Al Dahr

CHAPTER 76

AL-DAHR

(The Time- The Phase)

(31 VERSES)

VERSES 1 – 31

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

Brief Introduction of Al-Dahr (76):

Sura Al-Dahr (46 verses) was revealed in Makkah.[1] ‘It was asked by Abu Ja’far^-asws (5^th Imam^-asws) about His^-azwj Words: he did not happen to be a mentionable thing? [76:1]. He^-asws said: ‘He was a thing, and did not happen to be mentioned’’.[2] Also Imam^-asws said, ‘He neither happened to be in the knowledge nor in the mention’’.^[3] Abu Ja’far^-asws regarding His^-azwj Word: a uniting seed. [76:2]. He said, ‘Water of the man and water of the woman, mingled together’’.^[4] In Tafseer Al-Qummi – in the Tafseer of the Words of the Exalted: And they fed the food [76:8] it is: Abu Abdullah^-asws (Imam Sadiq^-asws) has said: ‘There was some barley with (Syeda) Fatima^-asws, so she^-asws made it as porridge. When she^-asws had cooked it and placed it in front of them^-asws, a poor one came and said, ‘The poor one has come, may Allah^-azwj have Mercy on you^-asws all! Feed us from what Allah^-azwj has Graced you^-asws!’  Ali^-asws stood up and gave him a third of it, and it was not long before an orphan came. The orphan said, ‘May Allah^-azwj have Mercy on you^-asws all!’ Ali^-asws stood up and gave him the (other) third of it. Then a captive came and said, ‘May Allah^-azwj have mercy on you^-asws all!’ So, Ali^-asws gave him the remaining third, and they had not even tasted it.

So, Allah^-azwj Revealed this Verse regarding them^-asws up to His^-azwj Words: and your striving (which) would always be appreciated [76:22], and it flows regarding every momin who does similar to that’’.^[5]

MERITS

ابن بابويه: بإسناده، عن أبي جعفر (عليه السلام)، قال: «من قرأ هل أتى على الإنسان في [كل‏] غداة خميس، زوجه الله من الحور العين ثمانمائة عذراء و أربعة آلاف ثيب حوراء  من الحور العين، و كان مع النبي (صلى الله عليه و آله)

Ibn Babuwayh, by his chain, the following:

‘From Abu Ja’far^-asws having said: ‘The one who recites: Didn’t there come upon the human being (Surah Al-Dahr) every Thursday, Allah^-azwj would get him married to eight hundred virgin Houries, and four thousand non-virgins lustrous eyed Houries, and he would be with the Prophet^-saww’.[6] – see an interesting Hadith in the footnote.[7]

و من (خواص القرآن): روي عن النبي (صلى الله عليه و آله) أنه قال: «من قرأ هذه السورة كان جزاؤه على الله جنة و حريرا

And from Khawas Al-Quran –

It has been reported from the Prophet^-saww having said: ‘The one who recites this Chapter (Surah Al-Dahr), Allah^-azwj would Reward him with a Garden and silk.

و من أدمن قراءتها قويت نفسه الضعيفة

And one who habitually recites it, would strengthen his weak self (Nafs).

و من كتبها و شرب ماءها نفعت وجع الفؤاد، و صح جسمه، و برأ من مرضه

And one who writes it and drinks its water, would benefit against heart pain, and correct his body, and would be cured from his illness’.[8]

و قال رسول الله (صلى الله عليه و آله): «من قرأها أجزاه الله الجنة و ما تهوى نفسه على كل الأمور

And the Rasool-Allah^-saww said: ‘The one who recites it (Surah Al-Dahr), Allah^-azwj would Recompense him with the Paradise, and whatsoever he loves for himself over all matters.

و من كتبها في إناء و شرب ماءها نفعت شر وجع الفؤاد، و نفع بها الجسد

And the one who recites it in a bowl and drink its water, would benefit against the evil of heart ache, and the body would benefit by it’.[9]

و قال الصادق (عليه السلام): «قراءتها تقوي النفس و تشد [العصب، و تسكن القلق‏] و إن ضعف في قراءتها، كتبت و محيت و شرب [ماؤها]، منعت من [ضعف‏] النفس و يزول عنه بإذن الله تعالى

And Al-Sadiq^-asws said: ‘The recitation of it (Surah Al-Dahr) strengthens the self, and gives tranquillity to the heart, and if one is weak in its recitation, write it and erase it, and drink its water, it would prevent the weakness of the self, and it would decline from him, by the Permission of Allah^-azwj’.[10]

VERSE 1

هَلْ أَتَىٰ عَلَى الْإِنْسَانِ حِينٌ مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئًا مَذْكُورًا {1}

Didn’t there come upon the human being, a phase/time, when he did not happen to be a mentionable thing? [76:1]

محمد بن يعقوب: عن أحمد بن مهران، عن عبد العظيم بن عبد الله الحسني، عن علي بن أسباط، عن خلف بن حماد، عن ابن مسكان، عن مالك الجهني، قال: سألت أبا عبد الله (عليه السلام) عن قوله تعالى: أ و لم ير الْإِنْسانُ أَنَّا خَلَقْناهُ مِنْ قَبْلُ وَ لَمْ يَكُ شَيْئاً، فقال: «لا مقدرا و لا مكونا

Muhammad Bin Yaqoub, from Ahmad Bin Mahran, from Abdul Azeem Bin Abdullah Al-Hasany, from Ali Bin Asbaat, from Khalaf Bin Hamaad, from Ibn Muskan, from Malik Al-Jahny who said:

‘I asked Abu Abdullah^-asws the Words of the Exalted: Or does not the human being remember that We Created him before, and he was nothing? [19:67]. So he^-asws said: ‘Neither Measured nor Configured’ (early stages of child development).

قال: و سألته عن قوله تعالى: هَلْ أَتى عَلَى الْإِنْسانِ حِينٌ مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئاً مَذْكُوراً، فقال: «كان مقدرا غير مذكور

And I asked him^-asws about the Words of the Exalted: Didn’t there come upon the human being, a phase, when he did not happen to be a mentionable thing? [76:1], so he^-asws said: ‘He was of a measurement not worth mentioning’.[11]

أحمد بن محمد بن خالد البرقي: عن أبيه، عن إسماعيل بن إبراهيم و محمد بن أبي عمير، عن عبد الله بن بكير، عن زرارة، عن حمران، قال: سألت أبا جعفر (عليه السلام) عن قول الله عز و جل: هَلْ أَتى عَلَى الْإِنْسانِ حِينٌ مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئاً مَذْكُوراً، فقال: «كان شيئا و لم يكن مذكورا

Ahmad Bin Muhammad Bin Khalid Al-Barqy, from his father, from Ismail Bin Ibrahim and Muhammad Bin Abu Umeyr, from Abdullah Bin Bakeyr, from Zurara, from Humran who said:

‘I asked Abu Ja’far^-asws about the Words of Allah^-azwj Mighty and Majestic: Didn’t there come upon the human being, a phase, when he did not happen to be a mentionable thing? [76:1], so he^-asws said: ‘He was a thing, but was not being mentioned’.

قلت: فقوله: أَ وَ لا يَذْكُرُ الْإِنْسانُ أَنَّا خَلَقْناهُ مِنْ قَبْلُ وَ لَمْ يَكُ شَيْئاً قال: «لم يكن شيئا في كتاب و لا علم

I said, ‘(What about) His^-azwj Words: Or does not the human being remember that We Created him before, and he was nothing? [19:67]. He^-asws said: ‘He had not become a (mentionable) thing, neither in the Book nor in the Knowledge’.[12]

و بإسناده، عن سعيد الحداد، عن أبي جعفر (عليه السلام)، قال: «كان مذكورا في العلم، و لم يكن مذكورا في الخلق

And by his chain, from Saeed Al-Hadaad:

‘Abu Ja’far^-asws has said: ‘He was being mentioned in the Knowledge (in Allah^-azwj’s Knowledge), and was not being mentioned among the creatures’.[13]

و عن حمران بن أعين، قال: سألته عنه فقال: « [كان‏] شيئا مقدورا، و لم يكن مكونا

And from Humran Bin Ayn who said,

‘I asked him^-asws (Al-Sadiq^-asws) about it, so he^-asws said: ‘He was a thing Ordained, and had not come into existence yet’’.[14]

VERSE 2

إِنَّا خَلَقْنَا الْإِنْسَانَ مِنْ نُطْفَةٍ أَمْشَاجٍ نَبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا {2}

Surely, We Created the human being from a uniting seed. We Wanted to Try him, so We Made him hearing, seeing [76:2]  

مَذْكُوراً» قَالَ: لَمْ يَكُنْ فِي الْعِلْمِ وَ لَا فِي الذِكْرِ، وَ فِي حَدِيثٍ آخَرَ كَانَ فِي الْعِلْمِ وَ لَمْ يَكُنْ فِي الذِّكْرِ قَوْلُهُ‏ «إِنَّا خَلَقْنَا الْإِنْسانَ مِنْ نُطْفَةٍ أَمْشاجٍ نَبْتَلِيهِ» أَيْ نَخْتَبِرُهُ‏ «فَجَعَلْناهُ سَمِيعاً بَصِيراً» ثُمَّ قَالَ‏ «إِنَّا هَدَيْناهُ السَّبِيلَ» أَيْ بَيَّنَّا لَهُ طَرِيقَ الْخَيْرِ وَ الشَّرِّ «إِمَّا شاكِراً وَ إِمَّا كَفُوراً» وَ هُوَ رَدٌّ عَلَى الْمُجَبِّرَةِ أَنَّهُمْ يَزْعُمُونَ أَنَّهُمْ لَا فِعْلَ لَهُم‏

It is mentioned by Al-Qummi,

Imam^-asws said: It was not in its knowledge nor in remembrance. In another hadith, it was in knowledge and not in remembrance, his saying: “Indeed, We created man from a seed-drop mixture that We might try him (76:2).” That is, We^-azwj Tested him. “And We made him hearing and seeing (76:2).” Then he^-asws said: “Indeed, We^-azwj Guided him to the Way (76:3).” That is, We^-azwj Showed him the path of good and evil. “Either he be grateful or ungrateful (76:3).” And it is a rejection. The determinists claim that they have no power.[15]

VERSE 3

إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا {3}

We certainly Guided him of the Way. Either he is grateful, or he commits Kufr [76:3]  

محمد بن يعقوب: عن عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن ابن فضال، عن ثعلبة بن ميمون، عن حمزة بن محمد الطيار، عن أبي عبد الله (عليه السلام)، قال: إِنَّا هَدَيْناهُ السَّبِيلَ إِمَّا شاكِراً وَ إِمَّا كَفُوراً، قال: «عرفناه إما آخذ و إما تارك

Muhammad Bin Yaqoub, from a number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Fazaal, from Sa’albat Bin Maymoun, from Hamza Bin Muhammad Al-Tayyar, who has said:

‘Abu Abdullah^-asws has said: ‘We certainly Guided him of the Way. Either he is grateful, or he commits Kufr [76:3], – It is our^-asws recognition, either he takes to it, or he leaves it’.[16]

عنه، عن الحسن بن علي بن فضال، عن عبد الله بن بكير، عن زرارة بن أعين، قال: سألت أبا عبد الله (ع) عن قول الله: ” إنا هديناه السبيل إما شاكرا وإما كفورا “؟ قال: علم السبيل، فاما آخذ، فهو شاكر، وإما تارك، فهو كافر

From him, from Al Hassan Bin Ali Bin Fazal, from Abdullah Bin Bakeyr, from Zarara Bin Ayn who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj: We certainly Guided him of the Way. Either he is grateful, or he commits Kufr [76:3]?’ He^-asws said: ‘Taught him the Way (Wilayah of Masomeen^-asws), so if he takes it, then he is thankful, and if he leaves it, so he is a Kafir’.[17]

The Sabeel (the Way)

ابن بابويه: عن أبيه، قال: حدثنا سعد بن عبد الله، عن محمد بن الحسين، عن محمد بن سنان، عن عمار بن مروان، عن المنخل، عن جابر، عن أبي جعفر (عليه السلام)، قال: سألته عن هذه الآية في قول الله عز و جل: وَ لَئِنْ قُتِلْتُمْ فِي سَبِيلِ اللَّهِ أَوْ مُتُّمْ. قال: فقال: «أ تدري ما سبيل الله»؟ قلت: لا و الله حتى أسمعه منك

Ibn babuwayh, from his father, from Sa’ad Bin Abdullah, from Muhammad Bin Al Husayn, from Muhammad Bin Sinan, from Amaar Bin Marwaan, from Mankhal, from Jabir,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I asked him^-asws about this Verse regarding the Words of Allah^-azwj Mighty and Majestic And whether you are slain in the Way of Allah or you die [3:157]. He^-asws said: ‘Do you know what is the Way of Allah^-azwj?’ I said, ‘No, by Allah^-azwj, until I hear it from you^-asws’.

قال: «سبيل الله: علي (عليه السلام) و ذريته، من قتل في ولايته قتل في سبيل الله، و من مات في ولايته مات في سبيل الله

He^-asws said: ‘The Way of Allah^-azwj is Ali^-asws Bin Abu Talib^-asws and his^-asws descendants. The one who is killed in his^-asws Wilayah has been killed in the Way of Allah^-azwj, and the one who dies in his^-asws Wilayah has died in the Way of Allah^-azwj’.[18]

ثم قال علي بن إبراهيم: حدثني أبي، عن الحسن بن محبوب، عن علي بن رئاب، قال: قال أبو عبد الله (عليه السلام): «نحن- و الله- سبيل الله الذي أمر الله باتباعه، و نحن- و الله- الصراط المستقيم، و نحن- و الله- الذين أمر الله العباد بطاعتهم، فمن شاء فليأخذ من هنا، و من شاء فليأخذ من هناك، و لا تجدون و الله عنا محيصا

Then Ali Bin Ibrahim said, ‘My father narrated to me from Al Hassan Bin Mahboub, from Ali Bin Ra’ib who said,

‘Abu Abdullah^-asws said: ‘By Allah^-azwj! We^-asws are the Way of Allah^-azwj which Allah^-azwj has Commanded to be followed. And by Allah^-azwj! We^-asws are the Straight Path, and by Allah^-azwj, we^-asws the ones for whom Allah^-azwj has Commanded the servants for being obedient to. So, the one who wants (the guidance) can take it from here, and the one who wants (the evil) so he can take it from there. And you will not be finding any escape from us^-asws’.[19]

VERSE 4

إِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَلَاسِلَ وَأَغْلَالًا وَسَعِيرًا {4}

Surely, We have Prepared for the Kafirs, chains and shackles and Saeer (Inferno) [76:4]

Seven levels of Hell

وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَامُ‏ فِي قَوْلِهِ: «وَ إِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِينَ» وُقُوفُهُمْ عَلَى الصِّرَاطِ، وَ أَمَّا «لَها سَبْعَةُ أَبْوابٍ لِكُلِّ بابٍ مِنْهُمْ جُزْءٌ مَقْسُومٌ» فَبَلَغَنِي وَ اللَّهُ أَعْلَمُ أَنَّ اللَّهَ جَعَلَهَا سَبْعَ دَرَجَاتٍ

And in a report of Abu Al Jaroud,

‘From Abu Ja’far^-asws (having said) regarding His^-azwj Words: ‘And surely Hell is Promised to them altogether [15:43], they would be paused upon the Path (bridge). And as for: For it there are seven doors, each door being for an Assigned segment of them [15:44], so it has reached me^-asws, and Allah^-azwj is more Knowing, that Allah^-azwj Made it (Hell) to be of seven levels –

أَعْلَاهَا الْجَحِيمُ، يَقُومُ أَهْلُهَا عَلَى الصَّفَا مِنْهَا، تُغْلَى أَدْمِغَتُهُمْ فِيهَا كَغَلْيِ الْقُدُورِ بِمَا فِيهَا

Its top (level) is Al-Jaheem. Its people would be paused upon a hill from it. Their brains would boil therein like the boiling of the pots and whatever is in it.

وَ الثَّانِيَةُ «لَظى‏ نَزَّاعَةً لِلشَّوى‏ تَدْعُوا مَنْ أَدْبَرَ وَ تَوَلَّى وَ جَمَعَ فَأَوْعى‏

And the second (level) It is a Flame [70:15] Dragging them for the roasting [70:16] Claiming ones who turned and fled [70:17] And amassed, then stashed it [70:18].

وَ الثَّالِثَةُ «سَقَرُ لا تُبْقِي وَ لا تَذَرُ لَوَّاحَةٌ لِلْبَشَرِ عَلَيْها تِسْعَةَ عَشَرَ

And the third is, Saqar [74:26] It neither lets remain nor spares (anyone) [74:28] Scorching for the person [74:29] Upon it are nineteen [74:30].

وَ الرَّابِعَةُ الْحُطَمَةُ وَ مِنْهَا تَثُورَ «شَرَرٌ كَالْقَصْرِ كَأَنَّهُ جَمَالَةٌ صُفْرٌ» تُدَقُّ مَنْ صَارَ إِلَيْهَا مِثْلَ الْكُحْلِ، فَلَا تَمُوتُ الرُّوحُ، كُلَّمَا صَارُوا مِثْلَ الْكُحْلِ عَادُوا

And the fourth is, Al-Hutama [104:4], and from it is the Revenge. It throws out sparks like towers [77:32] As if it was a string of yellow camels [77:33]. One who comes to it would be pounded like the kohl (powder), but the soul will not be dying. Every time they become like the kohl (powder), they would be returned (to their former state, and the process repeated).

وَ الْخَامِسَةُ الْهَاوِيَةُ فِيهَا مَالِكٌ، يَدْعُونَ يَا مَالِكُ أَغِثْنَا فَإِذَا أَغَاثَهُمْ جَعَلَ لَهُمْ آنِيَةً مِنْ صُفْرٍ مِنْ نَارٍ فِيهَا صَدِيدُ مَا يَسِيلُ مِنْ جُلُودِهِمْ كَأَنَّهُ مُهْلٌ، فَإِذَا رَفَعُوهُ لِيَشْرَبُوا مِنْهُ تَسَاقَطَتْ لَحْمُ وُجُوهِهِمْ مِنْ شِدَّةِ حَرِّهَا، وَ هُوَ قَوْلُ اللَّهِ‏ «وَ إِنْ يَسْتَغِيثُوا يُغاثُوا بِماءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ بِئْسَ الشَّرابُ وَ ساءَتْ مُرْتَفَقاً» وَ مَنْ هَوَى فِيهَا هَوَى سَبْعِينَ عَاماً فِي النَّارِ، كُلَّمَا احْتَرَقَ جِلْدُهُ بُدِّلَ جِلْداً غَيْرَهُ

And the fifth is Al-Haawiya, wherein is Malik (keeper of Hell). They would be calling out, O Malik! Relieve us’. So when he relieves them, he would make for them a utensil of brass from fire wherein would be puss what would flow from their skins as if it is a respite. So when they raise it to drink from it, their flesh would fall off their faces from the intensity of its heat, and these are the Words of Allah^-azwj: And if they cry out for relief, they would be relieved by water like molten copper grilling their faces. Evil is the drink and worse is the dwelling [18:29]. One who collapses in it would collapse for seventy years in the Fire. Every time his skin incinerates, it would be replaced with another skin.

وَ السَّادِسَةُ هِيَ السَّعِيرُ فِيهَا ثَلَثُمِائَةِ سُرَادِقٍ مِنْ نَارٍ، فِي كُلِّ سُرَادِقٍ ثَلَثُمِائَةِ قَصْرٍ مِنْ نَارٍ، فِي كُلِّ قَصْرٍ ثَلَاثُمِائَةِ بَيْتٍ مِنْ نَارٍ، فِي كُلِّ بَيْتٍ ثَلَثُمِائَةِ لَوْنٍ مِنَ الْعَذَابِ مِنْ غَيْرِ عَذَابِ النَّارِ، فِيهَا حَيَّاتٌ مِنْ نَارٍ، وَ عَقَارِبُ مِنْ نَارٍ، وَ جَوَامِعُ مِنْ نَارٍ، وَ سَلَاسِلُ مِنْ نَارٍ، وَ أَغْلَالٌ مِنْ نَارٍ، وَ هُوَ الَّذِي يَقُولُ اللَّهُ: «إِنَّا أَعْتَدْنا لِلْكافِرِينَ سَلاسِلَ وَ أَغْلالًا وَ سَعِيراً

And the sixth, it is Al-Saeer wherein are three hundred canopies of Fire. In every canopy are three hundred castles of Fire. In every castle are three hundred houses of Fire, In every house are three hundred varieties of the Punishment from other than the Punishment of the Fire. Therein are serpents of Fire, and scorpions of Fire, and gatherings of Fire, and chains of Fire, and shackles of Fire, and it is which Allah^-azwj is Saying: Surely We have Prepared for the Kafirs, chains and shackles and Saeer [76:4].

وَ السَّابِعَةُ جَهَنَّمُ وَ فِيهَا الْفَلَقُ، وَ هُوَ جُبٌّ فِي جَهَنَّمَ إِذَا فُتِحَ أَسْعَرَ النَّارَ سِعْراً، وَ هُوَ أَشَدُّ النَّارِ عَذَاباً، وَ أَمَّا صَعُودٌ فَجَبَلٌ مِنْ صُفْرٍ مِنْ نَارٍ وَسَطَ جَهَنَّمَ، وَ أَمَّا أَثَاماً فَهُوَ وَادٍ مِنْ صُفْرٍ مُذَابٍ يُجْرَى حَوْلَ الْجَبَلِ، فَهُوَ أَشَدُّ النَّارِ عَذَاباً

And the seventh is Jahannum (Hell), and therein is Al-Falaq [113:1], and it is a pit in Hell. Whenever it is opened, the Fire gets inflamed with a blaze, and it is the most severe of the Fires as Punishment. And as for Saoud, so it is a mountain of brass from Fire in the middle of Hell. And as for Asama, so it is a valley of molten brass flowing around the mountains, and it is the most severe of the Fires as Punishment’’.[20]

VERSES 5 & 6

إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِنْ كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا {5}

Surely, the righteous would be drinking from a cup, its admixture would be of camphor [76:5]

عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا {6}

A fountain, from it the servants of Allah would be drinking. He shall Make it flow in abundance [76:6]

وباسناده عن الهذيل عن مقاتل عن محمد بن الحنفية عن الحسن بن على بن أبى طالب عليهما السلام قال: كل ما في كتاب الله عزوجل من قوله: ” ان الابرار ” فوالله ما أراد به الا على بن أبى طالب وفاطمة وانا والحسين

And by his chain, from Al-Hazeyl, from Maqatal, from Muhammad Bin Al-Hanifa, who has narrated:

‘Al-Hassan^-asws Bin Ali^-asws Bin Abu Talib^-asws has said: ‘Wherever in the Book of Allah^-azwj Mighty and Majestic, “The Righteous” is Mentioned, so by Allah^-azwj, He^-azwj does not Intend by it except for Ali^-asws Bin Abu Talib^-asws, and (Syeda) Fatima^-asws, and Myself^-asws, and Al-Husayn^-asws.

لانا نحن ابرار بآبائنا وامهاتنا، وقلوبنا عملت بالطاعات والبر، ومبراة من الدنيا وحبها واطعنا الله في جميع فرائضه، وآمنا بوحدانيته وصدقنا برسوله

This is because, we^-asws are the righteous from our^-asws forefathers, and our foremothers, and our^-asws hearts act by obedience (to Allah^-azwj) and righteousness, and are remote from the world and the love for it, and we^-asws obey Allah^-azwj is all of His^-azwj Obligations, and believe in His^-azwj Tawheed, and we^-asws ratify His^-azwj Rasool^-saww’.[21]

VERSE 7

يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا {7}

They are fulfilling the vows and are fearing a Day, the horror of it (the day) would be widespread [76:7]

محمد بن يعقوب: عن أحمد بن إدريس، عن محمد بن أحمد، عن يعقوب بن يزيد، عن ابن محبوب، عن محمد بن الفضيل، عن أبي الحسن (عليه السلام)، في قول الله عز و جل: يُوفُونَ بِالنَّذْرِ قال: «يوفون بالنذر الذي أخذ عليهم من ولايتنا

Muhammad Bin Yaqoub, from Ahmad Bin Idrees, from Muhammad Bin Ahmad, from Yaqoub Bin Yazeed, from Ibn Mahboub, from Muhammad Bin Al-Fazeyl, who has said:

‘Abu Al-Hassan^-asws regarding the Words of Allah^-azwj Mighty and Majestic: They are fulfilling the vows [76:7], he^-asws said: ‘They fulfil the vows which were taken upon them of our^-asws Wilayah’.[22]

حدثنا محمد بن احمد عن يعقوب بن يزيد عن الحسن بن محبوب عن محمد بن الفضيل عن ابى الحسن عليه السلام في قول الله تعالى يوفون بالنذر الذى اخذ عليهم الميثاق من ولايتنا

Narrated to us Muhammad Bin Ahmad, from Yaqoub Bin Yazeed, from Al-Hassan Bin Mahboub, from Muhammad Bin Al-Fazel who has said:

Abu Al-Hassan^-asws, regarding the Words of Allah^-azwj: They are fulfilling the vows [76:7] has said: ‘It is about the Covenant of our^-asws Wilayah which was taken from them.’[23]

VERSE 8 & 9

وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا {8}

And they fed the food to a poor, and an orphan and a captive out of love (for Allah), [76:8]

إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنْكُمْ جَزَاءً وَلَا شُكُورًا {9}

(They said): ‘But rather, we are feeding you for the Face of Allah, neither wanting any recompense from you nor any appreciation’ [76:9]

محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن الحسين بن سعيد، عن فضالة بن أيوب، عن أبي المغرا، عن أبي بصير، عن أبي عبد الله (عليه السلام)، قال: قلت له: وَ يُطْعِمُونَ الطَّعامَ عَلى حُبِّهِ مِسْكِيناً وَ يَتِيماً وَ أَسِيراً؟ قال: «ليس من الزكاة

Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from his father, from Al-Husayn Bin Saeed, from Fazalat Bin Ayoub, from Abu Al-Magra, from Abu Baseer, who has said:

‘I asked Abu Abdullah^-asws, ‘(What about): And they fed the food to a poor, and an orphan and a captive out of love (for Allah) [76:8]?’ He^-asws said: ‘It was not from the Zakat’.[24]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَمَّرِ بْنِ خَلَّادٍ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ يَنْبَغِي لِلرَّجُلِ أَنْ يُوَسِّعَ عَلَى عِيَالِهِ كَيْلَا يَتَمَنَّوْا مَوْتَهُ وَ تَلَا هَذِهِ الْآيَةَ وَ يُطْعِمُونَ الطَّعامَ عَلى حُبِّهِ مِسْكِيناً وَ يَتِيماً وَ أَسِيراً

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Moammar Bin Khallad,

(It has been narrated) from Abu Al-Hassan^-asws having said: ‘It is befitting for the man that he extends upon his dependents lest they wish for his death’, and he^-asws recited this Verse: And they fed the food over its love, to a poor, and an orphan and a captive [76:8].

قَالَ الْأَسِيرُ عِيَالُ الرَّجُلِ يَنْبَغِي لِلرَّجُلِ إِذَا زِيدَ فِي النِّعْمَةِ أَنْ يَزِيدَ أُسَرَاءَهُ فِي السَّعَةِ عَلَيْهِمْ

He^-asws said: ‘The ‘captives’ are the dependants of the man. It is befitting for the man, when there is an increase in the bounties, that he increases upon his ‘captives’ regarding the capacity upon them’.

ثُمَّ قَالَ إِنَّ فُلَاناً أَنْعَمَ اللَّهُ عَلَيْهِ بِنِعْمَةٍ فَمَنَعَهَا أُسَرَاءَهُ وَ جَعَلَهَا عِنْدَ فُلَانٍ فَذَهَبَ اللَّهُ بِهَا قَالَ مُعَمَّرٌ وَ كَانَ فُلَانٌ حَاضِراً

Then he^-asws said: ‘So and so, Allah^-azwj had Favoured upon him with Bounties, but he prevented these from his captives and made it to be with so and so, therefore Allah^-azwj Took it away’. Moammar (the narrator) said, ‘And that so and so was present’.[25]

See, additional Ahadeeth in the Appendix:

VERSES 10 & 11

إِنَّا نَخَافُ مِنْ رَبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا {10}

Surely, we fear from our Lord a harsh, distressful Day [76:10]  

فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا {11}

Therefore, Allah will Protect them for the horror of that Day and cast freshness and happiness to them [76:11]

أَمَالِي الطُّوسِيِّ الْحَارِثُ الْأَعْوَرُ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِذَا كَانَ يَوْمُ الْقِيَامَةِ أَخَذْتُ بِحُجْزَةٍ مِنْ ذِي الْعَرْشِ وَ أَخَذْتَ أَنْتَ يَا عَلِيُّ بِحُجْزَتِي وَ أَخَذَتْ ذُرِّيَّتُكَ بِحُجْزَتِكَ وَ أَخَذَتْ شِيعَتُكُمْ بِحُجْزَتِكُمْ

(The book) ‘Amaali of Al Tusi’ – Al Haris Al Awr,

‘From Amir Al-Momineen^-asws having said: ‘Rasool-Allah^-saww said: ‘When it will be the Day of Qiyamah, I^-saww shall grab a side of the One^-azwj with the Throne, and you^-asws, O Ali^-asws, would hold with my^-saww side, and your^-asws offspring will hold your^-asws side, and your^-asws Shias will hold with your^-asws sides.

فَمَا ذَا يَصْنَعُ اللَّهُ بِنَبِيِّهِ وَ مَا يَصْنَعُ نَبِيُّهُ بِوَصِيِّهِ خُذْهَا إِلَيْكَ يَا حَارِ قَصِيرَةً مِنْ طَوِيلَةٍ أَنْتَ مَعَ مَنْ أَحْبَبْتَ‏ وَ لَكَ مَا اكْتَسَبْتَ

So, what is that which Allah^-azwj will Do with His^-azwj Prophet^-saww, and what will His^-azwj Prophet^-saww do with his^-saww successor^-asws?’ Take it (this Hadeeth) to you, O Haar (Haris), its short from its long. You will be with the one you love, and for you would be what you earn’’.

قَوْلُهُ تَعَالَى‏ فَوَقاهُمُ اللَّهُ شَرَّ ذلِكَ الْيَوْمِ وَ لَقَّاهُمْ نَضْرَةً وَ سُرُوراً زَيْدُ بْنُ عَلِيٍّ وَ جَعْفَرٌ الصَّادِقُ ع قَالَ رَسُولُ اللَّهِ ص: إِذَا كَانَ يَوْمُ الْقِيَامَةِ وَ حُشِرَ النَّاسُ فِي الْمَحْشَرِ وَجَدْتُمْ عَلِيَّ بْنَ أَبِي طَالِبٍ ع يَتَلَأْلَأُ نُوراً كَالْكَوْكَبِ الدُّرِّيِّ

Words of the Exalted: Therefore, Allah will Save them for the evil of that Day and cast freshness and happiness to them [76:11]. Zayd son of Ali (Bin Al-Husayn^-asws), and Ja’far Al-Sadiq having said: ‘Rasool-Allah^-saww said: ‘When it will be the Day of Qiyamah and the people are gathered in the plains, you will find Ali^-asws Bin Abu Talib^-asws as a shining light like the brightly shining star’’.^[26]

In a lengthy Hadeeth, Rasool Allah^-saww says that Allah^-azwj:

و بالأمن مع محمد لِيَغْفِرَ لَكَ اللَّهُ‏ و قال في علي‏ فَوَقاهُمُ اللَّهُ شَرَّ ذلِكَ الْيَوْمِ‏

And (Equated) him^-asws (Ali^-asws Ibn Abi Talib^-asws) with Muhammad^-saww with the conferment: For Allah to Forgive you [48:2], and Said regarding Ali^-asws: Therefore, Allah will Protect them for the evil of that Day [76:11].[27]

A supplication against the evil of Monday

في امالي شيخ الطائفة قدس سره باسناده إلى على بن عمر العطار قال: دخلت على ابى الحسن العسكري عليه السلام يوم الثلثاء فقال لم ارك امس ؟ قال: كرهت الحركة في يوم الاثنين قال: يا على من احب ان يقيه الله شر يوم الاثنين فليقرء في اول ركعة من صلاة الغداة: ” هل اتى على الانسان

In Al-Amaaly of Sheykh Al-Taaifa, by his chain going up to Ali Bin Umar Al-Attaar who said:

‘I came up to Abu Al-Hassan Al-Askari^-asws on the day of Tuesday. So he^-asws said: ‘Why did I^-asws not see you yesterday?’ I said, ‘I abhor moving during the day of Monday. He^-asws said: ‘O Ali! The one who loves that Allah^-azwj should Shield him from the evil of the day of Monday, then he should recite: Didn’t there come upon the human being [76:1] (Surah Al-Dahr) in the first Cycle of the morning Salat’.

ثم قرء أبو الحسن عليه السلام ” فوقاهم الله شر ذلك اليوم ولقاهم نضرة وسرورا

Then Abu Al-Hassan^-asws recited: Therefore, Allah will Protect them for the evil of that Day and cast freshness and happiness to them [76:11]’.[28]

VERSES 12 & 13

وَجَزَاهُمْ بِمَا صَبَرُوا جَنَّةً وَحَرِيرًا {12}

And Recompense them due to their being patient, a Garden and silk [76:12]  

مُتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ ۖ لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَرِيرًا {13}

Reclining therein upon the couches, neither seeing (heat of a) sun therein nor intense cold [76:13]

[ أبو نعيم الاصبهاني ] حدثنا حبيب بن الحسن، حدثنا عبد الله بن صالح البخاري، حدثنا أحمد بن محمد بن محمد بن سعيد الصيرفي، حدثنا محمد بن كثير الكوفي، عن أبي حمزة الثمالي، عن أبي جعفر، في قوله عزوجل: * (وجزلهم بما صبروا جنة وحريرا) *. قال: بما صبروا على الفقر ومصائب الدنيا

Abu Naeem Al Isbahany – Habeeb Bin Al Hassan narrated to us, from Abdullah Bin Salih Al Bukhary, from Ahmad Bin Muhammad Bin Muhammad Bin Saeed Al Sayrafy, from Muhammad Bin Kaseer Al Kufy, from Abu Hamza Al Sumaly,

(It has been narrated) from Abu Ja’far^-asws regarding the Words of the Mighty and Majestic: And Recompense them due to their being patient, a Garden and silk [76:12]. He^-asws said: ‘Having been patient upon the poverty and the difficulties of the world’.[29]

جامع الأخبار جَاءَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع

(The book) ‘Jamie Al Akhbar’ –

‘A man came to Amir Al-Momineen^-asws. He said, ‘I have come to you^-asws to ask about four issues’.

فَقَالَ ع سَلْ وَ إِنْ كَانَ أَرْبَعِينَ

He^-asws said: ‘Ask, and even if these were forty’.

فَقَالَ أَخْبِرْنِي مَا الصَّعْبُ وَ مَا الْأَصْعَبُ وَ مَا الْقَرِيبُ وَ مَا الْأَقْرَبُ وَ مَا الْعَجَبُ وَ مَا الْأَعْجَبُ وَ مَا الْوَاجِبُ وَ مَا الْأَوْجَبُ

He said, ‘Inform me, what is the difficult and what is the most difficult, and what is the near and what is the nearest, and what is astonishing and what is the most astonishing, and what is the obligatory and what is the most obligatory’.

فَقَالَ ع الصَّعْبُ الْمَعْصِيَةُ وَ الْأَصْعَبُ فَوْتُ ثَوَابِهَا وَ الْقَرِيبُ كُلُّ مَا هُوَ آتٍ وَ الْأَقْرَبُ هُوَ الْمَوْتُ وَ الْعَجَبُ هُوَ الدُّنْيَا وَ غَفْلَتُنَا فِيهَا أَعْجَبُ وَ الْوَاجِبُ هُوَ التَّوْبَةُ وَ تَرْكُ الذُّنُوبِ هُوَ الْأَوْجَبُ

He^-asws said: ‘The difficult is the disobedience, and the most difficult is loss of its Reward; and the near is all what is to come, and the nearest is the death; and astonishing is the world, and our heedlessness in it is more astonishing; and the obligatory is the repentance, and neglecting the sins is most obligatory’’.[30]

قِيلَ‏ جَاءَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ قَالَ جِئْتُكَ مِنْ سَبْعِمِائَةِ فَرْسَخٍ لِأَسْأَلَكَ عَنْ سَبْعِ كَلِمَاتٍ

It is said, ‘A man came to Amir Al-Momineen^-asws and said, ‘I have come to you from seven hundred Farsakhs (3500 km) to ask you^-asws about seven phrases’.

فَقَالَ ع سَلْ مَا شِئْتَ

He^-asws said: ‘Ask whatever you so desire to’.

فَقَالَ الرَّجُلُ أَيُّ شَيْ‏ءٍ أَعْظَمُ مِنَ السَّمَاءِ وَ أَيُّ شَيْ‏ءٍ أَوْسَعُ مِنَ الْأَرْضِ وَ أَيُّ شَيْ‏ءٍ أَضْعَفُ مِنَ الْيَتِيمِ وَ أَيُّ شَيْ‏ءٍ أَحَرُّ مِنَ النَّارِ وَ أَيُّ شَيْ‏ءٍ أَبْرَدُ مِنَ الزَّمْهَرِيرِ وَ أَيُّ شَيْ‏ءٍ أَغْنَى مِنَ الْبَحْرِ وَ أَيُّ شَيْ‏ءٍ أَقْسَى مِنَ الْحَجَرِ

The man said, ‘Which thing is mightier than the sky, and which thing is vaster than the earth, and which thing is weaker than the orphan, and which thing is hotter than the Fire, and which thing is colder than the severe frost, and which thing is richer than the sea, and which thing is harder than the stone?’

قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْبُهْتَانُ عَلَى الْبَرِي‏ءِ أَعْظَمُ مِنَ السَّمَاءِ وَ الْحَقُّ أَوْسَعُ مِنَ الْأَرْضِ وَ نَمَائِمُ الْوُشَاةِ أَضْعَفُ مِنَ الْيَتِيمِ‏ وَ الْحِرْصُ أَحَرُّ مِنَ النَّارِ وَ حَاجَتُكَ إِلَى الْبَخِيلِ أَبْرَدُ مِنَ الزَّمْهَرِيرِ وَ الْبَدَنُ الْقَانِعُ أَغْنَى مِنَ الْبَحْرِ وَ قَلْبُ الْكَافِرِ أَقْسَى مِنَ الْحَجَرِ

Amir Al-Momineen^-asws said: ‘The slander upon the innocent is mightier than the sky, and the truth is vaster than the earth, and gossip by the snitch (to a ruler) is weaker than the orphan, and the greed is hotter than the fire, and your need to the miser is colder than the severe frost, and the contented body is richer than the sea, and heart of the Kafir is harder than the stone’’.[31]

VERSES 14 – 18

وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا {14}

And it shades would stoop unto them, and its selections would droop with humbleness [76:14]

وَيُطَافُ عَلَيْهِمْ بِآنِيَةٍ مِنْ فِضَّةٍ وَأَكْوَابٍ كَانَتْ قَوَارِيرَا {15}

And they (servants) would circle around them with vessels of silvers and goblets as if these were glass [76:15]  

قَوَارِيرَ مِنْ فِضَّةٍ قَدَّرُوهَا تَقْدِيرًا {16}

Glasses of silver, measuring these with a measurement [76:16]  

وَيُسْقَوْنَ فِيهَا كَأْسًا كَانَ مِزَاجُهَا زَنْجَبِيلًا {17}

And they would be quenching there in cups, its admixture being of ginger [76:17]

عَيْنًا فِيهَا تُسَمَّىٰ سَلْسَبِيلًا {18}

(Of) a Fountain therein named as Salsabeel [76:18]

قَالَ وَ الْأَنْهَارُ تَجْرِي مِنْ تَحْتِ مَسَاكِنِهِمْ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ تَجْرِي مِنْ تَحْتِهِمُ الْأَنْهارُ وَ الثِّمَارُ دَانِيَةٌ مِنْهُمْ وَ هُوَ قَوْلُهُ عَزَّ وَ جَلَّ وَ دانِيَةً عَلَيْهِمْ ظِلالُها وَ ذُلِّلَتْ قُطُوفُها تَذْلِيلًا مِنْ قُرْبِهَا مِنْهُمْ يَتَنَاوَلُ الْمُؤْمِنُ مِنَ النَّوْعِ الَّذِي يَشْتَهِيهِ مِنَ الثِّمَارِ بِفِيهِ وَ هُوَ مُتَّكِئٌ وَ إِنَّ الْأَنْوَاعَ مِنَ الْفَاكِهَةِ لَيَقُلْنَ لِوَلِيِّ اللَّهِ يَا وَلِيَّ اللَّهِ كُلْنِي قَبْلَ أَنْ تَأْكُلَ هَذَا قَبْلِي

Rasool-Allah^-saww said: ‘And the rivers would flow from underneath his dwelling and these are the Words of Allah^-azwj: They, for them would be Gardens of Eden, the rivers flowing beneath these [18:31]. And the fruits would come near to them and these are the Words of Mighty and Majestic: And it shades would stoop unto them, and its selections would droop with humbleness [76:14]. A Momin would eat from the varieties of fruits by its variety whilst reclining, and the varieties of the fruits will say to the friend of Allah^-azwj, ‘Eat me before you eat this one’.

قَالَ وَ لَيْسَ مِنْ مُؤْمِنٍ فِي الْجَنَّةِ إِلَّا وَ لَهُ جِنَانٌ كَثِيرَةٌ مَعْرُوشَاتٌ وَ غَيْرُ مَعْرُوشَاتٍ وَ أَنْهَارٌ مِنْ خَمْرٍ وَ أَنْهَارٌ مِنْ مَاءٍ وَ أَنْهَارٌ مِنْ لَبَنٍ وَ أَنْهَارٌ مِنْ عَسَلٍ فَإِذَا دَعَا وَلِيُّ اللَّهِ بِغِذَائِهِ أُتِيَ بِمَا تَشْتَهِي نَفْسُهُ عِنْدَ طَلَبِهِ الْغِذَاءَ مِنْ غَيْرِ أَنْ يُسَمِّيَ شَهْوَتَهُ

Rasool-Allah^-saww said: ‘And there is none from a Momin in the Paradise except that for him would be numerous Gardens, with a gazebo or without a gazebo, and rivers of pure drinks, and rivers of water, and rivers of milk, and rivers of honey. So if the friend of Allah^-azwj calls to partake a meal, he would be given whatsoever he desires for from the foods without even having named his desire’.

قَالَ ثُمَّ يَتَخَلَّى مَعَ إِخْوَانِهِ وَ يَزُورُ بَعْضُهُمْ بَعْضاً وَ يَتَنَعَّمُونَ فِي جَنَّاتِهِمْ فِي ظِلٍّ مَمْدُودٍ فِي مِثْلِ مَا بَيْنَ طُلُوعِ الْفَجْرِ إِلَى طُلُوعِ الشَّمْسِ وَ أَطْيَبُ مِنْ ذَلِكَ

He^-saww said: ‘Then he would seclude himself with his brethren, and they would visit each other, and they would enjoy in their Gardens in extended shade, similar to what is between the break of dawn to the rise of the sun, and better than that’.[32]

و عنه، قال: أخبرنا محمد بن محمد، قال: أخبرني أبو الحسن أحمد بن محمد بن الحسن، قال: حدثني أبي، عن سعيد بن عبد الله بن موسى، قال: حدثنا محمد بن عبد الرحمن العرزمي، قال: حدثنا المعلى بن هلال، عن الكلبي، عن أبي صالح، عن عبد الله بن العباس، قال: سمعت رسول الله (صلى الله عليه و آله) يقول: «أعطاني الله تعالى خمسا و أعطى عليا خمسا، أعطاني جوامع الكلم، و أعطى عليا جوامع العلم، و جعلني نبيا، و جعله وصيا، و أعطاني الكوثر، و أعطاه السلسبيل، و أعطاني الوحى، و أعطاه الإلهام، و أسرى بي إليه، و فتح له أبواب السماء و الحجب حتى نظر إلي و نظرت إليه

And from him, who said that it has been narrated from Muhammad Bin Muhammad, from Abu Al-Hassan Ahmad Bin Muhammad Bin Al-Hassan, from his father, from Saeed Bin Abdullah Bin Musa, from Muhammad Bin Abdul Rahmaan Al-Azmy, from Al-Moala Bin Hilal, from Al-Kalby, from Abu Saleh, from Abdullah Bin Al-Abbas who said:

‘I heard Rasool-Allah^-saww saying: ‘Allah^-azwj has Given to me^-saww five (qualities), and Given to Ali^-asws five (qualities). He^-azwj has Gave me the totality of speech (The Quran) and Given to Ali^-asws the totality of the Knowledge, and has Made me^-saww a Prophet and Made him^-asws a successor^-asws, and Gave me^-asws Al-Kawsar and Gave him^-asws Al-Salsabeel, and Gave me^-saww the Revelation and Gave him^-asws the Inspiration, and ascended me^-saww to Him^-azwj (Mi’raaj) and Opened for him^-asws the Gateways of the sky and the Veil until he^-asws looked at me^-saww and I^-saww looked at him^-asws.’[33]

VERSE 19

وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤًا مَنْثُورًا {19}

And eternal youths would circle around them. When you see them, you will reckon them to be scattered pearls [76:19]

وروي عن أمير المؤمنين عليه السلام أنه قال: الولدان: أولاد أهل الدنيا لم يكن لهم حسنات فيثابون عليها، ولا سيئات فيعاقبون عليها، فأنزلوا هذه المنزلة

And it is reported from Amir Al-Momineen^-asws having said: ‘The youths are the children of the people of the world, not having any good deeds for them to be Rewarded upon, nor any evil deeds to be Punished upon these, so they would be descended to these levels’’.[34]

وروي عن النبي صلى الله عليه وآله أنه سئل عن أطفال المشركين فقال: خدم أهل الجنة على صورة الولدان خلقوا لخدمة أهل الجنة

It is reported from the Prophet^-saww having been asked about the children of the Polytheists, so he^-saww said: ‘Servants of the people of the Paradise upon the image of the youths Created to serve the inhabitants of the Paradise’’.[35]

VERSES 20 – 22

وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا {20}

And when you see, then you will see Blessings and a great Kingdom [76:20]

عَالِيَهُمْ ثِيَابُ سُنْدُسٍ خُضْرٌ وَإِسْتَبْرَقٌ ۖ وَحُلُّوا أَسَاوِرَ مِنْ فِضَّةٍ وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا {21}

Upon them would be clothes of green fine silk and brocade, and they would be adorned with bracelets of silver, and their Lord would Quench them with a pure drink [76:21]

إِنَّ هَٰذَا كَانَ لَكُمْ جَزَاءً وَكَانَ سَعْيُكُمْ مَشْكُورًا {22}

Surely this would be a Recompense for you and your striving (which) would always be appreciated [76:22]  

محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن ابن محبوب، عن محمد بن إسحاق المدني، عن أبي جعفر (عليه السلام)، في قوله عز و جل: وَ إِذا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيماً وَ مُلْكاً كَبِيراً: «يعني بذلك ولي الله و ما [هو] فيه من الكرامة و النعيم و الملك العظيم الكبير، إن الملائكة من رسل الله عز ذكره يستأذنون عليه فلا يدخلون عليه إلا باذنه، فذلك الملك العظيم الكبير

Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Muhammad Bin Is’haq Al-Madany:

‘Abu Ja’far^-asws regarding the Words of the Mighty and Majestic: [76:20] And when you see there, you shall see Blessings and a great Kingdom, he^-asws said: ‘It Means by that, the friend of Allah^-azwj and what (situation) he would be in from the Prestige and the Bounties, and the Magnificent Kingdom, the Great. The Angels from the Messengers of Allah^-azwj, Mighty is His^-azwj Mention, would be seeking permission to (visit) them, so they would not be entering to them except by his permission. So that is the Magnificent Kingdom, the Great’.

و قال: على باب الجنة شجرة، إن الورقة منها ليستظل تحتها ألف رجل من الناس، و عن يمين الشجرة عين مطهرة مزكية، قال: فيسقون منها شربة فيطهر الله بها قلوبهم من الحسد، و تسقط من أبشارهم الشعر، و ذلك قول الله عز و جل: وَ سَقاهُمْ رَبُّهُمْ شَراباً طَهُوراً

And he^-asws said: ‘Upon the Gateway of the Paradise is a Tree, a single leaf of which can shade a thousand men from the people. And on the right of the Trees is a pure and clean Spring’. So whey will be drinking from it, Allah^-azwj would Purify their hearts by it, from the envy, and their bodily hair would fall away from them, and these are the Words of Allah^-azwj Mighty and Majestic: and their Lord would Quench them with a pure drink [76:21]’.

قال: و الثمار دانية منهم، و هو قوله عز و جل: وَ دانِيَةً عَلَيْهِمْ ظِلالُها وَ ذُلِّلَتْ قُطُوفُها تَذْلِيلًا من قربها منهم يتناول المؤمن من النوع‏ الذي يشتهيه من الثمار بفيه و هو متكئ

He^-asws said: ‘And the fruits would stoop down towards them, and these are the Words of the Mighty and Majestic: And it shades would stoop unto them, and its selections would droop with humbleness [76:14] – Near to him. The Momin would be able to grab them, whichever type that he fancies from the fruits, by his mouth, while he is reclining’.[36]

ابن بابويه: عن أبيه، قال: حدثنا سعد بن عبد الله، عن الحسن بن موسى الخشاب، عن يزيد بن إسحاق، عن عباس بن يزيد، قال: قلت لأبي عبد الله (عليه السلام) و كنت عنده غداة ذات يوم: أخبرني عن قول الله عز و جل: وَ إِذا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيماً وَ مُلْكاً كَبِيراً، ما هذا الملك الذي كبره الله حتى سماه كبيرا؟

Ibn Babuwayh, from his father, from Sa’ad Bin Abdullah, from Al-Hassan Bin Musa Al-Khashaab, from Yazeed Bin Is’haq, from Abbas Bin Yazeed, who said:

‘I said to Abu Abdullah^-asws, and I used to be in his^-asws presence day after day, ‘Inform me about the Words of Allah^-azwj Mighty and Majestic: And when you see, then you will see Blessings and a great Kingdom [76:20], what is this Kingdom which Allah^-azwj has Magnified it to the extent that He^-azwj has Named it as ‘Great’?’

قال: فقال لي: «إذا دخل أهل الجنة الجنة، أرسل الله رسولا إلى ولي من أوليائه، فيجد الحجبة على بابه، فتقول له: قف حتى نستأذن لك، فما يصل [إليه‏] رسول ربه إلا باذنه، فهو قوله عز و جل: وَ إِذا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيماً وَ مُلْكاً كَبِيراً

He^-asws said to me: ‘When the people of the Paradise enter the Paradise, Allah^-azwj would Send a Messenger (Angel) to the friend from His^-azwj friends. But he would find a guard at the door, and it would be said to him: ‘Pause, until we get permission for you’. So, the Messenger (Angel) of his Lord^-azwj would not arrive to him except by his permission, and these are the Words of the Mighty and Majestic:  And when you see, then you will see Blessings and a great Kingdom [76:20]’.[37]

[ الكليني ] علي بن إبراهيم، عن أبيه، عن حماد بن عيسى، عن إبراهيم بن عمر، عن أبي حمزة الثمالي، عن علي بن الحسين (عليه السلام) قال: من كسا مؤمنا كساه الله من الثياب الخضر

Al Kulayni – Ali Bin Ibrahim, from his father, from Hamaad Bin Isa, from Ibrahim Bin Umar, from Abu Hamza Al Sumaly,

(It has been narrated) from Ali^-asws Bin Al-Husayn^-asws having said: ‘From dresses of a Momin, Allah^-azwj would Dress him from the green clothes’.[38]

أَخْبَرَنَا الشَّرِيفُ أَبُو الْبَرَكَاتِ عُمَرُ بْنُ إِبْرَاهِيمَ بْنِ حَمْزَةَ الْعَلَوِيُّ وَ أَبُو غَالِبٍ سَعِيدُ بْنُ مُحَمَّدٍ الثَّقَفِيُّ الْكُوفِيَّانِ بِهَا سَنَةَ عَشَرَةٍ وَ خَمْسِمِائَةٍ قَالَ: أَخْبَرَنَا الشَّرِيفُ أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ عَلِيِّ بْنِ عَبْدِ الرَّحْمَنِ الْعَلَوِيُّ قَالَ: أَخْبَرَنَا أَبِي قَالَ: حَدَّثَنَا أَبُو الْعَبَّاسِ أَحْمَدُ بْنُ عَلِيٍّ الْمُرْهِبِيُّ النَّحْوِيُّ قَالَ: حَدَّثَنَا عَلِيُّ بْنُ مُخَالِدٍ الْجُعْفِيُّ قَالَ: حَدَّثَنَا جَعْفَرُ بْنُ حِفْظٍ الْمَلَطِيُّ بِبَغْدَادَ قَالَ: حَدَّثَنَا سَوَادَةُ بْنُ مُحَمَّدِ بْنِ سَوَادَةَ أَصْلُهُ كُوفِيٌّ قَالَ: حَدَّثَنَا أَبُو الْعَبَّاسِ الضَّرِيرُ الدِّمَشْقِيُّ عَنْ أَبِي الصَّبَّاحِ عَنْ هَمَّامِ بْنِ أَبِي عَلِيٍّ قَالَ

It was informed to us by the noble Abu Al Barkat Umar Bin Ibrahim Bin Hamza Al Alawy and Abu Ghalib Saeed Muhammad Al Saqafy Al Kufiyan in the year five hundred and ten, from the noble Abu Abdullah Muhammad Bin Ali Bin Abdul Rahman Al Alawy, from His father, from Abu Al Abbas Ahmad Bin Ali Al Murhiby Al Nahwy, from Ali Bin Mukhalid Al Jufy, from Ja’far Bin Hifz Al Malty at Baghdad, from Sawadat Bin Muhammad Bin Sawada, his origin was Kufa, Abu Al Abbas Al Zareyr Al Dimashqy, from Abu Al Sabah, from Hamam Bin Abu Ali who said,

قُلْتُ لِكَعْبٍ الْحَبِرِ مَا تَقُولُ فِي هَذِهِ الشِّيعَةِ شِيعَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ يَا هَمَّامٍ إِنِّي لَأَجِدُ صِفَتَهُمْ فِي كِتَابِ اللَّهِ الْمُنْزَلِ أَنَّهُمْ حِزْبُ اللَّهِ وَ رَسُولِهِ وَ أَنْصَارُ دِينِهِ وَ شِيعَةُ وَلِيِّهِ وَ هُمْ خَاصَّةُ اللَّهِ مِنْ عِبَادِهِ وَ نُجَبَاؤُهُ مِنْ خَلْقِهِ

‘I said to Ka’ab Al-Ahbar (A Jewish Rabbi convert to Al-Islam), ‘What are you saying regarding these Shias, the Shias of Ali^-asws Bin Abu Talib^-asws’. He said, ‘O Hamam! I find their description in the Revealed Book of Allah^-azwj that they are the party of Allah^-azwj and His^-azwj Rasool^-saww, and helpers of His^-azwj Religion, and the Shias of His^-azwj Guardian. And they are the special ones of Allah^-azwj from His^-azwj servants, and His^-azwj excellent ones from His^-azwj creatures.

اصْطَفَاهُمْ لِدِينِهِ وَ خَلَقَهُمْ لِجَنَّتِهِ مَسْكَنُهُمُ الْجَنَّةُ فِي الْفِرْدَوْسِ الْأَعْلَى فِي خِيَامِ الدُّرِّ وَ غُرَفُهُمُ اللُّؤْلُؤُ وَ هُمْ فِي الْمُقَرَّبِينَ الْأَبْرَارِ يَشْرَبُونَ مِنَ الرَّحِيقِ الْمَخْتُومِ وَ تِلْكَ عَيْنٌ يُقَالُ لَهَا تَسْنِيمٌ لَا يَشْرَبُ مِنْهَا غَيْرُهُمْ فَإِنَّ التَّسْنِيمَ عَيْنٌ وَهَبَهَا اللَّهُ تَعَالَى لِفَاطِمَة بِنْتِ مُحَمَّدٍ زَوْجَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع

He^-azwj Chose them for His^-azwj Religion and Created them for His^-azwj Paradise. He^-azwj would Settle them in the Lofty Garden of Al-Firdows in tents of gems, and their rooms would be of pearls, and they would be among the ones of Proximity and the righteous, drinking from the Sealed Nectar, and that is a spring call Tasneem. None shall drink from it apart from them, for the Tasneem is a spring which Allah^-azwj Exalted Gifted it to (Syeda) Fatima^-asws daughter of Muhammad^-saww, wife of Ali^-asws Bin Abu Talib^-asws.

تَخْرُجُ مِنْ تَحْتِ قَائِمَةِ قُبَّتِهَا عَلَى بَرْدِ الْكَافُورِ وَ طَعْمِ الزَّنْجَبِيلِ وَ رِيحِ الْمِسْكِ ثُمَّ تَسِيلُ فَيَشْرَبُ مِنْهَا شِيعَتُنَا وَ أَحِبَّاؤُنَا وَ إِنَّ لِقُبَّتِهَا أَرْبَعَ قَوَائِمَ قَائِمَةً مِنْ لُؤْلُؤَةٍ بَيْضَاءَ تَخْرُجُ مِنْ تَحْتِهَا عَيْنٌ تَسِيلُ فِي سُبُلِ أَهْلِ الْجَنَّةِ يُقَالُ لَهَا السَّلْسَبِيلُ وَ قَائِمَةً مِنْ دُرَّةٍ صَفْرَاءَ تَخْرُجُ مِنْ تَحْتِهَا عَيْنٌ يُقَالُ لَهَا طهورا [طَهُورٌ] وَ هِيَ الَّتِي قَالَ اللَّهُ تَعَالَى فِي كِتَابِهِ‏ وَ سَقاهُمْ رَبُّهُمْ شَراباً طَهُوراً وَ قَائِمَةً مِنْ زُمُرُّدَةٍ خَضْرَاءَ تَخْرُجُ مِنْ تَحْتِهَا عَيْنَانِ نَضَّاخَتَانِ مِنْ خَمْرٍ وَ عَسَلٍ

It emanates from beneath a pillar (of Arsh). Its dome is upon the coolness of camphor, and spiral out like a flower, and aroma of musk. Then it flows, and there would be drinking from it, our^-asws Shias and those who love us^-asws and that for its dome there are four pillars – a pillar of white pearls, coming out from beneath it would be a spring in the ways of the inhabitants of the Paradise, called Al-Salsabeel; and a pillar of yellow gems, coming out from beneath it is a spring called Tahour, and it is which Allah^-azwj the Exalted Spoke of in His^-azwj Book: and their Lord would Quench them with a pure drink [76:21]; and a pillar of green emeralds, coming out from beneath it, are two gushing springs [55:66], of wine and honey.

فَكُلُّ عَيْنٍ مِنْهَا تَسِيلُ إِلَى أَسْفَلِ الْجِنَانِ إِلَّا التَّسْنِيمَ فَإِنَّهَا تَسِيلُ إِلَى عِلِّيِّينَ فَيَشْرَبُ مِنْهَا خَاصَّةُ أَهْلِ الْجَنَّةِ وَ هُمْ شِيعَةُ عَلِيٍّ وَ أَحِبَّاؤُهُ

So, each spring from it would flow to the lowest of the Gardens except for the Tasneem, for it would flow to the Illiyeen, and there would drink from it, the special ones of the inhabitants of the Paradise, and they are the Shias of Ali^-asws, and the ones loving him^-asws.

ثُمَّ قَالَ كَعْبٌ وَ اللَّهِ لَا يُحِبُّهُمْ إِلَّا مَنْ أَخَذَ اللَّهُ عَزَّ وَ جَلَّ مِنْهُ الْمِيثَاقَ

Then Ka’ab said, ‘By Allah^-azwj! None would love them^-asws except for the one whom Allah^-azwj Mighty and Majestic Took the Covenant from him’.[39]

VERSE 23

إِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ الْقُرْآنَ تَنْزِيلًا {23}

Surely, We Revealed unto you the Quran in stages [76:23]

محمد بن يعقوب: عن علي بن محمد، عن بعض أصحابنا، عن ابن محبوب، عن محمد بن الفضيل، عن أبي الحسن الماضي (عليه السلام)، قلت: إِنَّا نَحْنُ نَزَّلْنا عَلَيْكَ الْقُرْآنَ تَنْزِيلًا؟

Muhammad Bin Yaqoub, from Ali Bin Muhammad, from one of our companions, from Ibn Mahboub, from Muhammad Bin Al-Fazeyl, who has narrated:

‘I said to Abu Al-Hassan^-asws, ‘(What about): Surely We Revealed unto you the Quran in stages [76:23]?’

قال: «بولاية علي تنزيلا» قلت: هذا تنزيل؟ قال: «لا، ذا تأويل

He^-asws said: ‘With the Wilayah of Ali^-asws, in stages’. I said, ‘This is Revelation?’ He^-asws said: ‘No. That is an interpretation’.[40]

VERSES 24 – 26

فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا {24}

Therefore, be patient for the Decision of your Lord, and neither heed from them a sinner nor a Kafir [76:24]  

وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا {25}

And do Zikr of a Name of your Lord, in the morning and evening [76:25]

وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلًا طَوِيلًا {26}

And from the night. So do Sajdah to Him, and Glorify Him at night for long [76:26]  

في مجمع البيان‏ «وَ سَبِّحْهُ لَيْلًا طَوِيلًا» و رُوِيَ عَنِ الرِّضَا عَلَيْهِ السَّلَامُ‏ أَنَّهُ سَأَلَهُ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ هَذِهِ الْآيَةِ وَ قَالَ: مَا ذَلِكَ التَّسْبِيحُ؟ قَالَ: صَلَوَاتُ اللَّيْلِ

In (the book) Majma Al Bayan –

‘(Re): and Glorify Him at night for long [76:26]. And it is reported from Al-Reza^-asws that he^-asws was asked by Ahmad Bin Muhammad about this Verse and he said, ‘What is that Glorification?’ He^-asws said: ‘The night Salat’’.[41]

، مصباح الشريعة قَالَ الصَّادِقُ ع‏ وَ نَمْ نَوْمَةَ الْمُتَعَبِّدِينَ وَ لَا تَنَمْ نَوْمَةَ الْغَافِلِينَ فَإِنَّ الْمُتَعَبِّدِينَ الْأَكْيَاسَ يَنَامُونَ اسْتِرْوَاحاً وَ أَمَّا الْغَافِلُونَ يَنَامُونَ اسْتِبْطَاراً

(The book) ‘Misbah Al Sharia’ –

‘Al-Sadiq^-asws said: ‘And sleep the sleep of worshippers and do not sleep the sleep of the heedless ones! The clever ones are sleeping in any airy place, and as for the heedless ones, they are sleeping arrogantly.

قَالَ رَسُولُ اللَّهِ ص تَنَامُ عَيْنِي وَ لَا يَنَامُ قَلْبِي

Rasool-Allah^-saww said: ‘My^-saww eyes sleep and my^-saww heart does not sleep’.

وَ انْوِ بِنَوْمِكَ تَخْفِيفَ مَئُونَتِكَ عَلَى الْمَلَائِكَةِ وَ اعْتِزَالَ النَّفْسِ مِنْ شَهَوَاتِهَا وَ اخْتَبِرْ بِهَا نَفْسَكَ مَعْرِفَةً بِأَنَّكَ عَاجِزٌ ضَعِيفٌ- لَا تَقْدِرُ عَلَى شَيْ‏ءٍ مِنْ حَرَكَاتِكَ وَ سُكُونِكَ إِلَّا بِحُكْمِ اللَّهِ وَ تَقْدِيرِهِ

And intend with your sleep lightening your provisions upon the Angels, and isolate the soul from its lustful desires, and test yourself with it by recognising that you are unable, weal, not able upon anything from your movements and your stillness except by a Decision of Allah^-azwj and His^-azwj Power.

فَإِنَّ النَّوْمَ أَخُ الْمَوْتِ فَاسْتَدْلِلْ بِهِ عَلَى الْمَوْتِ الَّذِي لَا تَجِدُ السَّبِيلَ إِلَى الِانْتِبَاهِ فِيهِ وَ الرُّجُوعِ إِلَى إِصْلَاحِ مَا فَاتَ عَنْكَ

The sleep is a brother of the death, so be pointed by it upon the death which you will not find the way to the waking up from it and the returning to correct whatever had been lost from you.

وَ مَنْ نَامَ عَنْ فَرِيضَةٍ أَوْ سُنَّةٍ أَوْ نَافِلَةٍ أَوْ فَاتَهُ بِسَبَبِهَا شَيْ‏ءٌ فَذَلِكَ نَوْمُ الْغَافِلِينَ وَ سِيرَةُ الْخَاسِرِينَ وَ صَاحِبُهُ مَغْبُونٌ

And the one who sleeps from (not performing) an Obligation or Sunnah (Salat), or something is lost by him due to its cause, so that is a sleep of the heedless ones, and conduct of the losers, and its owner has been defrauded (by his sleep).

وَ مَنْ نَامَ بَعْدَ فَرَاغِهِ مِنْ أَدَاءِ الْفَرَائِضِ وَ السُّنَنِ وَ الْوَاجِبَاتِ مِنَ الْحُقُوقِ فَذَلِكَ نَوْمٌ مَحْمُودٌ وَ إِنِّي لَا أَعْلَمُ لِأَهْلِ زَمَانِنَا هَذَا شَيْئاً إِذَا أَتَوْا بِهَذِهِ الْخِصَالِ أَسْلَمَ مِنَ النَّوْمِ لِأَنَّ الْخَلْقَ تَرَكُوا مُرَاعَاةَ دِينِهِمْ وَ مُرَاقَبَةَ أَحْوَالِهِمْ وَ أَخَذُوا شِمَالَ الطَّرِيقِ وَ الْعَبْدُ إِنِ اجْتَهَدَ أَنْ لَا يَتَكَلَّمَ كَيْفَ يُمْكِنُهُ أَنْ لَا يَسْتَمِعَ إِلَى مَا هُوَ مَانِعٌ لَهُ عَنْ ذَلِكَ

And one who sleeps after his being free from having fulfilled the Obligations and the Sunnah’s and the Obligatory from the rights, so that is a sleep of a praised one, and I^-asws don’t know for the people of our^-asws era, when they were to come with these traits, anything safer from the sleep, because the people are neglecting taking care of their religion, and being watchful of their situations, and they are taking the left road, and the servant, if he were to strive not to speak, how can not listen to what is preventing him from that?

وَ إِنَّ النَّوْمَ مِنْ إِحْدَى تِلْكَ الْآلَاتِ قَالَ اللَّهُ عَزَّ وَ جَلَّ- إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا

And the sleep is from one of those tools. Allah^-azwj Mighty and Majestic Says: Surely the ears, and the eyes, and the heart, each of these would be Questioned about it [17:36].

وَ إِنَّ فِي كَثْرَتِهِ آفَاتٍ وَ إِنْ كَانَ عَلَى سَبِيلِ مَا ذَكَرْنَاهُ وَ كَثْرَةُ النَّوْمِ يَتَوَلَّدُ مِنْ كَثْرَةِ الشُّرْبِ وَ كَثْرَةُ الشُّرْبِ يَتَوَلَّدُ مِنْ كَثْرَةِ الشِّبَعِ وَ هُمَا يُثْقِلَانِ النَّفْسَ عَنِ الطَّاعَةِ وَ يُقْسِيَانِ الْقَلْبَ عَنِ التَّفَكُّرِ وَ الْخُشُوعِ

And in its lot (of sleep), there are calamities, and even if he were to be upon a way of what we^-asws have mentioned; and sleeping a lot is produced from a lot of drinking, and a lot of drinking is produced from a lot of satiation, and these two make the self to be sluggish from the acts of obedience and harden the heart from the pondering, and the humbleness.

وَ اجْعَلْ كُلَّ نَوْمِكَ آخِرَ عَهْدِكَ مِنَ الدُّنْيَا وَ اذْكُرِ اللَّهَ بِقَلْبِكَ وَ لِسَانِكَ وَ خَفِ اطِّلَاعَهُ عَلَى سِرِّكَ وَ اعْتَقِدْ بِقَلْبِكَ مُسْتَعِيناً بِهِ فِي الْقِيَامِ إِلَى الصَّلَاةِ

And make every sleep of yours to be the last of your times from the world, and do Zikr of Allah^-azwj with your heart and your tongue, and lessen notifying it upon your secret, and believe with your heart being assisted by it in standing to the Salat.

فَإِذَا انْتَبَهْتَ فَإِنَّ الشَّيْطَانَ يَقُولُ لَكَ نَمْ فَإِنَّ عَلَيْكَ بَعْدُ لَيْلًا طَوِيلًا يُرِيدُ تَفْوِيتَ وَقْتِ مُنَاجَاتِكَ وَ عَرْضِ حَالِكَ عَلَى رَبِّكَ وَ لَا تَغْفُلْ عَنِ الِاسْتِغْفَارِ بِالْأَسْحَارِ فَإِنَّ لِلْقَانِتِينَ فِيهِ أَشْوَاقاً

When you wake up, then the Satan^-la says to you, ‘Sleep, for there is still a long night upon you’, intending the loss of time of your whispering (to Allah^-azwj), and presenting your state to your Lord^-azwj; and do not be heedless from seeking the Forgiveness at pre-dawn, for there is yearning in it for the ones devoutly obedient’’.^[42]

VERSES 27 & 28

إِنَّ هَٰؤُلَاءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءَهُمْ يَوْمًا ثَقِيلًا {27}

Surely, they are loving the present (life) and are leaving behind them a heavy Day [76:27]  

نَحْنُ خَلَقْنَاهُمْ وَشَدَدْنَا أَسْرَهُمْ ۖ وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا {28}

We Created them and Strengthened their forms. And when We Desire, We will Replace their like with a replacement [76:28]

فِي رَوْضَةِ الْوَاعِظِينَ لِلْمُفِيدِ (ره) قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: وَ مَنْ أَرادَ الْآخِرَةَ فَلْيَتْرُكْ زِينَةَ الْحَيَوةِ الدُّنْيَا

In (the book) Rowzat Al Waizeen of Al Mufeed –

‘Rasool-Allah^-saww said: ‘And one who wants the Hereafter, so let him neglect the adornments of the life of the world’.[43]

VERSE 29

إِنَّ هَٰذِهِ تَذْكِرَةٌ ۖ فَمَنْ شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ سَبِيلًا {29}

Surely this is a Tazkira. So one who desires to – (strive for) the ‘Sabeel’ (direction/way) to his Lord [76:29]  

NB: Generally, Muslims have translated Tazkira as reminder.

محمد بن يعقوب: عن علي بن محمد، عن بعض أصحابنا، عن ابن محبوب، عن محمد بن الفضيل، عن أبي الحسن الماضي (عليه السلام)، قلت: إِنَّ هذِهِ تَذْكِرَةٌ؟ قال: الولاية» قلت: يُدْخِلُ مَنْ يَشاءُ فِي رَحْمَتِهِ؟ قال: «في ولايتنا

Muhammad Bin Yaqoub, from Ali Bin Muhammad, from some of our companions, from Ibn Mahboub, from Muhammad Bin Al-Fazeyl, who has said:

‘Abu Al-Hassan^-asws. I said, ‘(What about): Surely this is a Tazkira?’ He^-asws said: ‘The Wilayah’’.[44]

VERSE 30

وَمَا تَشَاءُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا {30}

And you (Imams) are not desiring except if Allah so Desires. Surely Allah was always Knowing, Wise [76:30]

NB: Generally, most scholars have translated it as: Anything you (all) wish is only if God so wishes too, God is Aware, Wise!

سعد بن عبد الله: عن أحمد بن محمد السياري، قال: حدثني غير واحد من أصحابنا، عن أبي‏ الحسن الثالث (عليه السلام)، قال: «إن الله تبارك و تعالى جعل قلوب الأئمة (عليهم السلام) موارد لإرادته، و إذا شاء شيئا شاءوه، و هو قوله تعالى: وَ ما تَشاؤُنَ إِلَّا أَنْ يَشاءَ اللَّهُ

Sa’d Bin Abdullah, from Ahmad Bin Muhammad Al-Sayyari, from someone else from our companions, who has said:

‘Abu Al-Hassan^-asws The Third, having said: ‘Surely, Allah^-azwj has Made the hearts of the Imams^-asws as resources of His^-azwj Will, and when He^-azwj Desires something, they^-asws do so (as well), and these are the Words of the Exalted: And you (Imams) are not desiring except if Allah so Desires [76:30]’.[45]

صبا، مصباح الزائر رُوِيَ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: مَنْ أَرَادَ أَنْ يَزُورَ قَبْرَ رَسُولِ اللَّهِ ص وَ الْأَئِمَّةِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ مِنْ بَعِيدٍ فَلْيَقُلْ وَ سَاقَ الزِّيَارَةَ إِلَى قَوْلِهِ إِنِّي مِنَ الْقَائِلِينَ بِفَضْلِكُمْ مُقِرٌّ بِرَجْعَتِكُمْ لَا أُنْكِرُ لِلَّهِ قُدْرَةً وَ لَا أَزْعُمُ إِلَّا مَا شَاءَ اللَّهُ

(The book) ‘Misbah Al Zaair’ –

‘It is reported from Al-Sadiq Ja’far^-asws Bin Muhammad^-asws having said: ‘The one who wants to visit the grave of Rasool-Allah^-saww and the Imams^-asws, may the Salawaat of Allah^-azwj be upon them^-asws, from afar, then let him say’ – and he^-asws continued the Ziyarat up to his^-asws words: ‘I am from the believers in your^-asws merits, acknowledging your^-asws return, not deny a Power of Allah^-azwj, nor do I claim except what Allah^-azwj so Desires’’.^[46]

الكافي الْحُسَيْنُ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ سَالِمِ بْنِ أَبِي سَلْمَةَ عَنِ الْحَسَنِ بْنِ شَاذَانَ الْوَاسِطِيِّ قَالَ‏ كَتَبْتُ إِلَى أَبِي الْحَسَنِ الرِّضَا ع أَشْكُو جَفَاءَ أَهْلِ وَاسِطٍ وَ حَمْلَهُمْ عَلَيَّ وَ كَانَتْ عِصَابَةٌ مِنَ الْعُثْمَانِيَّةِ تُؤْذِينِي

(The book) ‘Al Kafi’ – Al-Husayn Bin Muhammad and Muhammad Bin Yahya, from Muhammad Bin Salim Bin Abu Salma, from Al Hassan Bin Shazan Al Wasity who said,

‘I wrote to Abu Al-Hassan Al-Reza^-asws complaining of the disloyalty of the people of Wasit and their attacking upon me, and there was a party from the Usman supporters hurting me.

فَوَقَّعَ بِخَطِّهِ إِنَّ اللَّهَ جَلَّ ذِكْرُهُ أَخَذَ مِيثَاقَ أَوْلِيَائِنَا عَلَى الصَّبْرِ فِي دَوْلَةِ الْبَاطِلِ‏ فَاصْبِرْ لِحُكْمِ رَبِّكَ‏ فَلَوْ قَدْ قَامَ سَيِّدُ الْخَلْقِ لَقَالُوا يا وَيْلَنا مَنْ بَعَثَنا مِنْ مَرْقَدِنا هذا ما وَعَدَ الرَّحْمنُ وَ صَدَقَ الْمُرْسَلُونَ‏

He^-asws signed in his^-asws handwriting: ‘Allah^-azwj, Majestic is His^-azwj Mention, Took a Covenant of our^-asws friends to be upon the patience in the government of falsehood, Therefore, be patient for the Decision of your Lord [76:24]. If the chief of the people were to stand, they would be saying, ‘O woe be unto us! Who Resurrected us from our sleeping-places?’ (The Angels would say): ‘This is what the Beneficent Promised, and the Rasools spoke the truth’ [36:52]’’.^[47]

VERSE 31

يُدْخِلُ مَنْ يَشَاءُ فِي رَحْمَتِهِ ۚ وَالظَّالِمِينَ أَعَدَّ لَهُمْ عَذَابًا أَلِيمًا {31}

He Enters one He so Desires to into His Mercy, and (for) the unjust ones, He has Prepared for them a painful Punishment [76:31]

محمد بن يعقوب: عن علي بن محمد، عن بعض أصحابنا، عن ابن محبوب، عن محمد بن الفضيل، عن أبي الحسن الماضي (عليه السلام)، قال: قلت: يُدْخِلُ مَنْ يَشاءُ فِي رَحْمَتِهِ؟ قال: «في ولايتنا وَ الظَّالِمِينَ أَعَدَّ لَهُمْ عَذاباً أَلِيماً ألا ترى أن الله يقول: وَ ما ظَلَمُونا وَ لكِنْ كانُوا أَنْفُسَهُمْ يَظْلِمُونَ

Muhammad Bin Yaqoub, from Ali Bin Muhammad, from one of our companions, from Ibn Mahboub, from Muhammad Bin Al-Fazeyl, who has said:

‘Abu Al-Hassan^-asws. I said, ‘(What about): [76:31] He Makes whom He pleases to enter into His Mercy?’ He^-asws said: ‘Into our^-asws Wilayah, and (for) the unjust ones, He has Prepared for them a painful Punishment [76:31]. Do you not see that Allah^-azwj is Saying: and they were not unjust to Us but they were being unjust to themselves. [2:57]?’

قال- إن الله أعز و أمنع من أن يظلم، و أن ينسب نفسه إلى الظلم، و لكن الله خلطنا بنفسه، فجعل ظلمنا ظلمه، و ولايتنا ولايته، ثم أنزل بذلك قرآنا على نبيه [فقال‏]: وَ ما ظَلَمْناهُمْ وَ لكِنْ كانُوا أَنْفُسَهُمْ يَظْلِمُونَ

He^-asws said: ‘Surely Allah^-azwj is Mightier and Insurmountable than to be unjust to, and that He^-azwj should link the injustice to Himself^-azwj. But, Allah^-azwj Referred/Counted us^-asws with Himself^-azwj, so He^-azwj Made the injustice to us^-asws and being injustice to Himself^-azwj, and our^-asws Wilayah as being His^-azwj Wilayah. Then He^-azwj Revealed Quran (Verses) for that upon His^-azwj Prophet^-saww, so He^-azwj Said: and they were not unjust to them, but they were being unjust to themselves [2:57]’.

قلت: هذا تنزيل. قال: «نعم

I said, ‘This is Revelation?’ He^-asws said: ‘Yes’’.[48]

ابن شهر آشوب: قال الباقر (عليه السلام) في قوله تعالى: يُدْخِلُ مَنْ يَشاءُ فِي رَحْمَتِهِ: الرحمة: علي بن أبي طالب (عليه السلام)

Ibn Shehr Ashub –

Al-Baqir^-asws said regarding the Words of the Exalted: He Enters one He so Desires to into His Mercy [76:31]: ‘The Mercy – Ali^-asws Bin Abu Talib^-asws’.[49]

ثم قال: ” والظالمين أعد لهم عذابا اليما ” [ قال ]: أي الظالمين لاهل البيت عليهم السلام

Sharaf Al Deen Al Najafi –

‘Then He^-azwj Said: and (for) the unjust ones, He has Prepared for them a painful Punishment [76:31]. He^-asws (Abu Abdullah^-asws) said: ‘I.e., the ones unjust to the People^-asws of the Household^-asws’’.[50]

Who causes to die?

في كتاب الاحتجاج‏: عن أمير المؤمنين- عليه السّلام- أنّه سئل عن قول اللّه- تعالى‏-: اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِها و قوله‏: قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ‏ و قوله- جلّ و عزّ-: تَوَفَّتْهُ رُسُلُنا و قوله‏: الَّذِينَ تَتَوَفَّاهُمُ الْمَلائِكَةُ

In the book Al-Ihtijaj –

From Amir Al-Momineen^-asws, having been asked about the Words of Allah^-azwj the Exalted: ‘Allah Takes the souls at the time of their death [39:42]; and His^-azwj Words: Say: The Angel of death causes you to die [32:11]; and the Words of the Majestic and Mighty: ‘Our Rasools cause him to die [6:61]; and His^-azwj Words: ‘Those whom the Angels cause to die [16:28].

فمرّة يجعل الفعل لنفسه، و مرّة لملك الموت، و مرة للرّسل، و مرّة للملائكة؟

So, at time He^-azwj Makes the deed to Himself^-azwj, and at times to the Angel of Death, and at times to the Rasools^-as, and at times to the (other) Angels?’

فقال: إنّ اللّه- تبارك و تعالى- أجلّ و أعظم من أن يتولّى ذلك بنفسه، و فعل رسله و ملائكته فعله. لأنّهم بأمره يعملون

He^-asws said: ‘Allah^-azwj Blessed and Exalted is more Majestic and Greater than to Take Charge of that by Himself^-azwj, and the deed of His^-azwj Rasools^-as and of His^-azwj Angels are His^-azwj deeds, because it is by His^-azwj Commands they are doing so.

فاصطفى من الملائكة رسلا و سفرة بينه و بين خلقه. و هم الّذين قال اللّه فيهم‏: اللَّهُ يَصْطَفِي مِنَ الْمَلائِكَةِ رُسُلًا وَ مِنَ النَّاسِ‏ فمن كان من أهل الطّاعة تولّت قبض روحه ملائكة الرّحمة. و من كان من أهل المعصية تولّت قبض روحه ملائكة النّقمة

He^-azwj Chose from the Angels, as messengers (Rasools) and ambassadors between Him^-azwj and His^-azwj creatures; and they are those regarding them Allah^-azwj Said: ‘Allah Chooses messengers from the Angels and from the people [22:75]. So the one who was from the people of obedience, the task of capturing his soul is for the Angels of Mercy. And the one who was from the people of disobedience, the task of capturing his souls is for the Angels of Vengeance.

و لملك الموت أعوان من ملائكة الرّحمة و النّقمة يصدرون عن أمره. و فعلهم فعله. و كلّ ما يأتونه منسوب إليه. و إذا كان فعلهم فعل ملك الموت، ففعل ملك الموت فعل اللّه. لأنّه يتوفّى الأنفس على يد من يشاء. و يعطي و يمنع و يثبت و يعاقب على يد من يشاء. و إنّ فعل أمنائه فعله، كما قال‏: وَ ما تَشاؤُنَ إِلَّا أَنْ يَشاءَ اللَّهُ‏

And for the Angel of death there are assistance from the Angels of the Mercy and the (Angels of) Vengeance, implementing on behalf of his orders, and their deeds are his deeds, and everyone they come to, is attributed to him. And when it was such that their deeds were the deeds of the Angel of Death, so the deed of the Angel of Death is the Deed of Allah^-azwj, because he causes to die the soul of the one He^-azwj so Desires to, and He^-azwj Gives, and Prevents, and Affirms, and Punishes upon the hand of the one He^-azwj so Desires to, and that the deeds of His^-azwj Trustees^-asws are His^-azwj deeds, just as He^-azwj Said: ‘And you do not desire except what Allah Desires [76:30]’’. ^[51]

Appendix: Circumstances of the Revelation

Hadeeth 1

قوله تعالى: وَ يُطْعِمُونَ الطَّعامَ عَلى حُبِّهِ مِسْكِيناً وَ يَتِيماً وَ أَسِيراً،قال علي بن إبراهيم: حدثني أبي، عن عبد الله بن ميمون القداح، عن أبي عبد الله (عليه السلام)، قال: «كان عند فاطمة (عليها السلام) شعير، فجعلوه عصيدة، فلما أنضجوها و وضعوها بين أيديهم جاء مسكين، فقال المسكين: رحمكم الله، أطعمونا مما رزقكم الله، فقام علي (عليه السلام) و أعطاه ثلثاه

Ali Bin Ibrahim said, ‘My father narrated to me, from Abdullah Bin Maymoun Al-Qadah,

‘Abu Abdullah^-asws said: ‘In the possession of (Syeda) Fatima^-asws, there was some barley, and she^-asws made porridge out of it. So, when she^-asws had prepared it and placed it in front of her^-asws, along came a poor (man). So the poor (man) said, ‘May Allah^-azwj have Mercy on you^-asws. Feed us from what Sustenance Allah^-azwj has Given you^-asws’. So Ali^-asws stood up and gave him a third of it.

فلم يلبث أن جاء يتيم، فقال اليتيم: رحمكم الله، أطعمونا مما رزقكم الله، فقام علي (عليه السلام) و أعطاه الثلث الثاني

But soon an orphan came up, and the orphan said, ‘May Allah^-azwj have Mercy on you^-asws. Feed us from what Sustenance Allah^-azwj has Given you^-asws’. So Ali^-asws stood up and gave him the second third of it’.

ثم جاء أسير، فقال الأسير: رحمكم الله، أطعمونا مما رزقكم الله، فقام علي (عليه السلام) و أعطاه الثلث الباقي، و ما ذاقوها

Then a captive came up. So, the captive said, ‘May Allah^-azwj have Mercy on you^-asws. Feed us from what Sustenance Allah^-azwj has Given you’. Ali^-asws stood up and gave him the remaining third of it, and they^-asws did not (even) taste it’.

فأنزل الله [فيهم‏] هذه الآية وَ يُطْعِمُونَ الطَّعامَ عَلى حُبِّهِ مِسْكِيناً وَ يَتِيماً وَ أَسِيراً إلى قوله تعالى: وَ كانَ سَعْيُكُمْ مَشْكُوراً  في أمير المؤمنين (عليه السلام)، و هي جارية في كل مؤمن فعل مثل ذلك لله عز و جل بنشاط فيه

Thus, Allah^-azwj Revealed these Verses (regarding them^-asws): And they fed the food over its love, to a poor, and an orphan and a captive [76:8] – up to His^-azwj Words: Surely this would be a Recompense for you and your striving would always be appreciated [76:22], regarding Amir-al-Momineen^-asws, and it flows to every Momin who acts similarly to that for the Sake of Allah^-azwj Mighty and Majestic, (actively involved in it)’.[52]

Hadeeth 2

ابن بابويه، قال: حدثنا محمد بن إبراهيم بن إسحاق، قال: حدثنا أبو أحمد بن عبد العزيز بن يحيى الجلودي البصري، قال: حدثنا محمد بن زكريا، قال: حدثنا شعيب بن واقد، قال: حدثنا القاسم بن بهرام، عن‏ ليث، عن مجاهد، عن ابن عباس. و حدثنا محمد بن إبراهيم بن إسحاق، قال: حدثنا أبو أحمد عبد العزيز بن يحيى الجلودي، قال: حدثنا الحسن بن مهران، قال: حدثنا سلمة بن خالد، عن الصادق جعفر بن محمد، عن أبيه (عليهما السلام)، في قوله عز و جل: يُوفُونَ بِالنَّذْرِ

Ibn Babuwayh said, ‘Muhammad Bin Ibrahim Bin Is’haq narrated to us from Abu Ahmad Bin Abdul Aziz Bin Yahya Al-Jaloudy Al-Basry, from Muhammad Bin Zakariya, from Shuayb Bin Waqad, from Al-Qasim Bin Bahram, from Lays, from Mujahid, from Ibn Abbas. And it was narrated to us by Muhammad Bin Ibrahim Bin Is’haq, from Abu Ahmad Abdul Aziz Bin yahy Al-Jaloudy, from Al-Hassan Bin Mahran, from Salmat Bin Khalid, who has said:

‘Al-Sadiq Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws regarding the Words of the Mighty and Majestic: They are fulfilling the vows [76:7] : –

قال: «مرض الحسن و الحسين (عليهما السلام) و هما صبيان صغيران، فعادهما رسول الله (صلى الله عليه و آله) و معه رجلان، فقال أحدهما: [يا أبا الحسن‏] لو نذرت في ابنيك نذرا لله، إن عافاهما؟

He^-asws said: ‘Al-Hassan^-asws and Al-Husayn^-asws were not well, and they^-asws were both very young boys. So Rasool-Allah^-saww visited both of them^-asws, and with him^-saww were two men. One of them said, ‘O Abu Al-Hassan^-asws! If only you^-asws would vow a vow with Allah^-azwj He^‑azwj Grants them^-asws both good health?’

فقال: أصوم ثلاثة أيام شكرا لله عز و جل، و كذلك قالت فاطمة (عليها السلام)، و قال الصبيان: و نحن أيضا نصوم ثلاثة أيام، و كذلك قالت جاريتهم فضة، فألبسهما الله العافية، فأصبحوا صائمين و ليس عندهم طعام

He^-asws said: ‘I^-asws shall Fast for three days in appreciation to Allah^-azwj Mighty and Majestic. And (Syeda) Fatima^-asws said similar to it. And the two young boys^-asws said: ‘We^-asws shall also Fast for three days’. And their^-asws maid (Fizza^-as) said that as well. Allah^-azwj Covered them^-asws with the health. (as a result) they^-asws became hungry and they^-asws did not have any food.

فانطلق علي (عليه السلام) إلى جار له من اليهود، يقال له شمعون، يعالج الصوف، فقال: هل لك أن تعطيني جزة من صوف تغزلها ابنة محمد بثلاثة أصوع من شعير؟ قال: نعم، فأعطاه

Ali^-asws went to a Jewish neighbour of his^-asws called Shamoun who used to treat wool. He^-asws said: ‘Could you give me^-asws some wool so that the daughter^-asws of Muhammad^-saww can spin it for you in exchange for a Sa’a (a unit of measurement) of barley?’ He said, ‘Yes’. So he gave it to him^-asws.

فجاء بالصوف و الشعير، و أخبر فاطمة (عليها السلام) فقبلت و أطاعت، ثم عمدت فغزلت ثلث الصوف، ثم أخذت صاعا من الشعير فطحنته و عجنته، و خبزت من خمسة أقراص، لكل واحد منهم قرص

He^-asws came with the wool and the barley, and informed Fatima^-asws. So she^-asws accepted and obeyed, then she^-asws spun a third of the wool, then took a measure (Sa’a) of barley, so she^-asws ground it and kneaded it, and made five discs of bread from it, a disc for each one of them^-asws’.

و صلى علي (عليه السلام) مع النبي (صلى الله عليه و آله) المغرب، ثم أتى منزله، فوضع الخوان و جلسوا خمستهم، فأول لقمة كسرها علي (عليه السلام) إذا مسكين واقف [بالباب‏]، فقال: السلام عليكم يا أهل بيت محمد، أنا مسكين من مساكين المسلمين، أطعموني مما تأكلون أطعمكم الله على موائد الجنة، فوضع اللقمة من يده، ثم قال

And Ali^-asws prayed Al-Maghrib Salat with the Prophet^-saww, then came to his^-asws house. The food was placed, and the five of them were seated. As soon as Ali^-asws broke the first morsel to eat, there was a beggar who paused at the door. He said, ‘Greetings be upon you^-asws, O People^-asws of the Household of Muhammad^-saww! I am a poor from the poor Muslims. Feed me from what you^-asws are eating, Allah^-azwj would Feed you^-asws from the Banquets of the Paradise’. So he^-asws placed the morsel back from his hand, then said (In prose):

فاطم ذات المجد و اليقين يا بنت خير الناس أجمعين‏ أما ترين البائس المسكين جاء إلى الباب له حنين‏  يشكو إلى الله و يستكين يشكو إلينا جائعا حزين‏ كل امرئ بكسبه رهين من يفعل الخير يقف سمين موعده في جنة رهين  حرمها الله على الضنين‏ و صاحب البخل يقف حزين تهوي به النار إلى سجين‏ شرابه الحميم و الغسلين يمكث فيه الدهر و السنين

‘(Syeda) Fatima^-asws, O one of glory and conviction! O daughter^-asws of the one^-saww better than all the people together! But, do you^-asws not see the poor beggar who has come to the door? He is craving to complain to Allah^-azwj and submit his complaint against us^-asws. He has come grief-stricken. Every person who does good would stand tomorrow in debt for the Garden which Allah^-azwj has Forbidden upon the stingy and the niggardly who will pause at the Blazing Fire. His drink would be scalding water, remaining therein for ages and years’.

فأقبلت فاطمة (عليها السلام) تقول: أمرك سمع يا بن عم و طاعة ما بي من لؤم و لا وضاعه‏ غذيت باللب و بالبراعة  أرجو إذا أشبعت في مجاعه‏ أن ألحق الأخيار و الجماعه و أدخل الجنة في شفاعة

(Syeda) Fatima^-asws faced him^-asws and replied (in prose). She^-asws said: ‘I^-asws heard your^-asws instruction, O cousin^-asws, and obey. I^-asws will not be accused for menial food, nor do I^-asws want lowliness due to it, and I^-asws hope that we^-asws all should participate together in the good, and enter the Paradise regarding intercession’.

و عمدت إلى ما كان على الخوان فدفعته إلى المسكين، و باتوا جياعا، فأصبحوا صياما لم يذوقوا إلا الماء القراح  ثم عمدت إلى الثلث الثاني من الصوف فغزلته، ثم أخذت صاعا من الشعير فطحنته و عجنته، و خبزت منه خمسة أقراص، لكل واحد قرص

And she^-asws proceeded to what was upon the table spread and handed it over to the poor beggar. And their^-asws hunger increased. That remained until the morning and they did not taste anything except for clear water (before observing Fast). She^-asws proceeded to the second, third of the wool and spun it. Then she^-asws took a measure of barley and ground it, and kneaded it, and made five discs of bread with it, a disc for each one of them^-asws.

و صلى علي (عليه السلام) المغرب مع النبي (صلى الله عليه و آله)، ثم أتى إلى منزله، فلما وضع الخوان بين يديه و جلسوا خمستهم، فأول لقمة كسرها علي (عليه السلام) إذا يتيم من يتامى المسلمين قد وقف بالباب، فقال: السلام عليكم يا أهل بيت محمد، أنا يتيم من يتامى المسلمين، أطعموني مما تأكلون أطعمكم الله على موائد الجنة، فوضع علي (عليه السلام) اللقمة من يده، ثم قال

And Ali^-asws prayed Al-Maghrib Salat with the Prophet^-saww, then came to his^-asws house. So when the food was placed in front of him^-asws, and the five of them^-asws were seated, as soon as Ali^-asws broke the first morsel, an orphan from the orphans of the Muslims paused at the door and said, ‘Greetings be upon you^-asws, O People^-asws of the Household of Muhammad^-saww! I am an orphan from the Muslim orphans. Feed me from what you^-asws are eating, Allah^-azwj would Feed you upon the Banquets of the Paradise’. So Ali^-asws placed the morsel back from his^-asws hand and said (in prose):

فاطم بنت السيد الكريم بنت نبي ليس بالزنيم‏ قد جاءنا الله بذا اليتيم من يرحم اليوم هو الرحيم‏ موعده في جنة النعيم حرمها الله على اللئيم‏ و صاحب البخل يقف ذميم تهوي به النار إلى الجحيم‏  شرابه الصديد و الحميم

(Syeda) Fatima^-asws, daughter^-asws of the Chief of the generous one, daughter of the Prophet^‑saww who was not with wickedness, Allah^-azwj has Come to us with that orphan. The one who is merciful to him today would be in the Gardens of Bliss which Allah^-azwj has Forbidden upon the wicked and the one who is niggardly who would be plunged down into the obnoxious Fire. Their drink would be pus and boiling water’.

فأقبلت فاطمة (عليها السلام) و هي تقول: فسوف أعطيه و لا ابالي و أؤثر الله على عيالي‏ أمسوا جياعا و هم أشبالي أصغرهما يقتل في القتال‏ في كربلا يقتل باغتيال للقاتل الويل مع الوبال‏ تهوي به النار إلى سفال كبوله زادت على الأكبال‏

(Syeda) Fatima^-asws turned towards him^-asws and she^-asws said (in prose): ‘So I^-asws shall give and I^-asws do not mind, and I^-asws prefer Allah^-azwj over my^-asws children who are hungry, and the younger one^-asws would be killed in Karbala, killed by murderous assassins. So the woe along with the damnation be upon them who will be plunged into the Fire to its lowest level, with the Punishment being (ever) increased upon them’.

ثم عمدت فأعطته جميع ما على الخوان، و باتوا جياعا لم يذوقوا إلا الماء القراح، فأصبحوا صياما، و عمدت فاطمة (عليها السلام) فغزلت الثلث الباقي من الصوف، و طحنت الصاع الباقي و عجنته، و خبزت منه خمسة أقراص، لكل واحد منهم قرص

Then she^-asws proceeded and gave all what was upon the table spread. And their^-asws hunger increased, and they did not taste anything except for clear water. So they^-asws were Fasting in the morning, and Fatima^-asws proceeded, to the remainder of the wool and spun it, and she^-asws ground the rest of the barley and kneaded it, and made five discs of bread from it, a disc for each one of them^-asws.

و صلى علي (عليه السلام) [المغرب‏] مع النبي (صلى الله عليه و آله)، ثم أتى منزله، فقرب إليه الخوان، فجلسوا خمستهم، فأول لقمة كسرها علي (عليه السلام) إذا أسير من أسراء المشركين قد وقف بالباب، فقال: السلام عليكم يا أهل بيت محمد، تأسروننا و تشدوننا و لا تطعموننا فوضع علي (عليه السلام) اللقمة من يده، ثم قال

And Ali^-asws prayed Al-Maghrib Salat with the Prophet^-saww, then came to his^-asws house. So the food was placed near to him^-asws, and the five of them^-asws were seated. As soon as Ali^-asws broke the first morsel, there was a captive from the captives of the Polytheists who had paused at the door. He said, ‘Greetings be upon you^-asws, O People^-asws of the Household of Muhammad^-saww! You^-asws have made us to be captives and do not feed us?’ So Ali^-asws placed the morsel back from his hand, then said (in prose):

فاطم يا بنت النبي أحمد بنت نبي سيد مسود قد جاءك الأسير ليس يهتد مكبلا في غله مقيد يشكو إلينا الجوع قد تقدد  من يطعم اليوم يجده في غد عند العلي الواحد الموحد ما يزرع الزارع سوف يحصد فأطعمي من غير من أنكد

(Syeda) Fatima^-asws, O daughter of the Prophet Ahmad^-saww. A Prophet^-saww who is a Chief of the chiefs. There has come to your^-asws door, the captive, chained and restricted. He is complaining to us^-asws of the hunger. The one who feeds him today, would sow today and reap tomorrow in the Presence of the Exalted, the One, so do not despair’.

فأقبلت فاطمة (عليها السلام) و هي تقول: لم يبق مما كان غير صاع قد دبرت كفي مع الذراع‏ شبلاي و الله هما جياع يا رب لا تتركهما ضياع‏ أبوهما للخير ذو اصطناع عبل الذراعين طويل الباع‏ و ما على رأسي من قناع إلا عبا نسجتها بصاع‏

So Fatima^-asws faced him^-asws and she^-asws said (in prose): ‘There does not remain any other measure (of barley) behind to suffice my^-asws children. By Allah^-azwj they are hungry. O Lord^-azwj! Do not Leave both of them^-asws, as their father^-asws is the good, one with two hands (double generous) with a long span, and there is nothing in my^-asws possession which I^-asws can spin (anymore)’.

و عمدوا إلى ما كان على الخوان فأعطوه، و باتوا جياعا، و أصبحوا مفطرين و ليس عندهم شي‏ء

And she^-asws proceeded to what was upon the table spread, so she^-asws gave it. And their^-asws hunger increased. And their Fasts had ended and there was nothing (to eat) in their^-asws possession’.

قال شعيب في حديثه: و أقبل علي (عليه السلام) بالحسن و الحسين (عليهما السلام) نحو رسول الله (صلى الله عليه و آله)، و هما يرتعشان كالفراخ من شدة الجوع، فلما بصر رسول الله (صلى الله عليه و آله) بهما قال: «يا أبا الحسن، شد ما يسؤني ما أرى بكم، انطلق إلى ابنتي فاطمة

Shuayb said in his Hadeeth, ‘And Ali^-asws went with Al-Hassan^-asws and Al-Husayn^-asws to Rasool-Allah^-saww, and they^-asws were both trembling like nestlings due to the intensity of the hunger. So when the Rasool-Allah^-saww saw the two of them^-asws, he^-saww said: ‘O Abu Al-Hassan^-asws! I^-asws do not like what I^-saww see with you^-asws all. (So let us^-asws ) go to my^-saww daughter^-asws Fatima^-asws’.

فانطلقوا [إليها] و هي في محرابها، قد لصق بطنها بظهرها من شدة الجوع و غارت عيناها، فلما رآها رسول الله (صلى الله عليه و آله) ضمها إليه، و قال: وا غوثاه، أنتم منذ ثلاث فيما أرى

They^-asws went to her^-asws, and she^-asws was in her^-asws Prayer niche (Mehraab). Her^-asws stomach had touched her^-asws back (bone) due to the intensity of the hunger, and her^-asws eyes had sunk. So, when the Rasool-Allah^-saww saw her^-asws, he^-saww took her^-asws in his^-saww arms and said: ‘Waah! I^-saww seek Your^-azwj Help, with what I^-saww see you^-asws all to be in, for the last three days!’

فهبط جبرئيل (عليه السلام)، فقال: يا محمد، خذها هنأ لك في أهل بيتك. فقال: و ما آخذ يا جبرئيل؟ قال: هَلْ أَتى عَلَى الْإِنْسانِ حِينٌ مِنَ الدَّهْرِ حتى بلغ إِنَّ هذا كانَ لَكُمْ جَزاءً وَ كانَ سَعْيُكُمْ مَشْكُوراً

Jibraeel^-as descended and said: ‘O Muhammad^-saww! Take it, that which is for you^-saww regarding the People^-asws of your^-saww Household!’ So he^-saww said: ‘And what shall I^-saww take, O Jibraeel^-as?’ He^-as said: ‘Didn’t there come upon the human being, a period of time? [76:1] – until he^-as reached: Surely this would be a Recompense for you and your striving would always be appreciated [76:22]’’[53]

Hadeeth 3

محمد بن العباس، قال: حدثنا أحمد بن محمد الكاتب، عن الحسن بن بهرام، عن عثمان بن أبي شيبة، عن وكيع، عن المسعودي، عن عمرو بن مرة، عن عبد الله بن الحارث المكتب، عن أبي كثير الزبيدي، عن عبد الله بن العباس (رضي الله عنه)، قال: مرض الحسن و الحسين (عليهما السلام)، فنذر علي و فاطمة (عليهما السلام) و الجارية نذرا إن برئا صاموا ثلاثة أيام شكرا، فبرئا، فوفوا بالنذر و صاموا

Muhammad Bin Al-Abbas, from Ahmad Bin Muhammad Al-Katib, from Al-Hassan Bin Bahram, from Usman Bin Abu Shayba, from Waki’a, from Al-Mas’oudi, from Amro Bin Marat, from Abu Abdullah Bin Al-Haris Al-Maktab, from Abu Kaseer Al-Zubeydi, who has said:

‘Abdullah Bin Al-Abbas says, ‘Al-Hassan^-asws and Al-Husayn^-asws were not well, so Ali^-asws and (Syeda) Fatima^-asws vowed a vow, and the maid (Fizza^-as) also vowed, that if they^-asws were healed, they would all fast for three days in appreciation. So they^-asws were cured, and they^-asws all fulfilled their vows and Fasted.

فلما كان أول يوم قامت الجارية و جرشت شعيرا، فخبزت منه خمسة أقراص، لكل واحد منهم قرص، فلما كان وقت الفطر جائت الجارية بالمائدة فوضعتها بين أيديهم، فلما مدوا أيديهم ليأكلوا و إذا مسكين بالباب يقول: يا أهل بيت محمد، مسكين آل فلان بالباب، فقال علي (عليه السلام): «لا تأكلوا و آثروا المسكين

When it was the first day, the maid arose and ground some barley and made five pieces of bread, one for each one of them. When it was the time to break the Fast (Iftaar), the maid came with the food and placed it in front of them^-asws. But when they^-asws extended their^-asws hands to eat from it, there was a beggar at the door saying, ‘O People^-asws of the Household of Muhammad^-saww! A beggar of the clan of so and so is at the door’. So Ali^-asws said: ‘We would rather not eat, and prefer the poor’.

فلما كان اليوم الثاني فعلت الجارية كما فعلت في اليوم الأول، فلما وضعت المائدة بين أيديهم ليأكلوا، فإذا يتيم بالباب و هو يقول: يا أهل بيت النبوة و معدن الرسالة، يتيم آل فلان بالباب، فقال علي (عليه السلام): «لا تأكلوا شيئا و أطعموا اليتيم». قال: ففعلوا

When it was the second day, the maid (Fizza^-as) did what she^-as had done on the first day. When she^-as placed the food in front of them^-asws to eat, and there was an orphan at the door and he was saying, ‘O People^-asws of the Household of the Prophet-hood and the (place of) the Revelation of the Message! An orphan of the clan of so and so is at the door’. So Ali^-asws said: ‘We rather not eat, and feed the orphan’.

فلما كان في اليوم الثالث و فعلت الجارية كما فعلت في اليومين، فلما جاءت الجارية بالمائدة فوضعتها، فمدوا أيديهم ليأكلوا، و إذا شيخ كبير يصيح بالباب: يا أهل بيت محمد، تأسروننا و لا تطعموننا

When it was the third day, the maid (Fizza^-as) did as she^-as had done in the past two days. So, when the maid^-as came with the food, she placed it. But when they^-asws extended their^-asws hands to eat, there was an old man pleading at the door, ‘O People^-asws of the Household of Muhammad^-saww! We have been made prisoners due to submitting to your^-asws love, would you^-asws (please) feed us?’

قال: فبكى علي (عليه السلام) بكاء شديدا، و قال: «يا بنت محمد، إني أحب أن يراك الله و قد آثرت هذا الأسير على نفسك و أشبالك». فقالت: «سبحان الله، ما أعجب ما نحن فيه معك، ألا ترجع إلى الله في هؤلاء الصبية الذين صنعت بهم ما صنعت، و هؤلاء إلى متى يصبرون صبرنا

Ali^-asws wept with an intense wailing, and said: ‘O daughter^-asws of Muhammad^-saww. I^-asws would love it that Allah^-azwj should See you^-asws to have preferred this captive over yourself^-asws, and your sons^-asws’. So she^-asws said: ‘Glory be to Allah^-azwj! How strange what (situation) we^-asws are in, with you^-asws. You^-asws should not refer to Allah^-azwj regarding these boys^-asws with whom you^-asws are doing what you^-asws are doing, and for how long would these boys^-asws be able to endure patience along with our^-asws patience?’

فقال لها علي (عليه السلام): «فالله يصبرك و يصبرهم، و يأجرنا إن شاء الله تعالى، و به نستعين، و عليه نتوكل، و هو حسبنا و نعم الوكيل، اللهم بدلنا بما فاتنا من طعامنا هذا ما هو خير منه، و اشكر لنا صبرنا و لا تنسه لنا، إنك رحيم كريم». فأعطوه الطعام

So, Ali^-asws said to her^-asws: ‘Allah^-azwj will Give you^-asws patience and to them^-asws, and will Recompense us^-asws if Allah^-azwj the Exalted so Desires to, and by Him^-azwj do we^-asws seek Support, and upon Him^-azwj do we^-asws rely, and He^-azwj is Sufficient for us^-asws and is the Most Reliable. Our^-asws Allah^-azwj would Exchange this food for us^-asws with that which is better than it, and Thank us^-asws for our^-asws patience, and will not Forget us^-asws, for He^-azwj is Merciful, Benevolent’. So they^-asws gave him the food’.

و بكر إليهم النبي (صلى الله عليه و آله) في اليوم الرابع، فقال: «ما كان من خبركم في أيامكم هذه؟» فأخبرته فاطمة (عليها السلام) بما كان، فحمد الله و شكره و أثنى عليه، و ضحك إليهم، و قال: «خذوا هنأكم الله و بارك عليكم و بارك لكم قد هبط علي جبرئيل من عند ربي و هو يقرأ عليكم السلام، و قد شكر ما كان منكم، و أعطى فاطمة سؤلها، و أجاب دعوتها

And the Prophet^-saww hurried to them^-asws on the fourth day, and he^-saww said: ‘What was your^-asws news of these days of yours^-asws?’ So Fatima^-asws informed him^-saww of what had happened. He^-saww Praised Allah^-azwj and thanked and Extolled Him^-azwj, and smiled at them^-asws, and said: ‘Take congratulations of Allah^-azwj and Blessings for you^-asws and Blessings upon you^-asws. Jibraeel^-as had descended from the Presence of my^-saww Lord^-azwj, and he^-as conveyed Greetings (of Allah^-azwj) to you^-asws all, and His^-azwj Appreciation of what had happened from you^-asws and Granted Fatima^-asws her^-asws request, and has Answered her^-asws supplication’.

و تلا عليهم إِنَّ الْأَبْرارَ يَشْرَبُونَ مِنْ كَأْسٍ كانَ مِزاجُها كافُوراً إلى قوله: إِنَّ هذا كانَ لَكُمْ جَزاءً وَ كانَ سَعْيُكُمْ مَشْكُوراً

And he^-saww recited to them^-asws: Surely, the righteous would be drinking from a cup, its admixture would be of camphor [76:5] – up to His^-azwj Words: Surely this would be a Recompense for you and your striving would always be appreciated [76:22]’.

قال: و ضحك النبي (صلى الله عليه و آله) و قال: «إن الله قد أعطاكم نعيما لا ينفد و قرة عين أبد الآبدين، هنيئا لكم يا بيت النبي بالقرب من الرحمن، مسكنكم  معه في دار الجلال و الجمال، و يكسوكم من السندس و الإستبرق و الأرجوان، و يسقيكم الرحيق المختوم من الولدان، فأنتم أقرب الخلق من الرحمن

He^-asws said; ‘And the Prophet^-saww smiled and said: ‘Allah^-azwj has Given to you^-asws Bounties which will not be cut off, and would delight the eyes forever. Congratulations to you^-asws, O House of the Prophet^-saww, for the Proximity to the Beneficent. Your^-asws dwellings would be in His^-azwj Proximity in the House of Majestic and Beauty, and your^-asws garments would be from silk and brocade and the purple (coloured). And your^-asws drink would be of The Sealed Nectar (Al-Raheeq Al-Makhtoum) (served) from the innocent servants, for you^-asws all are the nearest of the creatures to the Beneficent.

تأمنون إذا فزع الناس، و تفرحون إذا حزن الناس، و تسعدون إذا شقي الناس، فأنتم في روح و ريحان، و في جوار الرب العزيز الجبار و هو راض عنكم غير غضبان، قد أمنتم العقاب و رضيتم الثواب، تسألون فتعطون، و تتحفون فترضون، و تشفعون فتشفعون، طوبى لمن كان معكم، و طوبى لمن أعزكم إذا خذلكم الناس، و أعانكم إذا جفاكم الناس، و آواكم إذا طردكم الناس، و نصركم إذا قتلكم الناس، الويل لكم من أمتي، و الويل لأمتي من الله

You^-asws will be secure when the people would be in a terrifying panic, and you^-asws will be joyful when the people are in grief, and you^-asws will be happy when the people are miserable. So you^-asws will be in the breeze and aromas, and in the vicinity of the Lord^-azwj, the Mighty, the Compeller, and He^-azwj would be Pleased with you^-asws forever. You^-asws have security from the Punishment of (the Day), and will be pleased with the Rewards. Whatever you^-asws will desire and will be Granted it, and will be presented with it and you^-asws will be pleased with it. And you^-asws will be Granted intercession, so you^-asws will be interceding. Blessed is the one who is with you^-asws, and Blessed is the one who cherishes you^-asws when the people abandon you^-asws, and support you^-asws when they are disloyal to you^-asws, and befriends you^-asws when the people reject you^-asws, and help you when the people murder you^-asws. And the destruction upon you^-asws would be from my^-saww community, and the doom would be to my^-saww community from Allah^-azwj!’

ثم قبل فاطمة و بكى، و قبل جبهة علي (عليها السلام) و بكى، و ضم الحسن و الحسين إلى صدره و بكى، و قال:  «الله خليفتي عليكم في المحيا و الممات، و أستودعكم الله و هو خير مستودع

Then (Syeda) Fatima^-asws kissed him^-saww and wept, and Ali^-asws kissed his^-saww forehead and wept, and Al-Hassan^-asws and Al-Husayn^-asws embraced him^-saww and wept, and he^-saww said: ‘Allah^-azwj, my^-saww Caliph during my^-saww life and the death, and I^-saww commit you^-asws to Allah^-azwj, and He^-azwj is the best of the Repositories.

حفظ الله من حفظكم، و وصل الله من وصلكم، و أعان الله من أعانكم، و خذل الله من خذلكم و أخافكم

May Allah^-azwj Protect the one who protects you^-asws, and may Allah^-azwj Maintain Relations with the one who maintains relations with you^-asws, and may Allah^-azwj Support the one who supports you^-asws, and may Allah^-azwj Abandon the one who abandons you^-asws and frightens you^-asws.

أنا لكم سلف و أنتم عن قليل [بي‏] لاحقون، و المصير إلى الله، و الوقوف بين يدي الله عز و جل، و الحساب على الله لِيَجْزِيَ الَّذِينَ أَساؤُا بِما عَمِلُوا وَ يَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى

I^-saww am an ancestor for you^-asws, and you^-asws are my^-saww descendants. And the journey is to Allah^-azwj, and the Pause is in front of Allah^-azwj Mighty and Majestic. And the Reckoning is upon Allah^-azwj: for Him to Recompense those committers of evil for what they had done, and (for) Him to Recompense those did good, with the Goodness [53:31]’.[54]

[1]      تفسير القمي، ج‏2، ص: 398

[2] Bihar Al-Anwaar, Vol. 57

[3] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 87

[4] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 89

[5] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineen^asws, Ch 6 H 3

[6] (ثواب الأعمال: 121.)

[7] 13- كا، الكافي الْعِدَّةُ عَنْ سَهْلٍ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ عَلِيَّ بْنَ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا اسْتَقْبَلَهُ مَوْلًى لَهُ فِي لَيْلَةٍ بَارِدَةٍ وَ عَلَيْهِ جُبَّةُ خَزٍّ وَ مِطْرَفُ خَزٍّ وَ عِمَامَةُ خَزٍّ وَ هُوَ مُتَغَلِّفٌ بِالْغَالِيَةِ

(The book) ‘Al Kafi’ – The number, from Sahl, from Al-Husayn Bin Zayd, from one of his companions,

‘From Abu Abdullah^-asws having said: ‘Ali^-asws Bin Al-Husayn^-asws, may the Salawaat of Allah^-azwj be upon them^-asws both, a slave of his^-asws received him^-asws during a cold night and upon him^-asws was a woollen coat and a woollen shirt, and a woollen turban and he^-asws had applied the well-known perfume.

فَقَالَ لَهُ جُعِلْتُ فِدَاكَ فِي مِثْلِ هَذِهِ السَّاعَةِ عَلَى هَذِهِ الْهَيْئَةِ إِلَى أَيْنَ

He said to him^-asws, ‘May I be sacrificed for you^-asws! In the like of this time, upon this appearance, where are you^-asws going to?’

قَالَ فَقَالَ إِلَى مَسْجِدِ جَدِّي رَسُولِ اللَّهِ ص أَخْطُبُ الْحُورَ الْعِينَ إِلَى اللَّهِ عَزَّ وَ جَلَ‏.

He (the narrator) said, ‘He^-asws said: ‘To the Masjid of my^-asws grandfather^-saww Rasool-Allah^-saww to propose to the Maiden Hourie to Allah^-azwj Mighty and Majestic’’.                        الكافي (ط – الإسلامية)، ج‏6، ص: 517

 

[8] (خواص القرآن)

[9] Tafseer Al Burhan – H 11255

[10] (خواص القرآن: 12 «مخطوط».)

[11] الكافي 1: 114/ 5. (Extract)

[12] المحاسن: 243/ 234

[13] (مجمع البيان 10: 614)

[14] مجمع البيان 10: 614.

[15]        تفسير القمي، ج‏2، ص: 398

[16] (الكافي 1: 124/ 3.)

[17] Al Mahaasin – V 1 Bk 5 H 390

[18] معاني الأخبار: 167/ 1.

[19] تفسير القمّي 2: 66.

[20] تفسير نور الثقلين، ج‏3، ص: 17 H 60

[21] Tafseer Noor Al Saqalayn – CH 76 H 22

[22] (الكافي 1: 341/ 5.)

[23] Basaair Al Darajaat – P 2 Ch 16 H 2

[24] (الكافي 3: 499/ 9.)

[25] Al Kafi – V 4 – The Book of Zakaat Ch 54 H 3 (Extract)

[26] Bihar Al Awaar – V 39, The book of History – Amir Al Momineen^asws, Ch 86 H 1

[27] Bihar Al Awaar – V 39, The book of History – Amir Al Momineen^asws, Ch 86 H 1

[28] Tafseer Noor Al Saqalayn – CH 76 H 4

[29] Tafseer Abu Hamza Al Sumaly – Hadeeth No. 349

[30] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 98

[31] Bihar Al-Anwaar V 75 – The book ‘Al Rawza’ – Ch 15 H 99

[32] Al Kafi – H 14517 (Extract)

[33] (الأمالي 1: 102)

[34] Taweel Al Ayaat Al Zaahira – H 1

[35] Taweel Al Ayaat Al Zaahira – H 2

[36] (الكافي 8: 98/ 69.)

[37] (معاني الأخبار: 210/ 1)

[38] Tafseer Abu Hamza Al Sumali – Hadeeth No. 351

[39] Bashaarat Al Mustafa^-saww Li Shia Al Murtaza^-asws – P 2 H 23

[40] (الكافي 1: 360/ 91.)

[41] تفسير نور الثقلين، ج‏5، ص: 486 – H 63

[42] Bihar Al-Anwaar V 73 – The book of Etiquettes – Ch 43 H 18

[43] تفسير نور الثقلين، ج‏3، ص: 146 – H 115

[44] (الكافي 1: 360/ 91) (Extract)

[45] (مختصر بصائر الدرجات: 65)

[46] Bihar Al Anwaar – V 53 The book of History – Imam Al Mahdi^ajtf, Ch 29 H 112

[47] Bihar Al Anwaar – V 53 The book of History – Imam Al Mahdi^ajtf, Ch 29 H 87

[48] (الكافي 1: 360/ 91.) (Extract)

[49] (المناقب 3: 99)

[50] Taweel Al Ayaat Al Zaahira – H 8

[51] ( 2) الاحتجاج 1/ 364- 367.

[52] (تفسير القمّي 2: 398)

[53] (أمالي الصدوق: 212/ 11) (Extract)

[54] (تأويل الآيات 2: 750/ 6)