Revealed to him^-as: “Be silent! But rather, the servant who fear the loss of opportunity fears like you^-as. As for I^-azwj, he is My^-azwj servant. I^-azwj can Seize him whenever I^-azwj so like to”

قال: فطابت نفس جبرئيل عليه السلام فالتفت إلى إبراهيم عليه السلام فقال: هل لك حاجة ؟ فقال: أما إليك فلا، فأهبط الله عزوجل عندها خاتما فيه ستة أحرف: ” لا إله إلا الله، محمد رسول الله، لا حول ولا قوة إلا بالله، فوضت أمري إلى الله، أسندت ظهري إلى الله، حسبي الله

He^-asws said: ‘The soul of Jibraeel^-as felt good, and he^-as turned to Ibrahim^-as and said: ‘Is there for you^-as any need?’ He^-as said: ‘As for to you^-as, so no’. During it, Allah^-azwj Mighty and Majestic Sent down a ring wherein were six phrases:

“There is no god except Allah^-azwj; Muhammad^-saww is a Rasool^-saww of Allah^-azwj; there is neither any Might nor Strength except with Allah^-azwj; I delegate my affairs to Allah^-azwj; I assign my back to Allah^-azwj; Allah^-azwj suffices me”.

فأوحى الله جل جلاله إليه: أن تختم بهذا الخاتم فإني أجعل النار عليك بردا وسلاما

Allah^-azwj, Majestic is His^-azwj Majesty Revealed to him^-as: “Wear this ring and I^-azwj shall Make the fire to be cool and safe upon you^-as!”^[37]

VERSES 25 & 26

وَقَالَ إِنَّمَا اتَّخَذْتُمْ مِنْ دُونِ اللَّهِ أَوْثَانًا مَوَدَّةَ بَيْنِكُمْ فِي الْحَيَاةِ الدُّنْيَا ۖ ثُمَّ يَوْمَ الْقِيَامَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضًا وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِنْ نَاصِرِينَ {25}

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, and your abode is the Fire, and there would not be any helpers for you all’ [29:25]

فَآمَنَ لَهُ لُوطٌ ۘ وَقَالَ إِنِّي مُهَاجِرٌ إِلَىٰ رَبِّي ۖ إِنَّهُ هُوَ الْعَزِيزُ الْحَكِيمُ {26}

And Lut believed in Him (Allah) and said: ‘I am fleeing to my Lord, surely He is the Mighty, the Wise [29:26]

محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن بكر بن صالح، عن القاسم بن بريد، عن أبي عمرو الزبيري، عن أبي عبد الله (عليه السلام)، قال في قول الله تعالى: وَ قالَ إِنَّمَا اتَّخَذْتُمْ مِنْ دُونِ اللَّهِ أَوْثاناً مَوَدَّةَ بَيْنِكُمْ فِي الْحَياةِ الدُّنْيا ثُمَّ يَوْمَ الْقِيامَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَ يَلْعَنُ بَعْضُكُمْ بَعْضاً، قال: «يعني يتبرأ بعضكم من بعض

Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from his father, from Bakr Bin Salih, from Al-Qasim Bin Bureyd, from Abu Amro Al-Zubeyri, who has said:

‘Abu Abdullah^-asws having said regarding the Words of Allah^-azwj the Exalted: ‘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] – ‘Meaning, they would be disavowing from each other’.[38]

محمد بن يعقوب: بإسناده عن أبان، عن محمد بن مروان، عن زرارة، عن أبي جعفر (عليه السلام)، قال: «فآمن له لوط، و خرج مهاجرا إلى الشام هو و سارة و لوط

Muhammad Bin Yaqoub, by his chain from Aban, from Muhammad Bin Marwan, from Zurara,

(It has been narrated) from Abu Ja’far^-asws having said: ‘And Lut believed in Him [29:26] – (Ibrahim^-as), and went out emigrating to Syria, him (Ibrahim^-as) and Sarah^-as, and Lut^-as’.[39]

علي، عن أبيه، وعدة من أصحابنا عن سهل جميعا، عن ابن محبوب، عن إبراهيم بن أبي زياد الكرخي قال: سمعت أبا عبد الله عليه السلام يقول: إن إبراهيم عليه السلام كان مولده بكوثى ربى وكان أبوه من أهلها، وكانت ام إبراهيم وام لوط سارة وورقة – وفي نسخة رقبة –  اختين وهما ابنتان للاحج، وكان لا حج نبيا منذرا ولم يكن رسولا، وكان إبراهيم عليه السلام في شبيبته على الفطرة التي فطر الله عزوجل الخلق عليها حتى هداه الله تبارك وتعالى إلى دينه واجتباه

Ali Bin Ibrahim, from his father, and a number of our companions, from Sahl Bin Ziyad, together from Al-Hassan Bin Mahboub, from Ibrahim Bin Abu Ziyad Al-Karkhy who said:

‘I heard Abu Abdullah^-asws saying that: ‘Ibrahim^-as was born at Kowsy Ruba, and his^-as father was from its inhabitants, and the mother of Ibrahim^-as, and the mother of Lut^-as were Sara and Warqa’ (and in another copy ‘Ruqayya’), and were sisters, and they were both the daughters of Lahij^-as. And Lahij^-as was a Prophet^-as, a Warner, but was not a Messenger^-as. And Ibrahim^-as was, in his^-as youth, upon the nature which Allah^-azwj Mighty and Majestic Created, to the extent that Allah^-azwj Blessed and Exalted Guided him^-as to His^-azwj Religion, and Chose him^-as.

وإنه تزوج سارة ابنة لا حج وهي ابنة خالته، وكانت سارة صاحبة ماشية كثيرة وأرض واسعة وحال حسنة، وكانت قد ملكت إبراهيم جميع ما كانت تملكه، فقام فيه وأصلحه وكثرت الماشية والزرع حتى لم يكن بأرض كوثى ربى رجل أحسن حالا منه

And he^-as married Sara^-as, the daughter of Lahij^-as, the daughter of his^-as maternal aunt. And Sara^-as was the owner of a lot of assets, and vast lands, and of good financial condition, and Ibrahim^-as was the owner of all what she had owned. So he^-as managed it, and corrected the affairs, and increased the assets and plantations considerably, to the extent that he^-as became the most affluent man in the land of Kowsy Ruba (an extract).^[40]

VERSES 27 – 35

وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ وَجَعَلْنَا فِي ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَابَ وَآتَيْنَاهُ أَجْرَهُ فِي الدُّنْيَا ۖ وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ {27}

And We Granted Is’haq and Yaqoub to him and Made the Prophet-hood to be in his offspring, and We Gave him his Recompense in the world, and he, in the Hereafter, would be from the righteous ones [29:27]

وَلُوطًا إِذْ قَالَ لِقَوْمِهِ إِنَّكُمْ لَتَأْتُونَ الْفَاحِشَةَ مَا سَبَقَكُمْ بِهَا مِنْ أَحَدٍ مِنَ الْعَالَمِينَ {28}

And Lut when he said to his people: ‘You are committing the immoralities which no one from the worlds has preceded you with these [29:28]

أَئِنَّكُمْ لَتَأْتُونَ الرِّجَالَ وَتَقْطَعُونَ السَّبِيلَ وَتَأْتُونَ فِي نَادِيكُمُ الْمُنْكَرَ ۖ فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَنْ قَالُوا ائْتِنَا بِعَذَابِ اللَّهِ إِنْ كُنْتَ مِنَ الصَّادِقِينَ {29}

Are you coming to the men and cutting of the ways (banditry), and committing the evil in your clubs?’ But there was no answer from his people except that they said, ‘Come to us with the Punishment of Allah if you were from the truthful ones’ [29:29]

قَالَ رَبِّ انْصُرْنِي عَلَى الْقَوْمِ الْمُفْسِدِينَ {30}

He (Lut) said: ‘Lord! Help me against the mischievous people!’ [29:30]

وَلَمَّا جَاءَتْ رُسُلُنَا إِبْرَاهِيمَ بِالْبُشْرَىٰ قَالُوا إِنَّا مُهْلِكُو أَهْلِ هَٰذِهِ الْقَرْيَةِ ۖ إِنَّ أَهْلَهَا كَانُوا ظَالِمِينَ {31}

And when Our messengers came to Ibrahim with the glad tidings, they said: We will be destroying this town. Surely its inhabitants have been unjust!’ [29:31]

قَالَ إِنَّ فِيهَا لُوطًا ۚ قَالُوا نَحْنُ أَعْلَمُ بِمَنْ فِيهَا ۖ لَنُنَجِّيَنَّهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ كَانَتْ مِنَ الْغَابِرِينَ {32}

He (Ibrahim) said: ‘Surely in it is Lut’. They said: ‘We are more knowing with the ones in it. We will rescue him and his family except for his wife, she would be from the ones left behind [29:32]

وَلَمَّا أَنْ جَاءَتْ رُسُلُنَا لُوطًا سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالُوا لَا تَخَفْ وَلَا تَحْزَنْ ۖ إِنَّا مُنَجُّوكَ وَأَهْلَكَ إِلَّا امْرَأَتَكَ كَانَتْ مِنَ الْغَابِرِينَ {33}

And when Our Messengers came to Lut, he was worried for them, and he constricted with them being unable (to help them), and they said: ‘Neither fear nor grieve! We will rescue you and your family except for your wife. She would be from the ones left behind [29:33]

إِنَّا مُنْزِلُونَ عَلَىٰ أَهْلِ هَٰذِهِ الْقَرْيَةِ رِجْزًا مِنَ السَّمَاءِ بِمَا كَانُوا يَفْسُقُونَ {34}

We would be descending upon the people of this town as a Punishment from the sky due to their defiance (insistence)’ [29:34]

وَلَقَدْ تَرَكْنَا مِنْهَا آيَةً بَيِّنَةً لِقَوْمٍ يَعْقِلُونَ {35}

And We have left behind a clear Sign from it for a people who use their intellects [29:35]

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

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

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

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

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

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

He^-as (Ibrahim) said to them^-as: ‘Suppose there were a hundred Momineen among them, would you^-as destroy them?’ Jibraeel^-as said: ‘No’. He^-as said: ‘If there were fifty?’ He^-as said: ‘No’. He^-as said, ‘If there were thirty?’ He^-as said; No’. He^-as said: ‘If there were twenty?’ He^-as said: ‘No’. He^-as said: ‘if there were ten?’ He^-as said; ‘No’. He^-as said: ‘If there were five?’ He^-as said: ‘No’. He^-as said: ‘If there was one?’ He^-as said: ‘No’. He said: ‘Surely in it is Lut’. They said: ‘We are more knowing with the ones in it. We will rescue him and his family except for his wife, she would be from the ones left behind [29:32]. Then they^-as left.[41]

و عنه: بهذا الإسناد، عن الحسن بن محبوب، عن مالك بن عطية، عن أبي حمزة الثمالي، عن أبي جعفر (عليه السلام): «فقال رسول الله (صلى الله عليه و آله): يا جبرئيل، و أين كانت قريتهم من البلاد؟ فقال جبرئيل: كان موضع قريتهم في موضع بحيرة طبرية اليوم، و هي في نواحي الشام

And from him, by this chain, from Al-Hassan Bin Mahboub, from Malik Bin Atiyya, from Abu Hamza Al-Sumaly, who has narrated:

Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘O Jibraeel^-as! And where was their village from the cities (of today)?’ So Jibraeel^-as said: ‘The place of their village was in a place called the Sea of Galilee today, and it is around Syria’.

قال: فقال له رسول الله (صلى الله عليه و آله): أ رايتك حين قلبتها، في أي موضع من الأرضين وقعت القرية و أهلها؟ فقال: يا محمد، وقعت فيما بين بحر الشام إلى مصر، فصارت تلولا في البحر

He^-asws said: ‘Rasool-Allah^-saww said to him^-as: ‘Did you^-as see, when you^-as overturned them, in which place of the firmaments did the village and its inhabitants end up in?’ So he^-as said: ‘O Muhammad^-saww! They ended up in what is between the sea of Syria and Egypt. Taloula (the town) ended up in the sea’.[42]

[ جلال الدين السيوطي ] أخرج ابن أبي الدنيا، والبيهقي، وابن عساكر، عن أبي حمزة قال: قلت لمحمد بن علي: عذب الله نساء قوم لوط بعمل رجالهم قال: الله أعدل من ذلك استغنى الرجال بالرجال والنساء بالنساء

Jalaal Al Deen Suyuti – Akhraj Bin Abu Al Danya and Al Bayhaqi, and Ibn Asakir, from Abu Hamza who said,

‘I said to Muhammad^-asws Bin Ali^-asws, ‘Allah^-azwj Punished the women of the people of Lut^-as for the deeds of their men’. The Imam^-asws said: ‘Allah^-azwj is more Just than that. Their (men) satisfied themselves with the men, and the women with the women’.[43]

العياشي: عن يزيد بن ثابت، قال: سأل رجل أمير المؤمنين (عليه السلام): أ تؤتى النساء في أدبارهن؟ فقال: «سفلت، سفل الله بك، أما سمعت الله يقول: لَتَأْتُونَ الْفاحِشَةَ ما سَبَقَكُمْ بِها مِنْ أَحَدٍ مِنَ الْعالَمِينَ؟

Al Ayyashi, from Yazeed Bin Sabit who said,

‘A man asked Amir Al-Momineen^-asws, ‘Can I go to the women into their backs?’ He^-asws said: ‘You are the lowest, may Allah^-azwj Lower you! Have you not heard Allah^-azwj Saying: ‘And Lut when he said to his people: ‘You are committing the immoralities which no one from the worlds has preceded you with these [29:28]?’[44]

عن جابر بن عبد الله، قال: قال رسول الله (صلى الله عليه و آله): «إن من أخوف ما أخاف على امتي عمل قوم لوط

From Jabir Bin Abdullah who said,

‘Rasool-Allah^-saww said: ‘From what I^-saww fear the most from all that I^-saww fear for my^-saww community is the committing of the deeds of the people of Lut^-as (homosexuality)’.[45]

الطبرسي: في معنى وَ تَأْتُونَ فِي نادِيكُمُ الْمُنْكَرَ، عن الرضا (عليه السلام): «أنهم كانوا يتضارطون في مجالسهم من غير حشمة و لا حياء

Al Tabarsy –

‘In the meaning of: and committing the evil in your clubs?’ [29:29], from Al-Reza^-asws (having said): ‘They were indulging in obscenities in their gatherings without having any decency or shame’’.[46]

VERSES 36 – 38

وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا فَقَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ وَارْجُوا الْيَوْمَ الْآخِرَ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ {36}

And to Madyana (We Sent) their brother Shuaib, so he said: ‘O people! Worship Allah and fear the Last Day and do not go about in the land making mischief [29:36]

فَكَذَّبُوهُ فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ {37}

But they belied him (Shuaib), so the earthquake seized them and they became crouching (seeking safety) in their houses [29:37]

وَعَادًا وَثَمُودَ وَقَدْ تَبَيَّنَ لَكُمْ مِنْ مَسَاكِنِهِمْ ۖ وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ وَكَانُوا مُسْتَبْصِرِينَ {38}

And Aad and Samood, and it is clear for you from their dwellings. And the Satan adorned their deeds for them, so he blocked them from the Way, although they were insightful (intelligent) [29:38]

ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامٍ عَنْ سَعْدٍ الْإِسْكَافِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: إِنَّ أَوَّلَ مَنْ عَمِلَ الْمِكْيَالَ وَ الْمِيزَانَ شُعَيْبٌ النَّبِيُّ ع عَمِلَهُ بِيَدِهِ فَكَانُوا يَكِيلُونَ وَ يُوفُونَ ثُمَّ إِنَّهُمْ بَعْدُ طَفَّفُوا فِي الْمِكْيَالِ وَ بَخِسُوا فِي الْمِيزَانِ فَأَخَذَتْهُمُ الرَّجْفَةُ فَعُذِّبُوا بِهَا فَأَصْبَحُوا فِي دارِهِمْ جاثِمِينَ

Qasas Al Anbiya, by the chain going up to Al Sadouq, from ibn Mutawakkal, from Al Asadabady, from Al Barqy, from Ibn Mahboub, from Hisham, from Saeed Al Iskaaf,

(It has been narrated) from Ali^-asws Bin Al-Husayn^-asws having said: ‘The first one to fulfil the measure and the weight was the Prophet Shuayb^-as. He^-as used to measure out with his^-as own hands, and he^-as used to fulfil the measurement. Till then, they (The Dwellers of the Thicket) used to cheat in the measure and be deficient in the weighing. So, they were Seized by the tremor, and they were Punished by it, and so in the morning they were motionless in their houses’.[47]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ بِشْرِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عِصْمَةَ قَاضِي مَرْوَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ وَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى شُعَيْبٍ النَّبِيِّ ( صلوات الله عليه ) أَنِّي مُعَذِّبٌ مِنْ قَوْمِكَ مِائَةَ أَلْفٍ أَرْبَعِينَ أَلْفاً مِنْ شِرَارِهِمْ وَ سِتِّينَ أَلْفاً مِنْ خِيَارِهِمْ فَقَالَ ( عليه السلام ) يَا رَبِّ هَؤُلَاءِ الْأَشْرَارُ فَمَا بَالُ الْأَخْيَارِ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ دَاهَنُوا أَهْلَ الْمَعَاصِي وَ لَمْ يَغْضَبُوا لِغَضَبِي

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of our companions, from Bashr Bin Abdullah, from Abu Isama, a judge of Merv, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘And Allah^-azwj Mighty and Majestic Revealed unto The Prophet Shuayb^-as: “I^-azwj will be Punishing, from your^-as people, one hundred thousand, forty thousand being from their evil ones and sixty thousand being from their good ones”. So he^-as said: ‘O Lord^-azwj!’ They (the forty thousand) are evil, but what is the matter with the good ones?’ So Allah^-azwj Mighty and Majestic Revealed unto him^-as: “They sweet-talked the people of the disobedience and were not angry due to My^-azwj Anger”’.[48]

عن ابن عباس قال: و كان رسول الله (صلى الله عليه و آله) إذا ذكر شعيبا يقول: ذاك خطيب الأنبياء

From Ibn-Abbas who said,

‘And Rasool-Allah^-saww, when Shuayb^-as was mentioned, said: ‘That is the speaker of the Prophets^-as’.[49]

عن الباقر (عليه السلام) قال: «أما شعيب فإنه أرسل إلى مدين، و هي لا تكمل أربعين بيتا

From Al-Baqir^-asws having said: ‘As for Shuayb^-as, so he^-as was Sent to Madayn, and it was not even forty Households complete’.[50]

VERSES 39 & 40

وَقَارُونَ وَفِرْعَوْنَ وَهَامَانَ ۖ وَلَقَدْ جَاءَهُمْ مُوسَىٰ بِالْبَيِّنَاتِ فَاسْتَكْبَرُوا فِي الْأَرْضِ وَمَا كَانُوا سَابِقِينَ {39}

And Qaroun and Pharaoh and Haman. And Musa had come to them with the clear proofs, but they were arrogant in the land, yet they could not outstrip Us [29:39]

فَكُلًّا أَخَذْنَا بِذَنْبِهِ ۖ فَمِنْهُمْ مَنْ أَرْسَلْنَا عَلَيْهِ حَاصِبًا وَمِنْهُمْ مَنْ أَخَذَتْهُ الصَّيْحَةُ وَمِنْهُمْ مَنْ خَسَفْنَا بِهِ الْأَرْضَ وَمِنْهُمْ مَنْ أَغْرَقْنَا ۚ وَمَا كَانَ اللَّهُ لِيَظْلِمَهُمْ وَلَٰكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ {40}

So, We Seized each due to his sin. Thus, from them was one We Sent a sand storm upon, and from them was one Seized by the Scream, and from them was one the land submerged with, and from them was one We Drowned. And Allah was not unjust to them, but they were unjust to themselves [29:40]

و قال علي بن إبراهيم، فهذا رد على المجبرة الذين زعموا أن الأفعال لله عز و جل و لا صنع لهم فيها و لا اكتساب، فرد الله عليهم، فقال: فَكُلًّا أَخَذْنا بِذَنْبِهِ، و لم يقل بفعلنا به، لأن الله عز و جل أعدل من أن يعذب العبد على فعله الذي يجبره عليه

And Ali Bin Ibrahim said,

‘So, this is a rebuttal against the (believers in) compulsion, alleging that the deeds are for Allah^-azwj Mighty and Majestic, and there is no dealing for them in these nor any earning. So Allah^-azwj Rebutted against them and He^-azwj Said: So, We Seized each due to his sin [29:40], and He^-azwj did not Say: “It was due to Our^-azwj Deed, because Allah^-azwj Mighty and Majestic is more Just than to Punish the servant upon his deed which He^-azwj has Compelled him upon.

فقال الله: فَمِنْهُمْ مَنْ أَرْسَلْنا عَلَيْهِ حاصِباً، و هم قوم لوط وَ مِنْهُمْ مَنْ أَخَذَتْهُ الصَّيْحَةُ، و هم قوم شعيب و صالح وَ مِنْهُمْ مَنْ خَسَفْنا بِهِ الْأَرْضَ، و هم قوم هود وَ مِنْهُمْ مَنْ أَغْرَقْنا، و هم فرعون و أصحابه

Allah^-azwj Said: Thus, from them was one We Sent a sand storm upon – and they are the people of Lut^-as, and from them was one Seized by the Scream – and they were the people of Shuayb^-as and Salih^-as, and from them was one the land submerged with – and they were the people of Hud^-as, and from them was one We Drowned [29:40] – and they were Pharaoh^-la and his^-la companions’.[51]

ابن المتوكل، عن الحميري، عن ابن عيسى، عن ابن محبوب، عن هشام ابن سالم، عن أبي بصير قال: قلت لابي جعفر عليه السلام: كان رسول الله صلى الله عليه واله يتعوذ من البخل ؟

Ibn Al Mutawakkal, from Al Himeyri, from Ibn Isa, from Ibn Mahboub, from Hisham Ibn Salim, from Abu Baseer who said,

‘I said to Abu Ja’far^-asws, ‘Was Rasool-Allah^-azwj seeking Refuge from the stinginess?’

فقال: نعم يا أبا محمد في كل صباح ومساء، ونحن نتعوذ بالله من البخل، الله يقول: ” ومن يوق شح نفسه فاولئك هم المفلحون ” وساخيرك عن عاقبة البخل، إن قوم لوط كانوا أهل قرية أشحاء على الطعام، فأعقبهم البخل داء لا دواء له في فروجهم، فقلت: وما أعقبهم ؟

He^-asws said: ‘Yes, O Abu Muhammad, during every morning and evening, and we^-asws seek Refuge with Allah^-azwj from the stinginess. Allah^-azwj is Saying: And one who saves himself from the stinginess, so those ones, they are the successful [64:16], and I^-asws shall inform you about the consequences of the stinginess. The people of Lut^-as were the people of the town stingy upon the feeding, and their consequences of the stinginess was a disease in their private parts having no cure for it’. I said, ‘And what were their consequences?’

فقال: إن قرية قوم لوط كانت على طريق السيارة إلى الشام ومصر، فكانت السيارة تنزل بهم فيضيفونهم، فلما كثر ذلك عليهم ضاقوا بذلك ذرعا بخلا ولوما، فدعاهم البخل إلى أن كانوا إذا نزل بهم الضيف فضحوه من غير شهوة بهم إلى ذلك، وإنما كانوا يفعلون ذلك بالضيف حتى ينكل النازل عنهم

He^-asws said: ‘The town of the people of Lut^-as was upon a road of the travellers to Syria and Egypt, and the travellers used to descend with them, and they would be hosting them. When that became frequent upon them, they were straitened by that getting fed up out of stinginess. Their stinginess called them to that when the guest descended with them, they would shame him from without any lustful desired with them to that; and rather they were doing that with the guest until the guests recoiled from them.

فشاع أمرهم في القرى وحذر منهم النازلة فأورثهم البخل بلاء لا يستطيعون دفعه عن أنفسهم من غير شهوة لهم إلى ذلك، حتى صاروا يطلبونه من الرجال في البلاد ويعطونهم عليه الجعل

Their affair spread in the town and the guests were cautious from them, and the stinginess inherited them an affliction they were not able to repel it from themselves from without lustful desires for them to that, until they became seeking it from the men in the city and were giving them a fee upon it’.

ثم قال: فأي داء أدأى من البخل ولا أضر عاقبة ولا أفحش عند الله عزوجل ؟

Then he^-asws said: ‘So which disease is more inviting (to evil) than the stinginess nor of a more harmful consequence, nor more immoral in the Presence of Allah^-azwj Mighty and Majestic?’

قال أبو بصير: فقلت له: جعلت فداك فهل كان أهل قرية لوط كلهم هكذا يعملون ؟

Abu Baseer said, ‘I said to him^-asws, ‘May I be sacrificed for you^-asws! Were the people of the town of Lut^-as, all of them were doing like this?’

فقال: نعم إلا أهل بيت من المسلمين أما تسمع لقوله تعالى: ” فأخرجنا من كان فيها من المؤمنين فما وجدنا فيها غير بيت من المسلمين

He^-asws said: ‘Yes, except the people of a household from the submitters. Have you not heard the Words of the Exalted: But We did not find therein apart from a (single) household of the submitters [51:36].

ثم قال أبو جعفر عليه السلام: إن لوطا لبث في قومه ثلاثين سنة يدعوهم إلى الله عزوجل ويحذرهم عذابه، وكانوا قوما لا يتنظفون من الغائط، ولا يتطهرون من الجنابة

Then Abu Ja’far^-asws said: ‘Lut^-as remained among his^-as people for thirty years, calling them to Allah^-azwj Mighty and Majestic and cautioning them of His^-azwj Punishment; and they were a people who were not cleaning themselves from the defecation, nor cleaning themselves from the sexual impurity.

وكان لوط ابن خالة إبراهيم، وكانت امرأة إبراهيم سارة اخت لوط، وكان لوط وإبراهيم نبيين مرسلين منذرين، وكان لوط رجلا سخيا كريما يقري الضيف إذا نزل به، ويحذرهم قومه

And Lut^-as was a son of the maternal aunt of Ibrahim^-as, and Sarah^-as, a wife of Ibrahim^-as was a sister of Lut^-as, and Lut^-as and Ibrahim^-as were two Prophets^-as, Messengers, Warners, and Lut^-as was a generous man, benevolent, welcoming the guest whenever he descended with him^-as, and warning them of his^-as people’.

قال: فلما رأى قوم لوط ذلك منه قالوا له: إنا ننهاك عن العالمين، لا تقر ضيفا ينزل بك إن فعلت فضحنا ضيفك الذي ينزل بك وأخزيناك

He^-asws said:’ When the people of Lut^-as saw that from him^-as, they said to him^-as, ‘We forbid you^-as from the world. Do not accept any guest who descends with you^-as. If you^-as do so, we will shame your^-as guest who descends with you^-as and disgrace you^-as’.

فكان لوط إذا نزل به الضيف كتم أمره مخافة أن يفضحه قومه، وذلك أنه لم يكن للوط عشيرة

It was so that whenever the guest descended with Lut^-as, he^-as would conceal his matter fearing that his^-as people would shame him, and that is because there did not happen to be any clan for Lut^-as’.

قال: ولم يزل لوط وإبراهيم يتوقعان نزول العذاب على قومه، فكانت لابراهيم وللوط منزلة من الله عزوجل شريفة، وإن الله عزوجل كان إذا أراد عذاب قوم لوط أدركته مودة إبراهيم وخلته ومحبة لوط فيراقبهم فيؤخر عذابهم

He^-asws said: ‘And Lut^-as and Ibrahim^-as did not cease to anticipate the descend of the Punishment upon his^-as people. There was an honourable status for Ibrahim^-as and for Lut^-as from Allah^-azwj Mighty and Majestic; and that whenever Allah^-azwj Mighty and Majestic Wanted to Punish the people of Lut^-as, Made him^-as realise it, out of cordiality of Ibrahim^-as and his^-as friendship and love for Lut^-as, and was Watching them and Delaying their Punishment’.

قال أبو جعفر عليه السلام: فلما اشتد أسف الله على قوم لوط وقدر عذابهم وقضى أن يعوض إبراهيم من عذاب قوم لوط بغلام عليم فيسلى به مصابه بهلاك قوم لوط فبعث الله رسلا إلى إبراهيم يبشرونه بإسماعيل

Abu Ja’far^-asws said: ‘When the Wrath of Allah^-azwj Intensified upon the people of Lut^-as, and He^-azwj determined their Punishment and Decreed that to offset Ibrahim^-as from the Punishment of the people of Lut^-as by (Granting him^-as) a knowledgeable boy, he^-as would be consoled of his^-as calamity of the destruction of the people of Lut^-as, Allah^-azwj Sent Messengers to Ibrahim^-as Giving him^-as Glad Tidings of Ismail^-as.

فدخلوا عليه ليلا ففزع منهم وخاف أن يكونوا سراقا، فلما رأته الرسل فزعا مذعورا قالوا: سلاما، قال: سلام إنا منكم وجلون قالوا لا توجل إنا رسل ربك نبشرك بغلام عليم

They entered to see him^-as one night, and he^-as was alarmed from them and feared that they might be thieves. When he^-as saw the Messengers he^-as was terrified. they said, ‘Salam!’ He said: ‘We are afraid of you’. [15:52] They said: ‘Do not be afraid. We give you glad tidings of a knowledgeable boy [15:53]’.

قال أبو جعفر عليه السلام: والغلام العليم هو إسماعيل من هاجر، فقال: إبراهيم للرسل: أبشر تموني على أن مسني الكبر فبم تبشرون ؟ قالوا: بشرناك بالحق فلا تكن من القانطين

Abu Ja’far^-asws said: ‘And the knowledgeable boy, he^-as is Ismail^-as from Hajar^-as. Ibrahim^-as said to the Messengers: ‘Are you giving me glad tidings upon the old age having touched me! So by what are you giving me glad tidings?’ [15:54] They said: ‘We give you glad tidings by the Truth, therefore do no become from the despairing ones’ [15:55].

فقال إبراهيم: فما خطبكم بعد البشارة ؟ قالوا: إنا ارسلنا إلى قوم مجرمين قوم لوط إنهم كانوا قوما فاسقين، لننذرهم عذاب رب العالمين

Ibrahim^-as said: ‘So what is your concern, after the glad tidings?’ They said: ‘We are Sent to a criminal people, [15:58], the people of Lut^-as, they were a transgressing people, in order to warn them of the Punishment of the Lord^-azwj of the worlds’.

قال أبو جعفر عليه السلام: فقال إبراهيم عليه السلام للرسل: إن فيها لوطا ! قالوا: نحن أعلم بمن فيها لننجينه وأهله أجمعين، إلا امرأته قدرنا إنها لمن الغابرين

Abu Ja’far^-asws said: ‘Ibrahim^-as said: ‘Lut^-as is among them’. They said: ‘We are more knowing of the ones who are therein. We shall rescue him^-as and his^-as family, Except for his wife. We have decreed for her to be from the ones remaining behind’ [15:60]’.

قال: ” فلما جاء آل لوط المرسلون قال إنكم قوم منكرون * قالوا بل جئناك بما كانوا فيه ” قومك من عذاب الله ” يمترون * وأتيناك بالحق ” لننذر قومك العذاب ” وإنا لصادقون

He^-asws said: ‘So when the messengers came to the family of Lut [15:61] He said: ‘You are a people unknown (to me)’ [15:62] They said: ‘But, we come to you with what they were disputing about [15:63] of the Punishment of Allah^-azwj, And we come to you with the Truth,  – in order to warn your^-as people of the Punishment, and we are truthful [15:64].

” فأسر بأهلك ” يا لوط إذا مضى لك من يومك هذا سبعة أيام ولياليها ” بقطع من الليل ” إذا مضى نصف الليل ” ولا يلتفت منكم أحد إلا امرأتك إنه مصيبها ما أصابهم ” ” وامضوا ” في تلك الليلة ” حيث تؤمرون

So travel with your family  – O Lut^-as, when seven days and its nights are past from this days of yours^-as, in a part of the night – when half the night is past, and not one of you should turn back, – except your^-as wife for it would hit her what would hit them, and go, during that night, wherever you are Commanded to [15:65]’.

قال أبو جعفر عليه السلام: فقضوا ذلك الامر إلى لوط أن دابر هؤلاء مقطوع مصبحين

Abu Ja’far^-asws said: ‘That Command was Decreed to Lut^-as that they would be broken in the morning’.

قال: قال أبو جعفر عليه السلام: فلما كان يوم الثامن مع طلوع الفجر قدم الله عزوجل رسلا إلى إبراهيم يبشرونه بإسحاق ويعزونه بهلاك قوم لوط، وذلك قوله تعالى: ” ولقد جاءت رسلنا إبراهيم بالبشرى قالوا سلاما قال سلام فما لبث أن جاء بعجل حنيذ ” يعني زكيا مشويا نضيجا

He (the narrator) said, ‘Abu Ja’far^-asws said: ‘When it was the eighth day with the emergence of the dawn, Allah^-azwj Mighty and Majestic Sent forward the Messengers to Ibrahim^-as giving him^-as glad tidings of Is’haq, and console him^-as for the destruction of the people of Lut^-as, and that is the Word of the Exalted: And Our Messengers had come to Ibrahim with the glad tidings. They said: ‘Peace!’ He said: ‘Peace’. So it was not long before he came with a roasted calf [11:69], meaning pure, grilled, well-done.

فلما رأى ” إبراهيم ” أيديهم لا تصل إليه نكرهم وأوجس منهم خيفة قالوا لا تخف إنا ارسلنا إلى قوم لوط وامرأته قائمة فبشروها بإسحق ومن وراء إسحق يعقوب فضحكت يعني فتعجبت من قولهم قالت يا ويلتئ ألد وأنا عجوز وهذا بعلي شيخا إن هذا لشئ عجيب * قالوا أتعجبين من أمر الله رحمت الله وبركاته عليكم أهل البيت إنه حميد مجيد

But when he – Ibrahim^-as, saw that their hands were not extended towards it, he deemed them strange and was apprehensive from them. They said: ‘do not fear! We are Sent to the people of Lut [11:70] And his wife was standing (nearby), and she laughed, so We Gave her the glad tidings of Is’haq and after Is’haq of Yaqoub [11:71] She said: O woe be unto me! Shall I bear a son when I am a very old woman and this my husband is a very old man? This is a strange thing [11:72] They said: ‘Are you astounded from a Command of Allah? The Mercy of Allah and His Blessings are upon you, the People of the Household, surely He is Praised, Glorious [11:73]’.

قال أبو جعفر عليه السلام: فلما جاءت إبراهيم البشارة بإسحاق وذهب عنه الروع أقبل يناجي ربه في قوم لوط ويسأله كشف البلاء عنهم فقال الله عزوجل: يا إبراهيم أعرض عن هذا إنه قد جاء أمر بك وإنهم آتيهم عذابي بعد طلوع الشمس من يومك محتوما غير مردود

Abu Ja’far^-asws said: ‘When the glad tidings came to Ibrahim^-as of Is’haq^-as So when fright went away from Ibrahim and the glad tidings came to him, he pleaded to Us for the people of Lut [11:74], and asked Him^-azwj to Remove the calamity from them. Allah^-azwj Mighty and Majestic Said: “O Ibrahim! Turn away from this, surely the Command of your Lord has come, and there would come to them a Punishment, – after the emergence of the sun from this day of yours^-as, Ordained, which cannot be averted [11:76]’’.^[52]

2 – ل، ع، ن: سأل الشامي أمير المؤمنين عليه السلام عن قوله تعالى: ” يوم يفر المرء من أخيه وامه وأبيه وصاحبته وبنيه ” من هم ؟

The Syrian asked Amir Al-Momineen^-asws about the Words of the Exalted: (It would be) a Day the person will flee from his own brother [80:34] And his mother, and his father [80:35] And his spouse and his son [80:36], who are they?’

فقال عليه السلام: قابيل يفر من هابيل عليه السلام، و الذي يفر من امه موسى عليه السلام، والذي يفر من أبيه إبراهيم عليه السلام، والذي يفر من صاحبته لوط عليه السلام. والذي يفر من ابنه نوح عليه السلام يفر من ابنه كنعان

He^-asws said: ‘Qabeel^-la would flee from Habeel^-as, and the one who would flee from his mother is Musa^-as, and the one who will flee from his father is Ibrahim^-as, and the one who will flee from his wife is Lut^-as, and the one who will flee from his son would be Noah^-as fleeing from his^-as son Canaan’’.^[53]

VERSES 41 – 43

مَثَلُ الَّذِينَ اتَّخَذُوا مِنْ دُونِ اللَّهِ أَوْلِيَاءَ كَمَثَلِ الْعَنْكَبُوتِ اتَّخَذَتْ بَيْتًا ۖ وَإِنَّ أَوْهَنَ الْبُيُوتِ لَبَيْتُ الْعَنْكَبُوتِ ۖ لَوْ كَانُوا يَعْلَمُونَ {41}

An example of those who are taking guardians from besides Allah is like an example of the spider taking a house (for itself). And surely, the frailest of the houses is the house of the spider, if only they knew [29:41]

إن الله لا يستحيي أن يضرب مثلا ما بعوضة فما فوقها ” الآية: قال الباقر عليه السلام: فلما قال الله: ” يا أيها الناس ضرب مثل ” وذكر الذباب في قوله: ” إن الذين يدعون من دون الله لن يخلقوا ذبابا ” الآية، ولما قال: ” مثل الذين اتخذوا من دون الله أولياء كمثل العنكبوت ” الآية

Surely Allah has no Reservations from Striking an example – (that of) a mosquito or what is above it [2:26] – the Verse. The Imam (Hassan Al-Askari^-asws) said: ‘Al-Baqir^-asws said: ‘When Allah^-azwj the Exalted Said: O you people! An example is Struck, and Mentioned the fly in His^-azwj Words surely those whom you call upon besides Allah will never be (able to) create a fly [22:73] – the Verse. And when He^-azwj Said: The example of those who take guardians besides Allah is as the example of the spider [29:41] – the Verse.

وضرب مثلا في هذه السورة بالذي استوقد نارا وبالصيب من السماء قالت الكفار والنواصب: وما هذا من الامثال فيضرب ؟ يريدون به الطعن على رسول الله صلى الله عليه وآله

And He^-azwj Struck two Examples in this Chapter by those who kindled a fire [2:17]  and rainstorm from the sky [2:19], the unbelievers and the Nasibis (Hostile to Friends of Allah^-azwj) said: ‘So what are these examples He^-azwj is Striking?’. They intended this to be a snide (hurtful) upon Rasool-Allah^-saww.

فقال الله: يا محمد ” إن الله لا يستحيي ” لا يترك حياء ” أن يضرب مثلا ” للحق يوضحه به عند عباده المؤمنين ” ما بعوضة ” ما هو بعوضة المثل ” فما فوقها ” فوق البعوضة وهو الذباب، يضرب به المثل إذا علم أن فيه صلاح عباده ونفعهم

Allah^-azwj Said: ‘O Muhammad^-saww! Surely Allah has no Reservations [2:26] – He^-saww does not avoid embarrassment from Striking an example so the Truth may be manifested to the Momineen servants (that of) a mosquito i.e., be it an example of a mosquito or what is above it or something bigger and that is of a fly. He^-azwj Strikes an example when He^-azwj Knows that in it is correction of His^-azwj servants and their benefit.

فأما الذين آمنوا ” بالله وبولاية محمد وعلي وآلهما الطيبين، وسلم لرسول الله صلى الله عليه وآله وللائمة أحكامهم وأخبارهم وأحوالهم، ولم يقابلهم في امورهم، ولم يتعاط الدخول في أسرارهم، ولم يفش شيئا مما يقف عليه منها إلا بإذنهم ” فيعلمون ” يعلم هؤلاء المؤمنون الذين هذه صفتهم ” أنه ” المثل المضروب ” الحق من ربهم ” أراد به الحق وإبانته والكشف عنه وإيضاحه

Then as for those who believe in Allah^-azwj and the Wilayah of Muhammad^-saww and Ali^-asws and their^-asws goodly Progeny^-asws, and submit to Rasool-Allah^-saww and to the Imams^-asws, to their^-asws orders and their^-asws Ahadeeth and their^-asws situations and do not confront them^-asws in their^-asws affairs and do not interfere in their^-asws secrets and do not disclose anything given to them in trust from them^-asws without their^-asws permission. They are knowing those Momineen of these characteristics, that it – the example being struck is the Truth from their Lord intended to manifest the Truth and explain it, and the uncovering from it and its clarification.

وأما الذين ” كفروا بمحمد بمعارضتهم له في علي بلم وكيف وتركهم الانقياد له في سائر ما أمر به ” فيقولون ماذا أراد الله بهذا مثلا يضل به كثيرا ويهدي به كثيرا ” يقول الذين كفروا: إن الله يضل بهذا المثل كثيرا ويهدي به كثيرا، أي فلا معنى للمثل لانه وإن نفع به من يهديه فهو يضر به من يضله

And as for those who disbelieve in Muhammad^-saww by their objections to him^-saww regarding Ali^-asws, (by questioning) ‘Why?’ and ‘How?’ and yielding to him^-saww in the rest of what he^-saww ordered with, they are saying: What is it that Allah which Means by this example: He is Straying many by it and Guiding many by it! Those who disbelieved said: ‘Allah^-azwj Strays many with these examples and Guides many by it – i.e., – So what is the meaning of these examples, for if He^-azwj Profits many by Guiding them then many also incur losses due to Him^-azwj Causing them to go astray by it (as they deny the Clear Proofs due to their Kufr (disbelief).’

فرد الله تعالى عليهم قيلهم فقال: ” وما يضل به ” أي وما يضل الله بالمثل ” إلا الفاسقين ” الجانين على أنفسهم بترك تأمله وبوضعه على خلاف ما أمر الله بوضعه عليه

So Allah^-azwj Refuted upon them by Saying to them: And He does not Let Stray by it (any) – Meaning Allah^-azwj does not let Stray with the examples except the transgressors. The two offences upon themselves – by neglecting the contemplation of it, and placing it upon opposite to what Allah^-azwj Commanded with placing it upon’’.^[54]

إِنَّ اللَّهَ يَعْلَمُ مَا يَدْعُونَ مِنْ دُونِهِ مِنْ شَيْءٍ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ {42}

Surely, Allah knows whatever from a thing they are supplicating to, and He is the Mighty, the Wise [29:42]

وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ ۖ وَمَا يَعْقِلُهَا إِلَّا الْعَالِمُونَ {43}

And these examples, We Strike these for the people, and none understand these except for the learned (Masomeen) ones [29:43]

عن جعفر بن محمد عن أبيه عن جده عن على بن أبيطالب عليهم السلام قال: سألت رسول الله صلى الله عليه واله عن المسوخ فقال: هي ثلاثة عشر إلى ان قال صلى الله عليه واله: واما العنكبوت فكانت امرأة تخون زوجها

From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws, from Ali^-asws Bin Abu Talib^-asws having said: ‘I^-asws asked Rasool-Allah^-saww about the metamorphosed (creatures), so he^-saww said: ‘These are thirteen’ – until he ^aww said: ‘And as for the spider, so it was a wife who betrayed her husband’.[55]

فِي كِتَابِ عِلَلِ الشَّرَائِعِ بِإِسْنَادِهِ إِلَى عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِ السَّلَامُ حَدِيثٌ طَوِيلٌ يَقُولُ فِيهِ: وَ أَمَّا الْعَنْكَبُوتُ فَكَانَتِ امْرَأَةً سَخِرَتْ‏ زَوْجَهَا

In the book Illal Al Sharai’e –

‘By his chain up to Ali son of Ja’far^-asws, from his brother^-asws Musa Bin Ja’far^-asws, there is a lengthy Hadeeth (regarding metamorphose creatures), in it he^-asws is saying: ‘And as for the spider, so it was a wife who had ridiculed her husband.[56]

محمد بن العباس، قال: حدثنا الحسين بن عامر، عن محمد بن عيسى، عن ابن أبي عمير، عن مالك بن عطية، عن محمد بن مروان، عن الفضيل بن يسار، عن أبي جعفر (عليه السلام)، في قوله عز و جل: وَ ما يَعْقِلُها إِلَّا الْعالِمُونَ، قال: «نحن هم

Muhammad Bin Al-Abbas, from Al-Husayn Bin Aamir, from Muhammad Bin Isa, from Ibn Abu Umeyr, from Maalik Bin Atiya, from Muhammad Bin Marwan, from Al-Fazeyl Bin Yasaar,

(It has been narrated) from Abu Ja’far^-asws regarding the Words of Mighty and Majestic: and none understand these except for the learned ones [29:43], he^-asws said: ‘That is us^-asws’.[57]

و قال علي بن إبراهيم، في قوله: وَ تِلْكَ الْأَمْثالُ نَضْرِبُها لِلنَّاسِ وَ ما يَعْقِلُها إِلَّا الْعالِمُونَ، يعني آل محمد (عليهم السلام)

And Ali Bin Ibrahim said,

‘Regarding His^-azwj Words: And these examples, We Strike these for the people, and none understand these except for the learned ones [29:43] – Meaning the Progeny^-asws of Muhammad^-saww’.[58]

عن سعيد بن علاقة قال: سمعت أمير المؤمنين عليه السلام يقول: ترك نسج العنكبوت في البيت يورث الفقر

From Saeed Bin Alaqat who said, ‘I heard Amir Al-Momineen^-asws saying: ‘Leaving a weaving spider in the house inherits the poverty’.[59]

VERSE 44

خَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ ۚ إِنَّ فِي ذَٰلِكَ لَآيَةً لِلْمُؤْمِنِينَ {44}

Allah Created the skies and the earth with the Truth; Surely in that there is a Sign for the Momineen [29:44]

عنه، عن حماد بن عمر والنصيبي، عن السرى بن خالد، عن أبي عبد الله (ع) عن آبائه، عن النبي صلى الله عليه وآله، قال لعلي (ع): يا علي أنت مع الحق والحق معك

From him, from Hamaad Bin Umar and Al Nasaybi, from Al Sary Bin Khalid,

(It has been narrated) from Abu Abdullah^-asws, from his^-asws forefathers^-asws, from the Prophet^-saww, said to Ali^-asws: ‘O Ali^-asws! You^-asws are with the Truth, and the Truth is with you^-asws’.[60]

قَالَ: حَدَّثَنَا أَبِي رَضِيَ اللَّهُ عَنْهُ قَالَ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ الْحَسَنِ الْمُؤَدِّبُ قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ عَلِيٍّ الْأَصْفَهَانِيُّ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ قَالَ: حَدَّثَنِي جَعْفَرُ بْنُ الْحَسَنِ بْنِ عَبْدِ اللَّهِ بْنِ مُوسَى الْعَبْسِيُّ عَنْ أَحْمَدَ بْنِ عَلِيٍّ السُّلَمِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَقِيلٍ

He said, ‘My father narrated to us, from Abdullah Bin Al Hassan Al Mowdab, from Ahmad Bin Ali Al Isfahany, from Ibrahim Bin Muhammad Al Saqafy, from Ja’far Bin Al Hassan Bin Ubeydullah Bin Musa Al Abasy, from Muhammad Bin Ali Al Salmy, from Abdullah Bin Muhammad Bin Aqeel,

عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ: فِي عَلِيٍّ ع خِصَالٌ لَوْ كَانَتْ وَاحِدَةٌ مِنْهَا فِي جَمِيعِ النَّاسِ لَاكْتَفَوْا بِهَا فَضْلًا

From Jabir Bin Abdullah Al-Ansary who said, ‘I have heard Rasool-Allah^-saww saying regarding Ali^-asws of such qualities that if one of these were to be regarding the entirety of the people, they would have sufficed with it as a merit’.

مِنْهَا قَوْلُهُ ص عَلِيٌّ مَعَ الْحَقِّ وَ الْحَقُّ مَعَ عَلِيٍّ لَا يَفْتَرِقَانِ حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ

From these are his^-saww words: ‘Ali^-asws is with the Truth and the Truth is with Ali^-asws. They will not be separating until they return unto me^-saww at the Fountain’’.[61]

VERSE 45

اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلَاةَ ۖ إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ ۗ وَلَذِكْرُ اللَّهِ أَكْبَرُ ۗ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ {45}

Recite what is Revealed unto you from the Book and establish the Salat. Surely, the Salat prevents from the immoralities and the evil, and the Zikr of Allah is the greatest, and Allah Knows what you are doing [29:45]

الطبرسي، قال: روى أصحابنا، عن أبي عبد الله (عليه السلام)، قال: «من أحب أن يعلم أقبلت صلاته أم لم تقبل، فلينظر هل منعته صلاته عن الفحشاء و المنكر؟ فبقدر ما منعته قبلت منه

Al-Tabarsy said, ‘Our companions have reported,

Abu Abdullah^-asws having said: ‘The one who would like to know whether his Salat has been Accepted or not, so he should look at whether his Salats have prevented him from the immoralities and the evil. So, in accordance to what it has prevented him, has been Accepted from him’.[62]

محمد بن يعقوب: عن علي بن محمد، عن علي بن العباس، عن الحسين بن عبد الرحمن، عن سفيان الحريري، عن أبيه، عن سعد الخفاف، عن أبي جعفر (عليه السلام)- في حديث طويل- قلت: يا أبا جعفر، هل يتكلم القرآن؟ فتبسم، ثم قال: «رحم الله الضعفاء من شيعتنا، إنهم أهل تسليم». ثم قال: «نعم يا سعد، و الصلاة تتكلم، و لها صورة و خلق، تأمر و تنهى

Muhammad Bin Yaqoub, from Ali Bin Muhammad, from Ali Bin Al-Abbas, from Al-Husayn Bin Abdul Rahman, from Sufyan Al-Hureyri, from his father, from Sa’ad Al-Khafaf,

(It has been narrated) from Abu Ja’far^-asws – in a lengthy Hadeeth – ‘I said, ‘O Abu Ja’far^-asws! Does the Quran speak?’ So he^-asws smiled, then said: ‘May Allah^-azwj have Mercy upon our^-asws weak Shias, they are the people who have submitted’. Then he^-asws said: ‘Yes, O Sa’ad! And the Salat (also) speaks, and it has an image and a creation, and it enjoins and forbids’.

قال سعد: فتغير لذلك لوني، و قلت: هذا شي‏ء لا أستطيع أن أتكلم به في الناس

Sa’ad said, ‘My colour changed due to that, and I said, ‘This is a thing which does not have the ability to speak among the people!’

فقال أبو جعفر (عليه السلام):  «و هل الناس إلا شيعتنا، فمن لم يعرف الصلاة فقد أنكر حقنا». ثم قال: «يا سعد، أسمعك كلام القرآن؟». قلت: بلى، (صلى الله عليك)

So, Abu Ja’far^-asws said: ‘And are there any people, except for our^-asws Shias? So the one who does not recognise the Salat, he has denied our^-asws rights’. Then he^-asws said: ‘O Sa’ad! Shall I^-asws make you listen to the speech of the Quran?’ I said, ‘Yes, may Allah^-azwj Bless you^-asws’.

قال: «إِنَّ الصَّلاةَ تَنْهى عَنِ الْفَحْشاءِ وَ الْمُنْكَرِ وَ لَذِكْرُ اللَّهِ أَكْبَرُ، فالنهي كلام، و الفحشاء و المنكر رجال، و نحن ذكر الله، و نحن أكبر

He^-asws said: ‘Surely, the Salat prevents from the immoralities and the evil, and the Zikr of Allah is the greatest [29:45]. So the prevention is speech, and the ‘immoralities and the evil’ are men (enemies of the Progeny^-asws of Muhammad^-saww), and we^-asws are the Zikr of Allah^-azwj, we^-asws are the greatest’.[63]

قال: و يؤيد هذا ما رواه أبو جعفر الطوسي بإسناده إلى الفضل بن شاذان، عن داود بن كثير، قال: قلت لأبي عبدالله (عليه السلام) أنتم الصلاة في كتاب الله عز و جل، و أنتم الزكاة، و أنتم الحج؟

And it is supported by this, what has been reported Abu Ja’far Al Tusi by his chain going up to Al Fazl Bin Shazaan, from Dawood Bin Kaseer who said,

‘I said to Abu Abdullah^-asws, ‘You^-asws (Imams^-asws) are the Salat in the Book of Allah^-azwj Mighty and Majestic, and you^-asws are the Zakat, and you^-asws are the Hajj?’

فقال: «يا داود، نحن الصلاة في كتاب الله عز و جل، و نحن الزكاة، و نحن الصيام، و نحن الحج، و نحن الشهر الحرام، و نحن البلد الحرام، و نحن كعبة الله، و نحن قبلة الله، و نحن وجه الله

He^-asws said: ‘O Dawood! We^-asws are the Salat in the Book of Allah^-azwj Mighty and Majestic, and we^-asws are the Zakat, and we^-asws are the Fasts, and we^-asws are the Hajj the Kaaba of Allah^-azwj, and we^-asws are the Sacred Month, and we^-asws are the Sacred city, and we^-asws are the Kabah of Allah^-azwj, and we^-asws are the Qiblah of Allah^-azwj, and we^-asws are the Face of Allah^-azwj.

قال الله تعالى: فَأَيْنَما تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ ، و نحن الآيات، و نحن البينات

Allah^-azwj Said: “therefore, wherever you turn, there is Allah’s Face [2:115]”, and we^-asws are the Signs, and we^-asws are the Evidence’.

و عدونا في كتاب الله: الفحشاء و المنكر و البغي، و الخمر و الميسر، و الأنصاب و الأزلام، و الأصنام و الأوثان، و الجبت و الطاغوت، و الميتة و الدم و لحم الخنزير

And our^-asws enemies in the Book of Allah^-azwj are, the immoral, and the deniers, and the oppressors, and the intoxicants, and the gambling, and the stone altars, and the divining arrows, and the idols, and the images, and the false deities, and the dead and the blood, and the flesh of the swine’.[64]

عن محمد بن مسلم، قال: قال أبو جعفر (عليه السلام): «يا محمد، إذا سمعت الله ذكر أحدا من هذه الأمة بخير، فهم نحن، و إذا سمعت الله ذكر قوما بسوء ممن مضى، فهم عدونا

From Muhammad Bin Muslim who said,

‘Abu Ja’far^-asws said: ‘O Muhammad! When you hear Allah^-azwj Mention anyone from this community with goodness, so we^-asws are they, and when you hear Allah^-azwj Mention a people with evil, from the ones of the past, so they are our^-asws enemies’’.[65]

قال جعفر بن محمد الصادق عليه السلام: أما والله لوقرئ القرآن كما انزل لالفيتمونا فيه مسمين كما سمي من كان قبلنا

Ja’far Bin Muhammad Al-Sadiq^-asws said: ‘But, by Allah^-azwj! If the Quran is recited as it was revealed, there would have been therein our^-asws names just like the names of the ones who were before us^-asws’. [66]

VERSE 46

وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ ۖ وَقُولُوا آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُمْ وَإِلَٰهُنَا وَإِلَٰهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ {46}

And do not debate with the People of the Book except by that which is best, except those of them who are unjust; and say: ‘We believe in that which is Revealed to us and Revealed to you, and our God and your God is One, and we submit to Him [29:46]

Re: The debating is of two types

وَ قَالَ الصَّادِقُ ع‏ وَ قَدْ ذَكَرْنَا عِنْدَهُ الْجِدَالَ فِي الدِّينِ، وَ أَنَّ رَسُولَ اللَّهِ وَ الْأَئِمَّةَ ع قَدْ نَهَوْا عَنْهُ- فَقَالَ الصَّادِقُ ع: لَمْ يُنْهَ عَنْهُ مُطْلَقاً، وَ لَكِنَّهُ نُهِيَ عَنِ الْجِدَالِ بِغَيْرِ الَّتِي هِيَ أَحْسَنُ- أَ مَا تَسْمَعُونَ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ: «وَ لا تُجادِلُوا أَهْلَ الْكِتابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ‏» وَ قَوْلَهُ تَعَالَى: «ادْعُ إِلى‏ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ- وَ جادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ‏

(Imam Hassan Al-Askari^-asws said): ‘And Al-Sadiq^-asws said, and there had been mentioned in his^-asws presence, the debating in the Religion, and that Rasool-Allah^-saww and the Imams^-asws had forbidden from it. So-Al Sadiq^-asws said: ‘It has not been forbidden from, absolutely. But, there is forbiddance from the debating with other than which is good. Are you not listening to Allah^-azwj Mighty and Majestic Saying: And do not debate with the People of the Book except by that which is best [29:46]? And the Words of the Exalted: Call to the Way of your Lord with the wisdom and goodly exhortation, and have disputations with them by that which is best [16:125].

فَالْجِدَالُ بِالَّتِي هِيَ أَحْسَنُ قَدْ قَرَنَهُ‏ الْعُلَمَاءُ بِالدِّينِ، وَ الْجِدَالُ بِغَيْرِ الَّتِي هِيَ أَحْسَنُ مُحَرَّمٌ حَرَّمَهُ اللَّهُ تَعَالَى عَلَى شِيعَتِنَا، وَ كَيْفَ يُحَرِّمُ اللَّهُ الْجِدَالَ جُمْلَةً وَ هُوَ يَقُولُ: «وَ قالُوا لَنْ يَدْخُلَ الْجَنَّةَ إِلَّا مَنْ كانَ هُوداً أَوْ نَصارى‏

The debating by that which is best had been the conduct of the scholars in the Religion, and the debating with other than that which is not best is prohibited. Allah^-azwj the Exalted Prohibited it upon our^-asws Shias. And how can Allah^-azwj Prohibit the debating as a whole, and He^-azwj is Saying: And they (non-Muslims), are saying ‘He will never enter the Paradise except one who would be a Jew or a Christian’. [2:111].

وَ قَالَ اللَّهُ تَعَالَى: «تِلْكَ أَمانِيُّهُمْ- قُلْ هاتُوا بُرْهانَكُمْ إِنْ كُنْتُمْ صادِقِينَ‏» فَجَعَلَ عِلْمَ الصِّدْقِ وَ الْإِيمَانِ بِالْبُرْهَانِ، وَ هَلْ يُؤْتَى بِالْبُرْهَانِ إِلَّا فِي الْجِدَالِ بِالَّتِي هِيَ أَحْسَنُ‏

And Allah^-azwj the Exalted Said: These are their aspirations. Say, ‘Give your proof if you are truthful’. [2:111]. Thus, He^-azwj Made the knowledge as truthful and the Eman with the proof. And can the proof be come with except in the dispute with that which is good?’

فَقِيلَ: يَا ابْنَ رَسُولِ اللَّهِ فَمَا الْجِدَالُ‏ بِالَّتِي هِيَ أَحْسَنُ‏، وَ الَّتِي لَيْسَتْ بِأَحْسَنَ

It was said, ‘O son^-asws of Rasool-Allah^-saww! So, what is the debating by that which is best, and which isn’t good?’

قَالَ: أَمَّا الْجِدَالُ بِغَيْرِ الَّتِي هِيَ أَحْسَنُ، فَأَنْ تُجَادِلَ مُبْطِلًا، فَيُورِدَ عَلَيْكَ بَاطِلًا فَلَا تَرُدَّهُ بِحُجَّةٍ قَدْ نَصَبَهَا اللَّهُ، وَ لَكِنْ تَجْحَدُ قَوْلَهُ أَوْ تَجْحَدُ حَقّاً- يُرِيدُ ذَلِكَ الْمُبْطِلُ أَنْ يُعِينَ بِهِ بَاطِلَهُ، فَتَجْحَدُ ذَلِكَ الْحَقَّ- مَخَافَةَ أَنْ يَكُونَ لَهُ عَلَيْكَ فِيهِ حُجَّةٌ، لِأَنَّكَ لَا تَدْرِي كَيْفَ التَّخَلُّصُ مِنْهُ، فَذَلِكَ حَرَامٌ عَلَى شِيعَتِنَا أَنْ يَصِيرُوا فِتْنَةً عَلَى ضُعَفَاءِ إِخْوَانِهِمْ وَ عَلَى الْمُبْطِلِينَ

He^-saww said: ‘As for the debating with other than that which is best, so (it is when) you debate the falsehood, and a false (argument) is referred against you, but you do not rebut it with an argument which Allah^-azwj has Pitched, but you fight his words and fight a truth – wanting that falsifier that he would be assisting with the falsehood, so you would fight that truth – fearing that there would happen to be for him a proof against you in it, because you don’t know how to finish off from it. So that is Prohibited unto our^-asws Shias that they should become a strife upon the weak ones of their brethren and upon the falsifiers.

أَمَّا الْمُبْطِلُونَ فَيَجْعَلُونَ ضَعْفَ الضَّعِيفِ مِنْكُمْ- إِذَا تَعَاطَى مُجَادَلَتَهُ وَ ضَعْفَ مَا فِي يَدِهِ حُجَّةً لَهُ عَلَى بَاطِلِهِ‏

And as for the falsifiers, so they are making weak, the weak ones from you, when you abuse his debate and weaken whatever is in hands a proof for him against his falsehood.

وَ أَمَّا الضُّعَفَاءُ فَتُغَمُ‏ قُلُوبُهُمْ- لِمَا يَرَوْنَ مِنْ ضَعْفِ الْمُحِقِّ فِي يَدِ الْمُبْطِلِ

And as for the weak ones, so they hearts are gloomy due to what they are seeing from the weakness of the truthful one in the hands of the falsifier.

وَ أَمَّا الْجِدَالُ‏ بِالَّتِي هِيَ أَحْسَنُ‏ فَهُوَ مَا أَمَرَ اللَّهُ تَعَالَى بِهِ نَبِيَّهُ أَنْ يُجَادِلَ بِهِ- مَنْ جَحَدَ الْبَعْثَ بَعْدَ الْمَوْتِ وَ إِحْيَاءَهُ لَهُ، فَقَالَ اللَّهُ تَعَالَى حَاكِياً عَنْهُ: وَ ضَرَبَ لَنا مَثَلًا وَ نَسِيَ خَلْقَهُ- قالَ مَنْ يُحْيِ الْعِظامَ وَ هِيَ رَمِيمٌ‏ فَقَالَ اللَّهُ فِي الرَّدِّ عَلَيْهِ: قُلْ‏ يَا مُحَمَّدُ يُحْيِيهَا الَّذِي أَنْشَأَها أَوَّلَ مَرَّةٍ وَ هُوَ بِكُلِّ خَلْقٍ عَلِيمٌ- الَّذِي جَعَلَ لَكُمْ مِنَ الشَّجَرِ الْأَخْضَرِ ناراً- فَإِذا أَنْتُمْ مِنْهُ تُوقِدُونَ‏

And as for the debate by that which is best, so it is what Allah^-azwj the Exalted Commanded with, if you were to debate with it (against) the one who rejects the Resurrection after the death, and His^-azwj Reviving him. So Allah^-azwj the Exalted Said Relating about it: And he strikes out an example for Us and forgets his own creation. He says, ‘Who will revive the bones and these have rotted away?’ [36:78] Say: ‘He Who Revived these the first time, and He is Knowing with all creation [36:79] He Who Made fire for you from the green tree, so then you are igniting from it [36:80].

فَأَرَادَ اللَّهُ مِنْ نَبِيِّهِ أَنْ يُجَادِلَ الْمُبْطِلَ الَّذِي قَالَ: كَيْفَ يَجُوزُ أَنْ يُبْعَثَ هَذِهِ الْعِظَامُ وَ هِيَ رَمِيمٌ قَالَ اللَّهُ تَعَالَى: قُلْ يُحْيِيهَا الَّذِي أَنْشَأَها أَوَّلَ مَرَّةٍ أَ فَيَعْجِزُ مَنِ ابْتَدَأَ بِهِ لَا مِنْ شَيْ‏ءٍ أَنْ يُعِيدَهُ بَعْدَ أَنْ يَبْلَى بَلِ ابْتِدَاؤُهُ أَصْعَبُ عِنْدَكُمْ مِنْ إِعَادَتِهِ

Allah^-azwj Wanted from His^-azwj Prophet^-saww that he^-saww debate the falsifier who said, ‘How is it allowed that these bones be Revived and these are rotted away?’ Allah^-azwj the Exalted Said: ‘He Who Revived these the first time [36:79]. Would He^-azwj be frustrated, the One^-azwj who Initiated with it? There is none from the things if He^-azwj Repeats it after it is worn out, but its Initiating is more difficult in your presence than its repeating.

ثُمَّ قَالَ: الَّذِي جَعَلَ لَكُمْ مِنَ الشَّجَرِ الْأَخْضَرِ ناراً أَيْ إِذَا كَانَ قَدْ كَمَنَ‏ النَّارُ الْحَارَّةُ- فِي الشَّجَرِ الْأَخْضَرِ الرَّطْبِ يَسْتَخْرِجُهَا، فَعَرَّفَكُمْ أَنَّهُ عَلَى إِعَادَةِ مَا بَلِيَ أَقْدَرُ

Then He^-azwj Said: He Who Made fire for you from the green tree [36:80]. i.e., when it was that He^-azwj had Hidden the hot fire inside the wet tree to be extracted from (striking of two twigs to kindle a flame), so He^-azwj is Making you understand that He^-azwj is Able upon Repeating what is decayed.

ثُمَّ قَالَ: أَ وَ لَيْسَ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ- بِقادِرٍ عَلى‏ أَنْ يَخْلُقَ مِثْلَهُمْ- بَلى‏ وَ هُوَ الْخَلَّاقُ الْعَلِيمُ‏ أَيْ إِذَا كَانَ خَلْقُ السَّمَاوَاتِ وَ الْأَرْضِ أَعْظَمَ‏ وَ أَبْعَدَ فِي أَوْهَامِكُمْ- وَ قَدَرِكُمْ‏ أَنْ تَقْدِرُوا عَلَيْهِ مِنْ إِعَادَةِ الْبَالِي‏ فَكَيْفَ جَوَّزْتُمْ مِنَ اللَّهِ خَلْقَ هَذَا الْأَعْجَبِ عِنْدَكُمْ- وَ الْأَصْعَبِ لَدَيْكُمْ وَ لَمْ تُجَوِّزُوا مَا هُوَ أَسْهَلُ عِنْدَكُمْ- مِنْ إِعَادَةِ الْبَالِي

Then He^-azwj Said: Or isn’t He Who Created the skies and the earth Able upon Creating the likes of them? Yes, and He is the All-Knowing Creator [36:81] – i.e., when it was so that the creation of the skies and the earth was greater and further in your imaginations and your measurement that He^-azwj would be Able upon it from Returning the decayed. So how are you accepting from Allah^-azwj, the creation of this as more astounding with you and more difficult in front of you, and you are not accepting what is easier with you – from the returning of the decayed (bones)?’

فَقَالَ الصَّادِقُ ع: فَهَذَا الْجِدَالُ بِالَّتِي هِيَ أَحْسَنُ، لِأَنَّ فِيهَا قَطْعَ عُذْرِ الْكَافِرِينَ وَ إِزَالَةَ شُبَهِهِمْ

So, Al-Sadiq^-asws said: ‘So this is the debating by that which is best, because therein is cutting off of the excuses of the Kafirs and the removal of their doubts’.

وَ أَمَّا الْجِدَالُ بِغَيْرِ الَّتِي هِيَ أَحْسَنُ- فَأَنْ تَجْحَدَ حَقّاً لَا يُمْكِنُكَ- أَنْ تُفَرِّقَ بَيْنَهُ وَ بَيْنَ بَاطِلِ مَنْ تُجَادِلُهُ، وَ إِنَّمَا تَدْفَعُهُ عَنْ بَاطِلِهِ بِأَنْ تَجْحَدَ الْحَقَّ، فَهَذَا هُوَ الْمُحَرَّمُ لِأَنَّكَ مِثْلَهُ، جَحَدَ هُوَ حَقّاً، وَ جَحَدْتَ أَنْتَ حَقّاً آخَرَ

And as for the debating which is other than best – so (it is when) you (end up) fighting (against) that which is true, (and) you cannot differentiate between it and the falsehood of the one who is debating it. And rather, you repel him from his falsehood by your rejecting the truth. So, this, is from the Prohibited, because you would be like him. Him fighting the truth, and you fighting against another truth’.[67]

VERSE 47

وَكَذَٰلِكَ أَنْزَلْنَا إِلَيْكَ الْكِتَابَ ۚ فَالَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يُؤْمِنُونَ بِهِ ۖ وَمِنْ هَٰؤُلَاءِ مَنْ يُؤْمِنُ بِهِ ۚ وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا الْكَافِرُونَ {47}

And like that We Revealed the Book unto you. So those to whom We Gave the Book do believe in it, and from them (people) are ones who believe in it. And none fight against Our Signs except for the Kafirs [29:47]

محمد بن العباس، فقال: حدثنا محمد بن الحسين الخثعمي، عن عباد بن يعقوب، عن الحسين ابن حماد، عن أبي الجارود، عن أبي جعفر (عليه السلام)، في قول الله عز و جل: فَالَّذِينَ آتَيْناهُمُ الْكِتابَ يُؤْمِنُونَ بِهِ، قال: «هم آل محمد (عليهم السلام) وَ مِنْ هؤُلاءِ مَنْ يُؤْمِنُ به، يعني أهل الإيمان من أهل القبلة

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

Abu Ja’far^-asws regarding the Words of Allah^-azwj Mighty and Majestic: So those to whom We Gave the Book do believe in it [29:47], he^-asws said: ‘They^-asws are the Progeny^-asws of Muhammad^-saww; and from them (people) are ones who believe in it, Meaning the people of the Eman from the people of the Qiblah (General Muslims)’.[68]

وعنه، قال: حدثنا أبو سعيد، عن أحمد بن محمد، عن أبيه، عن الحصين بن المخارق، عن أبي الورد، عن أبي جعفر (عليه السلام)، في قوله عز و جل: فَالَّذِينَ آتَيْناهُمُ الْكِتابَ يُؤْمِنُونَ بِهِ، قال: «هم آل محمد (عليهم السلام)

And from him (Sharaf Al Deen al Najafi) who said, ‘It was narrated to us by Abu Saeed, from Ahmad Bin Muhammad, from his father, from Al Haseyn Bin Al Mukharaq, from Abu Al Warad,

‘From Abu Ja’far^-asws regarding the Words of the Mighty and Majestic: So those to whom We Gave the Book do believe in it [29:47], he^-asws said: ‘They^-asws are the Progeny^-asws of Muhammad^-saww’’.[69]

VERSE 48

وَمَا كُنْتَ تَتْلُو مِنْ قَبْلِهِ مِنْ كِتَابٍ وَلَا تَخُطُّهُ بِيَمِينِكَ ۖ إِذًا لَارْتَابَ الْمُبْطِلُونَ {48}

And you did not recite any (other) Book from before it nor did you transcribe (copy-wrote) it with your right hand, for then the falsifiers would have doubted [29:48]

و في العيون عن الرضا عليه السلام في حديث: و من آياته انّه كان يتيماً فقيراً راعياً أجيراً لم يتعلّم كتاباً و لم يختلف الى معلم ثمّ جاء بالقرآن الذي فيه قصص الأنبياء و أخبارهم حرفاً حرفاً و أخبار من مضى و من بقي إلى يوم القيامة

And in (the book) Al-Uyoon –

‘From Al-Reza^-asws, there is a lengthy Hadeeth. (He^-asws said): ‘And from His^-azwj Signs is that he^-saww was an orphan, poor, shepherd, employed, had not learned a Book, and did not come and go to a teacher, then he^-saww came with the Quran wherein were the stories of the Prophets^-as and their^-as news, letter by letter, and news of the ones passed away and one remaining up to the Day of Judgment’’.[70]

Why did Rasool Allah^-saww Ask Angel Jibraeel^-as

وَ عَنْ أَبَانٍ عَنْ سُلَيْمٍ قَالَ: سَمِعْتُ عَلِيَّ بْنَ أَبِي طَالِبٍ ع وَ سَأَلَهُ رَجُلٌ عَنِ الْإِيمَانِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَنِ الْإِيمَانِ لَا أَسْأَلُ عَنْهُ أَحَداً بَعْدَكَ

And from Aban, from Suleym who said,

‘I heard Ali^-asws Bin Abu Talib^-asws, and a man asked him^-asws about the Eman. He said, ‘O Amir Al-Momineen^-asws! Inform me about Al-Eman. I don’t have to ask anyone about it after you^‑asws’.

قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص فَسَأَلَهُ عَنْ مِثْلِ مَا سَأَلْتَنِي عَنْهُ فَقَالَ لَهُ مِثْلَ مَقَالَتِكَ فَأَخَذَ يُحَدِّثُهُ ثُمَّ قَالَ لَهُ افْعَلْ‏ آمَنْتَ

He^-asws said: ‘A man came to the Prophet^-saww and asked him^-saww about similar to what you have asked me^-asws about. He said to him^-saww similar to your words, so he^-saww went on to narrate to him. Then he^-saww said to him, ‘Do so, and you have believed’.

ثُمَّ أَقْبَلَ عَلِيٌّ ع عَلَى الرَّجُلِ فَقَالَ أَ مَا عَلِمْتَ أَنَّ جَبْرَئِيلَ أَتَى رَسُولَ اللَّهِ ص فِي صُورَةِ آدَمِيٍّ فَقَالَ لَهُ مَا الْإِسْلَامُ

Then Ali^-asws faced towards the man. He^-asws said: ‘Don’t you know that Jibraeel^-as had come to Rasool-Allah^-saww in the image of a human being. He^-as said to him^-saww, ‘What is Al-Islam?’

فَقَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ إِقَامُ الصَّلَاةِ وَ إِيتَاءُ الزَّكَاةِ وَ حِجُّ الْبَيْتِ وَ صِيَامُ شَهْرِ رَمَضَانَ وَ الْغُسْلُ مِنَ الْجَنَابَةِ

He^-saww said: ‘Testimony that there is no god except Allah^-azwj and that Muhammad^-saww is Rasool^-saww of Allah^-azwj, and establishing the Sa’at, and giving the Zakat, and performing Hajj of the House (Kabah), and fasting month of Ramazan, and the washing from the sexual impurity’.

قَالَ فَمَا الْإِيمَانُ قَالَ نُؤْمِنُ بِاللَّهِ وَ مَلَائِكَتِهِ وَ كُتُبِهِ وَ رُسُلِهِ وَ بِالْحَيَاةِ بَعْدَ الْمَوْتِ وَ بِالْقَدَرِ كُلِّهِ خَيْرِهِ وَ شَرِّهِ وَ حُلْوِهِ وَ مُرِّهِ

He^-as said: ‘So what is Al-Eman?’ He^-saww said: ‘Belief in Allah^-azwj, and His^-azwj Angels, and His^‑azwj Books, and His^-azwj Rasools^-as, and in the life after the death, and in the pre-determination, all of it, good and evil, and sweet and bitter’.

فَلَمَّا قَامَ الرَّجُلُ قَالَ رَسُولُ اللَّهِ ص هَذَا جَبْرَئِيلُ جَاءَكُمُ يُعَلِّمُكُمْ دِينَكُمْ

When the man stood up, Rasool-Allah^-saww said: ‘This is Jibraeel^-as having come to you all to teach you your religion’’.

فَكَانَ رَسُولُ اللَّهِ كُلَّمَا قَالَ لَهُ شَيْئاً قَالَ لَهُ صَدَقْتَ قَالَ فَمَتَى السَّاعَةُ قَالَ مَا الْمَسْئُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ قَالَ صَدَقْتَ

It was so that Rasool-Allah^-saww, every time he^-saww said something to him^-as, he^-as said to him^‑saww: ‘You^-saww speak the truth’. He^-as said: ‘When is the Hour?’ He^-saww said: ‘The questioned is not any more knowing than the questioner is’. He^-as said: ‘You^-saww speak the truth’’.

ثُمَّ قَالَ عَلِيٌّ ع بَعْدَ مَا فَرَغَ مِنْ قَوْلِ جَبْرَئِيلَ صَدَقْتَ أَلَا إِنَّ الْإِيمَانَ بُنِيَ عَلَى أَرْبَعِ دَعَائِمَ عَلَى الْيَقِينِ وَ الصَّبْرِ وَ الْعَدْلِ وَ الْجِهَادِ

Then Ali^-asws said, after having been free from the words of Jibraeel^-as: ‘You^-azwj speak the truth’: ‘Indeed! Al-Eman is built upon four pillars – upon the certainty, and the patience, and the justice, and the Jihad (striving)’’.^[71]

VERSE 49

بَلْ هُوَ آيَاتٌ بَيِّنَاتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ ۚ وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا الظَّالِمُونَ {49}

But these are clear Verses in the chests of those Granted the Knowledge, and none deny Our Signs except for the oppressors  [29:49]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ يَزِيدَ شَغَرٍ عَنْ هَارُونَ بْنِ حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ بَلْ هُوَ آياتٌ بَيِّناتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ قَالَ هُمُ الْأَئِمَّةُ ( عليهم السلام ) خَاصَّةً

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Yazeed Shaghar, from Haroun Bin Hamza,

‘From Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘But these are clear Verses in the chests of those Granted the Knowledge [29:49] – they^-asws are the Imams^-asws in particular’.[72]

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) فِي هَذِهِ الْآيَةِ بَلْ هُوَ آياتٌ بَيِّناتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ ثُمَّ قَالَ أَمَا وَ اللَّهِ يَا أَبَا مُحَمَّدٍ مَا قَالَ بَيْنَ دَفَّتَيِ الْمُصْحَفِ

And from him, from Muhammad Bin Ali, from Usman Bin Isa, from Sama’at, from Abu Baseer who said,

‘Abu Ja’far^-asws said regarding this Verse: But these are clear Verses in the chests of those Granted the Knowledge [29:49]: ‘But, by Allah^-azwj, O Abu Muhammad! Whatever is said to be between the two covers of the Parchment’.

قُلْتُ مَنْ هُمْ جُعِلْتُ فِدَاكَ قَالَ مَنْ عَسَى أَنْ يَكُونُوا غَيْرَنَا

I said, ‘Who are they, may I be sacrificed for you^-asws?’ He^-asws said: ‘Who can they happen to be apart from us^-asws?’[73]

أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ فِي هَذِهِ الْآيَةِ بَلْ هُوَ آياتٌ بَيِّناتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ فَأَوْمَأَ بِيَدِهِ إِلَى صَدْرِهِ

Ahmad Bin Mihran, from Muhammad Bin Ali, from Hammad Bin Is, from Al Husayn Bin Al Mukhtar, from Abu Baseer who said,

‘I heard Abu Ja’far^-asws saying (indicating) regarding this Verse: But these are clear Verses in the chests of those Granted the Knowledge [29:49], and he^-asws gestured by his^-asws hand towards his^-asws own chest’.[74]

عَنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ بَلْ هُوَ آياتٌ بَيِّناتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ قَالَ هُمُ الْأَئِمَّةُ ( عليهم السلام )

From him, from Muhammad Bin Ali, from Ibn Mahboub, from Abdul Aziz Al Abidy,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: But these are clear Verses in the chests of those Granted the Knowledge [29:49], he^-asws said: ‘They^-asws are the Imams^-asws’.[75]

وعنه، قال: حدثنا أحمد بن هوذة الباهلي، عن إبراهيم بن إسحاق، عن عبد الله بن حماد، عن عبد العزيز العبدي، قال: سألت أبا عبد الله (عليه السلام) عن قول الله عز و جل: بَلْ هُوَ آياتٌ بَيِّناتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ، قال: «هم الأئمة من آل محمد (عليهم السلام)

And from him (Sharaf Al Deen Al Najafi) who said, ‘It was narrated to us by Ahmad Bin Howzat Al Bahily, from Ibrahim Bin Is’haq, from Abdullah Bin Hamad, from Abdul Aziz Al Abdy who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic: But these are clear Verses in the chests of those Granted the Knowledge [29:49]. He^-asws said: ‘They^-asws are the Imams^-asws from the Progeny^-asws of Muhammad^-saww in particular’.[76]

قال محمد بن العباس (ره): حدثنا علي بن سليمان الزراري عن محمد بن خالد الطيالسي، عن سيف بن عميرة، عن أبي بصير، عن أبي جعفر عليه السلام في قوله عزوجل * (بل هو آيات بينات في صدور الذين اوتوا العلم) * (قال إيانا عنى)

Muhammad Bin Al Abbas said, ‘Ali Bin Suleyman Al Zarary narrated to us, from Muhammad Bin Khalid Al Tayasi, from Sayf Bin Umeyra, from Abu Baseer,

‘From Abu Ja’far^-asws regarding the Words of the Mighty and Majestic: But these are clear Verses in the chests of those Granted the Knowledge [29:49], he^-asws said: ‘It means us^-asws.

فقلت له: أنتم هم ؟ فقال أبو جعفر عليه السلام: من عسى أن يكونوا، ونحن الراسخون في العلم

So, I said to him^-asws, ‘You (Imams^-asws) are they? Abu Ja’far^-asws said: ‘Who can it possibly be, and we^-asws are the ones who are firmly rooted in the knowledge [3:7].[77]

حدثنا احمد بن محمد عن الحسين بن سعيد عن القاسم بن محمد الجوهرى عن محمد بن يحيى عن عبد الرحمن عن ابى جعفر عليه السلام قال ان هذا العلم انتهى إلى آى في القرآن ثم جمع اصابعه ثم قال بل هو آيات بينات في صدور الذين اوتوا العلم

It has been narrated to us by Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Al-Qasim Bin Muhammad Al-Jowhary, from Muhammad Bin ahya, from Abdul Rahmaan, who has said:

Abu Ja’far^-asws having said: ‘This is the knowledge which ended up with me^-asws, regarding the Quran’. Then he^-asws joined his^-asws fingers together, then said: But these are clear Verses in the chests of those Granted the Knowledge, and none deny Our Signs except for the unjust [29:49]’.[78]

وعنه، قال: حدثنا أحمد بن القاسم الهمداني، عن أحمد بن محمد السياري، عن محمد بن خالد البرقي، عن علي بن أسباط، قال: سأل رجل أبا عبد الله (عليه السلام) عن قوله عز و جل: بَلْ هُوَ آياتٌ بَيِّناتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ، قال: «نحن هم

And from him, from Ahmad Bin Al-Qasim Al-Hamdany, from Ahmad Bin Muhammad Al-Sayyari, from Muhammad Bin Khalid Al-Barqy, from Ali Bin Asbaat who said,

‘A man asked Abu Abdullah^-asws about the Words of the Mighty and Majestic: But these are clear Verses in the chests of those Granted the Knowledge, and none deny Our Signs except for the unjust [29:49], so he^-asws said: ‘We^-asws are they’.

فقال الرجل: جعلت فداك، حتى  يقوم القائم (عليه السلام)؟ قال: «كلنا قائم بأمر الله عز و جل واحد بعد واحد حتى يجي‏ء صاحب السيف، فإذا جاء صاحب السيف جاء أمر غير هذا

The man said, ‘May I be sacrificed for you^-asws! (Is it) until the rising of Al-Qaim^-asws?’ He^-asws said: ‘All of us^-asws rise by the Command of Allah^-azwj Mighty and Majestic, one after another until the Master of the Sword^-asws would come. So when the Master of the Sword^-asws comes, there would come a matter other than this’.[79]

VERSE 50

وَقَالُوا لَوْلَا أُنْزِلَ عَلَيْهِ آيَاتٌ مِنْ رَبِّهِ ۖ قُلْ إِنَّمَا الْآيَاتُ عِنْدَ اللَّهِ وَإِنَّمَا أَنَا نَذِيرٌ مُبِينٌ {50}

And they say, ‘If only a Sign had descended unto him from his Lord’. Say: ‘But rather, the Signs are in the Presence of Allah, and rather I am only a clear warner’ [29:50]

Also, Allah^-azwj Says:

But rather, you are a Warner, and for every people there is a Guide [13:7]

تفسير فرات بن إبراهيم الْحَسَنُ بْنُ عَبْدِ اللَّهِ بْنِ الْبَرَاءِ بْنِ عِيسَى التَّمِيمِيُّ رَفَعَهُ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص لِعَلِيٍّ ع أَنَا الْمُنْذِرُ وَ أَنْتَ يَا عَلِيُّ الْهَادِي إِلَى أَمْرِي‏

Tafseer Furaat Bin Ibrahim – Al-Hassan Bin Abdullah Bin Al Bara’a Bin Isa Al Tameemi, raising it,

‘From Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said to Ali^-asws: ‘I^-saww am the warner, and you^-asws O Ali^-asws, are the guide to my^-saww matters’’.^[80]

The Signs of Allah^-azwj

قال: و سمعته يقول: «كذبوا بآياتنا كلها، في بطن القرآن، أن كذبوا بالأوصياء كلهم

He (the narrator) said, ‘And I heard him (Abu Ja’far^-asws) saying: ‘They belying our^-asws signs, all of them, in the esoteric of the Quran, and they were belying the succesors^-asws, all of them^-asws’’.[81]

و قال علي بن إبراهيم: الآيات: أمير المؤمنين و الائمة (عليهم السلام)، و الدليل على ذلك‏ قول أمير المؤمنين (عليه السلام): «ما لله آية أكبر مني

And Ali Bin Ibrahim said,

‘The Signs are Amir Al-Momineen^-asws and the Imams^-asws, and the evidence upon that are the words of Amir Al-Momineen^-asws: ‘There is no ‘Sign’ of Allah^-azwj greater than I^-asws!’[82]

محمد بن يعقوب: عن محمد بن يحيى، عن أحمد بن محمد، عن محمد بن أبي عمير أو غيره، عن محمد بن الفضيل، عن أبي حمزة، عن أبي جعفر (عليه السلام)، قال: كان أمير المؤمنين (صلوات الله عليه) يقول: ما لله عز و جل آية هي أكبر مني، و لا لله من نبأ أعظم مني

Muhammad Bin Yaqoub, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Abu Umeyr or someone else, from Muhammad Bin Al Fazeyl, from Abu Hamza,

From Abu Ja’far^-asws having said, Amir Al-Momineen^-asws was saying: ‘There is no ‘Sign’ of Allah^-azwj Mighty and Majestic which is greater than I^-asws, nor a News from Allah^-azwj greater than I^-asws!’[83]

VERSES 51 & 52

أَوَلَمْ يَكْفِهِمْ أَنَّا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَىٰ عَلَيْهِمْ ۚ إِنَّ فِي ذَٰلِكَ لَرَحْمَةً وَذِكْرَىٰ لِقَوْمٍ يُؤْمِنُونَ {51}

Or, does it not suffice them that We Revealed unto you the Book (which) you recite to them? Surely, in that there is a Mercy and a Zikr for a believing people [29:51]

قُلْ كَفَىٰ بِاللَّهِ بَيْنِي وَبَيْنَكُمْ شَهِيدًا ۖ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۗ وَالَّذِينَ آمَنُوا بِالْبَاطِلِ وَكَفَرُوا بِاللَّهِ أُولَٰئِكَ هُمُ الْخَاسِرُونَ {52}

Say: ‘I suffice with Allah between me and you as a Witness. He Knows whatever is in the skies and the earth. And those who believe in the falsehood and commit Kufr with Allah, those ones, they are the losers [29:52]

في مجمع البيان‏ إِنَّ فِي ذلِكَ لَرَحْمَةً وَ ذِكْرى‏ لِقَوْمٍ يُؤْمِنُونَ‏ و قيل: إن قوما من المسلمين كتبوا شيئا من كتب أهل الكتاب فهددهم سبحانه في هذه الآية و نهاهم عنه وقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: جِئْتُكُمْ بِبَيْضَاءَ نَقِيَّةٍ

In (the book) Majma Al-Bayan –

‘(Re): Surely in that there is a Mercy and a Zikr for a believing people [29:51] –

And it is said that there was a group of Muslims who had written something from the Books of the People of the Book, so The Glorious One^-azwj Restricted them in this Verse and Forbade them from it. And the Prophet^-saww said: ‘I^-saww come to you all with clear white (proof)’’.[84]

VERSES 53 – 55

وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ ۚ وَلَوْلَا أَجَلٌ مُسَمًّى لَجَاءَهُمُ الْعَذَابُ وَلَيَأْتِيَنَّهُمْ بَغْتَةً وَهُمْ لَا يَشْعُرُونَ {53}

And they are hastening you with the Punishment. And had a specified term not been appointed for them, the Punishment would have come to them. And it will come to them suddenly while they do not perceive [29:53]

يَسْتَعْجِلُونَكَ بِالْعَذَابِ وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ {54}

They are hastening you with the Punishment, and surely, Hell will encompass the Kafirs [29:54]

يَوْمَ يَغْشَاهُمُ الْعَذَابُ مِنْ فَوْقِهِمْ وَمِنْ تَحْتِ أَرْجُلِهِمْ وَيَقُولُ ذُوقُوا مَا كُنْتُمْ تَعْمَلُونَ {55}

On the Day the Punishment will overwhelm them from above them, and from beneath their feet, and He (Allah) would be Saying: “Taste (the consequences of) what you had been doing!” [29:55]

علي بن إبراهيم، قال: حدثني أبي، عن النضر بن سويد، عن الحلبي، عن عبد الله بن مسكان، عن أبي عبد الله (عليه السلام)، قال: «الأجل المقضي: هو المحتوم الذي قضاه الله و حتمه، و المسمى: هو الذي فيه البداء، يقدم ما يشاء، و يؤخر ما يشاء، و المحتوم ليس فيه تقديم و لا تأخير

Ali Bin Ibrahim said, ‘My father narrated to me, from Al Nazar Bin Suweyd, from Al Halby, from Abdullah Bin Muskan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Pre-destined term – It is the inevitable which Allah^-azwj has Destined it to be and Made it to be inevitable; and the Specified (term) – It is the one in which is (subject to) change – He^-azwj Brings forwards what He^-azwj so Desires to, and Delays what He^-azwj so Desires to. That which is the Pre-destined is one in which is neither the Bringing forward nor the delaying’.[85]

و في رواية حمران عنه (عليه السلام): «أما الأجل الذي غير مسمى عنده فهو أجل موقوف، يقدم فيه ما يشاء، و يؤخر فيه ما يشاء، و أما الأجل المسمى فهو الذي يسمى في ليلة القدر

And in a report of Humran –

‘From him (Abu Ja’far^-asws having said: ‘As for the term which is not Specified with Him^-azwj, so it is a suspended one. He^-azwj Brings it forward during it whatever He^-azwj so Desires to, and He^-azwj Delays in it whatever He^-azwj so Desires to. And as for the Specified term, so it is which He^-azwj Specified during the Night of Pre-determination (Laylat Al-Qadr)’’.[86]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ الْعِلْمُ عِلْمَانِ فَعِلْمٌ عِنْدَ اللَّهِ مَخْزُونٌ لَمْ يُطْلِعْ عَلَيْهِ أَحَداً مِنْ خَلْقِهِ وَ عِلْمٌ عَلَّمَهُ مَلَائِكَتَهُ وَ رُسُلَهُ

Mohammed Bin Ismail, from Al Fazl Bin Shazaqn, from Hammad Bin Isa, from Rabie Bin Abdullah, from Al Fuzayl Bin Yasaar who said,

‘I heard Abu Ja’far^-asws saying: ‘The Knowledge is of (two types of) knowledge – A Knowledge Treasured with Allah^-azwj, not having Notified to anyone from His^-azwj creatures, and a Knowledge He^-azwj Taught His^-azwj Angels, and His^-azwj Rasools^-as.

فَمَا عَلَّمَهُ مَلَائِكَتَهُ وَ رُسُلَهُ فَإِنَّهُ سَيَكُونُ لَا يُكَذِّبُ نَفْسَهُ وَ لَا مَلَائِكَتَهُ وَ لَا رُسُلَهُ وَ عِلْمٌ عِنْدَهُ مَخْزُونٌ يُقَدِّمُ مِنْهُ مَا يَشَاءُ وَ يُؤَخِّرُ مِنْهُ مَا يَشَاءُ وَ يُثْبِتُ مَا يَشَاءُ

So, as for what He^-azwj Taught His^-azwj Angels and His^-azwj Rasools^-as, so it is going to happen. Neither did He^-azwj Lie Himself^-azwj, nor did His^-azwj Angels, nor did His^-azwj Rasools^-as.

And the Knowledge which is Treasured with Him^-azwj, He^-azwj Brings forwards from it whatever He^-azwj so Desires to, and Delays from it whatever He^-azwj so Desires to, and He^-azwj Affirms whatever He^-azwj so Desires to’.^[87]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا بَعَثَ اللَّهُ نَبِيّاً حَتَّى يَأْخُذَ عَلَيْهِ ثَلَاثَ خِصَالٍ الْإِقْرَارَ لَهُ بِالْعُبُودِيَّةِ وَ خَلْعَ الْأَنْدَادِ وَ أَنَّ اللَّهَ يُقَدِّمُ مَا يَشَاءُ وَ يُؤَخِّرُ مَا يَشَاءُ

Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Mohammed Bin Muslim,

Abu Abdullah^-asws has said: ‘Allah^-azwj did not Send a Prophet^-as until He^-azwj Took three characteristics to be upon him^-as – The acknowledgement to Him^-azwj of His^-azwj Lordship, and Keeping away from the idols, and that Allah^-azwj Brings forwards whatever He^-azwj so Desires to, and Delays whatever He^-azwj so Desires to’.^[88]

VERSES 56 & 57

يَا عِبَادِيَ الَّذِينَ آمَنُوا إِنَّ أَرْضِي وَاسِعَةٌ فَإِيَّايَ فَاعْبُدُونِ {56}

O My servants, those who believe! Surely, My earth is vast, so it is Me (that) you should be worshipping! [29:56]

كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۖ ثُمَّ إِلَيْنَا تُرْجَعُونَ {57}

Every self shall taste the death, then to Us, you will be returning [29:57]

قال: وفي رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله: يا عِبادِيَ الَّذِينَ آمَنُوا إِنَّ أَرْضِي واسِعَةٌ  يقول: «لا تطيعوا أهل الفسق من الملوك، فإن خفتموهم أن يفتنوكم عن دينكم، فإن أرضي واسعة

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

‘From Abu Ja’far^-asws regarding His^-azwj Words: O My servants, those who believe! Surely My earth is vast [29:56], He^-azwj is Saying ‘Do not obey the mischievous people from the kings. So, if you fear them that they would be tempting you away from your Religion, then My^-azwj earth is vast’.

و هو يقول: فِيمَ كُنْتُمْ قالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ. فقال: أَ لَمْ تَكُنْ أَرْضُ اللَّهِ واسِعَةً فَتُهاجِرُوا فِيها

And He^-azwj is Saying: ‘In which state were you?’ They are saying, ‘We were weak in the earth’. They are saying, ‘Did not the earth of Allah happen to be capacious, so you could have emigrated therein?’ [4:97]’.[89]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبِي الْمَغْرَاءِ قَالَ حَدَّثَنِي يَعْقُوبُ الْأَحْمَرُ قَالَ دَخَلْنَا عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) نُعَزِّيهِ بِإِسْمَاعِيلَ فَتَرَحَّمَ عَلَيْهِ ثُمَّ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ نَعَى إِلَى نَبِيِّهِ ( صلى الله عليه وآله ) نَفْسَهُ فَقَالَ إِنَّكَ مَيِّتٌ وَ إِنَّهُمْ مَيِّتُونَ وَ قَالَ كُلُّ نَفْسٍ ذائِقَةُ الْمَوْتِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Abu Al Magra’a who said,

‘Yaqoub Al-Ahmar narrated to me saying, ‘We went over to Abu Abdullah^-asws to console him^-asws for his^-asws son Ismail (who had died). So he^-asws expressed mercy upon him, then said: ‘Allah^-azwj Mighty and Majestic Announced the death to His^-azwj Prophet^-saww Himself^-azwj, so He^-azwj Said: “You^-saww would be passing away and they (the people) would be dying”. And He^-azwj Said: Every self shall taste the death [29:57].

ثُمَّ أَنْشَأَ يُحَدِّثُ فَقَالَ إِنَّهُ يَمُوتُ أَهْلُ الْأَرْضِ حَتَّى لَا يَبْقَى أَحَدٌ ثُمَّ يَمُوتُ أَهْلُ السَّمَاءِ حَتَّى لَا يَبْقَى أَحَدٌ إِلَّا مَلَكُ الْمَوْتِ وَ حَمَلَةُ الْعَرْشِ وَ جَبْرَئِيلُ وَ مِيكَائِيلُ ( عليهم السلام ) قَالَ فَيَجِي‏ءُ مَلَكُ الْمَوْتِ ( عليه السلام ) حَتَّى يَقُومَ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ فَيُقَالُ لَهُ مَنْ بَقِيَ وَ هُوَ أَعْلَمُ فَيَقُولُ يَا رَبِّ لَمْ يَبْقَ إِلَّا مَلَكُ الْمَوْتِ وَ حَمَلَةُ الْعَرْشِ وَ جَبْرَئِيلُ وَ مِيكَائِيلُ ( عليهم السلام )

Then he^-asws commenced narrating, so he^-asws said: ‘The inhabitants of the earth would be dying until there does not remain anyone. Then the inhabitants of the sky would be dying until there does not remain anyone except for the Angel of death, and the bearers of the Throne, and Jibraeel^-as, and Mikaeel^-as. So, the Angel of death would come until he stands in front of Allah^-azwj Mighty and Majestic, so He^-azwj would say to him: “Who remains?”, and He^-azwj is more Knowing. So, he would be saying: ‘O Lord^-azwj! There does not remain except the Angel of death, and the bearers of the Throne, and Jibraeel^-as and Mikaeel^-as’.

فَيُقَالُ لَهُ قُلْ لِجَبْرَئِيلَ وَ مِيكَائِيلَ فَلْيَمُوتَا فَتَقُولُ الْمَلَائِكَةُ عِنْدَ ذَلِكَ يَا رَبِّ رَسُولَيْكَ وَ أَمِينَيْكَ فَيَقُولُ إِنِّي قَدْ قَضَيْتُ عَلَى كُلِّ نَفْسٍ فِيهَا الرُّوحُ الْمَوْتَ

He^-azwj would be Saying: “Say to Jibraeel^-as and Mikaeel^-as, so let them both die’. So, the Angels would be saying during that: ‘O Lord^-azwj! They are Your^-azwj Messengers and Your^-azwj Trusted ones!’ So He^-azwj would be Saying: “I^-azwj have Ordained the death to be upon every self-wherein is the soul!”

ثُمَّ يَجِي‏ءُ مَلَكُ الْمَوْتِ حَتَّى يَقِفَ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ فَيُقَالُ لَهُ مَنْ بَقِيَ وَ هُوَ أَعْلَمُ فَيَقُولُ يَا رَبِّ لَمْ يَبْقَ إِلَّا مَلَكُ الْمَوْتِ وَ حَمَلَةُ الْعَرْشِ فَيَقُولُ قُلْ لِحَمَلَةِ الْعَرْشِ فَلْيَمُوتُوا

Then the Angel of death would come until he pauses in front of Allah^-azwj Mighty and Majestic, and He^-azwj would Say to him: “Who remains?”, and He^-azwj is more Knowing’. So, he would say: ‘O Lord^-azwj! There does not remain except for the Angel of death and the bearers of the Throne’. So He^-azwj would be Saying: “Say to the bearers of the Throne, so let them die”.

قَالَ ثُمَّ يَجِي‏ءُ كَئِيباً حَزِيناً لَا يَرْفَعُ طَرْفَهُ فَيُقَالُ مَنْ بَقِيَ فَيَقُولُ يَا رَبِّ لَمْ يَبْقَ إِلَّا مَلَكُ الْمَوْتِ فَيُقَالُ لَهُ مُتْ يَا مَلَكَ الْمَوْتِ فَيَمُوتُ

He^-asws said: ‘Then he would come bleak, said, not raising an eyebrow. So He^-azwj would be Saying to him: “Who remains?” So, he would say: ‘O Lord^-azwj! There does not remain anyone except for the Angel of death’. So He^-azwj would be Saying to him: “Die, O Angel of death!” So he would be dying.

ثُمَّ يَأْخُذُ الْأَرْضَ بِيَمِينِهِ وَ السَّمَاوَاتِ بِيَمِينِهِ وَ يَقُولُ أَيْنَ الَّذِينَ كَانُوا يَدْعُونَ مَعِي شَرِيكاً أَيْنَ الَّذِينَ كَانُوا يَجْعَلُونَ مَعِي إِلَهاً آخَرَ

Then He^-azwj would Seize the earth by His^-azwj Right, and the skies by His^-azwj Left and He^-azwj would be Saying: “Where are those who were claiming as being associates with Me^-azwj? Where are those who were made to be as gods besides Me^-azwj?”’.[90]

عنه: عن أحمد بن محمد بن عيسى، و محمد بن الحسين بن أبي الخطاب، و عبد الله بن محمد ابن عيسى، عن الحسن بن محبوب، عن علي بن رئاب، عن زرارة، قال: كرهت أن سأل أبا جعفر (عليه السلام) عن الرجعة، فاحتلت مسألة لطيفة لأبلغ بها حاجتي منها، فقلت: أخبرني عمن قتل، مات؟ قال: «لا، الموت موت، و القتل قتل

From him, from Ahmad Bin Muhammad Bin Isa, and Muhammad Bin Al Husayn Bin Abu Al Khattab, and Abdullah Bin Muhammad Ibn Isa, from Al Hassan Bin Mahboub, from Ali Bin Ra’ib, from Zurara who said,

‘I disliked to ask Abu Ja’far^-asws about the Return (Raja’at), so I occupied myself asking subtle questions in order to reach by it, my need from these. So, I said, ‘Inform me about the one who is killed, dies?’ He^-asws said: ‘No. The death is death, and the killing is killing’.

قلت: ما أحد يقتل إلا و قد مات؟ قال: «قد فرق بين الموت و القتل في القرآن، فقال: أَ فَإِنْ ماتَ أَوْ قُتِلَ و قال: وَ لَئِنْ مُتُّمْ أَوْ قُتِلْتُمْ لَإِلَى اللَّهِ تُحْشَرُونَ

I said, ‘(But) there is no one who is killed and he has died?’ He^-asws said: ‘He^-azwj has Differentiated between the death and the killing in the Quran, so He^-azwj Said: so if he dies or is killed [3:144]; and Said: And whether you die or you are killed, it is to Allah you shall be Gathered [3:158].

فليس كما قلت- يا زرارة- فالموت موت و القتل قتل، و قد قال الله عز و جل: إِنَّ اللَّهَ اشْتَرى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَ أَمْوالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ يُقاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَ يُقْتَلُونَ وَعْداً عَلَيْهِ حَقًّا

It is not as what you say, O Zurara! The death is death and the killing is killing, and Allah^-azwj Mighty and Majestic has Said: Allah has Bought from the Momineen their own selves and their wealth for this, that for them would be the Paradise; they are fighting in Allah’s Way, so they are killing and are being killed; a Promise upon Him, a Right [9:111]’.

قال: قلت: إن الله عز و جل يقول: كُلُّ نَفْسٍ ذائِقَةُ الْمَوْتِ أ فرأيت من قتل لم يذق الموت؟ فقال: «ليس من قتل بالسيف كمن مات على فراشه، إن من قتل لا بد أن يرجع إلى الدنيا حتى يذوق الموت

He (the narrator) said, ‘I said, ‘Allah^-azwj Mighty and Majestic is Saying: Every self shall taste the death [3:185]. So, is it your^-asws view that the one who is killed has not tasted the death?’ He^-asws said: ‘The one killed by the sword isn’t like the one who dies upon his bed. The one who is killed, it is inevitable that he returns to the world until he tastes the death’’.[91]

VERSES 58 & 59

وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُبَوِّئَنَّهُمْ مِنَ الْجَنَّةِ غُرَفًا تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ نِعْمَ أَجْرُ الْعَامِلِينَ {58}

And those who believe and do righteous deeds, We will Let them rest in high places in the Paradise, the rivers flowing beneath these, being eternally therein. Splendid is the Recompense of the workers [29:58]

الَّذِينَ صَبَرُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ {59}

Those who were patient and were relying upon their Lord [29:59]

في تفسير على بن ابراهيم حدثنى أبى عن الحسن بن محبوب عن العلاء عن محمد بن مسلم عن أبي جعفر عليه السلام قال: كان على بن الحسين عليهما السلام يقول: أيما مؤمن دمعت عيناه لقتل الحسين بن على عليهما السلام حتى يسيل على خده بوأه الله بها في الجنة غرفا يسكنه أحقابا

In Tafseer of Ali Bin Ibrahim (Qummi) he said, ‘My father narrated to me, from Al-Hassan Bin Mahboub, from Al-A’la, from Muhammad Bin Muslim, who says:

Abu Ja’far^-asws having said: ‘Ali^-asws Bin Al-Husayn^-asws used to say: ‘Any Momin who sheds tears from his eyes for the killing of Al-Husayn^-asws Bin Ali^-asws to the extent that they roll over his cheeks, Allah^-azwj would Settle him, due to it, in high places in the Paradise, wherein they shall dwell for eons’.[92]

VERSES 60 – 66

وَكَأَيِّنْ مِنْ دَابَّةٍ لَا تَحْمِلُ رِزْقَهَا اللَّهُ يَرْزُقُهَا وَإِيَّاكُمْ ۚ وَهُوَ السَّمِيعُ الْعَلِيمُ {60}

And how many a creature cannot carry its sustenance (so) Allah Sustains it and you, and He is the Hearing, the Knowing [29:60]

Reason for the Revelation

في مجمع البيان وعن عطا عن ابن عمر قال: خرجنا مع رسول الله صلى الله عليه واله حتى دخلنا بعض حيطان الانصار فجعل سقط من التمر ويأكل، فقال: يا ابن عمر مالك لا تأكل ؟ فقلت: لا أشتهيه يا رسول الله

In Majma Al-Bayan, and from Ata’a, from Ibn Umar who said,

‘We went out along with Rasool-Allah^-saww until we entered one of the gardens of the Helpers, and he^-saww cut some dates and ate them, and he^-saww said: ‘O Ibn Umar! What is the matter with you that you are not eating?’ So I said, ‘I do not have an appetite for it, O Rasool-Allah^-saww’.

قال: لكنى اشتهيه وهذه صبح رابعة منذ لم أذق طعاما ولو شئت لدعوت ربى فأعطاني مثل ملك كسرى وقيصر، فكيف بك يا ابن عمر إذا بقيت مع قوم يخبأون رزق سنتهم لضعف اليقين

He^-saww said: ‘But I^-saww do have the appetite for it, and this is the fourth morning since I have not tasted food, and had I^-saww so desired it, I^-saww would have supplicated to my^-saww Lord^-azwj, and He^-azwj would have Given me^-saww the kingdom of Chosroe and Caesar. So how would it be with you, O Ibn Umar, if you were to remain with a people from whom their sustenance is hidden for them for a year?’

فوالله ما برحنا حتى نزلت: (وكأين من دابة لا تحمل رزقها الله يرزقها واياكم وهو السميع العليم)

By Allah^-azwj, we had not left until (the Verse): And how many a creature cannot carry its sustenance (so) Allah Sustains it and you, and He is the Hearing, the Knowing [29:60], was Revealed’.[93]

وقال على بن ابراهيم رحمه الله في قوله عزوجل: وكأين من دابة لا تحمل رزقها الله يزرقها واياكم قال: كانت العرب يقتلون اولادهم مخافة الجوع فقال الله عزوجل: الله يرزقهم واياكم

And Ali Bin Ibrahim said,

Regarding the Words of the Mighty and Majestic: And how many a creature cannot carry its sustenance (so) Allah Sustains it and you [29:60], said, ‘The Arabs used to kill their children out of fear of the hunger, so Allah^-azwj Mighty and Majestic Said: Allah Sustains it and you’.[94]

وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ لَيَقُولُنَّ اللَّهُ ۖ فَأَنَّىٰ يُؤْفَكُونَ {61}

And if you were to ask them: ‘Who Created the skies and the earth and Subjugated the sun and the moon? They would be saying, ‘Allah’. Then why are they deluded? [29:61]

اللَّهُ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَهُ ۚ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ {62}

Allah Extends the sustenance for the one He so Desires to from His servants and Straitens (for some). Surely, Allah is a Knower of all things [29:62]

وَلَئِنْ سَأَلْتَهُمْ مَنْ نَزَّلَ مِنَ السَّمَاءِ مَاءً فَأَحْيَا بِهِ الْأَرْضَ مِنْ بَعْدِ مَوْتِهَا لَيَقُولُنَّ اللَّهُ ۚ قُلِ الْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْقِلُونَ {63}

And if you were to ask them: ‘Who Sends down the water from the sky, so the earth is revived by it from after its death?’ They would be saying, ‘Allah’. Say: ‘The Praise is for Allah’. But, most of them do not understand [29:63]

وَمَا هَٰذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ ۚ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ ۚ لَوْ كَانُوا يَعْلَمُونَ {64}

And what is this life of the world except for fun/vanity and play? And the House of the Hereafter, it is the (eternal) life, if only they knew [29:64]

فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ {65}

So, when they sail in the ship, they supplicate to Allah, being sincere to Him of the Religion. But when He Rescues them to the land, then they are associating (others with Him) [29:65]

لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ وَلِيَتَمَتَّعُوا ۖ فَسَوْفَ يَعْلَمُونَ {66}

Let them be ungrateful with what We Give them and let them enjoy themselves, for soon they would come to know [29:66]

Being ungrateful (Kufr to the bounty):

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’’.^[95]

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’’.^[96]

VERSES 67 & 68

أَوَلَمْ يَرَوْا أَنَّا جَعَلْنَا حَرَمًا آمِنًا وَيُتَخَطَّفُ النَّاسُ مِنْ حَوْلِهِمْ ۚ أَفَبِالْبَاطِلِ يُؤْمِنُونَ وَبِنِعْمَةِ اللَّهِ يَكْفُرُونَ {67}

Or do they not see (that We) Made a secure Sanctuary and the people were being abducted from around them? So, is it in the falsehood they would believe and disbelieve in the the truth about Allah? [29:67]

وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا أَوْ كَذَّبَ بِالْحَقِّ لَمَّا جَاءَهُ ۚ أَلَيْسَ فِي جَهَنَّمَ مَثْوًى لِلْكَافِرِينَ {68}

And who is more unjust than the one who fabricates a lie against Allah, or belies the Truth when it came to him? Isn’t the abode of the Kafirs in Hell? [29:68]

فِي كِتَابِ كَمَالِ الدِّينِ وَ تَمَامِ النِّعْمَةِ بِإِسْنَادِهِ إِلَى عَبْدِ الرَّحْمَنِ بْنِ سَمُرَةَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ حَدِيثٍ طَوِيلٍ يَقُولُ فِيهِ: وَ مَنْ فَسَّرَ الْقُرْآنَ بِرَأْيِهِ فَقَدِ افْتَرَى عَلَى اللَّهِ الْكَذِبَ

In the Book Kamaal Al Deen Wa Tamaam Al Ni’ma, by his chain to Abdul Rahman Bin Zamrat,

From the Prophet^-saww, a lengthy Hadeeth, saying in it: ‘And the one who interprets the Quran by his opinion, fabricates the lie upon Allah^-azwj’.[97]

عن أبي بصير، عن أبي جعفر (عليه السلام) وَ مَنْ أَظْلَمُ مِمَّنِ افْتَرى عَلَى اللَّهِ كَذِباً، قال: «من ادعى الإمامة دون الإمام (عليه السلام)

From Abu Baseer,

(It has been narrated) from Abu Ja’far^-asws: And who is more unjust than one who fabricates a lie against Allah [29:68]. The Imam^-asws said: ‘(It is regarding) the one who claims the Imamate (for himself) besides the Imam^-asws’.[98]

VERSE 69

وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ۚ وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ {69}

And those who are striving regarding Us, We will Guide them in Our Ways, and surely Allah is with those who extend favours [29:69]

ثم‏ قال علي بن إبراهيم: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، قال: هذه الآية لآل محمد (صلى الله عليه و آله)، و لأشياعهم

Then (Ali Bin Ibrahim) said,

‘And in a report of Abu Al-Jaroud, from Abu Ja’far^-asws having said: ‘This Verse (29:69) is for the Progeny^-asws of Muhammad^-saww and for their^-asws Shias’’.[99]

محمد بن العباس، قال: حدثنا عبد العزيز بن يحيى، عن عمر بن محمد بن زكي، عن محمد بن الفضيل، عن محمد بن شعيب، عن قيس بن الربيع، عن منذر الثوري، عن محمد بن الحنفية، عن أبيه علي (عليه السلام)، قال: «يقول الله عز و جل: وَ إِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ، فأنا ذلك المحسن

Muhammad Bin Al-Abbas, from Abdul Aziz Bin Yahya, from Umar Bin Muhammad Bin Zaky, from Muhammad Bin Al-Fazeyl, from Muhammad Bin Shuayb, from Qays Bin Al-Rabi’e, from Munzar Al-Sowry, from Muhammad Bin Al-Hanafiyya,

(It has been narrated) from his father, Ali^-asws having said: ‘Allah^-azwj Mighty and Majestic is Saying: and surely Allah is with the good doers [29:69], so I^-asws am that doer of good’.[100]

وعنه، قال: حدثنا محمد بن الحسين الخثعمي، عن عباد بن يعقوب، عن الحسن بن حماد، عن أبي الجارود، عن أبي جعفر (عليه السلام)، في قول الله عز و جل: وَ الَّذِينَ جاهَدُوا فِينا لَنَهْدِيَنَّهُمْ سُبُلَنا وَ إِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ، قال: «نزلت فينا

And from him, from Muhammad Bin Al-Husayn Al-Khash’amy, from Abaad Bin Yaqoub, from Al-Hassan Bin Hamaad, from Abu Al-Jaroud,

‘From Abu Ja’far^-asws regarding the Words of Allah^-azwj Mighty and Majestic: And those who are striving regarding Us, We will Guide them in Our Ways, and surely Allah is with the good doers [29:69], he^-asws said: ‘It was Revealed regarding us^-asws’.[101]

وعنه، قال: حدثنا أحمد بن محمد، عن أحمد بن الحسن، عن أبيه، عن حصين بن مخارق، عن مسلم الحذاء، عن زيد بن علي، في قول الله عز و جل: وَ الَّذِينَ جاهَدُوا فِينا لَنَهْدِيَنَّهُمْ سُبُلَنا وَ إِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ، قال: «نحن هم

And from him (Sharaf Al Deen Al Najafi) who said, ‘Ahmad Bin Muhammad narrated to us, from Ahmad Bin Al Hassan, from his father, from Haseyn Bin Makhariq, from Muslim Al Haza’a,

‘From Zayd son of Ali^-asws (Bin Al-Husayn)^-asws, regarding the Words of Allah^-azwj Mighty and Majestic: And those who are striving regarding Us, We will Guide them in Our Ways, and surely Allah is with the good doers [29:69], he (the Imam^-asws) said: ‘We^-asws are they^-asws’.

قلت: و إن لم تكونوا، و إلا فمن

I said, ‘And if you^-asws do not happen to be them^-asws, so who else could it be?’’[102]

المفيد، في (الاختصاص)، قال: روي عن أبي جعفر محمد بن علي (عليهم السلام)، في قوله: وَ الَّذِينَ جاهَدُوا فِينا لَنَهْدِيَنَّهُمْ سُبُلَنا وَ إِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ، قال: «نزلت فينا أهل البيت

Al Mufeed in (the book) Al Ikhtisas, said,

‘It is reported from Abu Ja’far Muhammad^-asws Bin Ali^-asws regarding His^-azwj Words: And those who are striving regarding Us, We will Guide them in Our Ways, and surely Allah is with the good doers [29:69]. He^-asws said: ‘It was Revealed regarding us^-asws, the People^-asws of the Household’’.[103]

كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة مُحَمَّدُ بْنُ الْعَبَّاسِ عَنْ عَبْدِ الْعَزِيزِ بْنِ يَحْيَى عَنْ عَمْرِو بْنِ مُحَمَّدِ بْنِ زَكِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ مُحَمَّدِ بْنِ شُعَيْبٍ عَنْ قَيْسِ بْنِ الرَّبِيعِ عَنْ مُنْذِرٍ الثَّوْرِيِّ عَنْ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ عَنْ أَبِيهِ عَلِيٍّ ع قَالَ: يَقُولُ اللَّهُ عَزَّ وَ جَلَ‏ وَ إِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ‏ فَأَنَا ذَلِكَ الْمُحْسِنُ‏

(The books) ‘Kunz Jjamie Al-Fawaid’ and ‘Taweel AL Ayaat Al Zaahira’ – Muhammad Bin Al Abbas, from Abdul Aziz Bin Yahya, from Amro Bin Muhammad Bin Zay, from Muhammad Bin Al Mufazzal, from Muhammad Bin Shuayb, from Qays Bin Al Rabie, from Munzir Al Sowry, from Muhammad Bin Al Hanafiya,

‘From his father^-asws Ali^-asws having said: ‘Allah^-azwj Mighty and Majestic Says: and surely Allah is with the good doers [29:69]: ‘We^-asws are those good doers’’.^[104]

Appendix: Repentance is the Rope of Allah^-azwj

آبي رحمه اله، عن سعد بن عبد الله، عن محمد بن أحمد السياري، عن محمد بن عبد الله بن مهران الكوفي ؟ عن حنان بن سدير، عن أبيه، عن أبي إسحاق الليثي قال: قلت لابي جعفر محمد بن علي الباقر عليه السلام: يابن رسول الله أخبرني عن المؤمن المستبصر إذا بلغ في المعرفة وكمل هل يزني ؟ قال: اللهم لا

My father, from Sa’ad Bin Abdullah, from Muhammad Bin Ahmad al Sayyari, from Muhammad Bin Abdullah Bin Mihran Al Kufy, from Hanan Bin Sadeyr, from his father, from Abu Is’haq Al Laysi who said,

‘I said to Abu Ja’far^-asws Bin Ali Al-Baqir^-asws, ‘O son^-asws of Rasool-Allah^-saww! Inform me about the Momin, the insightful one, when he matures regarding the recognition and perfects, would he commit adultery?’ He^-asws said: ‘O Allah^-azwj, No!’

قلت: فيلوط ؟ قال: اللهم لا، قلت: فيسرق ؟ قال: لا، قلت: فيشرب الخمر ؟ قال: لا ; قلت: فيأتي بكبيرة من هذه الكبائر أو فاحشة من هذه الفواحش ؟ قال: لا

I said, ‘Do he commit sodomy?’ He^-asws said: ‘O Allah^-azwj, No!’ I said, ‘Would he steal?’ He^-asws said: ‘No’. I said, ‘Would he drink the wine?’ He^-asws said: ‘No’. I said, ‘Would he come with a major sin from these major sins, or an immorality from these immoralities?’ He^-asws said: ‘No’.

قلت: فيذنب ذنبا ؟ قال: نعم وهو مؤمن مذنب مسلم ; قلت: ما معنى مسلم ؟ قال: المسلم بالذنب لا يلزمه ولا يصير عليه

I said, ‘Would he commit any sin?’ He^-asws said: ‘Yes, and he is a Momin, a sinner, a submitter’. I said, ‘What is the meaning of ‘submitter’?’ He^-asws said: ‘The submitter with the sin, neither holding it nor (deliberately) persisting upon it’.

قال فقلت: سبحان الله ما أعجب هذا ! لا يزني ولا يلوط ولا يسرق ولا يشرب الخمر ولا يأتي كبيرة من الكبائر ولا فاحشة؟

He (the narrator) said, ‘So I said, ‘Glory be to Allah^-azwj! How strange is this! He neither commits adultery, nor sodomy, nor steals, nor drinks the wine, nor come to a major sin from the major sins, nor immoralities?’

فقال: لا عجب من أمر الله، إن الله عزوجل يفعل ما يشاء ولا يسأل عما يفعل وهم يسألون ; فمم عجبت يا إبراهيم ؟ سل ولا تستنكف ولا تستحسر فإن هذا العلم لا يتعلمه مستكبر ولا مستحسر

He^-asws said: ‘Do not be astounded from a Command of Allah^-azwj, that Allah^-azwj Mighty and Majestic Does whatever He^-azwj so Desires to, and He cannot be questioned about what He Does, and they would be Questioned [21:23], so from what are you being astounded, O Ibrahim? Ask, and neither should you be averse nor be embarrassed, for this knowledge cannot be learned by one who is averse nor by an embarrassed one’.

قلت: يابن رسول الله إني أجد من شيعتكم من يشرب، ويقطع الطريق، ويحيف السبيل، ويزني ويلوط، ويأكل الربا، ويرتكب الفواحش، ويتهاون بالصلاة والصيام والزكاة، ويقطع الرحم. ويأتي الكبائر، فكيف هذا ؟ ولم ذاك ؟

I said, ‘O son^-asws of Rasool-Allah^-saww! I find from your^-asws Shias, one who drinks (wine), and cuts off the road (bandit), and being unjust in the way, and committing adultery, and sodomy, and consuming the usury, and indulging in the immoralities, and taking it easy with the Salat and the Fast and the Zakat, and cuts-off the relationships, and commits the major sins. So, how is this (happening)? And why is that (happening)?’

فقال: يا إبراهيم هل يختلج في صدرك شئ غير هذا ؟ قلت: نعم يا بن رسول الله اخرى أعظم من ذلك ; فقال: وما هو يا أبا إسحاق

He^-asws said: ‘O Ibrahim! Is there anything in your chest bothering you, apart from this?’ I said, ‘Yes, O son^-asws of Rasool-Allah^-saww! The other one is more grievous than that’. He^-asws said: ‘And what is it, O Abu Is’haq?’

قال: فقلت: يابن رسول الله وأجد من أعدائكم ومناصبيكم من يكثر من الصلاة ومن الصيام، ويخرج الزكاة، ويتابع بين الحج والعمرة، ويحض على الجهاد، ويأثر على البر وعلى صلة الارحام، ويقضي حقوق إخوانه، ويواسيهم من ماله، ويتجنب شرب الخمر والزنا واللواط وسائر الفواحش

He (the narrator) said, ‘I said, ‘O son^-asws of Rasool-Allah^-saww! And I find from your^-asws enemies and ones hostile to you^-asws ones who frequent from the Salat, and from the Fasts, and takes out the Zakat, and follows up between the Hajj and the Umrah, and prompts upon the Jihad, and prefers upon the righteous deeds and upon helping the relatives, and he fulfils the rights of his brethren, and helps them from his wealth, and shuns drinking the wine, and the adultery, and the sodomy, and the rest of the immoralities.

فمم ذاك ؟ ولم ذاك ؟ فسره لي يا بن رسول الله وبرهنه وبينه فقد والله كثر فكري وأسهر ليلي وضاق ذرعي

So, from what is that? And why is that so? Interpret if for me, O son^-asws of Rasool-Allah^-saww, and its proof, and explain it, for, by Allah^-azwj, my worries have become numerous, and I keep awake during my nights, and my chest is constricted!’

قال: فتبسم صلوات الله عليه ثم قال: يا إبراهيم خذ إليك بيانا شافيا فيما سألت، وعلما مكنونا من خزائن علم الله وسره، أخبرني يا إبراهيم كيف تجد اعتقادهما ؟

He (the narrator) said, ‘He^-asws smiled, then said: ‘O Ibrahim! Take to yourself a healing explanation regarding what you asked, and a hidden knowledge from the Treasures of the Knowledge of Allah^-azwj and His^-azwj Secret. Inform me, O Ibrahim, how do you find both their beliefs to be?’

قلت: يابن رسول الله أجد محبيكم وشيعتكم على ما هم فيه مما وصفته من أفعالهم لو اعطي أحدهم مما بين المشرق والمغرب ذهبا وفضة أن يزول عن ولايتكم ومحبتكم إلى موالات غيركم وإلى محبتهم ما زال، ولو ضربت خياشيمه بالسيوف فيكم، ولو قتل فيكم ما ارتدع ولا رجع عن محبتكم وولايتكم

I said, ‘O son^-asws of Rasool-Allah^-saww! I find the ones who love you^-asws and your^-asws Shias upon what they are indulging in, from what I described of their deeds, if one of them were to be give from what is between the east and the west in gold and silver, that he declines from your^-asws Wilayah and your^-asws love to the friendship of others and to their love, he would not decline, and even if their noses were to be struck with the swords regarding you^-asws, and even if they are killed regarding you^-asws, they will not renege nor return from your^-asws love and your^-asws Wilayah.

وأرى الناصب على ما هو عليه مما وصفته من أفعالهم لو أعطي أحدهم ما بين المشرق والمغرب ذهبا وفضة أن يزول عن محبة الطواغيت وموالاتهم إلى موالاتكم ما فعل ولا زال ولو ضربت خياشيمه بالسيوف فيهم، ولو قتل فيهم ما ارتدع ولا رجع

And I see the Nasibi upon what he is upon it, from what I described of their deeds, if one of them were to be given what is between the east and the west in gold and silver that he declines from the love of the tyrants and their friends to your^-asws Wilayah, he would not do it nor would he decline, and even if his nose was struck with the swords regarding them, and even if he is killed regarding them, he would not renege nor return.

وإذا سمع أحدهم منقبة لكم وفضلا اشمأز من ذلك وتغير لونه، ورئي كراهية ذلك في وجهه، بغضا لكم ومحبة لهم

And when one of them hears a laudation for you^-asws and merits, he constricts from that and his colour changes, and that abhorrence is seen in his face, out of hatred for you^-asws and love for them’.

قال: فتبسم الباقر عليه السلام ثم قال: يا إبراهيم ههنا هلكت العاملة الناصبة، تصلى نارا حامية، تسقى من عين آنية، ومن أجل ذلك قال عزوجل: ” وقدمنا إلى ما عملوا من عمل فجعلناه هباء منثورا

He (the narrator) said, ‘Al-Baqir^-asws smiled then said: ‘O Ibrahim! Over here the general Muslims, are destroyed: (Of the) toiling Nasibis (Hostile ones) [88:3] Arriving to a scorching Fire [88:4], and for that reason the Mighty and Majestic Said: And We will proceed to what they have done of a deed, so We shall Make it as scattered floating dust [25:23].

ويحك يا إبراهيم أتدري ما السبب والقصة في ذلك ؟ وما الذي قد خفي على الناس منه  قلت: يابن رسول الله فبينه لي واشرحه وبرهنه

Be warned, O Ibrahim! Do you know what is the cause and the story regarding that? And what is that which has been hidden upon the people from it?’ I said, ‘O son^-asws of Rasool-Allah^-saww! Explain it for me and expound it and prove it’.

قال: يا إبراهيم إن الله تبارك وتعالى لم يزل عالما قديما خلق الاشياء لا من شئ ومن زعم أن الله عزوجل خلق الاشياء من شئ فقد كفر لانه لو كان ذلك الشئ الذي خلق منه الاشياء قديما معه في أزليته وهويته كان ذلك أزليا ; بل خلق الله عزوجل الاشياء كلها لا من شئ

He^-asws said: ‘O Ibrahim! Allah^-azwj Blessed and Exalted did not cease to be a Knower, Ancient. He^-azwj Created the things, not from a thing. And one who claims that Allah^-azwj Mighty and Majestic Created the things from a thing, so he has committed Kufr because if that thing which He^-azwj Created the things from it was Ancient along with Him^-azwj in His^-azwj eternality and His^-azwj Existence, that would have been eternal. But, Allah^-azwj Mighty and Majestic Created the things, all of them, not from a thing.

فكان مما خلق الله عزوجل أرضا طيبة، ثم فجر منها ماءا عذبا زلالا، فعرض عليها ولايتنا أهل البيت فقبلتها، فأجرى ذلك الماء عليها سبعة أيام حتى طبقها وعمها، ثم نضب ذلك الماء عنها، وأخذ من صفوة ذلك الطين طينا فجعله طين الائمة عليهم السلام، ثم أخذ ثفل ذلك الطين فخلق منه شيعتنا

So, from what Allah^-azwj Mighty and Majestic Created was good land, then Burst the waters from it, fresh, clear. Then He^-azwj Presented our^-asws Wilayah, of the People^-asws of the Household, and it accepted it. The water flowed upon it for seven days until it was layered and spread. Then He^-azwj Drained the water from it, and Took from the clean of that clay and Made it to be the clay of the Imams^-asws. Then He^-azwj Took the sediment of that clay and Created our^-asws Shias from it.

ولو ترك طينتكم يا إبراهيم على حاله كما ترك طينتنا لكنتم ونحن شيئا واحدا

And if your clay had been left, O Ibrahim, upon its state just as our^-asws clay was left, you and us would have been one thing’.

قلت: يا بن رسول الله فما فعل بطينتنا ؟

I said, ‘O Rasool-Allah^-saww! So, what did He^-azwj Do with our clay?’

قال: أخبرك يا إبراهيم خلق الله عز وجل بعد ذلك أرضا سبخة خبيثة منتنة، ثم فجر منها ماءا أجاجا، آسنا، مالحا، فعرض عليها ولايتنا أهل البيت ولم تقبلها فأجرى ذلك الماء عليها سبعة أيام حتى طبقها وعمها، ثم نضب ذلك الماء عنها، ثم أخذ من ذلك الطين فخلق منه الطغاة وأئمتهم

He^-asws said: ‘I^-asws shall inform you, O Ibrahim! Allah^-azwj Mighty and Majestic Created after that, a swampy malignant smelly land. Then He^-azwj Burst water from it, bitter, stale, salty. Then He^-azwj Presented our^-asws Wilayah, of the People^-asws of the Household upon it, and it did not accept it. So, that water flowed upon it for seven days until it layered and spread. Then He^-azwj Withdrew that water from it, then Took from that clay and Created from it the tyrants, and their leaders.

ثم مزجه بثفل طينتكم، ولو ترك طينتهم على حاله ولم يمزج بطينتكم لم يشهدوا الشهادتين ولا صلوا ولا صاموا ولا زكوا ولا حجوا ولا أدوا أمانة ولا أشبهوكم في الصور، وليس شئ أكبر على المؤمن من أن يرى صورة عدوه مثل صورته

Then He^-azwj Mixed it with the sediment of your clay, and had their clay been left upon its state and not been mixed with your clay, they would have neither testified the two testimonies, nor prayed Salat, nor Fasted, nor given Zakat, nor performed Hajj, nor paid back the entrustments, nor resembled you regarding the faces, and there is nothing more grievous upon the Momin than his seeing the face of his enemy resembling his face’.

قلت: يابن رسول الله فما صنع بالطينتين ؟

I said, ‘O son^-asws of Rasool-Allah^-saww! What was Done with the two clays?’

قال: مزج بينهما بالماء الاول والماء الثاني، ثم عركها عرك الاديم، ثم أخذ من ذلك قبضة فقال: هذه إلى الجنة ولا أبالي وأخذ قبضة أخرى وقال: هذه إلى النار ولا أبالي

He^-asws said: ‘There was a mixing between the two with the first water and the second water, then He^-azwj Scrubbed these scrubbing of the crusts, then He^-azwj Took a Handful from that and He^-azwj Said: “These are to the Paradise and I^-azwj do not Mind!” Then He^-azwj Took another Handful and Said: “These are to the Fire and I^-azwj don’t Mind!”

ثم خلط بينهما فوقع من سنخ المؤمن وطينته على سنخ الكافر وطينته، ووقع من سنخ الكافر وطينته على سنخ المؤمن وطينته، فما رأيته من شيعتنا من زنا، أو لواط، أو ترك صلاة، أو صيام، أو حج، أو جهاد، أو خيانة، أو كبيرة من هذه الكبائر فهو من طينة الناصب وعنصره الذي قد مزج فيه لان من سنخ الناصب وعنصره وطينته اكتساب المئاثم والفواحش والكبائر

Then He^-azwj Mixed between the two. Therefore, from the origin of the Momin and his clay fell upon the origin of the Kafir and his clay, and from the origin of the Kafir and his clay fell upon the origin of the Momin and his clay. Therefore, what you see from our^-asws Shias one who commits adultery, or sodomy, or leaves the Salat, or Fasts, or Hajj, or Jihad, or betrayal, or a major sin from these major sins, so it is from the clay of the Nasibi (Hostile one) and his origin which had been mixed into it, because from the origin of the Nasibi (Hostile one) and his clay is the earning of the sins and the immoralities and the major sins.

وما رأيت من الناصب ومواظبته على الصلاة والصيام والزكاة والحج والجهاد وأبواب البر فهو من طينة المؤمن وسنخه الذي قد مزج فيه لان من سنخ المؤمن وعنصره وطينته اكتساب الحسنات واستعمال الخير واجتناب المئاثم

And what you see from the Nasibi (Hostile one) and his perseverance upon the Salat, and the Fasts, and the Zakat, and the Hajj, and the Jihad, and the doors of the goodness, so it is from the clay of the Momin and his origin which had been mixed up into it, because from the origin of the Momin and his clay is the earning of the good deeds, and utilisation of the good, and shunning of the sins.

فإذا عرضت هذه الاعمال كلها على الله عزوجل قال: أنا عدل لا أجور، ومنصف لا أظلم، وحكم لا أحيف ولا أميل ولا أشطط، الحقوا الاعمال السيئة التي اجترحها المؤمن بسنخ الناصب وطينته، وألحقوا الاعمال الحسنة التي اكتسبها الناصب بسنخ المؤمن وطينته ردوها كلها إلى اصلها

When all these deeds are presented to Allah^-azwj Mighty and Majestic, He^-azwj Says: “I^-azwj am Just, not a tyrant, and Fair, not being unjust, and Wise, neither prejudicial nor Inclined, nor would I^-azwj Transgress. I^-azwj shall Attach the evil deeds which the Momin committed with the origin of the Nasibi (Hostile one) and his clay, and I^-azwj shall Attach the good deeds which the Nasibi (Hostile one) has attained with the origin of the Momin and his clay, Returning all these to their origins.

فإني أنا الله لا إله إلا أنا، عالم السر وأخفى وأنا المطلع على قلوب عبادي، لا أحيف ولا أظلم ولا ألزم أحدا إلا ما عرفته منه قبل أن أخلقه

Surely, I^-azwj am Allah^-azwj! There is no god except Me^-azwj, Knower of the secrets and the hidden, and I^-azwj am the One^-azwj Notified upon the hearts of My^-azwj servants. I^-azwj will neither oppress, nor be unjust, nor force anyone except what I^-azwj recognised from him before I^-azwj even Created him’.

ثم قال الباقر عليه السلام: يا إبراهيم أقرأ هذه الآية، قلت: يابن رسول الله أية آية ؟ قال: قوله تعالى: ” قال معاذ الله أن نأخذ إلا من وجدنا متاعنا عنده إنا إذا لظالمون ” هو في الظاهر ما تفهمونه، وهو والله في الباطن هذا بعينه، يا إبراهيم إن للقرآن ظاهرا وباطنا، ومحكما ومتشابها، وناسخا ومنسوخا

Then Al-Baqir^-asws said: ‘O Ibrahim! Recite this Verse’. I said, ‘O son^-asws of Rasool-Allah^-saww, which Verse?’ He^-asws said: ‘The Words of the Exalted: He said: ‘Allah Forbid that we should take except for the one in whose possession we found our belongings, or else we would be from the unjust ones’ [12:79]. In the apparent, it is what you understand it, and it is, by Allah^-azwj, in the hidden, this is exactly it. O Ibrahim! For the Quran there is an apparent and a hidden, a Decisive and an Allegorical, an Abrogating and an Abrogated’.

ثم قال: أخبرني يا إبراهيم عن الشمس إذا طلعت وبدا شعاعها في البلدان، أهو بائن من القرص ؟ قلت: في حال طلوعه بائن ; قال: أليس إذا غابت الشمس اتصل ذلك الشعاع بالقرص حتى يعود إليه ؟ قلت: نعم، قال: كذلك يعود كل شئ إلى سنخه و جوهره وأصله

Then he^-asws said: ‘Inform me, O Ibrahim, about the sun when it emerges and its rays appear in the cities, is it noticeable from the disc?’ I said, ‘In the state of its emergence, it is noticeable’. He^-asws said: ‘When the sun sets doe those rays connect with the disc until they return to it?’ I said, ‘Yes’. He^-asws said: ‘Like that, every thing would return to its origin, and its essence, and its root.

فإذا كان يوم القيامة نزع الله عزوجل سنخ الناصب وطينته مع أثقاله وأوزاره من المؤمن فيلحقها كلها بالناصب، وينزع سنخ المؤمن وطينته مع حسناته و أبواب بره واجتهاده من الناصب فيلحقها كلها بالمؤمن

When it will be the Day of Judgment, Allah^-azwj Mighty and Majestic would Snatch the origin of the Nasibi (Hostile one) and his clay along with his weight and his burden (sins) away from the Momin, and Attach all of these with the Nasibi (Hostile one); and He^-azwj would Snatch the origin of the Momin and his clay along with its good deeds and the doors of his righteousness, and his struggle, away from the Nasibi (Hostile one), and Attach all these with the Momin.

أفترى ههنا ظلما وعدوانا ؟ قلت: لا يابن رسول الله ; قال: هذا والله القضاء الفاصل والحكم القاطع والعدل البين، لا يسأل عما يفعل وهم يسألون، هذا – يا إبراهيم – الحق من ربك فلا تكن من الممترين هذا من حكم الملكوت

Do you see over here any injustice and tyranny?’ I said, ‘No, O son^-asws of Rasool-Allah^-azwj’. He^-asws said: ‘By Allah^-azwj! This is the Decisive Ordainment, and the cutting Judgment, and the clear Justice. He^-azwj will not be questioned about what He^-azwj does and they will be questioned. This, O Ibrahim, is the Truth from your Lord^-azwj, therefore do not become suspicious of this from the Judgment of the Kingdoms’.

قلت: يابن رسول الله وما حكم الملكوت ؟ قال: حكم الله وحكم أنبيائه، و قصة الخضر وموسى عليهما السلام حين استصحبه فقال: ” إنك لن تستطيع معي صبرا وكيف تصبر على ما لم تحط به خبرا

I said, ‘O son^-asws of Rasool-Allah^-saww! And what is the Judgment of the Kingdoms?’ He^-asws said: ‘Judgment of Allah^-azwj and judgment of His^-azwj Prophets^-as, and story of Al Khizr^-as, and Musa^-as when he^-as accompanied him^-as and he^-as said: He said: ‘You will never be able on being patient with me [18:67] And how can you have patience upon what news you have not been narrated with?’ [18:68].

افهم يا إبراهيم واعقل، أنكر موسى على الخضر واستفظع أفعاله حتى قال له الخضر يا موسى ما فعلته عن أمري، إنما فعلته عن أمر الله عزوجل

Understand, O Ibrahim and use your intellect! Musa^-as denied upon Al-Khizr^-as and disapproval of his^-as deeds until Al-Khizr^-as said to him^-as: ‘O Musa^-as! I^-as did not do from my accord, but rather I^-as did it from the Command of Allah^-azwj Mighty and Majestic.

من هذا – ويحك يا إبراهيم – قرآن يتلى، وأخبار تؤثر عن الله عزوجل، من رد منها حرفا فقد كفر و أشرك ورد على الله عزوجل

From this – and be warned O Ibrahim – Quran is recited and Ahadeeth are a Favour (preference) from Allah^-azwj Mighty and Majestic. One who rejects a letter from these, so he has committed Kufr and Shirk, and has rebutted upon Allah^-azwj Mighty and Majestic’.

قال الليثي: فكأني لم أعقل الآيات – وأنا أقرؤها أربعين سنة – إلا ذلك اليوم، فقلت: يابن رسول الله ما أعجب هذا ! تؤخذ حسنات أعدائكم فترد على شيعتكم، وتؤخذ سيئات محبيكم فترد على مبغضيكم ؟

Al-Laysi (the narrator) said, ‘It was as if I did not understand the Verses although I had recited these for forty years, until that day. So, I said, ‘O son^-asws of Rasool-Allah^-saww! How strange is this! Taking the good deeds from your^-asws enemies and returning it upon your^-asws Shias, and taking the evil deeds of the ones who love you^-asws and returning them upon the ones who hate you^-asws?’

قال: إي والله الذي لا إله إلا هو، فالق الحبة، وبارئ النسمة، وفاطر الارض والسماء، ما أخبرتك إلا بالحق: وما أتيتك إلا بالصدق، وما ظلمهم الله وما الله بظلام للعبيد، وإن ما أخبرتك لموجود في القرآن كله

He^-asws said: ‘Yes, by Allah^-azwj! There is no god except He^-azwj, Splitter of the seed, and Former of the person, and Originator of the earth and the sky! I^-asws did not inform you except with the Truth, and I^-asws did not come to you except with the truthfulness, and Allah^-azwj is not unjust with them and that Allah is not in the least unjust to the servants [3:182], and that what I^-asws informed you is present in the Quran, all of it’.

قلت: هذا بعينه يوجد في القرآن ؟ قال: نعم يوجد في أكثر من ثلاثين موضعا في القرآن، أتحب أن أقرأ ذلك عليك ؟ قلت: بلى يابن رسول الله

I said, ‘This exactly is found in the Quran?’ He^-asws said: ‘Yes, found in more than thirty places in the Quran. Would you like it if I^-asws were to recite these to you?’ I said, ‘Yes, O Rasool-Allah^-saww!’

فقال: قال الله عزوجل: ” وقال الذين كفروا للذين آمنوا اتبعوا سبيلنا ولنحمل خطاياكم وما هم بحاملين من خطاياهم من شئ إنهم لكاذبون وليحملن أثقالهم وأثقالا مع أثقالهم ” الآية. أزيدك يا إبراهيم ؟ قلت: بلى يابن رسول الله

He^-asws said: ‘Allah^-azwj Mighty and Majestic Said: And those who commit Kufr say to those who believe, ‘Follow our way and we will bear your sins’. And they will not bear anything from their sins. They are lying! [29:12] And they will bear their own burdens, and (other) burdens along with their own burdens [29:13] – the Verse. Shall I^-asws increase for you, O Ibrahim?’ I said, ‘Yes, O son^-asws of Rasool-Allah^-saww!’

قال: ليحملوا أوزارهم كاملة يوم القيمة ومن أوزار الذين يضلونهم بغير علم ألا ساء ما يزرون ” أتحب أن أزيدك ؟ قلت: بلى يابن رسول الله

He^-asws said: ‘They would be bearing their burdens entirely on the Day of Judgment, and from the burdens of those whom they are straying without knowledge. Indeed! Evil is what they are bearing [16:25]. Would you like me^-asws to increase for you?’ I said, ‘O son^-asws of Rasool-Allah^-saww!’

قال: ” فأولئك يبدل الله سيئاتهم حسنات وكان الله غفورا رحيما ” يبدل الله سيئات شيعتنا حسنات، ويبدل الله حسنات أعدائنا سيئات

He^-asws said: ‘Except one who repents, and believes, and does righteous deeds, so those ones, Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]. Allah^-azwj would Replace the evil deeds of our^-asws Shias with good deeds, and Allah^-azwj would Replace the good deeds of our^-asws enemies with evil deeds.

وجلال الله ووجه الله إن هذا لمن عدله وإنصافه لا راد لقضائه، ولا معقب لحكمه وهو السميع العليم. ألم أبين لك أمر المزاج والطينتين من القرآن ؟ قلت: بلى يابن رسول الله

And Majesty of Allah^-azwj and the Face of Allah^-azwj is that this is from His^-azwj Justice and His^-azwj Fairness. There is neither a repeller of His^-azwj Ordainment nor a pursuer to His^-azwj Judgment, and He^-azwj is the Hearing, the Knowing. Have I^-asws clarified for you the matter of the mixing of the two clays from the Quran?’ I said, ‘Yes, O son^-asws of Rasool-Allah^-saww!’

قال: اقرأ يا إبراهيم: ” الذين يجتنبون كبائر الاثم والفواحش إلا اللمم إن ربك واسع المغفرة هو أعلم بكم إذا أنشأكم من الارض ” يعنى من الارض الطيبة والارض المنتنة  فلا تزكوا أنفسكم هو أعلم بمن اتقى

He^-asws said: ‘Recite, O Ibrahim: Those who are shunning the major sins and the immoralities except for the ‘Lamam’, surely your Lord is Capacious of the Forgiveness. He is more Knowing of you when He Produced you from the earth, – meaning from the good earth and the stinky earth – Therefore, do no attribute purity to yourselves, He is more Knowing of the one who fears [53:32].

يقول: لا يفتخر أحدكم بكثرة صلاته وصيامه وزكاته ونسكه لان الله عزوجل أعلم بمن اتقى منكم، فإن ذلك من قبل اللمم و هو المزاج. أزيدك يا إبراهيم ؟ قلت: بلى يابن رسول الله

He^-azwj is that they none of you should be priding with the frequency of his Salat, and his Fasts, and his Zakat, and his rituals, because Allah^-azwj Mighty and Majestic is more Knowing with the ones from you who fears. So, that is from the direction of the ‘Lamam’ and it is the mixing. Shall I increase for you, O Ibrahim?’ I said, ‘Yes, O son^-asws of Rasool-Allah^-saww!’

قال: ” كما بدأكم تعودون فريقا هدى وفريقا حق عليهم الضلالة إنهم اتخذوا الشياطين أولياء من دون الله ” يعني أئمة الجور دون أئمة الحق ” ويحسبون أنهم مهتدون

He^-asws said: ‘Just as He Originated you all, (so) you would be returning [7:29] A group is Guided and a group, the straying is deserved upon them. They are taking the satans as friends from besides Allah – meaning the tyrannical leaders besides the Imams^-asws of the Truth, and are reckoning that they are rightly Guided ones [7:30].

خذها إليك يا أبا إسحاق، فوالله إنه لمن غرر أحاديثنا وباطن سرائرنا ومكنون خزائنا وانصرف ولا تطلع على سرنا أحدا إلا مؤمنا مستبصرا فإنك إن أذعت سرنا بليت في نفسك ومالك وأهلك وولدك

Take it to yourself, O Abu Is’haq, for, by Allah^-azwj, it is from the dangerous of our^-asws Ahadeeth and esoteric of our^-asws secrets, and hidden of our^-asws treasures, and leave, and do not notify anyone upon our^-asws secrets except an insightful Momin, for you, when you broadcast our^-asws secrets, you will be Tried regarding yourself, and your wealth, and your family, and your children’’.^[105]

[1] تفسير القمي، ج‏2، ص: 148

[2] Bihar Al-Anwaar – V 5, The book of Justice, Ch 8 H 14

[3] Bihar Al-Anwaar – V 5, The book of Justice, Ch 10 H 6

[4] Bihar Al-Anwaar – V 23, The book of Imamate, P 1 Ch 10 H 1

[5] Bihar Al-Anwaar – V 23, The book of Imamate, P 1 Ch 10 H 4

[6] Bihar Al-Anwaar – V 6, The book of Justice, S 3, Ch 16 H 16

[7] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 140 H 5

[8] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 144 H 6

[9] Bihar Al Anwaar – V 6, The book of Justice, S 1, Ch 20 H 38

[10] Bihar Al-Anwaar – V 6, The book of Justice, S 3, Ch 2 H 8

[11] ثواب الأعمال: 109، مجمع البيان 8: 425.

[12] صدر الحديث في مجمع البيان 8: 425.

[13] خواص القرآن: 5 «قطعة منه»

[14] Tafseer Noor Al Saqalayn  CH 2 – H 5

[15] Tafseer Noor Al Saqalayn  Ch 2 – H 9

[16] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 67 H 69

[17] الكافي 1: 302/ 4.

[18] تفسير القمّي 2: 148

[19] – تأويل الآيات 1: 427/ 2، و صدره في شواهد التنزيل 1: 438/ 602

[20] تأويل الآيات 1: 428/ 4

[21] المناقب 3: 203.

[22] مجمع البيان 8: 427

[23] Al Kafi – V 4 – The Book of Hajj Ch 6 H 2

[24] تفسير الصافي، ج‏4، ص: 111

[25] Al Mahaasin – V 1 Bk 4 – H 56

[26] Bashaarat Al Mustafa^-saww Li Shia Al Murtaza^-asws – P 1 H 9

[27] الإختصاص: 65

[28] الكافي (ط – الإسلامية)، ج‏2، ص: 464, H. 6

[29] Tafseer Imam Hassan Al Askari^asws – S 189 to S 201

[30] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 8

[31] علل الشرائع: 606/ 81.

[32] عيون أخبار الرّضا (عليه السّلام) 1: 273/ 5، علل الشرائع: 229/ 1، ينابيع المودة: 424.

[33] الكافي 8: 284/ 429

[34] الكافي 8: 285/ 430.

[35] Al Kafi – V 8 H 15005

[36] Al Kafi – H 15006

[37] Bihar Al-Anwaar – V 12, The book of Prophet-hood, Ch 2 H 11

[38] الكافي 2: 287/ 1

[39] الكافي 8: 368/ 559

[40] Bihar Al-Anwaar – V 12, The book of Prophet-hood, Ch 2 H 38

[41] Al Kafi – V 8 H 14953

[42] علل الشرائع: 550/ 5.

[43] Tafseer Abu Hamza Al Sumaly – H 102

[44] تفسير العيّاشي 2: 22/

[45] الدر المنثور 3: 497.

[46] مجمع البيان 8: 440

[47] بحار الأنوار (ط – بيروت)، ج‏12، ص: 382 H 6

[48] Al Kafi – V 5 – The Book of Jihaad Ch 25 H 1 (Extract)

[49] الدرّ المنثور 3: 501. (Extract)

[50] كمال الدين و تمام النعمة: 220/ 2.

[51] تفسير القمي 2: 150.

[52] Bihar Al-Anwaar – V 12, The book of Prophet-hood, Ch 7 H 1

[53] Bihar Al-Anwaar – V 12, The book of Prophet-hood, Ch 7 H 2

[54] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 5

[55] Tafseer Noor Al Saqalayn – CH 29 – H 45

[56] تفسير نور الثقلين، ج‏4، ص: 161 – H 47

[57] تأويل الآيات 1: 430/ 8

[58] تفسير القمي 2: 150.

[59] Tafseer Noor Al Saqalayn – CH 29 – H 46

[60] Al Mahaasin – V 1 Bk 1H 47

[61] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 1 H 32

[62] مجمع البيان 8: 447.

[63] الكافي 2: 437/ 1.

[64] تأويل الآيات 1: 19/ 2

[65] تفسير العيّاشي 1: 13/ 3.

[66] Bihar Ul Anwaar – Vol 89  P 74

[67] Tafseer Imam Hassan Al-Askari^asws – S 322

[68] تأويل الآيات 1: 431/ 9.

[69] تأويل الآيات 1: 431/ 10

[70] تفسير الصافي، ج‏4، ص: 120

[71] Bihar Al-Anwaar V 65 – The book of Eman and Kufr – Ch 24 H 46 b

[72] Al Kafi V 1 – The Book Of Divine Authority CH 23 H 4

[73] Al Kafi V 1 – The Book Of Divine Authority CH 23 H 3

[74] Al Kafi V 1 – The Book Of Divine Authority CH 23 H 1

[75] Al Kafi V 1 – The Book Of Divine Authority CH 23 H 2

[76] تأويل الآيات 1: 432/ 14.

[77] Taweel Al Ayaat Al Zaahira – H 11

[78] Basaair Al Darajaat – P 4 Ch 11  H 14

[79] تأويل الآيات 1: 432/ 13.

[80] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineen^asws, Ch 20 H 10

[81] تفسير القمّي 1: 199. (Extract)

[82] تفسير القمّي 1: 309.

[83] الكافي 1: 161/ 3 (Extract)

[84] تفسير نور الثقلين، ج‏4، ص: 167 – H 83

[85] تفسير القمّي 1: 194.

[86] تفسير العيّاشي 1: 355/ 8.

[87] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allah^azwj) CH 24 H 6

[88] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allah^azwj) CH 24 H 3

[89] تفسير القمّي 2: 151 – (Extract)

[90] Al Kafi V 3 – The Book Of Funerals CH 93 H 25

[91] مختصر بصائر الدرجات: 19.

[92] Tafseer Noor Al Saqalayn – Ch 29 H 89

[93] Tafseer Noor Al Saqalayn – Ch 29 H 91

[94] Tafseer Noor Al Saqalayn – Ch 29 H 90

[95] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 70

[96] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 84

[97] Tafseer Noor Al Saqalayn – V 3 P 93

[98] تفسير العيّاشي 1: 370/ 61. (Extract)

[99] تفسير القمّي 2: 151.

[100] تأويل الآيات 1: 1: 433/ 15.

[101] تأويل الآيات 1: 433/ 16.

[102] تأويل الآيات 1: 433/ 17.

[103] الاختصاص: 127، شواهد التنزيل 1: 442/ 606 و 607.

[104] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 52 H 11

[105] Bihar Al-Anwaar – V 5, The book of Justice, Ch 10 H 6