Al Faatir

CHAPTER 35

FAATIR

(Originator)

(45 VERSES)

VERSES 1 – 45

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

Brief Introduction of Faatir (35):

Sura Faatir (45 verses) was revealed in Makkah.[1]

‘Regarding Words of the Exalted: The Praise is for Allah, Originator of the skies and the earth, Maker of the Angels as primary messengers, two-winged, and three, and four. [35:1]. Al Sadiq^-asws said: ‘Allah^-azwj Created the different Angels, and Rasool-Allah^-saww had seen Jibraeel^-as and there were six hundred wings for him^-as. Upon his^-as legs were gems like the drops tend to be upon the vegetables, having filled up what is between the sky and the earth’. And he^-asws said: ‘When Allah^-azwj Commands Mikaeel^-as with going down to the world, his^-as right leg comes to be in the seventh sky and the other in the seventh earth.

And for Allah^-azwj there are Angels, half of them (their bodies) are of ice and half from fire. They are saying: ‘O Compiler between the cold and the fire! Affirm our hears upon obeying You^-azwj!’’And he^-asws said: ‘For Allah^-azwj there is an Angel, the distance of what is between his ear lobes to his eyes, there is a travel distance of five hundred years, the flight of the bird’. And he^-asws said: ‘The Angels are neither eating nor drinking nor marrying, and rather they are living with the breeze of the Throne. And for Allah^-azwj there are Angels in performance of ruk’u up to the day of Qiyamah. And for Allah^-azwj there are Angels in performance of Sajdah up to the Day of Qiyamah’.

Then Abu Abdullah^-asws, may the greetings be upon him^-asws, said: ‘Rasool-Allah^-saww said: ‘There is none from a thing Allah^-azwj has Created which is more numerous than the Angels, and that seventy thousand Angels are coming down during every night and coming to the Sacred House (Kabah) and performing Tawaaf with it, then they come to Rasool-Allah^-saww, then they come to Amir Al-Momineen^-asws. They greet unto him^-asws, then they come to Al-Husayn^-asws, and they stay in his^-asws presence. So when it is the pre-dawn, a way of ascent to the sky is placed for them, then they do not return, ever!’’^[2]

‘Amir Al-Momineen^-asws said, and he^-asws had been asked about the cloud, ‘Whey does it happen to be?’ He^-asws said: ‘It happens to be upon a tree, upon a dune at a coast of the sea, sheltering to it. When Allah^-azwj Mighty and Majestic Wants to Send it, Sends a wind, so it stirs it; and He^-azwj has Allocated Angels with it Striking it with the piercers, and it is the lightning, so it rises’. Then he^-asws recited this Verse: And Allah is the One Who Sends the winds, so the clouds are stirred, and We Drive it to a dead land, and We Revive the ground by it after its death. [35:9] – the Verse – ‘And the Angel, his name is ‘Al-Ra’ad’’.^[3]

And from Al-Sadiq^-asws having said: ‘the good words [35:10], are the words of the Momin, ‘There is no god except Allah^-azwj, Muhammad^-saww is Rasool-Allah^-saww, Ali^-asws is Guardian^-asws of Allah^-azwj and caliph of Rasool-Allah^-saww’. And he^-asws said: ‘the good words [35:10], are the beliefs in the heart that this, it is the truth from the Presence of Allah^-azwj, there is no doubt in it being from Lord^-azwj of the worlds’’.

Also, Abu Ja’far^-asws has reported that Rasool-Allah^-saww said: ‘For every word there is a ratification from a deed ratifying it or belying it. When the son of Adam^‑as says (something) and his words are ratified by his actions, his word will be raised to Allah^-azwj along with his deed, and when he says (something) and his actions are opposite to his words, his words would be returned to his wicked deeds and he would collapse with it into the Fire’’.^[4]

‘Amir Al-Momineen^-asws said regarding creation of the Angels: ‘And the Angels, You^-azwj Created them and Settled them in Your^-azwj skies, so there is neither any gap (taking a break) among them nor is there heedlessness with them, nor is there any disobedience among them. They are most knowing of You^-azwj of Your^-azwj creatures, and the most fearing from You^-azwj of Your^-azwj creatures, and the closest of Your^-azwj creatures to You^-azwj, and their most working in Your^-azwj obedience, and neither does the sleep overwhelm their eyes, nor the forgetfulness of the minds, nor gap of the bodies (taking a break).

Neither were they settled in the loins nor did the wombs contain them, and they were not Created from base water. You^-azwj Grown them a growth and Settled them in Your^-azwj skies, and You^-azwj Honoured them with Your^-azwj vicinity and Trusted them upon Your^-azwj Revelation, and Kept them away from the disabilities, and Saved them from the afflictions, and Purified them from the sins.  And had it not been for Your^-azwj Strengthening, they would not have been strong, and had it not been for Your^-azwj Affirmation, they would not have been affirmed, and had it not been for Your^-azwj Mercy, they would not have obeyed, and had it not been for You^-azwj, they would not have come into being.

But they are upon their places from You^-azwj, and their obeying You^-azwj, and their status with You^-azwj, and the scarcity of their heedlessness about Your^-azwj Command. Had they witnessed what is hidden from them from You^-azwj, they would have belittled their own deeds, and faulted upon themselves, and they would have known that they have not worshipped You^-azwj as is the right of worshipping You^-azwj. Glory be to You^-azwj, Creator and Deity! How excellent is Your^-azwj Trial with Your^-azwj creation!’’^[5]

Amir Al-Momineen^-asws was asked about the Pre-determination. It was said to him^-asws, ‘Inform us about the Pre-determination, O Amir Al-Momineen^-asws!’ So, Amir Al-Momineen^-asws said: ‘Do not investigate it’. It was said to him^-asws for a second time, ‘Inform us about the Pre-determination, O Amir Al-Momineen^-asws!’ He^-asws said: ‘A deep ocean, do not dive into it’. It was said to him^-asws, ‘Inform us about the Pre-determination’.

He^-asws said: ‘Whatever Mercy Allah Opens to the people, so there is none to withhold it, and whatever He Withholds, there is no sender to him from after Him, [35:2].

He said, ‘O Amir Al-Momineen^-asws! But rather, we are asking you^-asws about the capability by which we are standing and sitting’. He^-asws said: ‘Do you possess capability with Allah^-azwj or besides Allah^-azwj?’ The people were silent and did not respond an answer, so he^-asws said: ‘If you were to say that you are possessing it with Allah^-azwj, I^-asws will kill you, and if you say, besides Allah^-azwj, I^-asws will (still) kill you!’ They said, ‘How should we be saying, O Amir Al-Momineen^-asws?’

He^-asws said: ‘You are possessing it by which He^-azwj Made you to possess besides you all, so if He^-azwj Supports you with it, that would be from His^-azwj Gifts, and if He^-azwj were to Withdraw it, that would be from His^-azwj Afflictions. But rather, He^-azwj is the Owner of whatever you own, and the Able to whatever you are able upon.

But, are you not hearing what the servants are saying and asking for the might and the strength where they are saying, ‘There is neither Might nor Strength except by Allah^-azwj’?’

He^-asws was asked about its explanation, and he^-asws said: ‘There is neither might from disobeying Him^-azwj except by His^-azwj Protection, nor any strength upon obeying Him^-azwj except by His^-azwj Assistance’’.^[6]

‘From Ja’far^-asws, from his^-asws father^-asws having said: ‘Rasool-Allah^-saww said: ‘The Knowledge preceded, and the Pen dried up, and the Ordainment was Accomplished, and the Pre-determination was completed by investigation of the Book, and ratification of the Rasools^-as, and by the fortunacy from Allah^-azwj to the ones who believe and fear, and by the wretchedness for the ones who belied and disbelieve, and by the Wilayah from Allah^-azwj for the Momineen, and by the disavowment from Him^-azwj to the Polytheists’’.

Then Rasool-Allah^-saww said: ‘Allah^-azwj is Saying: “O son of Adam^-as! By My^-azwj Desired, you are the one who used to desire for yourself what you desired, and by My^-azwj Will you were the one wanting for yourself what you wanted, and by the Grace of My^-azwj Bounties upon you, you were strengthened upon disobeying Me^-azwj, and by My^-azwj Strength and My^-azwj Protection and My^-azwj (Given) health, you fulfilled My^-azwj Obligations to Me^-azwj.

And I^-azwj am foremost with your good deeds than you are, and you are foremost with your sins than I^-azwj am. The good from Me^-azwj to you is due to what I Made you first with it, and the evil from Me^-azwj to you is due to what Recompense you earned, and by a lot of My^-azwj Authority to you, you acquiesced to obey Me^-azwj, and by your evil thoughts with Me^-azwj, you despaired from My^-azwj Mercy.

For Me^-azwj is the Praise and the Argument upon you with the explanation, and for Me^-azwj is the way upon you with the disobedience, and for you is the excellent Recompense of the good deeds in My^-azwj Presence. I^-azwj did not Leave Warning you, and did not Seize you during your honour, (and it is His^-azwj Words: And if Allah were to seize the people for what they earn, He would not leave any creature on its back. [35:45]), I^-azwj do not Encumber you above your strength, and do not Load you from the entrustments except what you accept with these upon yourself, and I^-azwj am Pleased for Myself from you what you are pleased with for yourself from Me^-azwj!”’.^[7]

(In a letter, Amir Al-Momineen^-asws wrote): Three characteristics have comebacks upon the people (after Rasool Allah^-saww). Allah^-azwj the Exalted Says: O you people! But rather, your rebellion is against your own selves. [10:23]; and Said: So the one who breaks, is rather breaking against himself [48:10], and Said: and the evil plot does not affect except its perpetrators [35:43]. So, they have rebelled against me^-asws, and have broken my^-asws allegiance, and have plotted against me^-asws (an extract).^[8]

Ali^-asws said: ‘Take the loyalty (pledge) upon your companions’. He said, ‘I hereby take the pact upon them’. Then Ali^-asws said: ‘Ask about whatever you like’.

He said, ‘Inform me about Allah^-azwj Mighty and Majestic. Does He^-azwj Carry the Throne or does the Throne carry Him^-azwj?’

He^-asws said: ‘Allah^-azwj is a Carrier of the Thrones, and the skies, and the earth, and whatever is in these, and whatever is in between these two, and that is the Word of Allah^-azwj the Exalted: Surely Allah Withholds the skies and the earth lest they cease. And if they were to cease, no one can withhold these from after Him. He was always Lenient, Forgiving [35:41] (an extract)’.[9]

MERITS

ابن بابويه بإسناده عن ابن أذينة، عن أبي عبد الله (عليه السلام): «الحمدان جميعا: حمد سبأ، و حمد فاطر، من قرأهما في ليلة لم يزل في ليلته في حفظ الله و كلاءته

Ibn babuwayh, by his chain, from Ibn Azina,

‘From Abu Abdullah^-asws having said: ‘The Two Praises together – Praise of Saba (Chapter 34) and Praise of Faatir (Chapter 35) – The one who recites these two at night will not cease to be in the Protection of Allah^-azwj and Guarded by Him^-azwj during his night.

و من قرأهما في نهاره لم يصبه في نهاره مكروه، و اعطي من خير الدنيا و خير الآخرة ما لم يخطر على قلبه و لم يبلغ مناه

And one who recites these during the day would not be hit by anything abhorrent during his day, and he would be Given from the good of the world and the Good of the Hereafter which would not have even occurred in his heart, or reach his hopes’.[10]

ومن (خواص القرآن): روي عن النبي (صلى الله عليه و آله) أنه قال: «من قرأ هذه السورة يريد بها ما عند الله تعالى نادته يوم القيامة ثمانية أبواب الجنة، و كل باب يقول: هلم ادخل مني إلى الجنة، فيدخل من أيها شاء

And from Khawas Al Quran –

It has been reported from the Prophet^-saww having said: ‘The one who recites this Chapter (Surah Faatir), intending by it what is in the Presence of Allah^-azwj, the eight Doors of the Paradise would Call out to him on the Day of Judgement, and each of the Doors would be saying: ‘Come and enter through me!’ So, he would be entering from whichever he so desires to.[11]

VERSE 1

الْحَمْدُ لِلَّهِ فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ جَاعِلِ الْمَلَائِكَةِ رُسُلًا أُولِي أَجْنِحَةٍ مَثْنَىٰ وَثُلَاثَ وَرُبَاعَ ۚ يَزِيدُ فِي الْخَلْقِ مَا يَشَاءُ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {1}

The Praise is for Allah, Originator of the skies and the earth, Maker of the Angels as primary messengers, two-winged, and three, and four. He Increases in the creation whatever He so Desires to. Surely, Allah is Able upon all things [35:1]

محمد بن يعقوب: عن عدة من أصحابنا، عن سهل بن زياد، و علي بن إبراهيم بن هاشم، عن أبيه، جميعا، عن ابن محبوب، عن داود الرقي، عن أبي عبد الله (عليه السلام)، قال: «ليس خلق أكثر من الملائكة، إنه لينزل كل ليلة من السماء سبعون ألف ملك فيطوفون بالبيت الحرام ليلتهم، و كذلك في كل يوم

A number of our companions, from Sahl in Ziyad, and Ali Bin Ibrahim, from his father together, from Ibn Mahboub, from Dawood Al-Raqy, who has narrated the following:

Abu Abdullah^-asws has said: ‘There are no creatures more numerous than the Angels. They descend from the sky every night, seventy thousand Angels, so they perform Tawaaf of the Sacred House (Kabah) during the night, and similarly during each day’.[12]

وعنه: عن عدة من أصحابنا، عن سهل بن زياد، و علي بن إبراهيم، عن أبيه، قالا: حدثنا ابن محبوب، عن عبد الله بن طلحة رفعه، قال: قال النبي (صلى الله عليه و آله): «الملائكة على ثلاثة أجزاء: جزء له جناحان، و جزء له ثلاثة أجنحة، و جزء له أربعة أجنحة

Narrated to us Ibn Mahboub, from Abdullah Bin Talha with an unbroken chain, said:

The Prophet^-saww said: ‘The Angels are upon three groupings – One group of them has two wings, and another group has three wings, and another one has four wings’.[13]

وعنه: عن عدة من أصحابنا، عن أحمد بن محمد، عن علي بن الحكم، عن معاوية بن ميسرة، عن الحكم بن عتيبة، عن أبي جعفر (عليه السلام)، قال: «إن في الجنة نهرا يغتمس فيه جبرئيل (عليه السلام) كل غداة، ثم يخرج منه فينتفض، فيخلق الله عز و جل من كل قطرة تقطر منه ملكا

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

Abu Ja’far^-asws having said that: ‘In the Paradise is a river in which Jibraeel^-as dives into, every morning. Then he^-as comes out of it, and shakes. So Allah^-azwj Creates an Angel from every drop that falls off from him^-as’.[14]

علي بن إبراهيم، قال: قال الصادق (عليه السلام): «خلق الله الملائكة مختلفة، و قد رأى رسول الله (صلى الله عليه و آله) جبرئيل و له ستمائة جناح، على ساقه الدر مثل القطر على البقل، و قد ملأ ما بين السماء و الأرض

Ali Bin Ibrahim said,

‘Al-Sadiq^-asws said: ‘Allah^-azwj Created the Angels of different (types), and Rasool-Allah^-saww had seen Jibraeel^-as and he^-as had six hundred wings. Upon his^-as leg is a gem like the drop (of rain tends to be) upon a legume, and would fill up what is between the sky and the earth’.

و قال: «إذا أمر الله ميكائيل بالهبوط إلى الدنيا صارت رجله اليمنى في السماء السابعة، و الأخرى في الأرض السابعة، و إن لله ملائكة أنصافهم من برد، و أنصافهم من نار، يقولون: يا مؤلفا بين البرد و النار، ثبت قلوبنا على طاعتك

And said: ‘When Allah^-azwj Commands Mikaeel^-as to descend upon the world, his right leg would be upon the seventh sky, and the other one in the seventh firmament (of earth). And surely Allah^-azwj has Angels which are half from cold (ice) and half from fire. They are saying: ‘O the One Composer of what is between the cold and the fire, Affirm our hearts upon Your^-azwj obedience’.

و قال: «إن لله عز و جل ملكا بعد ما بين شحمة أذنيه إلى عينيه مسيرة خمسمائة عام بخفقان الطير

And he^-asws said: ‘Surely, Allah^-azwj has an Angel whose span between his ear lobe to his shoulder is of five hundred years of the travel distance of a bird’.

و قال: «إن الملائكة لا يأكلون، و لا يشربون، و لا ينكحون، و إنما يعيشون بنسيم العرش، و إن لله ملائكة ركعا إلى يوم القيامة، و إن لله ملائكة سجدا إلى يوم القيامة

And he^-asws said: ‘The Angels are neither eating, nor drinking, nor marrying, but rather, they are living by the Breeze of the Throne. And for Allah^-azwj there are Angels who are (in the position of) bowing up to the Day of Judgement, and for Allah^-azwj there are Angels who are (in the position of) prostration up to the Day of Judgement’.

ثم قال أبو عبد الله (عليه السلام): «قال رسول الله (صلى الله عليه و آله): ما من شي‏ء مما خلق الله أكثر من الملائكة، و إنه ليهبط في كل يوم، أو في كل ليلة سبعون ألف ملك، فيأتون البيت الحرام، فيطوفون به

Then Abu Abdullah^-asws said: ‘Rasool-Allah^-saww said: ‘There is nothing from the things which Allah^-azwj has Created which is more numerous than the Angels, and seventy thousand Angels descend every day, and every night, so they are coming to the Sacred House. So, they are performing Tawaaf it.

ثم يأتون رسول الله (صلى الله عليه و آله)، ثم يأتون أمير المؤمنين (عليه السلام) فيسلمون عليه، ثم يأتون الحسين (عليه السلام) فيقيمون عنده، فإذا كان عند السحر وضع لهم معراج إلى السماء، ثم لا يعودون أبدا

Then they come to Rasool-Allah^-saww, then they come to Amir Al-Momineen^-asws, and greet to him^-asws. Then they come to Al-Husayn^-asws, so they stand in his^-asws presence. So when the dawn breaks, they ascend to the sky, then they do not return’.[15]

وقال أبو جعفر (عليه السلام): «إن الله تعالى خلق جبرئيل، و ميكائيل، و إسرافيل من سبحة  واحدة، و جعل لهم السمع، و البصر، و جودة العقل، و سرعة الفهم

And Abu Ja’far^-asws said: ‘Allah^-azwj the High Created Jibraeel^-as, and Mikaeel^-as, and Israfeel^-as from one bead, and Made for them the hearing, and the vision, and the quality of the intellect, and the speed of understanding’.[16]

ثُمَّ خَلَقَ سُبْحَانَهُ لاِاسْكَانِ سَمَاوَاتِهِ، وَعِمَارَةِ الصَّفِيحِ الاْاعْلَى مِنْ مَلَكُوتِهِ، خَلْقاً بَدِيعاً مِنْ مَلاَئِكَتِهِ، وَمَلاَا بهِمْ فُرُوجَ فِجَاجِهَا، وَحَشَا بِهِمْ فُتُوقَ أَجْوَائِهَا، وَبَيْنَ فَجَوَاتِ تِلْكَ الْفُرُوجِ زَجَلُ الْمُسَبِّحِينَ مِنْهُمْ فِي حَظَائِرِ الْقُدُسِ، وَسُتُرَاتِ الْحُجُبِ، وَسُرَادِقَاتِ الْـمَجْدِ، وَوَرَاءَذلِكَ الرَّجِيجِ الَّذِي تَسْتَكُّ مِنْهُ الاْاسْمَاعُ سُبُحَاتُ نُور تَرْدَعُ الاْابْصَارَ عَنْ بُلُوغِهَا، فَتَقِفُ خَاسِئَةً عَلَى حُدُودِهَا

Then Allah^-azwj, the Glorified, Created for inhabiting of His skies and populating the higher strata of his realm, new (variety of) creatures, namely the angels. With them He^-azwj Filled the openings of its cavities and Populated with them the vastness of it circumference. In between the openings of these cavities there resounds the voices of angels glorifying Him^‑azwj in the enclosures of the Holiness, (behind) Curtains of concealment and in Veils of His^-azwj Greatness. And behind this resounding, which deafens the ears, there is the effulgence of light which defies the approach of sight to it, and consequently the sight stands, disappointed at its limitation.

أَنْشَأَهُمْ عَلَى صُوَر مُخْتَلِفَات، وَأَقْدَار مُتَفَاوِتَات، (أُولِي أَجْنِحَة مَثْنَى وَثُلاَثَ) تُسَبِّحُ جَلاَلَ عِزَّتِهِ، لاَ يَنْتَحِلُونَ مَا ظَهَرَ فِي الْخَلْقِ مِنْ صُنْعِهِ، وَلاَ يَدَّعُونَ أَنَّهُمْ يَخْلُقُونَ شَيْئاً مَعَهُ مِمَّا انْفَرَدَ بِهِ، (بَلْ عِبَادٌ مُكْرَمُونَ * لاَ يَسْبِقُونَهُ بِالْقَوْلِ وَهُمْ بِأمْرِهِ يَعْمَلُونَ)

He^-azwj Created them in different shapes and with diverse characteristics. two-winged, and three, and four [35:1]. They Glorify the Majesty of His^-azwj Honour. They do not appropriate to themselves His^-azwj Skill that shows itself in creation. Nor do they claim to create anything in which He^-azwj is unparalleled. But, they (Prophets) are honoured servants [21:26] They do not precede Him in speech and they are only acting by His Command [21:27]’.

جَعَلَهُمُ اللهُ فِيَما هُنَالِكَ أَهْلَ الاْامَانَةِ عَلَى وَحْيِهِ، وَحَمَّلَهُمْ إِلى الْمُرْسَلِينَ وَدَائِعَ أَمْرِهِ وَنَهْيِهِ، وَعَصَمَهُمْ مِنْ رَيْبِ الشُّبُهَاتِ، فَمَا مِنْهُمْ زَائِغٌ عَنْ سَبِيلِ مَرْضَاتِهِ، وَأَمَدَّهُمْ بِفَوَائِدِ المَعُونَةِ، وَأَشْعَرَ قُلُوبَهُمْ تَوَاضُعَ إِخْبَاتِ السَّكِينَةِ، وَفَتَحَ لَهُمْ أَبْوَاباً ذُلُلاً إِلى تَمَاجِيدِهِ، وَنَصَبَ لَهُمْ مَنَاراًوَاضِحَةًعَلَى أَعْلاَمِ تَوْحِيدِهِ

He^-azwj has Made them the trustees of His^-azwj Revelation and Sent them to Prophets^-as as holders of His^-azwj Injunctions and Prohibitions. He^-azwj has Immunised them against the waviness of doubts. Consequently no one among them goes astray from the path of His^-azwj Will. He^-azwj has Helped them with the benefits of succour and has Covered their hearts with humility and peace. He^-azwj has Opened for them doors of submission to His^-azwj Glories. He^-azwj has Fixed for them bright minarets as signs of His^-azwj Oneness.

لَمْ تُثْقِلْهُمْ مُوصِرَاتُ الاْثَامِ، وَلَمْ تَرْتَحِلْهُمْ عُقَبُ اللَّيَالي وَالاْايَّامِ، وَلَمْ تَرْمِ الشُّكُوكُ بِنَوَازِعِهَا عَزِيمَةَ إِيمَانِهمْ، وَلَمْ تَعْتَرِكِ الظُّنُونُ عَلَى مَعَاقِدِ يَقِينِهمْ، وَلاَ قَدَحَتْ قَادِحَةُ الاْاحَنِ فِيَما بَيْنَهُمْ، وَلاَ سَلَبَتْهُمُ الْحَيْرَةُ مَا لاَقَ مِنْ مَعْرِفَتِهِ بِضَمائِرِهمْ، وَسَكَنَ مِنْ عَظَمَتِهِ وَهَيْبَةِ جِلاَلَتِهِ فِي أَثْنَاءِ صُدُورِهمْ، وَلَمْ تَطْمَعْ فِيهِمُ الْوَسَاوِسُ فَتَقْتَرِعَ بِرَيْنِهَا عَلى فِكْرِهمْ

The weights of sins do not burden them and the rotation of nights and days does not make them move. Doubts do not attack with arrows the firmness of their faith. Misgivings do not assault the basis of their beliefs. The spark of malice does not ignite among them. Amazement does not tarnish what knowledge of Him their hearts possess, or His^-azwj Greatness and awe of His^-azwj Glory that resides in their bosoms. Evil thoughts do not lean towards them to affect their imagination with their own rust.

مِنْهُمْ مَنْ هُوَ في خَلْقِ الْغَمَامِ الدُّلَّحِ، وَفي عِظَمِ الْجِبَالِ الشُّمَّخِ، وَفي قَتْرَةِ الظَّلاَمِ الاْايْهَمِ

Among them are those who are in the frame of heavy clouds, or in the height of lofty mountains, or in the gloom of over-powering darkness.

وَمِنْهُمْ مَنْ قَدْ خَرَقَتْ أَقْدَامُهُمْ تُخُومَ الاْارْضِ السُّفْلَى، فَهِيَ كَرَايَات بِيض قَدْ نَفَذَتْ فِي مَخَارِقِ الْهَوَاءِ، وَتَحْتَهَا رِيحٌ هَفَّافَةٌ تَحْبِسُهَا عَلَى حَيْثُ انْتَهَتْ مِنَ الْحُدُودِ الْمُتَنَاهِيَةِ، قَدِاسْتَفْرَغَتْهُمْ

And there are those whose feet have pierced the lowest boundaries of the earth. These feet are like white ensigns, which have gone forth into the vast expanse of wind. Under them blows the light wind, which retains them up to its very end.

أَشْغَالُ عِبَادَتِهِ، ووَسّلَت حَقَائِقُ الاْايمَانِ بَيْنَهُمْ وَبَيْنَ مَعْرِفَتِهِ، وَقَطَعَهُمُ الاْايقَانُ بِهِ إِلى الْوَلَهِ إِليْهِ، وَلَمْ تُجَاوِزْ رَغَبَاتُهُمْ مَا عِنْدَهُ إِلى مَا عِنْدَ غَيْرِهِ. قَدْ ذَاقُوا حَلاَوَةَ مَعْرِفَتِهِ، وَشَرِبُوا بِالْكَأْسِ الرَّوِيَّةِ مِنْ مَحَبَّتِهِ، وَتَمَكَّنَتْ مِنْ سُوَيْدَاءِقُلُوبِهمْ وَشِيجَةُخِيفَتِهِ، فَحَنَوْا بِطُولِ الطَّاعَةِ اعْتِدَالَ ظُهُورِهمْ، وَلَمْ يُنْفِدْ طُولُ الرَّغْبَةِ إِلَيْهِ مَادَّةَ تَضَرُّعِهِمْ

Occupation in His^-azwj worship has made them carefree, and realities of Faith have served as a link between them and His knowledge. Their belief in Him^-azwj has made them concentrate on Him^-azwj. They long from Him^-azwj not from others. They have tasted the sweetness of His^-azwj Knowledge and have drunk from the satiating cup of His^-azwj Love. The roots of His^-azwj fear have been implanted in the depth of their hearts. Consequently they have bent their straight backs through His^-azwj worship. The length of the humility, and extreme nearness has not removed from them the rope of their fear.

وَلاَ أَطْلَقَ عَنْهُمْ عَظِيمُ الزُّلْفَةِ رِبَقَ خُشُوعِهمْ، وَلَمْ يَتَوَلَّهُمُ الاْاعْجَابُ فَيَسْتَكْثِرُوا مَا سَلَفَ مِنْهُمْ، وَلاَ تَرَكَتْ لَهُمُ اسْتِكَانَةُ الاْاجْلاَلِ نَصِيباً فِي تَعْظِيمِ حَسَنَاتِهمْ، وَلَمْ تَجْرِ الْفَتَرَاتُ فِيهِمْ عَلَى طُولِ دُؤُوبِهِمْ، وَلَمْ تَغِضْ رَغَبَاتُهُمْ فَيُخَالِفُوا عَنْ رَجَاءِ رَبِّهِمْ، وَلَمْ تَجِفَّ لِطُولِ الْمُنَاجَاةِ أَسَلاَتُ أَلْسِنَتِهمْ، وَلاَ مَلَكَتْهُمُ الاْاشْغَالُ فَتَنْقَطِعَ بِهَمْسِ الخبر إِلَيْهِ أَصْواتُهُمْ

They do not entertain pride so as to make much of their acts. Their humility before the Glory of Allah^-azwj does not allow them to esteem their own virtues. Languor does not affect them despite their long affliction. Their longings (for Him^-azwj) do not lessen so that they might turn away from hope in their Sustainer. The tips of their tongues do not get dry by constant Prayers. Engagements (in other matters) do not betake them so as to turn their (loud) voices for Him^-azwj into faint ones.

وَلَمْ تَخْتَلِفْ فِي مَقَاوِمِ الطّاعَةِ مَناكِبُهُمْ، وَلَمْ يَثْنُوا إِلَى رَاحَةِ التَّقْصِيرِ فِي أَمرِهِ رِقَابَهُمْ، وَلاَ تَعْدُوا عَلَى عَزِيمَةِ جِدِّهِم بَلاَدَةُ الْغَفَلاَتِ، وَلاَ تَنْتَضِلُ فِي هِمَمِهِمْ خَدَائِعُ الشَّهَوَاتِ

Their shoulders do not get displaced in the postures of worship. They do not move their necks (this and that way) for comfort in disobedience of His^-azwj Command. Follies of negligence do not act against their determination to strive, and the deceptions of desires do not overcome their courage.

قَدْا اتَّخَذُوا ذَا الْعَرْشِ ذَخِيرَةً لِيَومِ فَاقَتِهمْ، وَيَمَّمُوهُ عِنْدَ انْقِطَاعِ الْخَلْقِ إِلى الـمَخْلُوقِينَ بِرَغْبَتِهمْ، لاَ يَقْطَعُونَ أَمَدَ غَايَةِ عِبَادَتِهِ، وَلاَ يَرْجِعُ بِهمُ الاِسْتِهْتَارُ بِلُزُومِ طَاعَتِهِ، إِلاَّ إِلَى مَوَادَّ مِنْ قُلُوبِهمْ غَيْرِ مُنْقَطِعَة مِنْ رَجَائِهِ وَمَخَافَتِهِ، لَمْ تَنْقَطِعْ أَسْبَابُ الشَّفَقَةِ مِنْهُمْ، فَيَنُوا في جِدِّهِمْ، وَلَمْ تَأْسِرْهُمُ الاْاطْمَاعُ فَيُؤْثِرُوا وَشِيكَ السَّعْىِ عَلَى اجْتِهَادِهِمْ

They regard the Master^-azwj of the Throne as the store for the day of their need. Because of their love they turn to Him^-azwj even when others turn to the creatures. They do not reach the furthest limit of His^-azwj worship. Their passionate fondness for His^-azwj worship does not turn them except to the springs of their own hearts, springs which are never devoid of His^-azwj hope and His^-azwj fear. Fear never leaves them so that they might slacken in their efforts, nor have temptations entrapped them so that they might prefer this light search over their (serious) effort.

ولَمْ يَسْتَعْظِمُوا مَا مَضَى مِنْ أَعْمَالِهِمْ، وَلَوِ اسْتَعْظَمُوا ذلِكَ لَنَسَخَ الرَّجَاءُ مِنْهُمْ شَفَقَاتِ وَجَلِهِمْ، وَلَمْ يَخْتَلِفُوا فِي رَبِّهِمْ بِاسْتِحْواذِ الشَّيْطَانِ عَلَيْهِمْ، وَلَمْ يُفَرِّقْهُمْ سُوءُ التَّقَاطُعِ، وَلاَتَوَلاّهُمْ غِلُّ التَّحَاسُدِ، وَلاَ تَشَعَّبَتْهُمْ مَصَارِفُ الرِّيَبِ، وَلاَ اقْتَسَمَتْهُمْ أَخْيَافُ الْهِمَمِ

They do not consider their past (virtuous) deeds as big, for if they had considered them big then fear would have wiped away hopes from their hearts. They did not differ (among themselves) about their Sustainer as a result of the control of Satan^-la over them. The vice of separation from one another did not disperse them. Rancour and mutual malice did not overpower them. Ways of wavering did not divide them. Differences of degree of courage did not render them into divisions.

فَهُمْ أُسَرَاءُ إِيمَان لَمْ يَفُكَّهُمْ مَنْ رِبْقَتِهِ زَيَغٌ وَلاَ عُدُولٌ وَلاَ وَنىً وَلاَ فُتُورٌ، وَلَيْسَ في أَطْبَاقِ السَّمَاوَاتِ مَوْضِعُ إِهَاب إِلاَّ وَعَلَيْهِ مَلَكٌ سَاجِدٌ، أَوْ سَاع حَافِدٌ، يَزْدَادُونَ عَلَى طُولِ الطَّاعَةِ بِرَبِّهمْ عِلْماً، وَتَزْدَادُ عِزَّةُ رَبِّهِمْ فِي قُلُوبِهِمْ عِظَماً

Thus they are devotees of faith. Neither crookedness (of mind), nor excess, nor lethargy nor languor breaks them from its rope. There is not the thinnest point in the skies but there is an angel over it in prostration (before Allah) or (busy) in quick performance (of His commands). By long worship of their Sustainer they increase their knowledge, and the honour of their Sustainer increases in their hearts.[17]

VERSE 2

مَا يَفْتَحِ اللَّهُ لِلنَّاسِ مِنْ رَحْمَةٍ فَلَا مُمْسِكَ لَهَا ۖ وَمَا يُمْسِكْ فَلَا مُرْسِلَ لَهُ مِنْ بَعْدِهِ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ {2}

Whatever Mercy Allah Opens to the people, so there is none to withhold it, and whatever He Withholds, there is no sender to him from after Him, and He is the Mighty, the Wise [35:2]

محمد بن العباس، قال: حدثنا أحمد بن محمد النوفلي، عن يعقوب بن يزيد، عن ابن أبي عمير، عن مرازم، عن أبي عبد الله (عليه السلام)، قال: قول الله عز و جل: ما يَفْتَحِ اللَّهُ لِلنَّاسِ مِنْ رَحْمَةٍ فَلا مُمْسِكَ لَها، قال: «هي ما أجرى الله على لسان الإمام

Muhammad Bin Al Abbas, from Ahmad Bin Muhammad Al Nowfaly, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Maraazim, who has said:

‘Abu Abdullah^-asws has said; ‘The Words of Allah^-azwj Mighty and Majestic: Whatever Mercy Allah Opens to the people, so there is none to withhold it [35:2], it is what Allah^-azwj Makes to flow upon the tongue of the Imam^-asws (Ahadeeth)’.[18]

علي بن إبراهيم، قال: أخبرنا أحمد بن إدريس، عن أحمد بن محمد، عن مالك بن عبد الله بن أسلم، عن أبيه، عن رجل من الكوفيين، عن أبي عبد الله (عليه السلام)، في قول الله: ما يَفْتَحِ اللَّهُ لِلنَّاسِ مِنْ رَحْمَةٍ فَلا مُمْسِكَ لَها، قال: «و المتعة من ذلك

Ali Bin Ibrahim said, ‘Ahmad Bin Idrees informed us, from Ahmad Bin Muhammad, from Maalik Bin Abdullah Bin Aslam, from his father, from a man from Al Kufa,

‘From Abu Abdullah^-asws regarding the Words of the Exalted: Whatever Mercy Allah Opens to the people, so there is none to withhold it [35:2], he^-asws said; ‘And the enjoyment from that (Mercy)’.[19]

VERSES 3 & 4

يَا أَيُّهَا النَّاسُ اذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ ۚ هَلْ مِنْ خَالِقٍ غَيْرُ اللَّهِ يَرْزُقُكُمْ مِنَ السَّمَاءِ وَالْأَرْضِ ۚ لَا إِلَٰهَ إِلَّا هُوَ ۖ فَأَنَّىٰ تُؤْفَكُونَ {3}

O you people! Recall the Favour of Allah upon you. Is there a Creator other than Allah who Sustains you from the sky and the earth? There is no god except He, then why are you being deluded? [35:3]

كَنْزُ الْفَوَائِدِ لِلْكَرَاجُكِيِّ ذَكَرَ أَنَّ أَبَا حَنِيفَةَ أَكَلَ طَعَاماً مَعَ الْإِمَامِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع فَلَمَّا رَفَعَ ع يَدَهُ مِنْ أَكْلِهِ قَالَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ اللَّهُمَّ إِنَّ هَذَا مِنْكَ وَ مِنْ رَسُولِكَ فَقَالَ أَبُو حَنِيفَةَ يَا أَبَا عَبْدِ اللَّهِ أَ جَعَلْتَ مَعَ اللَّهِ شَرِيكاً فَقَالَ لَهُ وَيْلَكَ إِنَّ اللَّهَ تَعَالَى يَقُولُ فِي كِتَابِهِ وَ ما نَقَمُوا إِلَّا أَنْ أَغْناهُمُ اللَّهُ وَ رَسُولُهُ مِنْ فَضْلِهِ  وَ يَقُولُ فِي مَوْضِعٍ آخَرَ وَ لَوْ أَنَّهُمْ رَضُوا ما آتاهُمُ اللَّهُ وَ رَسُولُهُ وَ قالُوا حَسْبُنَا اللَّهُ سَيُؤْتِينَا اللَّهُ مِنْ فَضْلِهِ وَ رَسُولُهُ فَقَالَ أَبُو حَنِيفَةَ وَ اللَّهِ لَكَأَنِّي مَا قَرَأْتُهُمَا قَطُّ مِنْ كِتَابِ اللَّهِ وَ لَا سَمِعْتُهُمَا إِلَّا فِي هَذَا الْوَقْتِ فَقَالَ أَبُو عَبْدِ اللَّهِ ع بَلَى قَدْ قَرَأْتَهُمَا وَ سَمِعْتَهُمَا وَ لَكِنَّ اللَّهَ تَعَالَى أَنْزَلَ فِيكَ وَ فِي أَشْبَاهِكَ أَمْ عَلى‏ قُلُوبٍ أَقْفالُها وَ قَالَ كَلَّا بَلْ رانَ عَلى‏ قُلُوبِهِمْ ما كانُوا يَكْسِبُون^[20]

It is written in Kanzul Fawaid by Karajaki that once Imam Jafar-e-Sadiq^-asws was eating food with Abu Hanifa and after finishing, Imam Jafar-e-Sadiq^-asws expressed gratitude like this: “I thank Allah^-azwj who is the Sustainer of all worlds, O Allah^-azwj this was a blessing from You^-azwj as well as from Your Prophet^-saww.”

Upon hearing this Abu Hanifa said: “O Abu AbdAllah^-asws! You have include ‘someone else’ along with Allah^-azwj.”

Imam Jafar-e-Sadiq^-asws replied: “Be Careful! Allah^-azwj Says in His Book(9:59)^[21]: “If only they had been content with what Allah and His Messenger had gave them, and had said, “Sufficient unto us is Allah! Allah and His Messenger will soon give us out of their Kindness:

And at another place Allah^-azwj Says (9:74)^[22]: “……And they only stayed in opposition because Allah and His Messenger enriched them out of His grace…..;.

After listening to these Verses from Imam Jafar-e-Sadiq^-asws, Abu Hanifa said: “By Allah^-azwj! It seems I have never read or heard someone reciting these Verses of the Holy Quran before.”

Imam Jafar-e-Sadiq^-asws said: “No, it’s not like this! You have not only heard these Verses before but also have read them.  However, Allah^-azwj Says for you and people like you (47:24): “Will they then not meditate on the Qur’an, or are there locks on the hearts?” and Says (83:14)^[23]: “Nay, but that which they have earned is rust upon their hearts.^[24]

وَإِنْ يُكَذِّبُوكَ فَقَدْ كُذِّبَتْ رُسُلٌ مِنْ قَبْلِكَ ۚ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ {4}

And if they are belying you, so have the Rasools from before you were belied, and to Allah is the return of the matters [35:4]

عَلِيُّ بْنُ إِبْرَاهِيمَ الْهَاشِمِيُّ عَنْ جَدِّهِ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنِ الرِّضَا ( عليه السلام ) قَالَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى نَبِيٍّ مِنَ الْأَنْبِيَاءِ إِذَا أُطِعْتُ رَضِيتُ وَ إِذَا رَضِيتُ بَارَكْتُ وَ لَيْسَ لِبَرَكَتِي نِهَايَةٌ وَ إِذَا عُصِيتُ غَضِبْتُ وَ إِذَا غَضِبْتُ لَعَنْتُ وَ لَعْنَتِي تَبْلُغُ السَّابِعَ مِنَ الْوَرَى

Ali Bin Ibrahim Al Hashimy, from his grandfather Muhammad Bin Al Hassan Bin Muhammad Bin Ubeydullah, from Suleyman Al Ja’fary, from;

Al-Reza^-asws having said: ‘Allah^-azwj Mighty and Majestic Revealed unto a Prophet^-as from His^-azwj Prophets^-as: “When I^-azwj am obeyed, I^-azwj am Pleased, and when I^-azwj am Pleased, I^-azwj Bless, and there is no upper limit to My^-azwj Blessings. And when I^-azwj am disobeyed, I^-azwj am Angered, and when I^-azwj am Angry, I^-azwj Curse, and My^-azwj Curse reaches the seven (generations) from the posterity”’.^[25]

مُحَمَّدُ بْنُ يَعْقُوبَ الْكُلَيْنِيُّ قَالَ حَدَّثَنِي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنْ حَفْصٍ الْمُؤَذِّنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَتَبَ بِهَذِهِ الرِّسَالَةِ إِلَى أَصْحَابِهِ وَ أَمَرَهُمْ بِمُدَارَسَتِهَا وَ النَّظَرِ فِيهَا وَ تَعَاهُدِهَا وَ الْعَمَلِ بِهَا فَكَانُوا يَضَعُونَهَا فِي مَسَاجِدِ بُيُوتِهِمْ فَإِذَا فَرَغُوا مِنَ الصَّلَاةِ نَظَرُوا فِيهَا

Muhammad Ibn Yaqub Al-Kulayni has narrated that, ‘Narrated to me Ali Ibn Ibrahim from his father from Ibn FaddAl-from Hafs al-Mu’Adhdhin from Abu Abdullah^-asws as well as Muhammad Ibn ‘Ismail Ibn Bazi’ from Muhammad Ibn Sinan from ‘Ismail Ibn Jabir that –

‘Abu Abdullah^-asws, wrote this letter to his^-asws companions and commanded them to study it, ponder over it, and make a pact by it, and act in accordance with. They used to keep it in their places of Salat in their homes. So when they were free from their Salats, they would look into it’.

وَ لَا قُوَّةَ لَنَا وَ لَكُمْ إِلَّا بِهِ فَاتَّقُوا اللَّهَ أَيَّتُهَا الْعِصَابَةُ النَّاجِيَةُ إِنْ أَتَمَّ اللَّهُ لَكُمْ مَا أَعْطَاكُمْ بِهِ فَإِنَّهُ لَا يَتِمُّ الْأَمْرُ حَتَّى يَدْخُلَ عَلَيْكُمْ مِثْلُ الَّذِي دَخَلَ عَلَى الصَّالِحِينَ قَبْلَكُمْ وَ حَتَّى تُبْتَلَوْا فِي أَنْفُسِكُمْ وَ أَمْوَالِكُمْ وَ حَتَّى تَسْمَعُوا مِنْ أَعْدَاءِ اللَّهِ أَذًى كَثِيراً

And there is no Might with us^-asws or with you except with Him^-azwj. So, fear Allah^-azwj, O group of saved people, that Allah^-azwj will Complete for you what He^-azwj has Granted you with, for the matter will not be complete until He^-azwj Makes you to enter into similar of what came upon the righteous ones before you, and until you face tribulation with regards to yourselves and your wealth, and until you hear from the enemies of Allah^-azwj, a lot of painful words.

فَتَصْبِرُوا وَ تَعْرُكُوا بِجُنُوبِكُمْ وَ حَتَّى يَسْتَذِلُّوكُمْ وَ يُبْغِضُوكُمْ وَ حَتَّى يُحَمِّلُوا عَلَيْكُمُ الضَّيْمَ فَتَحَمَّلُوا مِنْهُمْ تَلْتَمِسُونَ بِذَلِكَ وَجْهَ اللَّهِ وَ الدَّارَ الْآخِرَةَ وَ حَتَّى تَكْظِمُوا الْغَيْظَ الشَّدِيدَ فِي الْأَذَى فِي اللَّهِ عَزَّ وَ جَلَّ يَجْتَرِمُونَهُ إِلَيْكُمْ وَ حَتَّى يُكَذِّبُوكُمْ بِالْحَقِّ وَ يُعَادُوكُمْ فِيهِ وَ يُبْغِضُوكُمْ عَلَيْهِ

So, observe patience and take it in your stride, and even if they humiliate you, and hate you, and even if they burden you with injustices. So bear these from them, seeking by that the Face of Allah^-azwj and the House of the Hereafter, and until you control your intense anger in the suffering for the sake of Allah^-azwj Mighty and Majestic. They will incriminate you, and even belie you about the truth, and be inimical towards you with regards to it, and be hateful towards you.

فَتَصْبِرُوا عَلَى ذَلِكَ مِنْهُمْ وَ مِصْدَاقُ ذَلِكَ كُلِّهِ فِي كِتَابِ اللَّهِ الَّذِي أَنْزَلَهُ جَبْرَئِيلُ ( عليه السلام ) عَلَى نَبِيِّكُمْ ( صلى الله عليه وآله ) سَمِعْتُمْ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ لِنَبِيِّكُمْ ( صلى الله عليه وآله ) فَاصْبِرْ كَما صَبَرَ أُولُوا الْعَزْمِ مِنَ الرُّسُلِ وَ لا تَسْتَعْجِلْ لَهُمْ ثُمَّ قَالَ وَ إِنْ يُكَذِّبُوكَ فَقَدْ كُذِّبَتْ رُسُلٌ مِنْ قَبْلِكَ

Observe patience on that from them, and all that has been Ratified in the Book of Allah^-azwj which Jibraeel^-as Descended with upon your Prophet^-saww, getting your Prophet^-saww to hear the Words of Allah^-azwj Mighty and Majestic: Therefore be patient just as the Determines ones from the Rasools were patient, and do not hasten (the Punishment) for them [46:35]’. Then He^-azwj Said: And if they are belying you, so have the Rasools from before you belied [35:4].

فَصَبَرُوا عَلى ما كُذِّبُوا وَ أُوذُوا فَقَدْ كُذِّبَ نَبِيُّ اللَّهِ وَ الرُّسُلُ مِنْ قَبْلِهِ وَ أُوذُوا مَعَ التَّكْذِيبِ بِالْحَقِّ فَإِنْ سَرَّكُمْ أَمْرُ اللَّهِ فِيهِمُ الَّذِي خَلَقَهُمْ لَهُ فِي الْأَصْلِ [أَصْلِ الْخَلْقِ] مِنَ الْكُفْرِ الَّذِي سَبَقَ فِي عِلْمِ اللَّهِ أَنْ يَخْلُقَهُمْ لَهُ فِي الْأَصْلِ وَ مِنَ الَّذِينَ سَمَّاهُمُ اللَّهُ فِي كِتَابِهِ فِي قَوْلِهِ وَ جَعَلْنَا مِنْهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ

So, observe patience on what they lie about and hurt you with, for they had belied the Prophet^-saww of Allah^-azwj, and the Rasools^-as from before him^-saww, and hurt them along with the denial of the truth. And if you are happy with the Commands of Allah^-azwj regarding them^-asws whom Allah^-azwj Created for Himself^-azwj in the Beginning (beginning of the creation), from the Kufr which has preceded in the Knowledge of Allah^-azwj that He^-azwj Created them in the origin and the ones whom Allah^-azwj has Named in His^-azwj book in His^-azwj Words: And We Made them Imams calling to the Fire [28:41].

فَتَدَبَّرُوا هَذَا وَ اعْقِلُوهُ وَ لَا تَجْهَلُوهُ فَإِنَّهُ مَنْ يَجْهَلْ هَذَا وَ أَشْبَاهَهُ مِمَّا افْتَرَضَ اللَّهُ عَلَيْهِ فِي كِتَابِهِ مِمَّا أَمَرَ اللَّهُ بِهِ وَ نَهَى عَنْهُ تَرَكَ دِينَ اللَّهِ وَ رَكِبَ مَعَاصِيَهُ فَاسْتَوْجَبَ سَخَطَ اللَّهِ فَأَكَبَّهُ اللَّهُ عَلَى وَجْهِهِ فِي النَّارِ

Ponder over this and hold on to it, and do not be ignorant of it, for the one who is ignorant of this and the like of this which Allah^-azwj has Made to be Obligatory in His^-azwj Book from what Allah^-azwj has Ordered for and Prohibited from, has disregarded the Religion of Allah^-azwj and became disobedient to Him^-azwj. Therefore, he has necessitated (upon himself) the Outrage of Allah^-azwj, and Allah^-azwj will Fling him into the Fire upon his face’.[26]

VERSES 5 – 7

يَا أَيُّهَا النَّاسُ إِنَّ وَعْدَ اللَّهِ حَقٌّ ۖ فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا ۖ وَلَا يَغُرَّنَّكُمْ بِاللَّهِ الْغَرُورُ {5}

O you people! Surely, the Promise of Allah is True, therefore the life of the world should not deceive you, nor should you be deceived by the arch-deceiver (Iblees) in respect of Allah [35:5]

إِنَّ الشَّيْطَانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوًّا ۚ إِنَّمَا يَدْعُو حِزْبَهُ لِيَكُونُوا مِنْ أَصْحَابِ السَّعِيرِ {6}

Surely, the Satan is an enemy to you all. But rather, he calls his party in order for them to happen to be of the inmates of the Blazing Fire [35:6]

الَّذِينَ كَفَرُوا لَهُمْ عَذَابٌ شَدِيدٌ ۖ وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ كَبِيرٌ {7}

Those who commit Kufr, for this is a severe Punishment, and those who believe and do righteous deeds, for them is Forgiveness and a great Recompense [35:7]

محمد بن العباس، قال: حدثنا محمد بن همام، عن محمد بن إسماعيل العلوي، عن عيسى بن داود، عن الإمام موسى بن جعفر، عن أبيه (عليهما السلام)، قال: « و الذين سعوا في قطع مودة آل محمد (عليهم السلام) معاجزين‏ أصحاب الجحيم- قال- هم الأربعة نفر: التيمي، و العدوي، و الأمويان

Muhammad Bin Al Abbas, from Muhammad Bin Hamam, from Muhammad Bin Ismail Al Alawy, from Isa Bin Dawood,

(It has been narrated) from the Imam Musa^-asws Bin Ja’far^-asws, he^-asws said: ‘Those who are striving to cut-off the cordiality of the Progeny^-asws of Muhammad^-saww in order to frustrate them^-asws, the inmates of the Blazing Fire [35:6]. They are four in number – the Taymi (clan of Abu Bakr), the Adwayy (clan of Umar), and the Umayyad’s (clan of Umayya)’.[27]

عن أبي بصير، قال: قلت لأبي جعفر (عليه السلام): أصلحك الله، ما أيسر ما يدخل به العبد النار؟ قال: «من أكل من مال اليتيم درهما، و نحن اليتيم

From Abu Baseer who said,

‘I said to Abu Ja’far^-asws, ‘May Allah^-azwj Keep you^-asws well! What is the least which makes the servant enter the Fire?’ He^-asws said: ‘The one who devours one Dirham from the wealth of the orphans (unjustly). And we^-asws are the orphans’.[28]

تفسير الإمام عليه السلام ج، الإحتجاج بِإِسْنَادِهِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع قَالَ حَدَّثَنِي أَبِي عَنْ آبَائِهِ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: أَشَدُّ مِنْ‏ يُتْمِ‏ الْيَتِيمِ‏ الَّذِي‏ انْقَطَعَ‏ عَنْ أَبِيهِ يُتْمُ يَتِيمٍ انْقَطَعَ عَنْ إِمَامِهِ وَ لَا يَقْدِرُ عَلَى الْوُصُولِ إِلَيْهِ وَ لَا يَدْرِي كَيْفَ حُكْمُهُ فِيمَا يُبْتَلَى بِهِ مِنْ شَرَائِعِ دِينِهِ أَلَا فَمَنْ كَانَ مِنْ شِيعَتِنَا عَالِماً بِعُلُومِنَا وَ هَذَا الْجَاهِلُ بِشَرِيعَتِنَا الْمُنْقَطِعُ عَنْ مُشَاهَدَتِنَا يَتِيمٌ فِي حِجْرِهِ أَلَا فَمَنْ هَدَاهُ وَ أَرْشَدَهُ وَ عَلَّمَهُ شَرِيعَتَنَا كَانَ مَعَنَا فِي الرَّفِيقِ الْأَعْلَى

Rasool Allah^-saww said: He is orphan who is unable to receive his parents’ care and is therefore not brought up by them.  However, he is not that miserable as compared with the one who is unable to reach Imam^-asws of his time and is unable to receive and comprehend his Imam^-asws’s blessings and guidance.  He does not know what are his Imam^-asws’s verdicts on those religious affairs faced by him.  He is the Orphan of Alay-Mohammed^-asws.  Be aware! He should be looked after by those who have knowledge about our traditions.  Whoever would teach him our attributes, our Marafat (recognition) and our traditions will be with us in the hereafter.^[29]

VERSE 8

أَفَمَنْ زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَنًا ۖ فَإِنَّ اللَّهَ يُضِلُّ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ ۖ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ ۚ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ {8}

What! So the one, the evil of his deed is adorned for him is so much, that he sees it as good? Allah Lets to stray the one He so Desires to, and Guides the one He so Desires to, therefore don’t let your soul feel sorry upon them. Surely, Allah is a Knower of what they are doing [35:8]

علي بن إبراهيم، عن أحمد بن إدريس، عن أحمد بن محمد، عن علي بن الحكم، عن سيف بن عميرة، عن حسان، عن هاشم بن عمار، يرفعه، في قوله: أَ فَمَنْ زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَناً فَإِنَّ اللَّهَ يُضِلُّ مَنْ يَشاءُ وَ يَهْدِي مَنْ يَشاءُ فَلا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَراتٍ إِنَّ اللَّهَ عَلِيمٌ بِما يَصْنَعُونَ، قال: «نزلت فى زريق، و حبتر

Ali Bin Ibrahim, from Ahmad Bin Idrees, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Umeyra, from Hasaan, from Hisham Bin Amaar, raising it with an unbroken chain,

Regarding His^-azwj Words: What! So the one, the evil of his deed is adorned for him, is so much that he sees it as good? Allah Lets to stray one He so Desires to, and Guides one He so Desires to, therefore your soul should not go to regret upon them. Surely, Allah is a Knower of what they are doing [35:8], he^-asws said: ‘It was Revealed regarding Zareyq (Umar) and Hibter (Abu Bakr)’.[30]

VERSE 9

وَاللَّهُ الَّذِي أَرْسَلَ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَسُقْنَاهُ إِلَىٰ بَلَدٍ مَيِّتٍ فَأَحْيَيْنَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا ۚ كَذَٰلِكَ النُّشُورُ {9}

And Allah is the One Who Sends the winds, so the clouds are stirred, and We Drive it to a dead land and We Revive the ground by it after its death. Similar to that is the Resurrection [35:9]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ الْعَزْرَمِيِّ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عليه السلام) وَ سُئِلَ عَنِ السَّحَابِ أَيْنَ يَكُونُ قَالَ يَكُونُ عَلَى شَجَرٍ عَلَى كَثِيبٍ عَلَى شَاطِئِ الْبَحْرِ يَأْوِي إِلَيْهِ فَإِذَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يُرْسِلَهُ أَرْسَلَ رِيحاً فَأَثَارَتْهُ وَ وَكَّلَ بِهِ مَلَائِكَةً يَضْرِبُوهُ بِالْمَخَارِيقِ وَ هُوَ الْبَرْقُ فَيَرْتَفِعُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al-Husayn Bin Saeed, from Ibn Al-Azramy with an unbroken chain has said the following:

Amir-ul-Momineen^-asws replied when he^-asws was asked, ‘Where do the clouds come from?’  He^-asws has said: ‘They are on the dense trees, on the dunes, and on the shores which are a resort for them. So if Allah^-azwj Mighty and Majestic Intends to Send a wind which stirs them, and Allocates Angels to these who strike it by ‘Al-makhareeq’, and it is the lightning. So they rise up’.

ثُمَّ قَرَأَ هَذِهِ الْآيَةَ اللَّهُ الَّذِي أَرْسَلَ الرِّياحَ فَتُثِيرُ سَحاباً فَسُقْناهُ إِلى بَلَدٍ مَيِّتٍ الْآيَةَ وَ الْمَلَكُ اسْمُهُ الرَّعْدُ

Then he^-asws recited this verse: And Allah is the One Who Sends the winds, so the clouds are stirred, and We Drive it to a dead land and We Revive the ground by it after its death [35:9], the Verse. And the Angel, its name is ‘Al-Ra’ad’ (The Thunder)’.[31]

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

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

‘I heard Ali^-asws Bin Al-Husayn^-asws say: ‘Wonder of all wonders to the one who denies the death and he sees one who dies every day and night, and wonder of all wonders to the one who denies the next Resurrection and he see the first Resurrection (growth).’[32]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنِّي قَدْ أَشْفَقْتُ مِنْ دَعْوَةِ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَلَى يَقْطِينٍ وَ مَا وَلَدَ فَقَالَ يَا أَبَا الْحَسَنِ لَيْسَ حَيْثُ تَذْهَبُ إِنَّمَا الْمُؤْمِنُ فِي صُلْبِ الْكَافِرِ بِمَنْزِلَةِ الْحَصَاةِ فِي اللَّبِنَةِ يَجِي‏ءُ الْمَطَرُ فَيَغْسِلُ اللَّبِنَةَ وَ لَا يَضُرُّ الْحَصَاةَ شَيْئاً

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Yaqteen,

(It has been narrated) from Abu Al-Hassan Musa^asws, said, ‘I said to him^asws, ‘I pitied from a supplication of Abu Abdullah^asws against Yaqteen and what he begot’. So he^asws said: ‘O Abu Al-Hassan! It is not where you are going with it. But rather, the Believer in the back of the disbeliever is at a status of the pebbles among the block. The rain comes and it washes the block, and it does not harm the pebbles anything’.^[33]

VERSE 10

مَنْ كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعًا ۚ إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ ۚ وَالَّذِينَ يَمْكُرُونَ السَّيِّئَاتِ لَهُمْ عَذَابٌ شَدِيدٌ ۖ وَمَكْرُ أُولَٰئِكَ هُوَ يَبُورُ {10}

One who wanted the honour, then for Allah is the Honour entirely. To Him ascend the good words, and the righteous deeds raise it. And those who are plotting the evil deeds, for them is severe Punishment, and their plot, it is futile [35:10]

وَ قَالَ عَلِيُّ بْنُ مُوسَى الرِّضَا ع‏ [فِي هَذِهِ الْآيَةِ] إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ‏: [قَوْلُ‏] لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ عَلِيٌّ وَلِيُّ اللَّهِ، وَ خَلِيفَةُ مُحَمَّدٍ رَسُولِ اللَّهِ حَقّاً، وَ خُلَفَاؤُهُ خُلَفَاءُ اللَّهِ

(Imam Hassan Al-Askari^-asws said): ‘And Ali^-asws Bin Musa Al-Reza^-asws said: ‘Regarding this Verse: To Him ascend the good words [35:10] – are the words, ‘There is no god but Allah^-azwj. Muhammad^-saww is Rasool^-saww of Allah^-azwj. Ali^-asws is the Guardian of Allah^-azwj, and Caliph of Muhammad^-saww Rasool^-saww of Allah^-azwj truly, and his^-saww Caliphs are the Caliphs of Allah^-azwj.

وَ الْعَمَلُ الصَّالِحُ يَرْفَعُهُ‏ عِلْمُهُ فِي قَلْبِهِ بِأَنَّ هَذَا [الْكَلَامَ‏] صَحِيحٌ- كَمَا قُلْتُهُ بِلِسَانِي‏

And the righteous deeds raise it [35:10] – he knows in his heart that this speech is correct – just as he is saying it by his tongue’.[34]

وَ قَالَ عَلِيٌّ الرِّضَا ع‏ إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ‏ قَوْلُ

لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ عَلِيٌّ وَلِيُّ اللَّهِ وَ خَلِيفَةُ مُحَمَّدٍ رَسُولِ اللَّهِ حَقّاً وَ خُلَفَاؤُهُ خُلَفَاءُ اللَّهِ

Ali Al-Reza^-asws said: ‘To Him ascend the good words [35:10], are the words: ‘There is no god except Allah^-azwj, Muhammad^-saww is Rasool^-saww of Allah^-azwj, Ali^-asws is a Guardian^-asws of Allah^‑azwj and caliph of Muhammad^-saww Rasool^-saww of Allah^-azwj truly, and his^-saww caliphs are caliphs of Allah^-azwj.

وَ الْعَمَلُ الصَّالِحُ يَرْفَعُهُ‏ عِلْمُهُ فِي قَلْبِهِ بِأَنَّ هَذَا صَحِيحٌ كَمَا قُلْتُهُ بِلِسَانِي‏

And the righteous deeds raise it [35:10] – he knows in his heart that this is correct – just as I^‑asws am saying it with my^-asws tongue’’.^[35]

محمد بن يعقوب: عن علي بن محمد، و غيره، عن سهل بن زياد، عن يعقوب بن يزيد، عن زياد القندي، عن عمار الأسدي، عن أبي عبد الله (عليه السلام)، في قول الله عز و جل: إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَ الْعَمَلُ الصَّالِحُ يَرْفَعُهُ، قال: «ولايتنا أهل البيت- و أهوى بيده إلى صدره- فمن لم يتولنا لم يرفع الله له عملا

Muhammad Bin Yaqoub, from Ali Bin Muhammad, and someone else, from Sahl Bin Ziyad, from Yaqoub Bin Yazeed, from Ziyad Al Qindy, from Amaar Al Asady,

‘From Abu Abdullah^-asws regarding Allah^-azwj Mighty and Majestic: To Him ascend the good words, and the righteous deeds raise it [35:10], he^-asws said: ‘Our^-asws Wilayah, of the People^-asws of the Household’ – and he^-asws gestured by his^-asws hand to his^-asws own chest. ‘So the one who does not befriend us^-asws, Allah^-azwj would not Raise a (single) deed to Him^-azwj’.[36]

محمد بن يعقوب: عن الحسين بن محمد، عن معلى بن محمد، و عدة من أصحابنا، عن أحمد ابن محمد جميعا، عن الوشاء، عن أحمد بن عائذ، عن أبي الحسن السواق، عن أبان بن تغلب، عن أبي عبد الله (عليه السلام)، قال: «يا أبان، إذا قدمت الكوفة فارو هذا الحديث: من شهد أن لا إله إلا الله مخلصا وجبت له الجنة

Muhammad Bin Yaqoub, from Al Husayn Bin Muhammad, from Moala Bin Muhammad, and a number of our companions, from Ahmad Ibn Muhammad altogether, from Washa, from Ahmand Bin A’aiz, from Abu Al Hassan Al Sawaaq, from Aban Bin Taghlub,

(It has been narrated) from Abu Abdullah^-asws having said: ‘O Aban! When you proceed to Al-Kufa, so report this Hadeeth: ‘The one who testifies that there is no god except for Allah^-azwj sincerely, it would Obligate the Paradise for him’.

قال: قلت له: إنه يأتيني من كل صنف، أ فأروي لهم هذا الحديث؟ قال: «نعم- يا أبان- إنه إذا كان يوم القيامة، و جمع الله الأولين و الآخرين، فتسلب لا إله إلا الله منهم إلا من كان على هذا الأمر

(Aban) said, ‘I said to him, ‘They would be coming to me from every region. Shall I report to them, this Hadeeth?’ He^-asws said: ‘Yes – O Aban – When it will be the Day of Judgement, and Allah^-azwj Gathers the Former ones and the Later ones, then He^-azwj Would Confiscate ‘There is no god except for Allah^-azwj’ from them except from the one who was upon this matter (Al-Wilayah)’.[37]

الشيخ، في (مجالسه)، قال: أخبرنا جماعة، عن أبي المفضل، قال: حدثنا أبو نصر الليث بن محمد بن الليث العنبري إملاء من أصل كتابه، قال: حدثنا أحمد بن عبد الصمد بن مزاحم الهروي سنة إحدى و ستين و مأتين، قال: حدثني خالي أبو الصلت عبد السلام بن صالح الهروي، قال: كنت مع الرضا (عليه السلام) لما دخل نيسابور، و هو راكب بغلة شهباء، و قد خرج علماء نيسابور في استقباله

Al Sheykh in his (book) Majaalis, said, ‘A group informed us, from Abu Al Mufazzal, from Abu Nasr Al Lays Bin Muhammad Bin Al Lays Al Anbary, dictating from his original book, from Ahmad Bin Abdul Samad Bin Mazahim Al Harwy in the year two hundred and sixty one (AH), from his maternal uncle Abu Al Salt Abdul Salam Bin Salih Al Harwy who said,

‘I was with Al-Reza^-asws when he^-asws entered (the city of) Neyshabour, and he^-asws was riding a black haired mule, and the scholars of Neysabour had come out for welcoming him^-asws.

فلما صاروا إلى المربعة تعلقوا بلجام بغلته، و قالوا: يا ابن رسول الله، بحق آبائك الطاهرين حدثنا عن آبائك (صلوات الله عليهم أجمعين)

When they came to a spring, they held the reins of his^-asws mule and they said, ‘O son^-asws of Rasool-Allah^-saww! By the right of your^-asws forefathers^-asws, the Pure, narrate to us from your^-asws forefathers^-asws’.

فأخرج رأسه من الهودج، و عليه مطرف خز، فقال: «حدثني أبي موسى بن جعفر، عن أبيه جعفر بن محمد، عن أبيه محمد بن علي، عن أبيه علي بن الحسين، عن أبيه الحسين سيد شباب أهل الجنة، عن أبيه أمير المؤمنين، عن رسول الله (صلى الله عليه و آله أجمعين)، قال

He^-asws brought out his^-asws head from the canopy, and upon him^-asws was a woollen coat, and he^-asws said: ‘My^-asws father Musa^-asws Bin Ja’far^-asws narrated to me^-asws from his^-asws father Ja’far^-asws Bin Muhammad^-asws, from his^-asws father Muhammad^-asws Bin Ali^-asws, from his^-asws father Ali^-asws Bin Al-Husayn^-asws, from his^-asws father Al-Husayn^-asws, Chief of the youths of people of the Paradise, from his^-asws father^-asws Amir Al-Momineen^-asws, from Rasool-Allah^-saww having said:

أخبرني جبرئيل الروح الأمين عن الله عز و جل، تقدست أسماؤه، و جل وجهه، قال: إني أنا الله، لا إله إلا أنا وحدي- عبادي- فاعبدوني، و ليعلم من لقيني منكم بشهادة أن لا إله إلا الله مخلصا بها أنه قد دخل حصني، و من دخل حصني أمن من عذابي

‘Jibraeel^-as, the Trustworthy Spirit informed me^-saww from Allah^-azwj Mighty and Majestic, Holy are His^-azwj Names and Majestic is His^-azwj Face having Said: “Me, I^-azwj am Allah^-azwj! There is no god except I^-azwj Alone. (The rest are) My^-azwj servants, therefore worship Me^-azwj. And let him know, one from you who meets Me^-azwj with the testimony that there is no god except Allah^-azwj, being sincere with it, he has entered into My^-azwj Fortress, and one who enters into My^-azwj Fortress would be safe from My^-azwj Punishment”’.

قالوا: يا ابن رسول الله، و ما إخلاص الشهادة لله؟ قال: «طاعة الله، و طاعة رسوله، و ولاية أهل بيته (عليهم السلام)

They said, ‘O son^-asws of Rasool-Allah^-saww! And what is the sincere testimony for Allah^-azwj?’ He^-asws said: ‘Obedience to Allah^-azwj, and obedience to His^-azwj Rasool^-saww, and Wilayah of the People^-asws of his^-saww Household’.[38]

قال: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، قال: «قال رسول الله (صلى الله عليه و آله): إن لكل قول مصداقا من عمل يصدقه، أو يكذبه، فإذا قال ابن آدم و صدق قوله بعمل رفع قوله بعمله إلى الله، و إذا قال و خالف عمله قوله رد قوله على عمله الخبيث، و هوى في النار

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

‘From Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘For every speech there is a ratification from a deed which ratifies it. So, when the son of Adam^-as speaks, and his words are ratified by a deed, his deed raises his words to Allah^-azwj. And if he speaks, and his deeds oppose his words, his words get Repulsed upon his bad deeds, and would fall into the Fire’.[39]

VERSE 11

وَاللَّهُ خَلَقَكُمْ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ جَعَلَكُمْ أَزْوَاجًا ۚ وَمَا تَحْمِلُ مِنْ أُنْثَىٰ وَلَا تَضَعُ إِلَّا بِعِلْمِهِ ۚ وَمَا يُعَمَّرُ مِنْ مُعَمَّرٍ وَلَا يُنْقَصُ مِنْ عُمُرِهِ إِلَّا فِي كِتَابٍ ۚ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ {11}

And Allah Created you from soil, then from a seed, then He Made you pairs. And no female bears, nor gives birth, except with His Knowledge; and for no one is there a prolongation from his life-span, nor a reduction from his life-span, except it is in a Book. Surely, that is easy upon Allah [35:11]

محمد بن يعقوب: عن محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن أحمد بن محمد ابن أبي نصر، عن محمد بن عبيد الله، قال: قال أبو الحسن الرضا (عليه السلام): «يكون الرجل يصل رحمه، فيكون قد بقي من عمره ثلاث سنين، فيصيرها الله ثلاثين سنة، و يفعل الله ما يشاء

Muhammad Bin Yaqoub, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Ibn Abu Nasr, from Muhammad Bin Ubeydullah who said,

‘Abu Al-Hassan Al-Reza^-asws said: ‘It can happen that His^-azwj Mercy comes upon the man, so if three years remain from his life, Allah^-azwj Makes it to be thirty years. And Allah^-azwj does whatsoever He^-azwj so Desires to’.[40]

وعنه: عن علي بن إبراهيم، عن أبيه، عن صفوان بن يحيى، عن إسحاق بن عمار، قال: قال أبو عبد الله (عليه السلام): «ما نعلم شيئا يزيد في العمر إلا صلة الرحم، حتى أن الرجل يكون أجله ثلاث سنين فيكون وصولا للرحم، فيزيد الله في عمره ثلاثين سنة، فيجعلها ثلاثا و ثلاثين سنة، و يكون أجله ثلاثا و ثلاثين سنة فيكون قاطعا للرحم، فينقصه الله ثلاثين سنة، و يجعل أجله إلى ثلاث سنين

And from him, from Ali Bin Ibrahim, from his father, from Safwaan Bin Yahya, from Is’haq Bin Amaar who said,

‘Abu Abdullah^-asws said: ‘We^-asws do not know of anything which increases the lifetime except for maintenance of good relations, to the extent that if the remaining term of the man is of three years, so he maintains good relations, so Allah^-azwj Increases it by thirty year, and therefore He^-azwj Makes him to live (another) thirty three years. However, if his (remaining) life term is of thirty-three years, and he cut-off relationships, so Allah^-azwj Reduces it by thirty years to Make his term to be of three years duration’.[41]

وعنه، قال: حدثني محمد بن عبد الله بن جعفر الحميري، عن أبيه، عن محمد بن عبد الحميد، عن سيف بن عميرة، عن منصور بن حازم، قال: سمعناه يقول: «من أتى عليه حول لم يأت قبر الحسين (عليه السلام) أنقض الله من عمره حولا، و لو قلت أن أحدكم يموت قبل أجله بثلاثين سنة لكنت صادقا، و ذلك أنكم تتركون زيارته، فلا تدعوا زيارته يمد الله في أعماركم و يزيد في أرزاقكم، و إذا تركتم زيارته نقص الله من أعماركم و أرزاقكم

And from him (Qulawayh) who said, ‘Muhammad Bin Abdullah Bin Ja’far Al Humeyri narrated to me, from his father, from Muhammad Bin Abdul Hameed, from Sayf Bin Umeyra, from Mansour Bin Haazim who said,

‘I heard him^-asws saying: ‘The one who comes around it (travels) but does not go to the grave of Al-Husayn^-asws, Allah^-azwj Reduces from his lifetime, around it. And if you were to say that death came upon a person thirty years too soon, it would be true, and that is when you leave his^-asws visitation (Ziyarat). Therefore, do not leave his^-asws Ziyarat. Allah^-azwj would Extend your lifetime and Increase your sustenance. And when you neglect his^-asws Ziyarat, Allah^-azwj Reduces from your lifetime and your sustenance.

فسابقوا في زيارته، و لا تدعوا ذلك فإن الحسين بن علي (عليهما السلام) شاهد لكم في ذلك عند الله، و عند رسوله، و عند علي و فاطمة (عليهم السلام)

You should therefore race (compete) in visiting him^-asws, and do not leave that, for Al-Husayn^-asws Bin Ali^-asws would testify for you in the Presence of Allah^-azwj for that, and in the presence of His^-azwj Rasool^-saww, and in the presence of Amir Al-Momineen^-asws and Fatima^-asws’.[42]

وعنه، قال: حدثني أبي (رحمه الله)، عن سعد بن عبد الله، عن أحمد بن محمد، عن محمد بن إسماعيل، عمن حدثه، عن عبد الله بن وضاح، عن داود الحمار، عن أبي عبد الله (عليه السلام)، قال: «من لم يزر قبر الحسين (عليه السلام) فقد حرم خيرا كثيرا، و نقص من عمره سنة

And from him (Qulawayh) who said, ‘My father narrated to me, from Sa’d Bin Abdullah, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from the one who narrated to him, from Abdullah Bin Wazaah, from Dawood Al Hamaar,

‘Abu Abdullah^-asws has said: ‘The one who does not visit the grave of Al-Husayn^-asws, so he has been Prohibited from abundant goodness, and would have a Reduction of a year from his lifetime’.[43]

VERSE 12

وَمَا يَسْتَوِي الْبَحْرَانِ هَٰذَا عَذْبٌ فُرَاتٌ سَائِغٌ شَرَابُهُ وَهَٰذَا مِلْحٌ أُجَاجٌ ۖ وَمِنْ كُلٍّ تَأْكُلُونَ لَحْمًا طَرِيًّا وَتَسْتَخْرِجُونَ حِلْيَةً تَلْبَسُونَهَا ۖ وَتَرَى الْفُلْكَ فِيهِ مَوَاخِرَ لِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ {12}

And the two seas are not alike – this one pleasant, sweet, palatable to drink, and this one salty, bitter. And from each you are eating fresh meat and are extracting ornament (for) you to wear, and you see the ships cleaving therein in order to seek from His Grace, and perhaps you would be thankful [35:12]

علي بن إبراهيم، قال: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله: وَ ما يَسْتَوِي الْبَحْرانِ هذا عَذْبٌ فُراتٌ سائِغٌ شَرابُهُ وَ هذا مِلْحٌ أُجاجٌ: «فالأجاج: المر. قوله: وَ تَرَى الْفُلْكَ فِيهِ مَواخِرَ يقول: الفلك مقبلة و مدبرة بريح واحدة

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

‘From Abu Ja’far^-asws regarding His^-azwj Words: And the two seas are not alike – this one pleasant, sweet, palatable to drink, and this one salty, bitter [35:12], he^-asws said: ‘So the salty – is the sour’. His^-azwj Words: and you see the ships cleaving therein – The ships coming by wind alone’.[44]

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

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

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

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

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

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

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

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

And in a report of Hamdan Bin Suleyman, they^-asws both said: ‘O Abu Saeed! You have come to a water, which denies our^-asws Wilayah three times during each day. Allah^-azwj Mighty and Majestic Presents our^-asws Wilayah upon the waters, so whatever accepts our^-asws Wilayah is fresh and sweet, and whatever rejects our^-asws Wilayah, Allah^-azwj Mighty and Majestic Makes it to be bitter, or salty, burning’.[45]

VERSES 13 & 14

يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى ۚ ذَٰلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ ۚ وَالَّذِينَ تَدْعُونَ مِنْ دُونِهِ مَا يَمْلِكُونَ مِنْ قِطْمِيرٍ {13}

He Merges the night into the day and He Merges the day into the night, and Subdues the sun and the moon each to flow to a specified term. That is Allah, your Lord. For Him is the Kingdom, and those of you who are supplicating to from besides Him are not even controlling a pellicle [35:13]

إِنْ تَدْعُوهُمْ لَا يَسْمَعُوا دُعَاءَكُمْ وَلَوْ سَمِعُوا مَا اسْتَجَابُوا لَكُمْ ۖ وَيَوْمَ الْقِيَامَةِ يَكْفُرُونَ بِشِرْكِكُمْ ۚ وَلَا يُنَبِّئُكَ مِثْلُ خَبِيرٍ {14}

If you supplicate to them, they are not hearing your supplication, and even if they could hear, they would not (be able to) answer you; and on the Day of Judgment they would be denying your association of them (with Allah). And none can inform you like the All-Aware can [35:14]

علي بن إبراهيم: في رواية أبي الجارود، عن أبي جعفر (عليه السلام) يقول: «ما ينقص من الليل‏ يدخل في النهار، و ما ينقص من النهار يدخل في الليل

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

‘From Abu Ja’far^-asws, who has said: ‘Whatever is deficient from the night enters into the day, and whatever is deficient from the day enters into the night’.[46]

علي بن إبراهيم: قوله: وَ الَّذِينَ تَدْعُونَ مِنْ دُونِهِ ما يَمْلِكُونَ مِنْ قِطْمِيرٍ قال: الجلدة الرقيقة التي على ظهر نواة التمر

Ali Bin Ibrahim –

His^-azwj Words: and those you are supplicating to from besides Him are not even controlling a pellicle [35:13], said, ‘(Qitmeer) is the thin layer of skin which is upon the back of the kernel of the date’.[47]

VERSES 15 – 17

يَا أَيُّهَا النَّاسُ أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ ۖ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ {15}

O you people! You are the ones needy to Allah, and Allah, He is the Needless, the Praised One [35:15]

إِنْ يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ {16}

If He so Desires to, He could Abandon you all and Come with a new creation [35:16]

وَمَا ذَٰلِكَ عَلَى اللَّهِ بِعَزِيزٍ {17}

And this is not difficult upon Allah [35:17]

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) سُبْحَانَهُ وَ تَعَالَى لَمْ يَزُلْ مَعَ الزَّائِلِينَ وَ لَمْ يَتَغَيَّرْ مَعَ الْمُتَغَيِّرِينَ وَ لَمْ يَتَبَدَّلْ مَعَ الْمُتَبَدِّلِينَ وَ مَنْ دُونَهُ فِي يَدِهِ وَ تَدْبِيرِهِ وَ كُلُّهُمْ إِلَيْهِ مُحْتَاجٌ وَ هُوَ غَنِيٌّ عَمَّنْ سِوَاهُ

Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya who said,

Abu Al-Hassan^-asws said: ‘Glorious is He^-azwj and Exalted, not declining along with the decliners, and does not alter with the altering ones, and does not change with the changing ones, and the ones besides Him^-azwj are in His^-azwj Hands, and His^-azwj Management, and all of them are needy to Him^-azwj, and He^-azwj is Needless from the ones besides Him^-azwj’.[48]

VERSE 18

وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۚ وَإِنْ تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَىٰ ۗ إِنَّمَا تُنْذِرُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ وَأَقَامُوا الصَّلَاةَ ۚ وَمَنْ تَزَكَّىٰ فَإِنَّمَا يَتَزَكَّىٰ لِنَفْسِهِ ۚ وَإِلَى اللَّهِ الْمَصِيرُ {18}

And no bearer will bear a burden of another; and if a burdened one were to call (another) to carry it, he would not be able to carry anything from it, and even though he may be a next of kin. But rather, you warn those who fear their Lord in private and establish the Salat. And one who purifies, so rather he purifies for himself, and to Allah is the destination [35:18]

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?’ So 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: and no bearer will bear a burden of another [35:18], what does it mean?’

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 Words, but 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 the man in the west was pleased with him being killed, because 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’.[49]

رَوَى عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ أَنَّهُ قَالَ: لَا تُجْنَ يَمِينُكَ عَنْ شِمَالِكَ، وَ هَذَا مَثَلٌ ضَرَبَهُ عَلَيْهِ السَّلَامُ وَ فِي هَذَا دَلَالَةٌ وَاضِحَةٌ عَلَى بُطْلَانِ قَوْلِ مَنْ يَقُولُ: إِنَّ أَطْفَالَ الْكُفَّارِ يُعَذَّبُونَ مَعَ آبَائِهِمْ فِي النَّارِ، انْتَهَى

It is reported from the Prophet^-saww having said: ‘Do not incriminate your right about your left, and this is an example of one the greeting is struck upon, and in this (and no bearer will bear a burden of another [35:18]) there is clear evidence upon the invalidation of the words of the one who is saying, ‘The children of the Kafirs would be Punished along with their fathers in the Fire’. Desist!’’.[50]

وَ بِهَذَا الْإِسْنَادِ عَنْ أَبَانٍ عَنْ عُقْبَةَ بْنِ بَشِيرٍ الْأَسَدِيِّ عَنِ الْكُمَيْتِ بْنِ زَيْدٍ الْأَسَدِيِّ قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ (عليه السلام) فَقَالَ وَ اللَّهِ يَا كُمَيْتُ لَوْ كَانَ عِنْدَنَا مَالٌ لَأَعْطَيْنَاكَ مِنْهُ وَ لَكِنْ لَكَ مَا قَالَ رَسُولُ اللَّهِ (صلى الله عليه وآله) لِحَسَّانَ بْنِ ثَابِتٍ لَنْ يَزَالَ مَعَكَ رُوحُ الْقُدُسِ مَا ذَبَبْتَ عَنَّا

And by this chain, from Abaan, from Uqba Bin Basheer Al-Asady, from Al-Kumeyt Bin Zayd Al-asady who said:

‘I came up to Abu Ja’far^-asws, so he^-asws said: ‘By Allah^-azwj, O Kumeyt, if we^-asws had in our^-asws possession some wealth, we^-asws would have given you from it, but for you is what the Rasool^-saww Allah^-azwj said to Hassan Bin Sabit: ‘The Holy Spirit will not cease to be with you so long as you defend us^-saww’.

قَالَ قُلْتُ خَبِّرْنِي عَنِ الرَّجُلَيْنِ قَالَ فَأَخَذَ الْوِسَادَةَ فَكَسَرَهَا فِي صَدْرِهِ ثُمَّ قَالَ وَ اللَّهِ يَا كُمَيْتُ مَا أُهَرِيقَ مِحْجَمَةٌ مِنْ دَمٍ وَ لَا أُخِذَ مَالٌ مِنْ غَيْرِ حِلِّهِ وَ لَا قُلِبَ حَجَرٌ عَنْ حَجَرٍ إِلَّا ذَاكَ فِي أَعْنَاقِهِمَا

I said, ‘Inform me about the two men (Abu Bakr and Umar)’. He (the narrator) said: ‘He^-asws took the pillow and folded it unto his^-asws chest’ and said: ‘By Allah^-azwj, O Kumeyt, there is no blood spilled unlawfully, nor any wealth taken without right, and not stone turned from another stone except that it would be upon their necks’.[51]

علي بن إبراهيم، قال: حدثني أبي، عن ابن أبي عمير، عن جميل، عن أبي عبد الله (عليه السلام) قال: «خطب أمير المؤمنين (عليه السلام) بعد ما بويع له بخمسة أيام خطبة، فقال فيها: و اعلموا أن لكل حق طالبا، و لكل دم ثائرا، و الطالب لحقنا كقيام الثائر بدمائنا، و الحاكم في حق نفسه هو العادل الذي لا يحيف، و الحاكم الذي لا يجوز، و هو الله الواحد القهار

Ali Bin Ibrahim said, ‘My father narrated to me, from Ibn Abu Umeyr, from Jameel,

‘From Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws preached (a sermon) five days after allegiance having been pledged to him^-asws, and he^-asws said in it: ‘And Know, that for every right there is a seeker, and for every blood (spilt) there is an avenger, and the seeker of our^-asws right is like the standing of the avenger of our^-asws blood, and the Judge in His^-azwj own Right, He^-azwj is the Just Who is not unfair, and the Judge Who does not Exceed, and He^-azwj is Allah^-azwj, the One, the Vanquisher.

و اعلموا أن على كل شارع بدعة وزره و وزر كل مقتد  به من بعده، من غير أن ينقص من أوزار العاملين شيئا، و سينتقم الله من الظلمة مأكلا بمأكل و مشربا بمشرب، من لقم العلقم

And know, that upon every initiator of an innovation would be his burden and the burden of all the ones who follow him from after him (believe him), from without there being any reduction from the burdens of the worlds by anything, and Allah^-azwj would Take Revenge from the unjust one, food with food and drink with drink, from a morsel (with) the morsel.

فليشربوا بالصب من الراح السم المداف، و ليلبسوا دثار الخوف دهرا طويلا، و لهم بكل ما أتوا و عملوا من‏ أفاويق، أما إنه لم يبق إلا الزمهرير من شتائهم، و ما لهم من الصيف إلا رقدة، ويحهم ما تزودوا و جمعوا على ظهورهم من الآثام و الخطايا

So, let them be drinking with the pouring from the wine of the venomous medication, and let them be wearing the jackets of the fear for a lengthy period, and for them, due to all what they had come to and committed. It would not remain except for the bitter cold from their winters, and there would not be for them from the summer except for (prolonged) sleep. Woe be unto them, what they are providing and amassing upon their backs from the sins and the errors!

فيا مطايا الخطايا، و يا زور الزور، و أوزار الآثام مع الذين ظلموا، اسمعوا و اعقلوا و توبوا، و ابكوا على أنفسكم، فسيعلم الذين ظلموا أي منقلب ينقلبون

O committer of the sins, and bearer of the burden and the burdens and the sins along with those who are unjust! Listen, and use your intellects, and repent, and weep upon yourselves, And they shall come to know, those who are being unjust, which overturning they would be Overturned with [26:227].

فاقسم ثم اقسم، لتحملنها بنو امية من بعدي، و ليعرفنها في دار غيرهم عما قليل، فلا يبعد الله إلا من ظلم، و على البادي- يعني الأول- ما سهل لهم من سبيل الخطايا مثل أوزارهم و أوزار كل من عمل بوزرهم إلى يوم القيامة

I^-asws hereby swear! Then I^-asws swear (again)! The clan of Umayya would be bearing these (burdens) from after me^-asws, and these would be recognised in the houses of others of what is little. Allah^-azwj does not Distance anyone except the one who is unjust, and upon the beginning, meaning the first one – what he facilitated for them from the way of the sins, would be the like of their burdens and the burdens of everyone who acted with their burdens, up to the Day of Judgment’’.[52]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ أَفْتَى النَّاسَ بِغَيْرِ عِلْمٍ وَ لَا هُدًى لَعَنَتْهُ مَلَائِكَةُ الرَّحْمَةِ وَ مَلَائِكَةُ الْعَذَابِ وَ لَحِقَهُ وِزْرُ مَنْ عَمِلَ بِفُتْيَاهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Abu Ubeda Al Haza’a,

‘From Abu Ja’far^-asws having said: ‘The one who issues Fatwa to the people without knowledge and without (having) guidance, the Angels of the Mercy and the Angels of the Punishment curse him, and attach him with the burden of the ones who acted by his Fatwa’.[53]

VERSES 19 – 22

وَمَا يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ {19}

And they are not equal, the blind one and the seeing one [35:19]

وَلَا الظُّلُمَاتُ وَلَا النُّورُ {20}

Neither the multiple darkness nor the light [35:20]  

وَلَا الظِّلُّ وَلَا الْحَرُورُ {21}

Neither the shade nor the heat [35:21]  

وَمَا يَسْتَوِي الْأَحْيَاءُ وَلَا الْأَمْوَاتُ ۚ إِنَّ اللَّهَ يُسْمِعُ مَنْ يَشَاءُ ۖ وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي الْقُبُورِ {22}

And neither are the living equal to the dead. Surely, Allah Makes to hear one He so Desires to, and you cannot make hear the ones in the graves [35:22]

‘From Ibn Abbas who said, ‘The Words of the Mighty and Majestic: And they are not equal, the blind one and the seeing one [35:19], said, ‘The blind is Abu Jahl, and the seeing one is Amir Al-Momineen^-asws.

وَ لَا الظُّلُماتُ وَ لَا النُّورُ فالظلمات أبو جهل، و النور أمير المؤمنين (عليه السلام)

Neither the multiple darkness nor the light [35:20] – so the multiple darkness is Abu Jahl, and the light is Amir Al-Momineen^-asws.

وَ لَا الظِّلُّ وَ لَا الْحَرُورُ، الظل ظل لأمير المؤمنين (عليه السلام) في الجنة، و الحرور يعني جهنم لأبي جهل، ثم جمعهم جميعا،

Neither the shade nor the heat [35:21] – the shade is the shade of Amir Al-Momineen^-asws in the Paradise, and the heat means Hell for Abu Jahl, then all of them were Gathered together.

فقال: وَ ما يَسْتَوِي الْأَحْياءُ وَ لَا الْأَمْواتُ فالأحياء: علي، و حمزة، و جعفر، و الحسن، و الحسين، و فاطمة، و خديجة (عليهم السلام)، و الأموات: كفار مكة

Then He^-azwj Said: And neither are the living equal to the dead [35:22], so the living are Ali^-asws, and Hamza^-asws, and Ja’far^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and (Syeda) Fatima^-asws, and (Syeda) Khadeeja^-asws. And the dead are the Kafirs of Makkah’.[54]

VERSES 23 & 24

إِنْ أَنْتَ إِلَّا نَذِيرٌ {23}

Surely, you are only a warner [35:23]

إِنَّا أَرْسَلْنَاكَ بِالْحَقِّ بَشِيرًا وَنَذِيرًا ۚ وَإِنْ مِنْ أُمَّةٍ إِلَّا خَلَا فِيهَا نَذِيرٌ {24}

We Sent you with the Truth as a herald of glad tidings and as a warner, and there is no community except a warner has been among them [35:24]

وَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ يَا مَعْشَرَ الشِّيعَةِ يَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ إِنْ مِنْ أُمَّةٍ إِلَّا خَلا فِيها نَذِيرٌ قِيلَ يَا أَبَا جَعْفَرٍ نَذِيرُهَا مُحَمَّدٌ ( صلى الله عليه وآله ) قَالَ صَدَقْتَ فَهَلْ كَانَ نَذِيرٌ وَ هُوَ حَيٌّ مِنَ الْبِعْثَةِ فِي أَقْطَارِ الْأَرْضِ فَقَالَ السَّائِلُ لَا

And from Abu Ja’far^-asws having said: ‘O group of the Shias! Allah^-azwj Blessed and Exalted is Saying: and there is no community except a warner has been among them [35:24]’. It was said, ‘O Abu Ja’far^-asws! It – the warner is Muhammad^-saww’. He^-asws said: ‘You speak the truth. So was there a warner from the Sent ones in the horizons of the earth while he^-saww was alive?’ The questioner said, ‘No’.

قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) أَ رَأَيْتَ بَعِيثَهُ أَ لَيْسَ نَذِيرَهُ كَمَا أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فِي بِعْثَتِهِ مِنَ اللَّهِ عَزَّ وَ جَلَّ نَذِيرٌ فَقَالَ بَلَى قَالَ فَكَذَلِكَ لَمْ يَمُتْ مُحَمَّدٌ إِلَّا وَ لَهُ بَعِيثٌ نَذِيرٌ

Abu Ja’far^-asws said: ‘What is your view, had He^-azwj Sent him, wouldn’t he be His^-azwj warner just as Rasool-Allah^-saww was during His^-azwj Sending from Allah^-azwj Mighty and Majestic as a warner?’ So he said, ‘Yes’. He^-asws said: ‘Similar to that, Muhammad^-saww did not pass away except that there was for him^-saww, a Sent warner’.

قَالَ فَإِنْ قُلْتُ لَا فَقَدْ ضَيَّعَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ فِي أَصْلَابِ الرِّجَالِ مِنْ أُمَّتِهِ قَالَ وَ مَا يَكْفِيهِمُ الْقُرْآنُ قَالَ بَلَى إِنْ وَجَدُوا لَهُ مُفَسِّراً قَالَ وَ مَا فَسَّرَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ بَلَى قَدْ فَسَّرَهُ لِرَجُلٍ وَاحِدٍ وَ فَسَّرَ لِلْأُمَّةِ شَأْنَ ذَلِكَ الرَّجُلِ وَ هُوَ عَلِيُّ بْنُ أَبِي طَالِبٍ ( عليه السلام )

He^-asws said: ‘Supposing I^-asws were to say ‘no’, so Rasool-Allah^-saww would have wasted the ones in the loins of the men from his^-saww community’ (Muslims to be born until the Day of Judgment). He said, ‘And the Quran does not suffice them?’ He^-asws said: ‘Yes (it would), if they were to find an interpreter for it’. He said, ‘And didn’t Rasool-Allah^-saww interpret it?’ He^-asws said: ‘Yes, he^-saww had interpreted it to one man, and he^-saww explained the glory of that man to the community, and he is Ali^-asws Bin Abu Talib^-asws’.

قَالَ السَّائِلُ يَا أَبَا جَعْفَرٍ كَانَ هَذَا أَمْرٌ خَاصٌّ لَا يَحْتَمِلُهُ الْعَامَّةُ قَالَ أَبَى اللَّهُ أَنْ يُعْبَدَ إِلَّا سِرّاً حَتَّى يَأْتِيَ إِبَّانُ أَجَلِهِ الَّذِي يَظْهَرُ فِيهِ دِينُهُ كَمَا أَنَّهُ كَانَ رَسُولُ اللَّهِ مَعَ خَدِيجَةَ مُسْتَتِراً حَتَّى أُمِرَ بِالْإِعْلَانِ

The questioner said, ‘O Abu Ja’far^-asws! This was a special matter, the generality (of the people) cannot bear it’. He^-asws said: ‘Allah^-azwj Refused that He^-azwj be worshipped except for secretly until there came the period during which His^-azwj Religion could be Manifested, just as it as concealed when Rasool-Allah^-saww was with (Syeda) Khadeeja^-asws until he^-saww was Commanded with the proclamation’.

قَالَ السَّائِلُ يَنْبَغِي لِصَاحِبِ هَذَا الدِّينِ أَنْ يَكْتُمَ قَالَ أَ وَ مَا كَتَمَ عَلِيُّ بْنُ أَبِي طَالِبٍ ( عليه السلام ) يَوْمَ أَسْلَمَ مَعَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) حَتَّى ظَهَرَ أَمْرُهُ قَالَ بَلَى قَالَ فَكَذَلِكَ أَمْرُنَا حَتَّى يَبْلُغَ الْكِتَابُ أَجَلَهُ

The questioner said, ‘Is it befitting for the Master of this Religion that he^-asws conceals?’. He^-asws said: ‘Or did not Ali^-asws Bin Abu Talib^-asws conceal the day he^-asws professed Islam along with Rasool-Allah^-saww until his^-saww matter was manifested?’ He said, ‘Yes’. He^-asws said: ‘Similar to that is our^-asws matter, until the prescribed term comes up’.[55]

Rasool-Allah^-saww – Giver of Glad Tidings to Amir Al-Momineen^-asws

وَ بِالْإِسْنَادِ قَالَ: حَدَّثَنَا الْحُسَيْنُ بْنُ أَحْمَدَ بْنِ إِدْرِيسَ قَالَ: حَدَّثَنَا أَبِي عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ عَنْ طَلْحَةَ بْنِ زَيْدٍ

And by the chain, he said, ‘Al Husayn Bin Ahmad Bin Idrees narrated to us, from his father, from Ahmad Bin Muhammad Bin Khalid, from Al Abbas Bin Marouf, from Muhammad Bin Yahya Al Khaaaz, from Talha Bin Zayd,

عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص‏: أَتَانِي جَبْرَئِيلُ مِنْ قِبَلِ رَبِّي جَلَّ جَلَالُهُ فَقَالَ يَا مُحَمَّدُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُقْرِئُكَ السَّلَامَ وَ يَقُولُ لَكَ بَشِّرْ أَخَاكَ عَلِيّاً بِأَنِّي لَا أُعَذِّبُ مَنْ تَوَلَّاهُ وَ لَا أَرْحَمَ مَنْ عَادَاهُ

(It has been narrated) from Al-Sadiq Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘Jibraeel^-as came to me^-saww from my Lord^-azwj, Majestic is His^-azwj Majesty, and he^-as said: ‘O Muhammad^-saww! Allah^-azwj Mighty and Majestic Conveys the Greetings to you^-saww and is Saying to you^-saww: “Give glad tidings to your^-saww brother^-asws Ali^-asws that I^-azwj will not Punish the one who loves him^-asws, and I^-azwj will not be Merciful to the one who is inimical to him^-asws’.[56]

أَخْبَرَنَا الشَّيْخُ الْمُفِيدُ أَبُو عَلِيٍّ الْحَسَنُ بْنُ مُحَمَّدٍ الطُّوسِيُّ قَالَ: حَدَّثَنَا السَّعِيدُ الْوَالِدُ رَضِيَ اللَّهُ عَنْهُ قَالَ: حَدَّثَنَا الشَّيْخُ الْمُفِيدُ أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ النُّعْمَانِ الْحَارِثِيُّ الْبَغْدَادِيُّ قَالَ: أَخْبَرَنَا أَبُو بَكْرٍ مُحَمَّدُ بْنُ عُمَرَ الْجِعَابِيُّ قَالَ: حَدَّثَنَا جَعْفَرُ بْنُ مُحَمَّدٍ الْحُسَيْنِيُّ قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ عَبْدِ الْمُنْعِمِ قَالَ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ الْفَزَارِيُّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَابِرٍ قَالَ: وَ حَدَّثَنِي جَعْفَرُ بْنُ مُحَمَّدٍ الْحُسَيْنِيُّ قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ عَبْدِ الْمُنْعِمِ قَالَ: حَدَّثَنَا عُمَرُ بْنُ شِمْرٍ عَنْ جَابِرٍ

It was informed to us by the Sheykh Al Mufeed Abu Ali Al Hassan Bin Muhammad Al Toosy, from Al Saeed Al Walid, from Al Sheykh Al Mufeed Abu Abdullah Muhammad Bin Muhammad Bin Al Numan Al Harsy Al Baghdady, from Abu Bakr Muhammad Bin Umar Al Ja’aby, from Ja’far Bin Muhammad Al Husayni, from Ahmad Bin Abdul Man’am, from Abdullah Bin Muhammad Al Fazary,

From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from Jabir.

And he said, ‘It was narrated to us from Ja’far Bin Muhammad Al Husayni, from Ahmad Bin Abdul Man’am, from Amro Bin Shimr, from Jabir,

عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ع عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ قَالَ: قَالَ رَسُولُ اللَّهِ ص لِعَلِيِّ بْنِ أَبِي طَالِبٍ ع‏ أَ لَا أُبَشِّرُكَ أَ لَا أَمْنَحُكَ؟ قَالَ بَلَى يَا رَسُولَ اللَّهِ قَالَ فَإِنِّي خُلِقْتُ أَنَا وَ أَنْتَ مِنْ طِينَةٍ وَاحِدَةٍ فَفَضَلَتْ مِنْهَا فَضْلَةٌ فَخُلِقَ مِنْهَا شِيعَتُنَا فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ دُعِيَ النَّاسُ بِأَسْمَاءِ أُمَّهَاتِهِمْ إِلَّا شِيعَتَكَ فَإِنَّهُمْ يُدْعَوْنَ بِأَسْمَاءِ آبَائِهِمْ لِطِيبِ مَوْلِدِهِمْ

(It has been narrated) from Abu Ja’far Muhammad^-asws Bin Ali^-asws, from Jabir Bin Abdullah Al-Ansary who said, ‘Rasool-Allah^-saww said to Ali^-asws Bin Abu Talib^-asws: ‘Shall I^-saww give you^-asws glad tidings? Shall I^-saww confer upon you^-asws?’ He^-asws said: ‘Yes, O Rasool-Allah^-saww!’ He^-saww said: ‘I^-saww was Created, (both) me^-saww and you^-asws, from one clay (essence). So there remained some remnants from it, and our^-asws Shias were Created from it. Thus, when it will be the Day of Judgment, the people would be called by the names of their mothers except for our^-asws Shias, for they would be called by the names of their fathers, due to the goodness of their births’.[57]

وَ بِالْإِسْنَادِ قَالَ: حَدَّثَنَا أَبُو عَبْدِ اللَّهِ بْنُ أَحْمَدَ بْنِ الْحُسَيْنِ الصَّفَّارُ الْبُخَارِيُّ أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ يَعْقُوبَ حَدَّثَنَا مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ حَفْصٍ حَدَّثَنَا أَحْمَدُ بْنُ عُثْمَانَ بْنِ حَكِيمٍ حَدَّثَنَا قَصَبَةُ حَدَّثَنَا سَوَّارٌ الْأَعْمَى عَنْ دَاوُدَ بْنِ أَبِي عَوْفِ بْنِ أَبِي الْجَحَّافِ عنْ مُحَمَّدِ بْنِ عُمَيْرٍ

And by the chain, said, ‘It was narrated to us by Abu Abdullah Bin Ahmad Bin Al Husayn al Saffar Al Bukhary, from Abdullah Bin Muhammad Bin Yaqoub, from Muhammad Bin Al Husayn Bin Hafs, from Ahmad Bin Usman Bin Hakeym, from Qasbat, from Sawwar Al A’ama, from Dawood Bin Abu Awf Bin Abu Jahhab, from Muhammad Bin Umeyr,

عَنْ فَاطِمَةَ عَنْ أُمِّ سَلَمَةَ قَالَتْ‏: كَانَتْ لَيْلَتِي مِنْ رَسُولِ اللَّهِ وَ هُوَ عِنْدِي فَجَاءَتْ فَاطِمَةُ وَ تَبِعَهَا عَلِيٌّ ع فَقَالَ لَهُ رَسُولُ اللَّهِ ص يَا عَلِيُّ أَبْشِرْ أَنْتَ وَ أَصْحَابُكَ فِي الْجَنَّةِ أَبْشِرْ يَا عَلِيُّ أَنْتَ وَ شِيعَتُكَ فِي الْجَنَّةِ تَمَامَ الْخَبَرِ

From (Syeda) Fatima^-asws, from Umm Salma^-as having said, ‘It was my^-as night from Rasool-Allah^-saww and he^-saww was with me^-as, and (Syeda) Fatima^-asws came over and Ali^-asws came after her^-asws. So Rasool-Allah^-saww said to him^-asws: ‘Receive glad tidings! You^-asws and your^-asws companions would be in the Paradise. Receive glad tidings, O Ali^-asws! You^-asws and your^-asws Shias would be in the Paradise’’. The Hadeeth is complete.[58]

وَ بِالْإِسْنَادِ قَالَ: حَدَّثَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ الْفَقِيهُ حَدَّثَنَا الْحُسَيْنُ بْنُ أَحْمَدَ بْنِ إِدْرِيسَ حَدَّثَنَا أَبِي عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ عَنْ طَلْحَةَ بْنِ زَيْدٍ

And by the chain, said, ‘It was narrated to us by Abu Ja’far Muhammad Bin Ali Bin Al Husayn, the jurist, from Al Husayn Bin Ahmad Bin Idrees, from his father, from Ahmad Bin Muhammad Bin Khalid, from Al Abbas Bin Marouf, from Muhammad Bin Yahya Al Khazzaa, from Talha Bin Zayd,

عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص‏: أَتَانِي جَبْرَئِيلُ مِنْ قِبَلِ رَبِّي تَعَالَى فَقَالَ يَا مُحَمَّدُ إِنَّ اللَّهَ تَعَالَى يُقْرِئُكَ السَّلَامَ وَ يَقُولُ لَكَ بَشِّرْ أَخَاكَ عَلِيّاً بِأَنِّي لَا أُعَذِّبُ مَنْ تَوَلَّاهُ وَ لَا أَرْحَمُ مَنْ عَادَاهُ

From Al-Sadiq Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from his grandfather^-asws from Ali^-asws having said: ‘Rasool-Allah^-saww said: ‘Jibraeel^-as came to me^-saww from my^-saww Lord^-azwj the Exalted, and he^-as said: ‘O Muhammad^-saww! Allah^-azwj the Exalted Conveys the Greetings to you^-saww and is Saying to you^-saww: “Give glad tidings to your^-asws brother Ali^-asws that I^-azwj will not Punish the one who befriends him^-asws nor would I^-azwj be Merciful to the one who is inimical to him^-asws’’.[59]

The titles of Rasool-Allah^-saww – ‘Giver of Glad Tidings’ and ‘Warner’

حدثنا محمد بن علي ماجيلويه رضى الله عنه قال: حدثنا عمي محمد بن أبى القاسم عن احمد بن ابى عبد الله، عن ابى الحسن علي بن الحسين البرقى، عن عبد الله بن جبلة، عن معاوية بن عمار، عن الحسن بن عبد الله بن آبائه عن جده الحسن بن علي بن أبى طالب ” ع ” قال: جاء نفر من اليهود إلى رسول الله صلى الله عليه وآله فسأله اعلمهم فيما سأله فقال لاي شئ سميت محمد وأحمد وابا القاسم وبشيرا ونذيرا وداعيا؟

Muhammad Bin Ali Majaylawiya narrated to us, from an uncle of Muhammad Bin Abu Al Qasim, from Ahmad Bin Abu Abdullah, from Abu Al Hassan Ali Bin Al Husayn Al Barqy, from Abdullah Bin Jabala, from Muawiya, from Amaar, from Al Hassan Bin Abdullah, from his forefathers,

(It has been narrated) from his grandfather^-asws Al-Hassan^-asws Bin Ali^-asws Bin Abu Talib^-asws having said: ‘There came a number of Jews to Rasool-Allah^-saww. So they asked him^-saww, and he^-saww let them know with regards to what they had asked him^-saww. So (one of them) asked, ‘For which thing (reason) have you^-saww been named as ‘Muhammad’, and ‘Ahmad’, and ‘Abu Al-Qasim’, and ‘Bashir’, and ‘Nazir’, and ‘Da’aiy’?’

فقال النبي صلى الله عليه وآله أما محمد فإنى محمود في الارض وأما احمد فإنى محمود في السماء وأما أبو القاسم فإن الله عزوجل يقسم يوم القيامة قسمة النار فمن كفربي من الاولين والآخرين ففى النار ويقسم قسمة الجنة فمن آمن بى واقر بنبوتي ففي الجنة وأما الداعي فإنى أدعوا الناس إلى دين ربى عزوجل وأما النذير فإنى انذر بالنار من عصاني وأما البشير فإنى ابشر بالجنة من أطاعني

The Prophet^-saww said: ‘As for ‘Muhammad’, so I^-saww am the praised one in the earth; and as for ‘Ahmad’, so I^-saww am the praised one in the sky; and as for ‘Abu Al-Qasim’, so Allah^-azwj Mighty and Majestic would Divide the Fire on the Day of Judgement, so the one who rejected me^-saww, from the former ones and the later ones, so he would be in the Fire. And He^-azwj would Divide a division of the Paradise, so the one who believe in me^-saww, and accepted with my^-saww Prophet-hood, so he would be in the Paradise. And as for ‘Al-Da’aiy’, so I^-saww call the people to the Religion of my^-saww Lord^-azwj Mighty and Majestic. And as for ‘Al-Nazeer’, so I^-saww warn of the Fire to the one who disobeys me^-saww. And as for ‘Al-Basheer’, so I^-saww give the good news of the Paradise to the one who obeys me^-saww’.[60]

حدثنا محمد بن علي ماجيلويه رضى الله عنه قال: حدثنا عمي محمد بن أبى القاسم عن احمد بن ابى عبد الله، عن ابى الحسن علي بن الحسين البرقى، عن عبد الله بن جبلة، عن معاوية بن عمار، عن الحسن بن عبد الله بن آبائه عن جده الحسن بن علي بن أبى طالب ” ع ” قال: جاء نفر من اليهود إلى رسول الله صلى الله عليه وآله فسأله اعلمهم فيما سأله فقال لاي شئ سميت محمد وأحمد وابا القاسم وبشيرا ونذيرا وداعيا؟

Muhammad Bin Ali Majaylawiya narrated to us, from an uncle of Muhammad Bin Abu Al Qasim, from Ahmad Bin Abu Abdullah, from Abu Al Hassan Ali Bin Al Husayn Al Barqy, from Abdullah Bin Jabala, from Muawiya, from Amaar, from Al Hassan Bin Abdullah, from his forefathers,

(It has been narrated) from his grandfather^-asws Al-Hassan^-asws Bin Ali^-asws Bin Abu Talib^-asws having said: ‘There came a number of Jews to Rasool-Allah^-saww. So they asked him^-saww, and he^-saww let them know with regards to what they had asked him^-saww. So (one of them) asked, ‘For which thing (reason) have you^-saww been named as ‘Muhammad’, and ‘Ahmad’, and ‘Abu Al-Qasim’, and ‘Bashir’, and ‘Nazir’, and ‘Da’aiy’?’

VERSES 25 & 26

وَإِنْ يُكَذِّبُوكَ فَقَدْ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ جَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ وَبِالزُّبُرِ وَبِالْكِتَابِ الْمُنِيرِ {25}

And if they are belying you, so those from before them had (also) belied. Their Rasools came to them with the clear proofs, and with the Psalms, and with the illuminating Book [35:25]

ثُمَّ أَخَذْتُ الَّذِينَ كَفَرُوا ۖ فَكَيْفَ كَانَ نَكِيرِ {26}

Then I Seized those who committed Kufr. So how was My Disapproval? [35:26]

علي بن إبراهيم، قال: في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله تعالى: فَإِنْ كَذَّبُوكَ فَقَدْ كُذِّبَ رُسُلٌ مِنْ قَبْلِكَ جاؤُ بِالْبَيِّناتِ هي الآيات وَ الزُّبُرِ هو كتب الأنبياء بالنبوة وَ الْكِتابِ الْمُنِيرِ الحلال و الحرام

Ali Bin Ibrahim said in a report of Abu Al Jaroud,

(It has been narrated) from Abu Ja’far^-asws regarding the Words of the Exalted: ‘And if they are belying you, so those from before them had (also) belied. Their Rasools came to them with the clear proofs [35:25] – these are the Verses and the Psalms, the Books of the Prophets^-as with the Prophet-hood, and the illuminating Book – it is the Permissibles and the Prohibitions’’.[61]

VERSES 27 – 31

أَلَمْ تَرَ أَنَّ اللَّهَ أَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ ثَمَرَاتٍ مُخْتَلِفًا أَلْوَانُهَا ۚ وَمِنَ الْجِبَالِ جُدَدٌ بِيضٌ وَحُمْرٌ مُخْتَلِفٌ أَلْوَانُهَا وَغَرَابِيبُ سُودٌ {27}

Do you not see that Allah Sends down water from the sky, then We Bring out by it fruits of different colours, and from the mountain tracts – white, and red, of various colours, and shades of black? [35:27]

وَمِنَ النَّاسِ وَالدَّوَابِّ وَالْأَنْعَامِ مُخْتَلِفٌ أَلْوَانُهُ كَذَٰلِكَ ۗ إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ ۗ إِنَّ اللَّهَ عَزِيزٌ غَفُورٌ {28}

And from the people, and beasts and cattle are various species of it, similar to that. But rather, Allah is feared by those from His knowledgeable servants. Surely, Allah is Mighty, Forgiving [35:28]

إِنَّ الَّذِينَ يَتْلُونَ كِتَابَ اللَّهِ وَأَقَامُوا الصَّلَاةَ وَأَنْفَقُوا مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلَانِيَةً يَرْجُونَ تِجَارَةً لَنْ تَبُورَ {29}

Surely, those are reciting the Book of Allah, and establishing the Salat, and are spending from what We Graced them, secretly and openly, are hoping for a trade never to perish [35:29]

لِيُوَفِّيَهُمْ أُجُورَهُمْ وَيَزِيدَهُمْ مِنْ فَضْلِهِ ۚ إِنَّهُ غَفُورٌ شَكُورٌ {30}

For Him to Fulfil their Recompense and Increase for them from His Grace. He is Forgiving, Appreciative [35:30]

وَالَّذِي أَوْحَيْنَا إِلَيْكَ مِنَ الْكِتَابِ هُوَ الْحَقُّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ ۗ إِنَّ اللَّهَ بِعِبَادِهِ لَخَبِيرٌ بَصِيرٌ {31}

And that which We have Revealed to you from the Book, that is the Truth verifying that which is before it; most surely with respect to His servants Allah is Aware, Seeing [35:31]

محمد بن يعقوب: عن علي بن إبراهيم، عن محمد بن عيسى، عن يونس، عن حماد بن عثمان، عن الحارث بن المغيرة النصري، عن أبي عبد الله (عليه السلام)، في قول الله عز و جل: إِنَّما يَخْشَى اللَّهَ مِنْ عِبادِهِ الْعُلَماءُ، قال: «يعني بالعلماء من صدق فعله قوله، و من لم يصدق فعله قوله فليس بعالم

Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Hamaad Bin Usman, from Al Haris Bin Al Mugheira Al Nasry,

‘From Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: But rather, Allah is feared by those from His knowledgeable servants [35:28], he^-asws said: ‘Meaning by the scholars – the ones whose deeds ratify their words. And the ones whose deeds do not ratify their words, so they are not with the knowledge’.[62]

محمد بن العباس، قال: حدثنا علي بن عبد الله بن أسد، عن إبراهيم بن محمد، عن جعفر بن عمر، عن مقاتل بن سليمان، عن الضحاك بن مزاحم، عن ابن عباس، في قوله عز و جل: إِنَّما يَخْشَى اللَّهَ مِنْ عِبادِهِ الْعُلَماءُ، قال: يعني به عليا (عليه السلام)، كان عالما بالله، و يخشى الله عز و جل و يراقبه، و يعمل بفرائضه، و يجاهد في سبيله، و يتبع في جميع أمره مرضاته و مرضاة رسوله (صلى الله عليه و آله)

Muhammad Bin Al Abbas, from Ali Bin Abdullah Bin Asad, from Ibrahim Bin Muhammad, from Ja’far Bin Umar, from Maqaatil Bin Suleyman, from Al Zahaak Bin Mazaahim,

‘From Ibn Abbas, regarding the Words of the Mighty and Majestic: But rather, Allah is feared by those from His knowledgeable servants [35:28], said, ‘It Means by it, Ali^-asws who was a knowledgeable one with Allah^-azwj, and feared Allah^-azwj Mighty and Majestic Who was Watching him^-asws. And he^-asws performed His^-azwj Obligations, and fought in His^-azwj Way, and followed His^-azwj Desire in all of His^-azwj Commands, and the desire of Rasool-Allah^-saww’.[63]

وعنه: عن محمد بن يحيى، عن أحمد بن محمد بن عيسى، و علي بن إبراهيم، عن أبيه، جميعا، عن الحسن بن محبوب، عن مالك بن عطية، عن أبي حمزة قال: ما سمعت بأحد من الناس كان أزهد من علي بن الحسين (عليهما السلام) إلا ما بلغني عن علي بن أبي طالب (عليه السلام)

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and Ali Bin Ibrahim, from his father, altogether from Al-Hassan Bin Mahboub, from Malik Bin Atiyya, from Abu Hamza who said,

‘I have not heard of anyone who was more ascetic (pious) than Ali^-asws Bin Al-Husayn^-asws except for what has reached to me from Ali^-asws Bin Abu Talib^-asws’.

قال أبو حمزة: كان الإمام علي بن الحسين (عليهما السلام) إذا تكلم في الزهد و وعظ أبكى من بحضرته

Abu Hamza said, ‘Whenever Ali^-asws Bin Al-Husayn^-asws spoke regarding the ascetism (self-restraint), those who were present with him^-asws , (their eyes) would be filled with tears’.

قال أبو حمزة: و قرأت صحيفة فيها كلام زهد من كلام علي بن الحسين (عليهما السلام)، و كتبت ما فيها، ثم أتيت علي بن الحسين (عليهما السلام)، فعرضت ما فيها عليه، فعرفه و صححه، و كان فيها

Abu Hamza said, ‘And I read a parchment in which was the speech on ascetism from the speeches of Ali^-asws Bin Al-Husayn^-asws, and I wrote down what was in it. Then I came to Ali^-asws Bin Al-Husayn^-asws, and I presented what was in it to him^-asws. He^-asws recognised it, and corrected (my mistakes) from what I had (in my notes) and in it was: –

«بسم الله الرحمن الرحيم- و ذكر الصحيفة، و كان مما فيها-: و ما آثر قوم قط الدنيا على الآخرة إلا ساء منقلبهم و ساء مصيرهم

‘In the Name of Allah^-azwj, the Beneficent, the Merciful’ – and he (the narrator) mentioned the parchment, and from what there was in it, was: ‘And no people ever went to Allah^-azwj after having disobeyed Him^-azwj except to His^-azwj Punishment, and no people preferred the world over the Hereafter at all except that evil was their return, and evil was their journey.

و ما العلم بالله و العمل إلا إلفان مؤتلفان، فمن عرف الله خافه، و حثه الخوف على العمل بطاعة الله، و إن أرباب العلم و أتباعهم الذين عرفوا الله، فعملوا له و رغبوا إليه، قال الله: إِنَّما يَخْشَى اللَّهَ مِنْ عِبادِهِ الْعُلَماءُ

And the knowledge and the deeds are nothing with Allah^-azwj except two harmonious matters. So the one who recognises Allah^-azwj fears Him^-azwj, and the fear urges him to the deeds in obedience to Allah^-azwj and that the heads of the knowledge and those that follow them recognise Allah^-azwj so they work (do deeds) for Him^-azwj and desire towards Him^-azwj, and Allah^-azwj has Said: But rather, Allah is feared by those from His knowledgeable servants [35:28].[64]

وعنه: عن عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن بعض أصحابه، عن صالح بن حمزة، رفعه، قال: قال أبو عبد الله (عليه السلام): «إن من العبادة شدة الخوف من الله عز و جل، يقول الله عز و جل: إِنَّما يَخْشَى اللَّهَ مِنْ عِبادِهِ الْعُلَماءُ

And from him (Kulayni having said). ‘From a number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of his companions, from Salih Bin Hamza, raising it, said,

‘Abu Abdullah^-asws said: ‘Surely from the worship, is the intensity of the fear from Allah^-azwj Mighty and Majestic. Allah^-azwj Mighty and Majestic is Saying: But rather, Allah is feared by those from His knowledgeable servants [35:28]’.

قال: و قال أبو عبد الله (عليه السلام): «إن حب الشرف و الذكر لا يكونان في قلب الخائف الراهب

He (the narrator) said, ‘And Abu Abdullah^-asws said: ‘The love for the nobility and the mention (fame) cannot happen to be in the fearful, the apprehensive heart’’.[65]

VERSE 32

ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ۚ ذَٰلِكَ هُوَ الْفَضْلُ الْكَبِيرُ {32}

Then We Gave the Book as an inheritance to those We Chose from among Our servants. So, for them is one who is unjust to himself, and from them is a moderate one, and from them is one who precedes with the deeds of goodness by the Permission of Allah. That, it is the greatest merit [35:32]

محمد بن يعقوب: عن الحسين بن محمد، عن معلى بن محمد، عن محمد بن جمهور، عن حماد بن عيسى، عن عبد المؤمن، عن سالم، قال: سألت أبا جعفر (عليه السلام) عن قول الله عز و جل: ثُمَّ أَوْرَثْنَا الْكِتابَ الَّذِينَ اصْطَفَيْنا مِنْ عِبادِنا فَمِنْهُمْ ظالِمٌ لِنَفْسِهِ وَ مِنْهُمْ مُقْتَصِدٌ وَ مِنْهُمْ سابِقٌ بِالْخَيْراتِ بِإِذْنِ اللَّهِ، قال: «السابق بالخيرات: الإمام، و المقتصد: العارف بالإمام، و الظالم لنفسه: الذي لا يعرف الإمام

Muhammad Bin Yaqoub, from Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Muhammad Bin Jamhour, from Hamaad Bin Isa, from Abul Mo’min, from Salim who said,

‘I asked Abu Ja’far^-asws about the Words of Allah^-azwj Mighty and Majestic: Then We Gave the Book as an inheritance to those We Chose from among Our servants. So for them is one who is unjust to himself, and from them is a moderate one, and from them is one who precedes with the deeds of goodness by the Permission of Allah [35:32], he^-asws said: ‘The preceder – The Imam^-asws; and the one who is moderate – The one who recognises the Imam^-asws; and the one is unjust to himself – The one who does not recognise the Imam^‑asws’.[66]

وعنه: عن الحسين بن محمد، عن معلى، عن الوشاء، عن عبد الكريم، عن سليمان بن خالد، عن أبي عبد الله (عليه السلام)، قال: سألته عن قوله تعالى: ثُمَّ أَوْرَثْنَا الْكِتابَ الَّذِينَ اصْطَفَيْنا مِنْ عِبادِنا، فقال: «أي شي‏ء تقولون أنتم؟» قلت: نقول: إنها في الفاطميين. قال: «ليس حيث تذهب، ليس يدخل في هذا من أشار بسيفه، و دعا الناس إلى الخلاف

And from him, from Al Husayn Bin Muhammad, from Moala, from Al Washa’a, from Abdul Kareem, from Suleyman Bin Khalid,

(The narrator says) ‘I asked Abu Abdullah^-asws about the Words of the Exalted: Then We Gave the Book as an inheritance to those We Chose from among Our servants [35:32], so he^-asws said: ‘Which thing are you all saying?’ I said, ‘We are saying that it is regarding the Fatimids’. He^-asws said: ‘It is not as where you are going with it. The one who gestures with his sword and calls the people to the opposition is not included in this’.

فقلت: فأي شي‏ء الظالم لنفسه؟ قال: «الجالس في بيته لا يعرف حق الإمام، و المقتصد: العارف بحق الإمام، و السابق بالخيرات: الإمام

So, I said, ‘So who is the one who is unjust to himself?’ He^-asws said: ‘The one seated in his house and does not recognise the right of the Imam^-asws. And the moderate one, is the one who recognises the right of the Imam^-asws. And the preceder with the good deeds, is the Imam^-asws’.[67]

حدثنا احمد بن محمد عن الحسين بن سعيد عن النضر بن سويد عن يحيى الحلبي عن ابن مسكان عن ميسر عن سورة بن كليب عن ابي جعفر عليه السلام ان قال في هذه الاية ثم اورثنا الكتاب الذين اصطفينا من عبادنا الاية قال السابق بالخيرات الامام فهى في ولد على وفاطمة عليهم السلام

Narrated to us Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Al-Nazar Bin Suweyd, from Yahya Al-Halby, from Ibn Muskaan, from Maysar, from Sowrat Bin Kaleyb who narrated the following:

Abu Ja’far^-asws, regarding this Verse: Then We Gave the Book as an inheritance to those We Chose from among Our servants. So, for them is one who is unjust to himself, and from them is a moderate one, and from them is one who precedes with the deeds of goodness by the Permission of Allah [35:32], said: ‘The preceder in good deeds is the Imam^-asws, and this is regarding the children of Ali^-asws and (Syeda) Fatima^-asws.’[68]

محمد بن العباس، قال: حدثنا علي بن عبد الله بن أسد، عن إبراهيم بن محمد، عن عثمان بن سعيد، عن إسحاق بن يزيد الفراء، عن غالب الهمداني، عن أبي إسحاق السبيعي، قال: خرجت حاجا فلقيت محمد بن علي (عليه السلام)، فسألته عن هذه الآية: ثُمَّ أَوْرَثْنَا الْكِتابَ الَّذِينَ اصْطَفَيْنا مِنْ عِبادِنا، فقال: «ما يقول فيها قومك، يا أبا إسحاق؟» يعني أهل الكوفة. قال: قلت: يقولون إنها لهم. قال: «فما يخوفهم إذا كانوا من أهل الجنة؟

Muhammad Bin Al Abbas, from Ali Bin Abdullah Bin Asad, from Ibrahim Bin Muhammad, from Usman Bin Saeed, from Is’haq Bin Yazeed Al Fara’a, from Ghalib Al Hamdany, from Abu Is’haq Al Sabyai who said,

‘I went out on Pilgrimage, so I met Muhammad^-asws Bin Ali^-asws. I asked him^-asws about this Verse: Then We Gave the Book as an inheritance to those We Chose from among Our servants [35:32], so he^-asws said: ‘O Abu Is’haq! What do your people say about it?’ Meaning the people of Al-Kufa. He said, ‘I said, ‘They are saying that it is for them’. He^-asws said: ‘Then what are they fearing if they were all from the people of the Paradise?’

قلت: فما تقول أنت، جعلت فداك؟ قال: «هي لنا خاصة- يا أبا إسحاق- أما السابقون بالخيرات: فعلي، و الحسن، و الحسين (عليهم السلام)، و الإمام منا، و المقتصد، فصائم بالنهار، و قائم بالليل، و الظالم لنفسه: ففيه ما في الناس، و هو مغفور له

I said, ‘So what are you^-asws saying, may I be sacrificed for you^-asws?’ He^-asws said: ‘It is for us^-asws especially – O Abu Is’haq – As for one who precedes with the deeds of goodness, so it is Ali^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and the Imams^-asws from us^-asws. And, from them is a moderate one, he is the one who Fasts by the day, and arises (to Pray) by the night. And, one who is unjust to himself, so it is regarding what is among the people, and he is Forgiven for it.

يا أبا إسحاق، بنا يفك الله رقابكم، و بنا يحل الله رباق الذل من أعناقكم، و بنا يغفر الله ذنوبكم، و بنا يفتح، و بنا يختم، و نحن كهفكم ككهف أصحاب الكهف، و نحن سفينتكم كسفينة نوح، و نحن باب حطتكم كباب حطة بني إسرائيل».

O Abu Is’haq! It is by us^-asws that Allah^-azwj Frees your necks, and it is by us^-asws that Allah^-azwj Detaches the humiliation from your necks, and it is by us^-asws that Allah^-azwj Forgives your sins, and it is by us^-asws He^-azwj Begins, and it is by us^-asws that He^-azwj Ends. And we^-asws are your caves like the cave of the Companions of the Cave, and we^-asws are your ship like the Ship of Noah^-as, and we^-asws are your Door of Hitta like the Door of Hitta of the Children of Israel’.[69]

صاحب (الثاقب في المناقب): عن أبي هاشم الجعفري، قال: كنت عند أبي محمد- يعني الحسن (عليه السلام)- فسألناه عن قول الله تعالى: ثُمَّ أَوْرَثْنَا الْكِتابَ الَّذِينَ اصْطَفَيْنا مِنْ عِبادِنا فَمِنْهُمْ ظالِمٌ لِنَفْسِهِ وَ مِنْهُمْ مُقْتَصِدٌ وَ مِنْهُمْ سابِقٌ بِالْخَيْراتِ بِإِذْنِ اللَّهِ. قال (عليه السلام): «كلهم من آل محمد (عليهم السلام)

The author of Al Saqib Fi Al Manaqib, from Abu Hashim Al Ja’fary who said,

‘I was in the presence of Abu Muhammad^-asws – meaning Al-Hassan^-asws – so we asked him^-asws about the Words of the Exalted: Then We Gave the Book as an inheritance to those We Chose from among Our servants. So, for them is one who is unjust to himself, and from them is a moderate one, and from them is one who precedes with the deeds of goodness by the Permission of Allah [35:32], he^-asws said: ‘All of them (Chosen ones) are from the Progeny of Muhammad^-saww.

الظالم لنفسه: الذي لا يقر بالإمام، و المقتصد: العارف بالإمام، و السابق بالخيرات بإذن الله: الإمام

The one who is unjust to himself – The who does not accept the Imam^-asws. And the moderate one – The one who recognises the Imam^-asws. And one who precedes with the deeds of goodness by the Permission of Allah [35:32] – the Imam^-asws’.

قال: فدمعت عيناي، و جعلت أفكر في نفسي عظم ما أعطى الله آل محمد

He (the narrator) said, ‘My eyes filled up with tears, and I went on to think to myself, ‘How great is what Allah^-azwj have Given to the Progeny^-asws of Muhammad^-saww!’

فنظر إلي، و قال: «الأمر أعظم مما حدثتك به نفسك من عظم شأن آل محمد، فاحمد الله فقد جعلك مستمسكا بحبلهم، تدعى يوم القيامة بهم إذا دعي كل أناس بإمامهم، فأبشر- يا أبا هاشم- فإنك على خير

He^-asws looked at me and said: ‘The matter is greater than what you have thought of, of the greatness of the glory of the Progeny^-asws of Muhammad^-saww. Therefore, Praise Allah^-azwj, for He^-azwj has Made you to attach yourself to their^-asws Rope. You would be called on the Day of Judgement with them^-asws when every people would be called with their respective imams. Therefore, receive glad tidings – O Abu Hashim – for you are upon good’.[70]

ابن بابويه، قال: حدثنا أبو جعفر محمد بن علي بن نصر البخاري المقرئ، قال: حدثنا أبو عبد الله‏ الكوفي العلوي الفقيه بفرغانة، بإسناد متصل إلى الصادق جعفر بن محمد (عليهما السلام)، أنه سئل عن قول الله عز و جل: ثُمَّ أَوْرَثْنَا الْكِتابَ الَّذِينَ اصْطَفَيْنا مِنْ عِبادِنا فَمِنْهُمْ ظالِمٌ لِنَفْسِهِ وَ مِنْهُمْ مُقْتَصِدٌ وَ مِنْهُمْ سابِقٌ بِالْخَيْراتِ بِإِذْنِ اللَّهِ

Ibn babuwayh said, ‘It was narrated to us by Abu Jafar Muhammad Bin Ali bin Nasr Al Bukhari Al Maqry, from Abu Abdullah Al Kufy Al Alawy Al Faqeeh at Fargana,

By a chain linked to Al-Sadiq Ja’far^-asws Bin Muhammad^-asws having been asked about the Words of Allah^-azwj Mighty and Majestic: Then We Gave the Book as an inheritance to those We Chose from among Our servants. So for them is one who is unjust to himself, and from them is a moderate one, and from them is one who precedes with the deeds of goodness by the Permission of Allah [35:32].

فقال: «الظالم يحوم حوم نفسه، و المقتصد يحوم حوم قلبه، و السابق يحوم حوم ربه عز و جل

So he^-asws said: ‘The unjust one circles around his self, and the moderate one circles around his heart, and the preceding one circles around his Lord^-azwj Mighty and Majestic’’.[71]

VERSES 33 – 35

جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِنْ ذَهَبٍ وَلُؤْلُؤًا ۖ وَلِبَاسُهُمْ فِيهَا حَرِيرٌ {33}

Gardens of Eden, they shall be entering these wearing therein bracelets of gold and pearls, and their clothes therein would be silk [35:33]

وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ ۖ إِنَّ رَبَّنَا لَغَفُورٌ شَكُورٌ {34}

And they shall say, ‘The Praise is for Allah Who Removed the grief from us. Surely our Lord is Forgiving, Appreciative [35:34]

الَّذِي أَحَلَّنَا دَارَ الْمُقَامَةِ مِنْ فَضْلِهِ لَا يَمَسُّنَا فِيهَا نَصَبٌ وَلَا يَمَسُّنَا فِيهَا لُغُوبٌ {35}

Who Transferred us to the house of eternal settlement, from His Grace. Neither shall toil touch us therein nor shall fatigue touch us therein [35:35]

وعنه، قال: حدثنا علي بن الحسين بن شاذويه المؤدب، و جعفر بن محمد بن مسرور (رضي الله عنهما)، قالا: حدثنا محمد بن عبد الله بن جعفر الحميري، عن أبيه، عن الريان بن الصلت، قال: حضر الرضا (عليه السلام) مجلس المأمون بمرو و قد اجتمع إليه في مجلسه جماعة من علماء أهل العراق و خراسان، فقال‏ المأمون: أخبروني عن معنى هذه الآية: ثُمَّ أَوْرَثْنَا الْكِتابَ الَّذِينَ اصْطَفَيْنا مِنْ عِبادِنا، فقالت العلماء: أراد الله عز و جل بذلك الامة كلها

And from him, from Ali Bin Al Husayn bin Shazawiya Al Mo’dib, and Ja’far Bin Muhammad Bin Masroor, from Muhammad Bin Abdullah Bin Ja’far Al Humeyri, from his father, from Al Rayan Bin Al Salt who said,

‘Al-Reza^-asws was present in a gathering of Al-Mamoun, at Marv, and there had gathered to him a group from the scholars of the people of Al-Iraq and Khurasan. Al-Mamoun said, ‘Inform me about the Meaning of this Verse: Then We Gave the Book as an inheritance to those We Chose from among Our servants [35:32]. So, the scholars said, ‘Allah^-azwj Mighty and Majestic Intends by that, the whole of the community’.

فقال المأمون: ما تقول، يا أبا الحسن؟ فقال الرضا (عليه السلام): «لا أقول كما قالوا، و لكن أقول: أراد الله عز و جل بذلك العترة الطاهرة». فقال المأمون: و كيف عنى العترة من دون الامة؟

Al-Mamoun said, ‘And what are you^-asws saying, O Abu Al-Hassan^-asws?’ So Al-Reza^-asws said: ‘I^-asws am not saying as what they are saying, but I^-asws say: ‘Allah^-azwj Mighty and Majestic Intends by that, the Purified Family^-asws’. Al-Mamoun said, ‘And how can it Mean the Progeny^-asws, besides the community?’

فقال له الرضا (عليه السلام): «لو أراد الامة لكانت بأجمعها في الجنة لقول الله تبارك و تعالى: فَمِنْهُمْ ظالِمٌ لِنَفْسِهِ وَ مِنْهُمْ مُقْتَصِدٌ وَ مِنْهُمْ سابِقٌ بِالْخَيْراتِ بِإِذْنِ اللَّهِ ذلِكَ هُوَ الْفَضْلُ الْكَبِيرُ

Al-Reza^-asws said to him: ‘If the Intended were the whole community, and they would all be gathered in the Paradise due to the Words of Allah^-azwj Blessed and Exalted: So for them is one who is unjust to himself, and from them is a moderate one, and from them is one who precedes with the deeds of goodness by the Permission of Allah. That, it is the greatest merit [35:32].

ثم جمعهم كلهم في الجنة، فقال عز و جل: جَنَّاتُ عَدْنٍ يَدْخُلُونَها يُحَلَّوْنَ فِيها مِنْ أَساوِرَ مِنْ ذَهَبٍ، فصارت الوراثة للعترة الطاهرة لا لغيرهم

Then all of them would be gathered in the Paradise. So the Mighty and Majestic Said: Gardens of Eden, they shall be entering these wearing therein bracelets of gold [35:33]. Thus that is for the inheritance for the Purified Family^-asws, not others apart from them^-asws’.[72]

ابن بابويه، قال: حدثنا عبد الله بن محمد بن عبد الوهاب، عن أبي الحسن أحمد بن محمد الشعراني، عن أبي محمد عبد الباقي، عن عمر بن سنان المنبجي، عن حاجب بن سليمان، عن وكيع بن الجراح، عن سليمان الأعمش، عن أبي ظبيان، عن أبي ذر (رحمه الله)، قال: رأيت سلمان و بلالا يقبلان إلى النبي (صلى الله عليه و آله) [إذ انكب سلمان على قدم رسول الله (صلى الله عليه و آله) يقبلها، فزجره النبي (صلى الله عليه و آله)] عن ذلك، ثم قال له: «يا سلمان، لا تصنع بي كما تصنع الأعاجم بملوكها، إنما أنا عبد من عبيد الله، آكل كما يأكل العبد، و أقعد كما يقعد العبد

Ibn Babuwayh, from Abdullah Bin Muhammad Bin Abdul Wahab, from Abu Al Hassan Ahmad Bin Muhammad Al Sha’rani, from Abu Muhammad Abdul Baqi, from Umar Bin Sinan Al Munbajy, from Hajib Bin Suleyman, from Waqie Bin Al Jarrah, from Suleyman Al Amsh, from Abu Zibyan,

‘From Abu Zarr^-ra who said, ‘I^-ra saw Salman^-ra and Bilal kissing (the forehead) of the Prophet^-saww, when Salman^-ra hurriedly fell to the feet of Rasool-Allah^-saww to kiss them. So the Prophet^-saww deterred him^-ra from that, then said to him^-ra: ‘O Salman^-ra! Do not do with me^-saww like what the Persians do with their kings. But, I^-saww am a servant from the servants of Allah^-azwj. I^-saww eat like the servant, and I^-saww sit like the servants sit’.

فقال له سلمان: يا مولاي، سألتك بالله إلا أخبرتني بفضل فاطمة (عليها السلام) يوم القيامة

Salman^-ra said to him^-saww, ‘O my^-ra Master^-saww! I^-ra ask you^-saww, for the Sake of Allah^-azwj, to inform me^-ra of the merits of (Syeda) Fatima^-asws on the Day of Judgement’.

قال: فأقبل النبي (صلى الله عليه و آله) ضاحكا مستبشرا، ثم قال: «و الذي نفسي بيده إنها الجارية التي تجوز في عرصة القيامة على ناقة رأسها من خشية الله، و عيناها من نور الله، و خطامها من جلال الله، و عنقها من بهاء الله، و سنامها من رضوان الله، و ذنبها من قدس الله، و قوائمها من مجد الله، إن مشت سبحت، و إن رغت قدست

He (the narrator) said, ‘The Prophet^-saww laughed joyfully, then said: ‘By the One^-azwj in Whose Hand is my^-saww soul, she^-asws is the only a maidservant allowed on the Plains of resurrection to be upon a she-camel whose head would be from fear of Allah^-azwj, its eyes from the Light of Allah^-azwj, and its^-asws bridle would be from the Majesty of Allah^-azwj, and its neck would be from the Magnificence of Allah^-azwj, and its hump would be from the Pleasure of Allah^-azwj, and its tail would be from the Holiness of Allah^-azwj, and its walk would be from the Glory of Allah^-azwj such that if it walks, it would be Glorifying, and if it shakes, it would be Extolling His^-azwj Holiness.

عليها هودج من نور فيه جارية إنسية حورية عزيزة، جمعت فخلقت، و صنعت فمثلت من ثلاثة أصناف: فأولها من مسك أذفر، و أوسطها من العنبر الأشهب، و آخرها من الزعفران الأحمر، عجنت بماء الحيوان، لو تفلت تفلة في سبعة أبحر مالحة لعذبت، و لو أخرجت ظفر خنصرها إلى دار الدنيا لغشي الشمس و القمر

Upon her^-asws would be in a canopy of Light in which would be a human maidservant for her^-asws resembling an honourable Hourie, and they were gathered together for her to be created, and she resembles three varieties – So the first of it is from yellow Musk, and her middle is from grey Amber, and her end is from red Saffron, kneaded with the water of ‘الحيوان’ the water from a spring in the Heavens. If she were to spit in the seven salty seas, their bitterness would turn sweet. If she were to bring out the nail of her little finger upon the house of the world, it would overwhelm the sun and the moon (in brilliance).

جبرئيل عن يمينها، و ميكائيل عن شمالها، و علي أمامها، و الحسن و الحسين وراءها، و الله يكلؤها و يحفظها

Jibraeel^-as would be on her^-asws right, and Mikaeel^-as on her^-asws left, and Ali^-asws in front of her^-asws, and Al-Hassan^-asws and Al-Husayn^-asws behind her^-asws, and Allah^-azwj would be Preserving her^-asws and Protecting her^-asws.

فيجوزون في عرصة القيامة، فإذا النداء من قبل الله جل جلاله: معاشر الخلائق، غضوا أبصاركم، و نكسوا رؤوسكم، هذه فاطمة بنت محمد نبيكم، زوجة علي إمامكم، أم الحسن و الحسين

They^-asws would be crossing over the Plains of Resurrection and there would be a Call from the Front of Allah^-azwj, Majestic is His^-azwj Majesty: “Group of People! Close your eyes, and lower your heads! This is (Syeda) Fatima^-asws, daughter of Muhammad^-saww of your Prophet^-saww, wife of Ali^-asws your Imam^-asws, mother of Al-Hassan^-asws and Al-Husayn^-asws!”

فتجوز الصراط و عليها ريطتان بيضاوان، فإذا دخلت الجنة، و نظرت إلى ما أعد الله لها من الكرامة، قرأت: بسم الله الرحمن الرحيم الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ إِنَّ رَبَّنا لَغَفُورٌ شَكُورٌ الَّذِي أَحَلَّنا دارَ الْمُقامَةِ مِنْ فَضْلِهِ لا يَمَسُّنا فِيها نَصَبٌ وَ لا يَمَسُّنا فِيها لُغُوبٌ

He^-asws would cross the Bridge, and she^-asws would have two white sheets. When she^-asws enters the Paradise, and looks at what Allah^-azwj has prepared for her^-asws from the Prestige, she^-asws would recite: ‘In the Name of Allah^-azwj the Beneficent, the Merciful: And they shall say, ‘The Praise is for Allah Who Removed the grief from us. Surely our Lord is Forgiving, Appreciative [35:34] Who Transferred us to the house of eternal settlement, from His Grace. Neither shall toil touch us therein nor shall fatigue touch us therein [35:35]’.

قال- فيوحي الله عز و جل إليها: يا فاطمة، سليني أعطك، و تمني علي أرضك، فتقول: إلهي، أنت المنى، و فوق المنى، أسألك أن لا تعذب محبي و محبي عترتي بالنار

Rasool Allah^-saww said: ‘So Allah^-azwj would Reveal unto her^-asws: “O Fatima^-asws! Ask Me^-azwj, I^-azwj shall Give it to you^-asws and Fulfil your^-asws wishes”. So she^-asws would be saying: ‘My^-azwj God! You^-azwj are the Bestower, and Higher than that. I^-asws ask You^-azwj that You^-azwj should not Punish those that love me^-asws and my^-asws Family^-asws, with the Fire’.

فيوحي الله تعالى إليها: يا فاطمة، و عزتي و جلالي و ارتفاع مكاني لقد آليت على نفسي من قبل أن أخلق السماوات و الأرض بألفي عام أن لا اعذب محبيك، و محبي عترتك بالنار

Then Allah^-azwj the Exalted would Reveal unto her^-asws: “O Fatima^-asws! By My^-azwj Honour, and My^-azwj Majesty, and My^-azwj Elevated Status! I^-azwj Took it upon Myself^-azwj, before I^-azwj Created the skies and the earth, by two thousand years, that I^-azwj will not Punish those who love you^-asws, and your^-asws Family^-asws, with the Fire”.[73]

VERSES 36 & 37

وَالَّذِينَ كَفَرُوا لَهُمْ نَارُ جَهَنَّمَ لَا يُقْضَىٰ عَلَيْهِمْ فَيَمُوتُوا وَلَا يُخَفَّفُ عَنْهُمْ مِنْ عَذَابِهَا ۚ كَذَٰلِكَ نَجْزِي كُلَّ كَفُورٍ {36}

And those who commit Kufr, for them is the Fire of Hell. Neither will it eliminate them so they could be dying, nor would any Punishment be lightened from them. Like that do We Recompense every ungrateful one [35:36]

وَهُمْ يَصْطَرِخُونَ فِيهَا رَبَّنَا أَخْرِجْنَا نَعْمَلْ صَالِحًا غَيْرَ الَّذِي كُنَّا نَعْمَلُ ۚ أَوَلَمْ نُعَمِّرْكُمْ مَا يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ وَجَاءَكُمُ النَّذِيرُ ۖ فَذُوقُوا فَمَا لِلظَّالِمِينَ مِنْ نَصِيرٍ {37}

And they would be screaming therein, ‘Our Lord! Take us out. We will do righteous deeds, other than which we used to do!’ Or, did We not Grant you a life-span what he could be doing Zikr during it, one who was mindful? And the warner did come to you, therefore taste (the Punishment), for there is no helper for the ones who are unjust [35:37]

محمد بن العباس، قال: حدثنا محمد بن سهل العطار، عن عمر بن عبد الجبار، عن علي، عن أبيه، عن علي بن جعفر، عن أخيه موسى بن جعفر، عن أبيه، عن جده، عن علي بن الحسين، عن أبيه، عن جده أمير المؤمنين (صلوات الله عليهم أجمعين)، قال: «قال لي رسول الله (صلى الله عليه و آله): يا علي، ما بين من يحبك و بين أن يرى ما تقربه عيناه إلا أن يعاين الموت

Muhammad Bin Al Abbas, from Muhammad Bin Sahl Al Athaar, from Umar Bin Abdul Jabbar, from Ali, from his father, from Ali Bin Ja’far,

‘From his brother Musa^-asws Bin Ja’far^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws, from Ali^-asws Bin Al-Husayn^-asws, from his^-asws grandfather^-asws Amir-ul-Momineen^-asws having said; ‘Rasool-Allah^-saww said to me^-asws: ‘O Ali^-asws! There is nothing in between you^-asws and the one who loves you^-asws, and he sees what approaches his eyes except for witnessing the death’.

ثم تلا: رَبَّنا أَخْرِجْنا نَعْمَلْ صالِحاً غَيْرَ الَّذِي كُنَّا نَعْمَلُ يعني أن أعدائه إذا دخلوا النار قالوا: رَبَّنا أَخْرِجْنا نَعْمَلْ صالِحاً في ولاية علي (عليه السلام) غَيْرَ الَّذِي كُنَّا نَعْمَلُ في عداوته

Then he^-asws recited: ‘Our Lord! Take us out. We will do righteous deeds, other than which we used to do!’ [35:37] – meaning his^-asws enemies, when they enter the Fire, they would say, ‘Our Lord! Take us out. We will do righteous deeds [35:37] – regarding Wilayah of Ali^-asws, other than which we used to do!’ [35:37], in enmity to him^-asws.

فيقال لهم في الجواب: أَ وَ لَمْ نُعَمِّرْكُمْ ما يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ وَ جاءَكُمُ النَّذِيرُ و هو النبي (صلى الله عليه و آله) فَذُوقُوا فَما لِلظَّالِمِينَ لآل محمد مِنْ نَصِيرٍ ينصرهم و لا ينجيهم منه و لا يحجبهم عنه

So it would be Said to them in the Answer: Or, did We not Grant you a life-span what he could be doing Zikr during it, one who was mindful? And the warner came to you – and it is the Prophet^-saww, therefore taste; for the ones who are unjust – to the Progeny^-asws of Muhammad^-saww, there is no helper – to help them, nor to rescue them from it, nor to veil them from it’.[74]

وعنه، قال: حدثنا أبي (رضي الله عنه)، قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن علي بن الحكم، عن داود بن النعمان، عن سيف التمار، عن أبي بصير، قال: قال الصادق أبو عبد الله (عليه السلام): «إن العبد لفي فسحة من أمره ما بينه و بين أربعين سنة، فإذا بلغ أربعين سنة أوحى الله عز و جل إلى ملائكته: أني قد عمرت عبدي عمرا، فغلظا و شددا و تحفظا و اكتبا عليه قليل عمله و كثيره، و صغيره و كبيره

And from him (Sheykh Al Sadouq), from his father, from Sa’d Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Dawood Bin Al No’man, from Sayf Al Tamr, from Abu Baseer who said,

‘Al-Sadiq Abu Abdullah^-asws said: ‘When the servant is at the age of forty, Allah^-azwj Mighty and Majestic Reveals unto His^-azwj Angels: “I^-azwj have Let My^-azwj servant reach to an age, so be harsh, and strong, and preserving, and write against him the little of his deeds and the much of it, and the small of it and the big of it”.

و سئل الصادق (عليه السلام) عن قول الله عز و جل: أَ وَ لَمْ نُعَمِّرْكُمْ ما يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ فقال: «توبيخ لابن ثماني عشرة سنة

And I asked About the Words of Allah^-azwj Mighty and Majestic: Or, did We not Grant you a life-span what he could be doing Zikr during it, one who was mindful? [35:37], so he^-asws said: ‘A Rebuke for a son eighteen years of age’.[75]

VERSES 38 & 39

إِنَّ اللَّهَ عَالِمُ غَيْبِ السَّمَاوَاتِ وَالْأَرْضِ ۚ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ {38}

Surely, Allah is the Knower of unseen of the skies and the earth. He is Aware of the contents of the chests [35:38]

هُوَ الَّذِي جَعَلَكُمْ خَلَائِفَ فِي الْأَرْضِ ۚ فَمَنْ كَفَرَ فَعَلَيْهِ كُفْرُهُ ۖ وَلَا يَزِيدُ الْكَافِرِينَ كُفْرُهُمْ عِنْدَ رَبِّهِمْ إِلَّا مَقْتًا ۖ وَلَا يَزِيدُ الْكَافِرِينَ كُفْرُهُمْ إِلَّا خَسَارًا {39}

He is the One Who Made you Caliphs in the earth. So, one who commits Kufr, then his Kufr would be against him, and the Kafirs would not be increased by their Kufr except in aversion, nor will the Kafirs be increased by their Kufr except for loss [35:39]

ابن شاذان: عن علي بن الحسين، عن أبيه (عليهما السلام): قال أمير المؤمنين (عليه السلام): «من لم يقل إني رابع الخلفاء الأربعة، فعليه لعنة الله

Ibn Shazan, from Ali^-asws Bin Al-Husayn^-asws, from his^-asws father^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The one who does not say that I^-asws am the fourth Caliph, so upon him is the Curse of Allah^-azwj’’.

قال الحسين بن زيد: فقلت لجعفر بن محمد (عليهما السلام): قد رويتم غير هذا فإنكم لا تكذبون؟! قال (عليه السلام): «نعم قال الله تعالى في محكم كتابه: وَ إِذْ قالَ رَبُّكَ لِلْمَلائِكَةِ إِنِّي جاعِلٌ فِي الْأَرْضِ خَلِيفَةً فكان آدم أول خليفة الله. و يا داوُدُ إِنَّا جَعَلْناكَ خَلِيفَةً فِي الْأَرْضِ فكان داود الثاني

Al-Husayn Bin Zayd said, ‘So I said to Ja’far^-asws Bin Muhammad^-asws, ‘It has been reported other than this, and you (Imams^-asws) are not lying?’ He^-asws said: ‘Yes. Allah^-azwj the Exalted Said in the Decisive (Verses) of His^-azwj Book And when your Lord said to the Angels: I am going to Make a Caliph in the earth [2:30] – so Adam^-as was the first Caliph of Allah^-azwj. And O Dawood ! We have Made you a Caliph in the earth [38:26] – So Dawood^-as was the second.

و كان هارون خليفة موسى قوله تعالى: اخْلُفْنِي فِي قَوْمِي وَ أَصْلِحْ، و هو خليفة محمد (صلى الله عليه و آله)، فلم لم يقل: إني رابع الخلفاء الأربعة؟

And Haroun^-as was the Caliph of Musa^-as, saying it in the Words of the Exalted Be my Caliph, and correct (the people) [7:142]. And he (Ali^-asws) is the Caliph of Muhammad^-saww. So why should not one say he^-asws is the fourth Caliph?’[76]

VERSES 40 & 41

قُلْ أَرَأَيْتُمْ شُرَكَاءَكُمُ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ أَرُونِي مَاذَا خَلَقُوا مِنَ الْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِي السَّمَاوَاتِ أَمْ آتَيْنَاهُمْ كِتَابًا فَهُمْ عَلَىٰ بَيِّنَتٍ مِنْهُ ۚ بَلْ إِنْ يَعِدُ الظَّالِمُونَ بَعْضُهُمْ بَعْضًا إِلَّا غُرُورًا {40}

Say: ‘Have you considered your associates, those you are supplicating to from besides Allah? Show me what they have created from the earth, or are there associates for them in the skies, or did We Give them a Book so they are upon a proof from it? But, the promises of the unjust ones to each other are only a deception’ [35:40]

إِنَّ اللَّهَ يُمْسِكُ السَّمَاوَاتِ وَالْأَرْضَ أَنْ تَزُولَا ۚ وَلَئِنْ زَالَتَا إِنْ أَمْسَكَهُمَا مِنْ أَحَدٍ مِنْ بَعْدِهِ ۚ إِنَّهُ كَانَ حَلِيمًا غَفُورًا {41}

Surely, Allah Withholds the skies and the earth lest they cease. And if they were to cease, no one can withhold these from after Him. He was always Lenient, Forgiving’ [35:41]

عدة من أصحابنا عن أحمد بن محمد البرقى رفعه قال: جاء الجاثليق أمير المؤمنين عليه السلام فقال له: أخبرني عن الله عزوجل يحمل العرش أم العرش يحمله ؟ فقال أمير المؤمنين عليه السلام: الله عزوجل حامل العرش والسموات وما فيهما وما بينهما و ذلك قول الله: (ان الله يمسك السموات والارض ان تزولا ولئن زالتا ان امسكهما من احد من بعده انه كان حليما غفورا)

A number of our companions, from Ahmad Bin Muhammad Al Barqy, raising it with an unbroken chain, said,

‘A Catholic came to Amir Al-Momineen^-asws. He said to him^-asws, ‘Inform me about Allah^-azwj Mighty and Majestic. Does He^-azwj Carry the Throne or does the Throne carry Him?’ So, Amir Al-Momineen^-asws said: ‘Allah^-azwj Mighty and Majestic is the Bearer of the Throne, and the skies, and what is within them, and what is in between them, and these are the Words of Allah^-azwj: Surely Allah Withholds the skies and the earth lest they cease. And if they were to cease, no one can withhold these from after Him. He was always Lenient, Forgiving [35:41]’.[77]

Merits of Verse 41

الشيخ في (مجالسه): بإسناده عن معاوية بن وهب، قال: كنت عند أبي عبد الله (عليه السلام)، قال: فصدع ابن لرجل من أهل مرو و هو عنده جالس. قال: فشكا ذلك إلى أبي عبد الله (عليه السلام)، قال: «أدنه مني» قال: فمسح على رأسه، ثم تلا: إِنَّ اللَّهَ يُمْسِكُ السَّماواتِ وَ الْأَرْضَ أَنْ تَزُولا وَ لَئِنْ زالَتا إِنْ أَمْسَكَهُما مِنْ أَحَدٍ مِنْ بَعْدِهِ إِنَّهُ كانَ حَلِيماً غَفُوراً

Al Sheykh in his Majalis, by his chain from Muawiya Bin Wahab who said,

‘I was in the presence of Abu Abdullah^-asws, a man from the people of Merv, who was in his^-asws presence had a headache. So he complained about it to Abu Abdullah^-asws. He^-asws said: ‘Come near me^-asws’, and he^-asws wiped upon his head, then recited: Surely Allah Withholds the skies and the earth lest they cease. And if they were to cease, no one can withhold these from after Him. He was always Lenient, Forgiving [35:41]’.[78]

وعنه، في (التهذيب): بإسناده عن محمد بن علي بن محبوب، عن محمد بن حماد الكوفي، عن‏ محمد بن خالد، عن عبيد الله بن الحسين، عن علي بن الحسين، عن علي بن أبي حمزة، عن ابن يقطين، قال: قال أبو عبد الله (عليه السلام): «من أصابته زلزلة فليقرأ: يا من يمسك السماوات و الأرض أن تزولا، و لئن زالتا إن أمسكهما من أحد من بعده إنه كان حليما غفورا، صل على محمد و آل محمد، و أمسك عني السوء إنك على كل شي‏ء قدير

And from him, in Al Tehzeeb, by his chain, from Muhammad Bin Ali Bin Mahboub, from Muhammad Bin Hamaad Al Kufy, from Muhammad Bin Khalid, from Ubeydullah Bin Al Husayn, from Ali Bin Al Husayn, from Ali Bin Abu Hamza, from Ibn Yaqteen who said,

‘Abu Abdullah^-asws said: ‘The one who is hit by a tremor should recite, ‘Surely Allah Withholds the skies and the earth lest they cease. And if they were to cease, no one can withhold these from after Him. He was always Lenient, Forgiving [35:41], send Greetings upon Muhammad^-saww and Progeny^-asws of Muhammad^-saww, Lift the evil away from me, You^-azwj have the Power over everything’.

قال: «من قرأها عند النوم لم يسقط عليه البيت، إن شاء الله تعالى

He^-asws said: ‘The one who recites it (before) going to sleep, the house would not fall down upon him, if Allah^-azwj so Desires it’.[79]

VERSES 42 & 43

وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَئِنْ جَاءَهُمْ نَذِيرٌ لَيَكُونُنَّ أَهْدَىٰ مِنْ إِحْدَى الْأُمَمِ ۖ فَلَمَّا جَاءَهُمْ نَذِيرٌ مَا زَادَهُمْ إِلَّا نُفُورًا {42}

And they swore by Allah with the strongest of their oaths, if a warner were to come to them they would become the most guided ones from the communities. But, when a warner came to them, it did not increase them except in aversion [35:42]

اسْتِكْبَارًا فِي الْأَرْضِ وَمَكْرَ السَّيِّئِ ۚ وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ ۚ فَهَلْ يَنْظُرُونَ إِلَّا سُنَّتَ الْأَوَّلِينَ ۚ فَلَنْ تَجِدَ لِسُنَّتِ اللَّهِ تَبْدِيلًا ۖ وَلَنْ تَجِدَ لِسُنَّتِ اللَّهِ تَحْوِيلًا {43}

Behaving arrogantly in the earth and plotting the evil, and the evil plot does not affect any except its perpetrators. So, are they awaiting except for the ways of the former ones? You will never find a replacement in the Sunnah of Allah, and you will never find an alteration in the Sunnah of Allah [35:43]

قال: و قال أمير المؤمنين (عليه السلام) في كتابه الذي كتبه إلى شيعته يذكر فيه خروج عائشة إلى البصرة، و عظم خطأ طلحة و الزبير فقال: «و أي خطيئة أعظم مما أتيا! أخرجا زوج رسول الله (صلى الله عليه و آله) من بيتها، و كشفا عنها حجابا ستره الله عليها و صانا حلائلهما في بيوتهما! ما أنصفا لا لله و لا لرسوله من أنفسهما

(Ali Bin Ibrahim) said,

‘And Amir Al-Momineen^-asws said in his^-asws letter which he^-asws wrote to the Shias, mentioning in it the coming out of Ayesha to Al-Basra and the major error of Talha and Al-Zubayr, so he^-asws said: ‘And which error is greater than what these two have come with? They have brought the wife of Rasool-Allah^-saww out from her house, and uncovered from her a veil which Allah^-azwj had Veiled upon her, and kept their own wives in their own houses!’ They have not done justice to Allah^-azwj and His^-azwj Rasool^-saww!’

ثلاث خصال مرجعها على الناس في كتاب الله: البغي، و المكر، و النكث، قال الله: يا أَيُّهَا النَّاسُ إِنَّما بَغْيُكُمْ عَلى أَنْفُسِكُمْ ، و قال: فَمَنْ نَكَثَ فَإِنَّما يَنْكُثُ عَلى نَفْسِهِ، و قال: وَ لا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ، و قد بغيا علينا، و نكثا بيعتي، و مكرا بي

There are three qualities being referenced upon the people in the Book of Allah^-azwj – The rebellion, and the plotting, and the breaking (of the allegiance). Allah^-azwj Said: O you people! But rather, your rebellion is against your own selves [10:23], and Said: So the one who breaks, is rather breaking against himself [48:10], and Said: and the evil plot does not affect any except its perpetrators [35:43], and they have rebelled against us^-asws, and broke their allegiance with me^-asws, and plotted against me^-asws’.[80]

Allah^-azwj Says:

يَمْحُو اللَّهُ مَا يَشَاءُ وَيُثْبِتُ ۖ وَعِنْدَهُ أُمُّ الْكِتَابِ {39}

Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]

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

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’.^[81]

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’.^[82]

VERSE 44

أَوَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ وَكَانُوا أَشَدَّ مِنْهُمْ قُوَّةً ۚ وَمَا كَانَ اللَّهُ لِيُعْجِزَهُ مِنْ شَيْءٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ ۚ إِنَّهُ كَانَ عَلِيمًا قَدِيرًا {44}

Or, did they not travel in the land and looked at how was the end result of those from before them, and although they were mightier in strength than they are? And Allah was not such as for something to escape Him, neither in the skies nor in the earth. Surely, He was always Knowing, Powerful [35:44]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ زَيْدِ بْنِ الْوَلِيدِ الْخَثْعَمِيِّ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ قَال

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid, and Al-Husayn Bin Saeed together from Al-Nazar Bin Suweyd, from Yahya Al-Halby, from Abdullah Bin Muskaan, from Zayd Bin Al-Waleed Al-Khash’amy, from Abu Al-Rabi’e Al-Shamy who said:

قَالَ وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ قُلْ سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كانَ عاقِبَةُ الَّذِينَ مِنْ قَبْلُ فَقَالَ عَنَى بِذَلِكَ أَيِ انْظُرُوا فِي الْقُرْآنِ فَاعْلَمُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِكُمْ وَ مَا أَخْبَرَكُمْ عَنْهُ

He (the narrator) said, ‘And I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic: Say: ‘Travel in the land, then look, how was the end result of those from before [30:42]. So he^-asws said: ‘It means by that, look in the Quran so you will come to know how was the eventual end of those who were before you, and what it is informing you about it’.[83]

VERSE 45

وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِمَا كَسَبُوا مَا تَرَكَ عَلَىٰ ظَهْرِهَا مِنْ دَابَّةٍ وَلَٰكِنْ يُؤَخِّرُهُمْ إِلَىٰ أَجَلٍ مُسَمًّى ۖ فَإِذَا جَاءَ أَجَلُهُمْ فَإِنَّ اللَّهَ كَانَ بِعِبَادِهِ بَصِيرًا {45}

And if Allah were to seize the people for what they earn, He would not leave any creature on its back. But, He Respites them to a specified term. So when their term comes, then surely Allah would be Watchful of His servants [35:45]

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)’’.[84]

[1] تفسير القمي، ج‏2، ص: 206

[2] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 4

[3] Bihar Al-Anwaar – V 56 The book of creation – Ch 28 H 26 c

[4] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 29 H 10

[5] Bihar Al Anwaar – V 56 The book of creation – Ch 23 H 6

[6] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 70

[7] Bihar Al-Anwaar – V 5, The book of Justice, Ch 3 H 13

[8] Bihar Al-Anwaar – V 30, The book of Fitna (Strife) And Ordeals, Ch 16 H 1

[9]                         بحار الأنوار (ط – بيروت)، ج‏30، ص: 18

[10] ثواب الأعمال: 110.

[11] (خواص القرآن)

[12] الكافي 8: 272/ 402

[13] الكافي 8: 272/ 403

[14] الكافي 8: 272/ 404

[15] تفسير القمّي 2: 206.

[16] تفسير القمّي 2: 206.

[17] Nahj Al Balagah – Sermon No. 90

[18] تأويل الآيات 2: 478/ 1

[19] تفسير القمّي 2: 207.

[20] بحارالأنوار     47     240

[21]  وَلَوْ أَنَّهُمْ رَضُوا مَا آَتَاهُمُ اللَّهُ وَرَسُولُهُ وَقَالُوا حَسْبُنَا اللَّهُ سَيُؤْتِينَا اللَّهُ مِنْ فَضْلِهِ وَرَسُولُهُ إِنَّا إِلَى اللَّهِ رَاغِبُونَ (599:)

[22] ) …… وَمَا نَقَمُوا إِلَّا أَنْ أَغْنَاهُمُ اللَّهُ وَرَسُولُهُ …….. (749:)

[23]  كَلَّا بَلْ رَانَ عَلَى قُلُوبِهِمْ مَا كَانُوا يَكْسِبُونَ (1483:)

[24] بحارالأنوار     47     240

[25] Al Kafi V 2 – The Book Of Belief and Disbelief CH 111 H 26

[26] Al Kafi – H 14449 (Extract)

[27] تأويل الآيات 1: 345/ 29 (Extract)

[28] تفسير العيّاشي 1: 225/ 48

[29] Ahtijab, pp. 2 (Haqaiq-ul-wasiat, pp. 32)

[30] تفسير القمّي 2: 207.

[31] الكافي 8: 218/ 268.

[32] الكافي 3: 258/ 28.

[33] Al Kafi V 2 – The Book Of Belief and Disbelief CH 7 H 2

[34] Tafseer Imam Hassan Al Askari^asws – S 184

[35] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 q

[36] الكافي 1: 356/ 85.

[37] الكافي 2: 378/ 1.

[38] الأمالي 2: 201

[39] تفسير القمّي 2: 208.

[40] الكافي 2: 121/ 3

[41] الكافي 2: 122/ 17.

[42] كامل الزيارات: 151.

[43] كامل الزيارات: 151

[44] تفسير القمّي 2: 208.

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

[46] تفسير القمّي 2: 167

[47] تفسير القمّي 2: 208

[48] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allah^azwj) CH 20 H 2 (Extract)

[49] عيون أخبار الرّضا (عليه السّلام) 1: 273/ 5، علل الشرائع: 229/ 1، ينابيع المودة: 424

[50] تفسير نور الثقلين، ج‏3، ص: 144

[51] الكافي 8: 102/ 75.

[52] تفسير القمّي 1: 384. (Extract)

[53] Al Kafi V 1 – The Book Of Intellect and Ignorance CH 11 H 3

[54] شواهد التنزيل 2: 101/ 781، مناقب ابن شهر آشوب 3: 81، تأويل الآيات 2: 480/ 5.

[55] Al Kafi V 1 – The Book Of Divine Authority CH 41 H 6

[56] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 1 H 23

[57] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 1 H 19

[58] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 4 H 27

[59] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 4 H 31

[60] Al Illal Al Sharaie – V 1 Ch 106 H 1

[61] تفسير القمّي 1: 127.

[62] الكافي 1: 28/ 2

[63] تأويل الآيات 2: 480/ 6.

[64] الكافي 8: 14/ 2.

[65] الكافي 2: 56/ 7 (Extract)

[66] الكافي 1: 167/ 1.

[67] الكافي 1: 167/ 2.

[68] بصائر الدرجات: 65/ 3

[69] تأويل الآيات 2: 481/ 7.

[70] الثاقب في المناقب: 566/ 506

[71] معاني الأخبار: 104/ 1

[72] عيون أخبار الرّضا (عليه السّلام) 1: 228/ 1، أمالي الصدوق: 421/ 1 (Extract)

[73] تأويل الآيات 2: 483/ 12

[74] تأويل الآيات 2: 485/ 13.

[75] أمالي الصدوق: 40/ 1

[76] مائة منقبة: 125 منقبة 59.

[77] Tafseer Noor Al Saqalayn – CH 35 H 113

[78] الأمالي 2: 284

[79] التهذيب 3: 294/ 892

[80] تفسير القمّي 2: 210.

[81] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allah^azwj) CH 24 H 6

[82] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allah^azwj) CH 24 H 3

[83] Al Kafi – H 14797 (Extract)

[84] تفسير العيّاشي 1: 355/ 8.