Al Fussilat

CHAPTER 41

FUSSILAT (Also called HaMeem Al-Sajdah)

(Signs)

(54 VERSES)

VERSES 1 – 54

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

Brief Introduction of Fussilat – HaMeem Al-Sajdah (41):

Sura Fussilat (54 verses) was revealed in Makkah.[1]

(In a Hadeeth, Imam^-asws says) Allah-azwj Says: Alif Lam Meem “[2:1] – He^-asws (Ali^-asws) is the Quran which begins with Alif Lam Meem [2:1] – He^-asws (Ali^-asws) is that Book which Musa^-as was informed with, and the ones after him^-as from the Prophets^-as, and they^-as informed the Children of Israel that I^-azwj would be Revealing unto you^-saww – O Muhammad^-saww – an Arabic Book ‘Falsehood has not come to it from before it nor (would it come) from after it; (it is) a Revelation from the Wise, the Praised One” [41:42].  There is no doubt therein [2:2] – There is no doubt in it that it would be appearing in your presence just as their Prophets^-as had informed them: ‘Muhammad^-saww, such a Book would be Revealed unto him^-saww that the falsehood would not (be able to) obliterate it. He^-saww and his^-saww community would be reciting it upon all their situations.^[2]

‘Abu Abdullah^-asws said and had recited this Verse: And woe be unto those who associate!’ [41:6] Those who are not giving the Zakat and they are disbelievers in the Hereafter [41:7]: ‘O Aban! Do you see Allah^-azwj the Glorious would seek from the Polytheists Zakat of their wealth and they are worshipping a god other than Him^-azwj along with Him^-azwj?’

He (the narrator) said, ‘I said, ‘So who are they?’ He^-asws said: ‘Woe be to the associator, those who are associating with the first Imam^-asws and are not referring to the other what the first ones^-asws said regarding him^-asws, and they disbelieved in him^-asws’’.^[3]

‘Abu Abdullah^-asws (6^th Imam) said: ‘O Hafs! One who is patient, is patient (only) a little, and that one who panics, panics (only) a little’. Then he^-asws said: ‘Upon you is to be with the patience in the entirety of your matters, for Allah^-azwj Sent Muhammad^-saww and Commanded him^-saww with the patience and the kindness, so He^-azwj Said: And be patient upon what they are saying, and avoid them with a beautiful avoidance [73:10].

And Said: Repel evil by that which is best, So, if there is enmity between you and him, he would be like your intimate friend [41:34]. Rasool-Allah^-saww was patient until they faced him^-saww with the bones and threw these at him^-saww. His^-azwj chest was constricted, so Allah^-azwj Revealed: And We have Known that you tend to constrict your chest due to what they are saying [15:97] (an extract).^[4]

‘Abu Abdullah^-asws said to me: ‘O Aban! Do you see that Allah^-azwj Sought from the Polytheists Zakat from their wealth, and they were associating with Him^-azwj, where they are saying, And woe be unto those who associate!’ [41:6] Those who are not giving the Zakat and they are disbelievers in the Hereafter [41:7]?’

I said to him^-asws, ‘May I be sacrificed for you^-asws! How is that so? Explain it to me’.

He^-asws said: ‘Woe be unto the Polytheists, those who are associating with the first Imam^-asws and with the other they were disbelieving. O Aban! But rather Allah^-azwj Called the servants to believe in Him^-azwj. So, when they believe in Allah^-azwj and in His^-azwj Rasool^-saww, the Obligations are necessitated upon them’.

‘From Abu Ja’far^-asws regarding His^-azwj Words: Surely those who commit Kufr with the Zikr when it came to them [41:41] – meaning the Quran, Neither did the falsehood come from before it, nor (would it come) from after it. (It is) a Revelation from the most Wise, the most Praised [41:42], he^-asws said: ‘(Falsehood) did not come from before it – the Torah and the Evangel and the Psalms; and as for from after it, (falsehood) will not come from after it, any Book to invalidate it’’.

His^-azwj Words: ‘If only its Verses had been explained in detail. A foreign language and an Arabian (Rasool)?’ [41:44], he^-asws said: ‘If this Quran had been in a foreign language, they would have said, ‘How can we learn it and our language is Arabic, and you^-saww have come to us with a Quran in a foreign language?’ Therefore, Allah^-azwj Loved to Reveal it in their language’’.^[5] 

‘Abu Ja’far^-asws said: ‘O Jabir, why was the Jumm’a named as the day of Jumm’a?’ I said, ‘You^-saww inform me, may Allah^-azwj make me to be your^-asws sacrifice.’ He^-asws said: ‘Shall I^-asws tell you it’s magnificent explanation?’ I said, ‘Yes, may Allah^-azwj make me to be your^-asws sacrifice.’

He^-asws said: ‘Allah^-azwj has Named the Friday as Jumm’a because Allah^-azwj Mighty and Majestic Gathered (Jamm’a) in that day the former ones and the later ones, and Gathered what Allah^-azwj had Created from the Jinn, and the Humans, and everything our Lord^-azwj had Created, and the skies, and the earths, and the oceans, and the Paradise, and the Fire, and everything Allah^-azwj had Created, for the Covenant.

He^-azwj Took the covenant from them for His^-azwj Lordship, and to Muhammad^-saww for his^-saww Prophet-hood, and to Ali^-asws for his^-asws Wilayah, and on that Day Allah^-azwj Said to the Heavens and the earth: so He Said to it and to the earth: “Come, willingly or unwillingly!” They both said: ‘We come willingly’ [41:11]. Allah^-azwj Named that day as Al-Jumm’a, because the former ones and the later ones had gathered therein.

Then the Mighty and Majestic Said: O you those who believe! When there is a call for the Salat on the day of Friday [62:9] – from your days in which you have gathered together. And the Salat is the Amir Al-Momineen^-asws, meaning by the ‘Salat’ as being the Wilayah’, and this is the great Wilayah, for during that day were brought (together) the Rasools^-as, and the Prophets^-as, and the Angels, and everything Created by Allah^-azwj, and the two races of the Jinn and the humans, and the skies and the earths, and the Momineen by their acceptance of Allah^-azwj Mighty and Majestic.

And the Momineen, with the Talbiyya of Allah^-azwj Mighty and Majestic: so be determined (for) the Zikr of Allah [62:9], and the Zikr of Allah^-azwj (Ali^-asws) is better for you than the allegiance of the first one (Abu Bakr) and his wilayah, if you only knew [62:9].

‘But when you have accomplished the Salat – meaning the allegiance has been pledged to Amir Al-Momineen^-asws, then disperse in the earth – meaning by the ‘earth’, the successors^-asws. Allah^-azwj Commanded with obeying them^-asws, and their^-asws Wilayah, just as He^-azwj had Commanded with the obedience to the Rasool^-saww, and obedience to Amir Al-Momineen^-asws.

Allah^-azwj (Utilised) teknonyms about their^-asws names regarding that, so He^-azwj Named them^-asws as the ‘earth’, and seek from the Grace of Allah [62:10].

Jabir said, ‘and seek from the Grace of Allah [62:10]?’ He^-asws said: ‘An alteration! This is how it was Revealed: and seek the Grace of Allah to be upon successors and remember Allah much, that you may be successful [62:10]’.

Then Allah^-azwj Mighty and Majestic, in that position, Addresses Muhammad^-saww, so He^-azwj Said: And when they see [62:11] i.e., the doubters and the ungrateful ones, trade – meaning the first one (Abu Bakr) or sport – meaning the second one (Umar), they disperse to go to them’.

‘I said, ‘(It is): they break (the Salat) to (go) to it [62:11]’. He^-asws said: ‘An alteration. This is how it was Revealed!

And they leave you standing – with Ali^-asws. Say: – O Muhammad^-saww! ‘Whatever is in the Presence of Allah – from the Wilayah of Ali^-asws and the successors^-asws, is better than the sport and the trade – meaning the first one (Abu Bakr) and the second one (Umar), for those who are pious [62:11]’.

He (the narrator) said, ‘I said, ‘There aren’t (the Words): ‘For those who are pious’ in it?’

He (the narrator) said, ‘So he^-asws said: ‘Yes, this is how the Verse was Revealed, and you (Shias), are those who are pious, and Allah is the best of the sustainers [62:11]’’.^[6]

‘From Abu Abdullah^-asws regarding Words of Exalted: Surely those who say, ‘Our Lord is Allah!’, then they are steadfast, – upon the Imams^-asws, one after one, the Angels would descend unto them [41:30] – the Verse’’.^[7]

‘Abu Ja’far^-asws regarding Words of Mighty and Majestic: Surely those who say, ‘Our Lord is Allah!’, then they are steadfast, – He^-azwj is Saying you should complete the obedience to Allah^-azwj and His^-azwj Rasool^-saww, and Wilayah of Progeny^-asws of Muhammad^-saww, then they are steadfast upon it, the Angels would descend unto them (saying): – on the Day of Qiyamah, ‘Do not fear, and do not grieve, and receive glad tidings of the Paradise which you were Promised [41:30].

Those ones, they are those who when they panic on the Day of Qiyamah when they are Resurrected, the Angels would meet them and say to them: ‘Don not fear, and do not grieve! We are those who were with you in the life of the world. We will not separate from you until you enter the Paradise, and receive glad tidings of the Paradise which you were Promised [41:30]’’.^[8]

‘From Abu Abdullah^-asws regarding Words of Allah^-azwj Mighty and Majestic: Surely those who say, ‘Our Lord is Allah!’, then they are steadfast, [41:30] – the Verse. He^-asws said: ‘Steadfast upon the Imams^-asws, one after one’’.^[9] Also, I said, ‘When would the Angels descend unto them with: ‘Do not fear, and do not grieve, and receive glad tidings of the Paradise which you were Promised [41:30] We are your Guardians in the life of the world and in the Hereafter, [41:31]?’ He^-asws said: ‘At death and on the Day of Qiyamah’’ We are your Guardians in the life of the world and in the Hereafter, and for you therein is whatever your souls desire, and for you therein would be whatever you call for [41:31] Being a hospitality from the Forgiving, Merciful [41:32]’’.^[10].^[11]

‘From Abu Abdullah^-asws having said: ‘This Verse was Revealed unto Rasool-Allah^-saww: Repel (evil) by that which is best, So if there is enmity between you and him, he would be like your intimate friend [41:34].

Rasool-Allah^-saww said: ‘‘I^-saww ordered with the dissimulation, so ten (people) moved by it until I^-saww ordered to stop what I^-saww had ordered. And Ali^-asws ordered by it, so he^-asws moved by it until he^-asws stopped it. Then the Imams^-asws ordered by it to each other, so they^-asws moved with it. But, when our^-asws Qaim^-asws rises, the dissimulation would cease (it would no longer be applicable) and the sword would rise, and he^-asws would not take from the people, and would not give them, except by the sword’’.^[12]

‘From Abu Abdullah^-asws regarding Words of Allah^-azwj Blessed and Exalted Be patient, He^-azwj is saying, from the disobedience, and excel in patience, upon the Obligations, and fear Allah in order to be successful [3:200]. He^-azwj is Saying, enjoin with the good and forbid from the evil’. Then he^-asws said: ‘And which evil is eviler than injustices of the community to us^-asws and their killing us^-asws?

And remain steadfast – He^-azwj is Saying, in the Way of Allah^-azwj, and we^-asws are the Way in what is between Allah^-azwj and His^-azwj creatures, and we^-asws the lowest steadfastness. The one who rejects about us^-asws, has rejected about the Prophet^-saww and what he^-saww came with from the Presence of Allah^-azwj; in order to be successful [3:200], He^-azwj Saying, perhaps the Paradise would be Obligated for you if you were to do that.

And its example is from the Words of Allah^-azwj: ‘And who is better in words than the one who supplicates to Allah and does righteous deeds, and says, ‘I am from the submitters’? [41:33]; and if this Verse were regarding the Muezzins (caller to the prayers) just as the interpreters are interpreting it (by opinion), the Qadirites (take religion by free will)[13] would succeed along with the people of innovations with them’’.^[14]

‘From Abu Abdullah^-asws regarding Words of Mighty and Majestic: We will be Showing them Our Signs in the horizons and within their own selves, until it becomes clear to them that it is the Truth. [41:53]. He^-asws said: ‘Regarding the breakdowns upon them in the horizon, and within themselves with the morpshosis until it becomes clear to them, it is Al-Qaim^-asws’’.^[15]

‘From Abu Ja’far^-asws regarding the Words of the Mighty and Majestic: Say: ‘I do not ask you for any recompense over it, nor am I from the pretenders [38:86] Surely, he is only a Zikr to the worlds [38:87]. He^-asws said: ‘He^-asws (the Zikr) is Amir Al-Momineen^-asws’.

And you will come to know his News after a while [38:88] – He^-asws said: ‘During the coming out (appearance) of Al-Qaim^-asws’.

And regarding Words of Mighty and Majestic: And We had Given Musa the Book, but there was differing in it, [41:45]. He^-asws said: ‘They differed just as this community differed regarding the Book, and they will be differing regarding the (version of the) Book which is with Al-Qaim^-asws which he^-asws will come to them with it, until a lot of people would deny it, and so he^-asws will advent to them and strike off their necks’.

And as for Words of Mighty and Majestic: And had not a Decisive Word preceded, it would have been Decided between them. And surely, for the ones unjust, there would be a painful Punishment [42:21]. He^-asws said: ‘Had it not been for what had preceded among them from Allah^-azwj Mighty and Majestic, Al-Qaim^-asws would not let remain any one among them’.

And regarding Words of Mighty and Majestic: And those who are ratifying the Day of Religion [70:26], he^-asws said: ‘(Ratifying) the rising of Al-Qaim^-asws’.

And Words of Mighty and Majestic: ‘By Allah, our Lord! We were not associators’ [6:23], he^-asws said: ‘They would be meaning (they were not associating anyone with) the Wilayah of Ali^-asws’.

And regarding Words of Mighty and Majestic: ‘The Truth came and the Falsehood vanished, surely the falsehood would always vanish’ [17:81], he^-asws said: ‘When Al-Qaim^-asws rises, the governments of the falsehood would vanish’’.^[16]

MERITS

ابن بابويه: بإسناده، عن أبي المغرا، عن ذريح المحاربي، قال: قال أبو عبد الله (عليه السلام): «من قرأ حم السجدة كانت له نورا يوم القيامة مد بصره و سرورا، و عاش في الدنيا محمودا مغبوطا

Ibn babuwayh, by his chain, from Abu Al-Magra, from Zareeh Al-Maharby who said,

‘Abu Abdullah^-asws said: ‘The one who recites Ha Meem Sajda (Surah Fussilat) would have a Light for himself on the Day of Judgement for as far as the eye can see, and a happiness, and would live in the world as a praised one’.[17]

ومن (خواص القرآن): روي عن النبي (صلى الله عليه و آله)، أنه قال: «من قرأ هذه السورة أعطاه الله بعدد حروفها عشر حسنات

And from Khawas Al-Quran –

It has been reported from the Prophet^-saww having said: ‘The one who recites this Chapter (Surah Fussilat), Allah^-azwj would Give him ten Rewards for the number of its letters.

و من كتبها في إناء و غسله، و عجن به عجينا ثم سحقه، و أسفه كل من به وجع الفؤاد، زال عنه و برى‏ء بإذن الله تعالى

And one who writes it in a container and washes with it, and kneads it with a kneading, then applies it everywhere there is pain of the heart, it would decline from him, and he would be cured from it by the Permission of Allah^-azwj the Exalted’.[18]

وقال الصادق (عليه السلام): «من كتبها في إناء و محاها بماء المطر، و سحق بذلك الماء كحلا، و تكحل به من في عينه بياض أو رمد، زال عنه ذلك الوجع، و لم يرمد بها أبدا، و إن تعذر الكحل فليغسل عينيه بذلك الماء، يزول عنه الرمد بإذن الله تعالى

And Al-Sadiq^-asws said: ‘The one who writes it in a container, and wipes it with the rain water, and mixes Kohl with that water, and applies it to the whiteness of his eyes or conjunctivitis, that pain would decline from him, and he would never have conjunctivitis ever, and if he washes his eyes with the water of that insoluble Kohl, the conjunctivitis decline from him, by the Permission of Allah^-azwj’.[19]

VERSES 1 & 2

حم {1}

Ha Meem [41:1]

تَنْزِيلٌ مِنَ الرَّحْمَٰنِ الرَّحِيمِ {2}

A Revelation from the Beneficent, the Merciful [41:2]

في كتاب معاني الاخبار باسناده إلى سفيان بن سعيد الثوري عن الصادق عليه السلام حديث طويل يقول فيه عليه السلام وأما حم فمعناه الحميد المجيد

In the Book Ma’any Al-Akhbar, by his chain going up to Sufyan Bin Saeed Al-Sowry,

‘From Al-Sadiq^-asws – a lengthy Hadeeth in which he^-asws is saying: ‘And as for: Ha Meem [41:1], so its Meaning is The Praised One (الحميد), the Glorious One (المجيد)’.[20]

VERSES 3 – 6

كِتَابٌ فُصِّلَتْ آيَاتُهُ قُرْآنًا عَرَبِيًّا لِقَوْمٍ يَعْلَمُونَ {3}

A Book, its Verses are detailed. An Arabic Quran for a people who know [41:3]

بَشِيرًا وَنَذِيرًا فَأَعْرَضَ أَكْثَرُهُمْ فَهُمْ لَا يَسْمَعُونَ {4}

Glad tidings and warning, but most of them turn away and they are not listening [41:4]

وَقَالُوا قُلُوبُنَا فِي أَكِنَّةٍ مِمَّا تَدْعُونَا إِلَيْهِ وَفِي آذَانِنَا وَقْرٌ وَمِنْ بَيْنِنَا وَبَيْنِكَ حِجَابٌ فَاعْمَلْ إِنَّنَا عَامِلُونَ {5}

And they are saying, ‘Our hearts are in coverings from what you are calling us to, and in our ears there is a heaviness, and between us and you there is a veil, therefore work, we are (also) working’ [41:5]

قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ يُوحَىٰ إِلَيَّ أَنَّمَا إِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ فَاسْتَقِيمُوا إِلَيْهِ وَاسْتَغْفِرُوهُ ۗ وَوَيْلٌ لِلْمُشْرِكِينَ {6}

Say: ‘But rather, I am a person like you. He Reveals unto me. But rather, your God is One God, therefore take a Straight Path to Him and seek His Forgiveness. And woe be unto those who associate!’ [41:6]

محمد بن العباس في (تفسيره)، قال: حدثنا علي بن محمد بن مخلد الدهان، عن الحسن بن علي بن أحمد العلوي، قال: بلغني، عن أبي عبد الله (عليه السلام) أنه قال لداود الرقي: «أيكم ينال السماء؟ فو الله إن أرواحنا و أرواح النبيين لتنال العرش كل ليلة جمعة. يا داود، قرأ أبي محمد بن علي (عليه السلام) حم السجدة حتى بلغ‏ فَهُمْ لا يَسْمَعُونَ، ثم قال: نزل جبرئيل (عليه السلام) على رسول الله (صلى الله عليه و آله) بأن الإمام بعده علي (عليه السلام)

Muhammad Bin Al-Abbas in his Tafseer said, ‘It has been narrated to by Ali Bin Muhammad Bin Makhlad Al-Dahaan, from Al-Hassan Bin Ali Bin Ahmad Al-Alawy who said,

‘It has reached me from Abu Abdullah^-asws that he^-asws said to Dawood Al-Raqy: ‘Which one of you can attain the sky? By Allah^-azwj! Our^-asws Spirits and the Spirits of the Prophets^-as arrive at the Throne every Friday Night. O Dawood! My^-asws father^-asws Muhammad^-asws Bin Ali^-asws recited Ha Meem Sajda (Chapter 41) until he^-asws reached: and they are not listening [41:4], then said: ‘Jibraeel^-as descended unto Rasool-Allah^-saww with, that the Imam^-asws after him^-saww is Ali^-asws.

ثم قرأ (عليه السلام): حم تَنْزِيلٌ مِنَ الرَّحْمنِ الرَّحِيمِ كِتابٌ فُصِّلَتْ آياتُهُ قُرْآناً عَرَبِيًّا لِقَوْمٍ يَعْلَمُونَ حتى بلغ فَأَعْرَضَ أَكْثَرُهُمْ عن ولاية علي فَهُمْ لا يَسْمَعُونَ وَ قالُوا قُلُوبُنا فِي أَكِنَّةٍ مِمَّا تَدْعُونا إِلَيْهِ وَ فِي آذانِنا وَقْرٌ وَ مِنْ بَيْنِنا وَ بَيْنِكَ حِجابٌ فَاعْمَلْ إِنَّنا عامِلُونَ

Then he^-asws recited: Ha Meem [41:1] A Revelation from the Beneficent, the Merciful [41:2] A Book, its Verses are detailed. An Arabic Quran for a people who know [41:3], until he^-asws reached: Glad tidings and warning, but most of them turn away – from the Wilayah of Ali^-asws, and they are not listening [41:4] And they are saying, ‘Our hearts are in coverings from what you are calling us to, and in our ears there is a heaviness, and between us and you there is a veil, therefore work, we are (also) working’ [41:5]’.[21]

الشيخ الفاضل عمر بن إبراهيم الأوسي: قال: روي عن أمير المؤمنين (عليه السلام): «لما نزلت سورة الشعراء في آخرها آية الإنذار وَ أَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ أمرني رسول الله (صلى الله عليه و آله)، و قال: يا علي، اطبخ و لو كراع شاة، و لو صاعا من طعام و قعبا من لبن، و اعمد إلى قريش

Al-Sheykh Al-Fazel Umar Bin Ibrahim Al-Awsy said,

‘It has been reported from Amir-Al-Momineen^-asws having said: ‘When Surah Al-Shoara was Revealed, at its end was the Verse of the Warning: And warn your kindred, the near ones! [26:214], Rasool-Allah^-saww instructed me^-asws and said: ‘O Ali^-asws! Cook, even if it is a leg of a lamb, and even if is a measure of food, and a cup of milk, and extend it to the Quraysh’.

قال: فدعوتهم و اجتمعوا أربعين بطلا بزيادة، و كان فيهم أبو طالب و حمزة و العباس، فحضرت ما أمرني به رسول الله (صلى الله عليه و آله) معمولا، فوضعته بين أيديهم، فضحكوا استهزاء، فأدخل إصبعه رسول الله (صلى الله عليه و آله) بأربعة جوانب الجفنة، فقال: كلوا و قولوا: بسم الله الرحمن الرحيم

He^-asws said: ‘So I^-asws invited them, and more than forty of their notables gathered, and among them was Abu Talib^-asws, and Hamza^-asws, and Al-Abbas. I^-asws presented with what Rasool-Allah^-saww had Instructed me^-asws with and placed it in front of them. They laughed in ridicule. So Rasool-Allah^-saww (circled) his^-saww finger in four sides of the bowl and said: ‘Eat and say, ‘In the Name of Allah^-azwj the Beneficent the Merciful’.

فقال أبو جهل: يا محمد، ما نأكل، و أحدنا يأكل الشاة مع أربعة أصوع من الطعام! فقال: كل و أرني أكلك

Abu Jahl Said, ‘O Muhammad^-saww! What do we eat, and one of us eats four times as much sheep at mealtimes’. He^-saww said: ‘Eat, and show me^-saww your eating (capability)’.

فأكلوا حتى تملؤوا، و أيم الله ما يرى أثر أكل أحدهم، و لا نقص الزاد، فصاح بهم رسول الله (صلى الله عليه و آله): كلوا. فقالوا: و من يقدر على أكثر من هذا؟ فقال: ارفعه يا علي. فرفعته، فدنا منهم محمد (صلى الله عليه و آله)، و قال: يا قوم اعملوا أن الله ربي و ربكم. فصاح أبو لهب، و قال: قوموا إن محمدا سحركم

They ate until they were full up, and I^-asws swear upon Allah^-azwj, not one of them saw the impact (in the bow) of the eating, nor did the food diminish. So Rasool-Allah^-saww asked them: ‘Eat!’ So, they said, ‘And who has ability to eat more than this?’ So he^-saww said: ‘Raise it (the food), O Ali^-asws’. So I^-asws raised it, and Muhammad^-saww approached them and said: ‘O people! It has been Done by Allah^-azwj, my^-saww Lord^-azwj and your Lord^-azwj’. Abu Lahab shouted and said, ‘Arise, for Muhammad^-saww has bewitched you all!’

فقاموا و مضوا فاستعقبهم علي بن أبي طالب، و أراد أن يبطش بهم، فقال له رسول الله (صلى الله عليه و آله): لا يا علي، ادن مني. فتركهم و دنا منه، فقال له: أمرنا بالإنذار لا بذات الفقار، لأن له وقتا، و لكن اعمل لنا من الطعام مثل ما عملت، و ادع لي من دعيت، فلما أتى غد، فعلت ما بالأمس فعلت

They stood up and left, and Ali^-asws Bin Abu Talib^-asws followed behind them, wanting to reply to them. So Rasool-Allah^-saww said: ‘No, O Ali^-asws! Come near me^-saww’. He^-asws left them and went near him^-saww. He^-saww said to him^-asws: ‘We^-saww have been Commanded to warn them, not by the Zulfiqar (sword), because for them is time (respite). But, make for us^-saww from the food, similar to what you^-asws did, and invite for me^-saww whom you^-asws invited’.  I^-asws did what I^-asws had done the day before’.

فلما اجتمعوا و أكلوا كما أكلوا. قال لهم رسول الله (صلى الله عليه و آله): ما أعلم شابا من العرب جاء قومه بأفضل ما جئتكم به من أمر الدنيا و الآخرة. قيل: فقال أبو جهل: قد شغلنا أمر محمد، فلو قابلتموه برجل مثله يعرف السحر و الكهانة، لكنا استرحنا

When they gathered, and eaten like what they had eaten before, Rasool-Allah^-saww said to them: ‘I^-saww do not know of a young man from the Arabs who has come to his people with something better than what I^-saww have come to you from the affairs of the world and the Hereafter’. Abu Jahl said, ‘The matter of Muhammad^-saww has pre-occupied us, so if you were to come across a man like him^-saww you will recognise the sorcery and the sooth-saying, we would be relieved’.

فقطع كلامه عتبة بن ربيعة، و قال: و الله إني لبصير بما ذكرته. فقال: لم لا تباحثه؟ قال: حاشا أن كان به ما ذكرت، فقال له: يا محمد، أنت خير أم هاشم؟ أنت خير أم عبد المطلب؟ أنت خير أم عبد الله؟ أنت خير أم علي بن أبي طالب، دامغ الجبابرة، قاصم أصلاب أكبرهم؟

Utba Bin Rabi’a cut off his speech and said, ‘By Allah^-azwj, we have seen what you are mentioning’. He said, ‘So why did you not discuss it?’ He said, ‘God forbid it should be what you mentioned’. He said to him^-saww, ‘O Muhammad^-saww! Are you^-saww better or Hashim^-asws? Are you^-saww better of Abdul Muttalib^-asws? Are you^-saww better or Abdullah^-asws? Are you^-saww better or Ali^-asws Bin Abu Talib^-asws, the silencer of the tyrants, breaker of the backbones of their great ones?’

فلم تضل آبائنا و تشتم آلهتنا، فإن كنت تريد الرئاسة عقدنا لك أولويتها، و كن رئيسا لنا ما بقيت و إن كان بك الباه زوجناك عشرة نسوة من أكبرنا. و إن كنت تريد المال جمعنا لك من أموالنا ما يغنيك أنت و عقبك من بعدك، فما تقول؟

You^-saww have not deviated from faulting our forefathers and cursing our gods, so if you^-saww wanted the government, we will give you^-saww priority for its presidency, and the leadership, (and) for us would be with what remained. And if it were desire (of women), we would get you^-saww to be married to ten women from our great ones. And if it was wealth that you wanted, we would gather for you^-saww from our wealth what would make you^-saww needless, you^-saww as well as your^-saww posterity from after you^-saww. So what do you^-saww say?’

فقال (صلى الله عليه و آله): بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ حم، تَنْزِيلٌ مِنَ الرَّحْمنِ الرَّحِيمِ كِتابٌ فُصِّلَتْ آياتُهُ قُرْآناً عَرَبِيًّا إلى آخر الآية، فإن أعرضوا فقل أنذرتكم صاعقة مثل صاعقة عاد و ثمود

He^-saww said: ‘In the Name of Allah^-azwj the Beneficent, the Merciful. A Revelation from the Beneficent, the Merciful [41:2] A Book, its Verses are detailed. An Arabic Quran [41:3] – up to the end of the last Verse (being) But if they turn aside, then say: ‘I warn you of a thunderbolt like the thunderbolt (which struck the people of) Aad and Samood [41:13].

فأمسك عتبة على فيه، و رجع فناشده بالله اسكت، فسكت، و قام و مضى، فقام من كان حاضرا خلفه فلم يلحقوه، فدخل و لم يخرج أبدا، فغدوه قريش، فقال أبو جهل: قوموا بنا إليه. فدخلوا و جلسوا

Abu Jahl placed his hand upon Utba’s mouth and returned, and he adjured him with Allah^-azwj to be quiet, so he was silent, and he arose and left, and the one who were present went behind him. They did not meet him, for he entered (his house) and did not come out at all. When it was the morning, the Quraysh went to him, Abu Jahl said, ‘Arise with us to go to him’. They came up to him and were seated.

فقال أبو جهل: يا عتبة، محمد سحرك. فقام قائما على قدميه، و قال: يا لكع الرجال، و الله لو لم تكن ببيتي لقتلتك شر قتلة، يا ويلك. قلت: محمد ساحر كاهن شاعر، سرنا إليه، سمعناه تكلم بكلام من رب السماء، فحلفته و أمسك، و قد سميتموه الصادق الأمين، هل رأيتم منه كذبة؟ و لكني لو تركته يتمم ما قرأ لحل بكم العذاب و الذهاب

Abu Jahl said, ‘O Utba! Muhammad^-saww has bewitched you’. He stood upright upon his feet and said, ‘O men! By Allah^-azwj! If you were not in my house I would have killed you with an evil killing. O woe be unto you all! You say, ‘Muhammad is a sorcerer, a soothsayer, a poet’. We went to him^-saww, we heard his^-saww speech with a speech from the Lord^-azwj of the sky. So I adjured and I grabbed you, and I had heard the truthful, the trustworthy. Did you see lies from it? But if you had left him^-saww to complete what he^-saww was reciting, The Punishment would have befallen upon you’.[22]

The covering on the hearts

قَالَ الْإِمَامُ ع‏ قَالَ اللَّهُ عَزَّ وَ جَلَّ: وَ قالُوا يَعْنِي هَؤُلَاءِ الْيَهُودَ الَّذِينَ أَرَاهُمْ رَسُولُ اللَّهِ ص الْمُعْجِزَاتِ الْمَذْكُورَاتِ- عِنْدَ قَوْلِهِ: فَهِيَ كَالْحِجارَةِ الْآيَةَ

The Imam^-asws (Hassan Al-Askari^-asws) said: ‘Allah^-azwj Mighty and Majestic Said: And they are saying – meaning these Jews, those to whom Rasool-Allah^-saww showed the afore-mentioned miracles – at His^-azwj Words: so these were like rocks [2:74] – the Verse.

«قُلُوبُنَا غُلُفٌ أَوْعِيَةٌ لِلْخَيْرِ، وَ الْعُلُومُ قَدْ أَحَاطَتْ بِهَا وَ اشْتَمَلَتْ عَلَيْهَا، ثُمَّ هِيَ مَعَ ذَلِكَ لَا تَعْرِفُ لَكَ يَا مُحَمَّدُ فَضْلًا- مَذْكُوراً فِي شَيْ‏ءٍ مِنْ كُتُبِ اللَّهِ، وَ لَا عَلَى لِسَانِ أَحَدٍ مِنْ أَنْبِيَاءِ اللَّهِ

Our hearts are covered – containers of the goodness and the knowledge having encompassed by these and inclusive over it. Then along with that, they are not recognising for you^-saww, O Muhammad^-saww, merits regarding something from the Books of Allah^-azwj, nor upon the tongue of anyone from the Prophets^-as of Allah^-azwj.

فَقَالَ اللَّهُ تَعَالَى رَدّاً عَلَيْهِمْ: بَلْ‏ لَيْسَ كَمَا يَقُولُونَ أَوْعِيَةُ الْعُلُومِ- وَ لَكِنْ قَدْ لَعَنَهُمُ اللَّهُ‏ أَبْعَدَهُمْ مِنَ الْخَيْرِ فَقَلِيلًا ما يُؤْمِنُونَ‏ قَلِيلٌ إِيمَانُهُمْ، يُؤْمِنُونَ بِبَعْضِ مَا أَنْزَلَ اللَّهُ تَعَالَى وَ يَكْفُرُونَ بِبَعْضٍ، فَإِذَا كَذَّبُوا مُحَمَّداً ص فِي سَائِرِ مَا يَقُولُ، فَقَدْ صَارَ مَا كَذَّبُوا بِهِ أَكْثَرَ، وَ مَا صَدَّقُوا بِهِ أَقَلَّ

Allah^-azwj the Exalted Said in response to them: But, – it isn’t as they are saying, ‘containers of knowledge’, but Allah (has) Cursed them – distancing them from the goodness, so little it is what they are believing – little is their Eman, believing in part of what Allah^-azwj the Exalted Revealed and disbelieving in part. So when they are belying Muhammad^-saww in the rest of what he^-saww is saying, so what they are belying has come to be more, and what they are ratifying with, (has come to be) little.

وَ إِذَا قُرِئَ غُلْفٌ‏ فَإِنَّهُمْ قَالُوا: قُلُوبُنَا [غُلْفٌ‏] فِي غِطَاءٍ، فَلَا نَفْهَمُ كَلَامَكَ وَ حَدِيثَكَ. نَحْوَ مَا قَالَ اللَّهُ تَعَالَى: وَ قالُوا قُلُوبُنا فِي أَكِنَّةٍ مِمَّا تَدْعُونا إِلَيْهِ- وَ فِي آذانِنا وَقْرٌ وَ مِنْ بَيْنِنا وَ بَيْنِكَ حِجابٌ‏ وَ كِلَا الْقِرَاءَتَيْنِ حَقٌّ، وَ قَدْ قَالُوا بِهَذَا وَ بِهَذَا جَمِيعاً

And when you read (our hearts are) ‘covered’, so they are saying – a covering – in a lid. Therefore, your^-saww speech and your^-saww Ahadeeth will not benefit them, approximate to what Allah^-azwj the Exalted Said: And they are saying, ‘Our hearts are in coverings from what you are calling us to, and in our ears there is a heaviness, and between us and you there is a veil [41:5]. And both these recitations are true, and they had said with this, and this, both together.[23]

VERSE 7

الَّذِينَ لَا يُؤْتُونَ الزَّكَاةَ وَهُمْ بِالْآخِرَةِ هُمْ كَافِرُونَ {7}

Those who are not giving the Zakat and they are disbelievers in the Hereafter [41:7]

ثم‏ قال علي بن إبراهيم: أخبرنا أحمد بن إدريس، عن أحمد بن محمد، عن ابن محبوب، عن أبي جميلة، عن أبان بن تغلب، قال: قال لي أبو عبد الله (عليه السلام): «يا أبان أ ترى أن الله عز و جل طلب من المشركين زكاة أموالهم و هم يشركون به حيث يقول: وَ وَيْلٌ لِلْمُشْرِكِينَ الَّذِينَ لا يُؤْتُونَ الزَّكاةَ وَ هُمْ بِالْآخِرَةِ هُمْ كافِرُونَ

Then Ali Bin Ibrahim said, ‘Ahmad Bin Idrees narrated to us, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Jameela, from Aban Bin Taghlub who said,

‘Abu Abdullah^-asws said to me: ‘O Aban! Do you see that Allah^-azwj Mighty and Majestic would seek Zakat from the Polytheists, from their wealth, and they were associating with Him^-azwj, where He^-azwj is Saying: And woe be unto those who associate!’ [41:6] Those who are not giving the Zakat and they are disbelievers in the Hereafter [41:7]?’

قلت له: كيف ذلك جعلت فداك، فسره لي؟

I said to him^-asws, ‘May I be sacrificed for you^-asws, how is that? Explain it to me’.

فقال: «و ويل للمشركين الذين أشركوا بالإمام الأول، و هم بالأئمة الآخرين كافرون، يا أبان، إنما دعا الله العباد إلى الإيمان به، فإذا آمنوا بالله و رسوله افترض عليهم الفرائض

So he^-asws said: ‘And woe be unto those who associate!’ [41:6] – those who associated with the first Imam^-asws, and they are deniers of the Later Imams^-asws. O Aban! But rather, Allah^-azwj Called the servants to the belief in it, so when they believed in Allah^-azwj and His^-azwj Rasool^-saww, Imposed the Obligations upon them’.[24]

محمد بن العباس، قال: حدثني الحسين بن أحمد المالكي، عن محمد بن عيسى، عن يونس بن عبد الرحمن، عن سعدان بن مسلم، عن أبان بن تغلب، قال: قال أبو عبد الله (عليه السلام) و قد تلا هذه الآية: «يا أبان، هل ترى الله سبحانه طلب من المشركين زكاة أموالهم، و هم يعبدون معه إلها غيره؟». قال: قلت: فمن هم؟

Muhammad Bin Al-Abbas, from Al-Husayn Bin Ahmad Al-Maliky, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Sa’dan Bin Muslim, from Aban Bin Taghlub who said,

‘Abu Abdullah^-asws after he^-asws had recited this Verse: ‘O Aban! Do you see that Allah^-azwj the Glorious Sought Zakat from the Polytheists, from their wealth, and they were worshipping another god with Him^-azwj?’ I said, ‘So who are they?’

قال: «ويل للمشركين الذين أشركوا بالإمام الأول، و لم يردوا إلى الآخر ما قال فيه الأول، و هم به كافرون

He^-asws said: ‘[41:6] and woe to those who associate, who associated (their own selected imam) with the first Imam^-asws, and did not refer to the Later one^-asws what the first one^-asws said, and they were deniers of him^-asws’.[25]

VERSES 8 – 12

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ {8}

Surely, those who believe and do righteous deeds, for them would be a never-ending Recompense [41:8]

قُلْ أَئِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ وَتَجْعَلُونَ لَهُ أَنْدَادًا ۚ ذَٰلِكَ رَبُّ الْعَالَمِينَ {9}

Say: ‘You are disbelieving in the One Who Created the earth in two periods, and you are setting up equals to Him? That is Lord of the worlds [41:9]

وَجَعَلَ فِيهَا رَوَاسِيَ مِنْ فَوْقِهَا وَبَارَكَ فِيهَا وَقَدَّرَ فِيهَا أَقْوَاتَهَا فِي أَرْبَعَةِ أَيَّامٍ سَوَاءً لِلسَّائِلِينَ {10}

And He Made in it mountains from above it, and He Blessed therein, and Measured out its livelihoods (to be) in it in four periods, complete for the seekers [41:10]

ثُمَّ اسْتَوَىٰ إِلَى السَّمَاءِ وَهِيَ دُخَانٌ فَقَالَ لَهَا وَلِلْأَرْضِ ائْتِيَا طَوْعًا أَوْ كَرْهًا قَالَتَا أَتَيْنَا طَائِعِينَ {11}

Then He Directed Himself to the sky and it was a smoke, so He Said to it and to the earth: “Come, willingly or unwillingly!” They both said: ‘We come willingly’ [41:11]  

فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِي يَوْمَيْنِ وَأَوْحَىٰ فِي كُلِّ سَمَاءٍ أَمْرَهَا ۚ وَزَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَحِفْظًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ {12}

So He Ordained them to be seven skies in two periods, and Revealed in every sky, its regulation. And We Adorned the sky of the world with lamps and Guarded it. That is a Decree of the Mighty, the Knowing [41:12]

علي بن إبراهيم: و قوله: ثُمَّ اسْتَوى إِلَى السَّماءِ أي دبر و خلق و قد سئل أبو الحسن الرضا (عليه السلام) عمن كلم الله لا من الجن و لا من الإنس، فقال: «السماوات و الأرض، في قوله تعالى: ائْتِيا طَوْعاً أَوْ كَرْهاً قالَتا أَتَيْنا طائِعِينَ

Ali Bin Ibrahim –

And His^-azwj Words: Then He Directed Himself to the sky [41:11], i.e., Masterminded and Created, and it was asked of Abu Al-Hassan Al-Reza^-asws about the one whom Allah^-azwj Spoke to who were neither from the Jinn nor from the Human Being, so he^-asws said: ‘The skies and the earth, in the Words of the Exalted: “Come, willingly or unwillingly!” They both said: ‘We come willingly’ [41:11]’.[26]

VERSES 13 – 16

فَإِنْ أَعْرَضُوا فَقُلْ أَنْذَرْتُكُمْ صَاعِقَةً مِثْلَ صَاعِقَةِ عَادٍ وَثَمُودَ {13}

But if they turn aside, then say: ‘I warn you of a thunderbolt like the thunderbolt (which struck the people of) Aad and Samood [41:13]

إِذْ جَاءَتْهُمُ الرُّسُلُ مِنْ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ أَلَّا تَعْبُدُوا إِلَّا اللَّهَ ۖ قَالُوا لَوْ شَاءَ رَبُّنَا لَأَنْزَلَ مَلَائِكَةً فَإِنَّا بِمَا أُرْسِلْتُمْ بِهِ كَافِرُونَ {14}

When their Rasools came to them from before them and from after them (saying): ‘Do not worship except Allah’. They said, ‘If our Lord had so Desired, He would have sent down Angels. Therefore, we are deniers of what you are Sent with’ [41:14] 

فَأَمَّا عَادٌ فَاسْتَكْبَرُوا فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَقَالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً ۖ أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً ۖ وَكَانُوا بِآيَاتِنَا يَجْحَدُونَ {15}

Then, as for (people of) Aad, they were arrogant in the land without the right, and they said, ‘Who is stronger than us in prowess (competence)?’ Or, did they not see that surely Allah was the One Who Created them? He is Stronger than them is Strength. And they were fighting against Our Signs [41:15]

فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا فِي أَيَّامٍ نَحِسَاتٍ لِنُذِيقَهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا ۖ وَلَعَذَابُ الْآخِرَةِ أَخْزَىٰ ۖ وَهُمْ لَا يُنْصَرُونَ {16}

So We Sent upon them a wind (called) ‘Sar Sar’ during the inauspicious days to Make them taste the abasing Punishment in the life of the world, and the Punishment of the Hereafter is even more abasing, and they will not be Helped [41:16]

ثم‏ قال علي بن إبراهيم: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله تعالى: فَأَرْسَلْنا عَلَيْهِمْ رِيحاً صَرْصَراً: «و الصرصر: الريح الباردة فِي أَيَّامٍ نَحِساتٍ أي أيام مياشيم

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

Abu Ja’far^-asws regarding the Words of the Exalted: So We Sent upon them a wind (called) ‘Sar Sar’ [41:16], he^-asws said: ‘And ‘Al-Sar Sar’ – It is the cold wind; during the inauspicious days, i.e., during evil days’.[27]

في عيون الاخبار في باب ما جاء عن الرضا عليه السلام من خبر الشامي و ما سأل عنه أمير المؤمنين عليه السلام حديث طويل وفيه ثم قام إليه رجل آخر فقال: يا أمير المؤمنين أخبرني عن يوم الاربعاء وتطيرنا منه وثقله وأى اربعاء هو ؟

In Uyoon Al-Akhbar, in the chapter in which has come from Al-Reza^-asws the Hadeeth of the Syrian and what he asked Amir-al-Momineen^-asws – a lengthy Hadeeth – and in it is: ‘Then another man stood up, so he said, ‘O Amir-Al-Momineen^-asws! Inform me about the day of Wednesday, and we are pessimistic about it and its weight (upon us), and which Wednesday is it?’

قال: آخر أربعاء في الشهر وهو المحاق، وفيه قتل قابيل هابيل أخاه إلى أن قال عليه السلام: ويوم الاربعاء أرسل الله عزوجل الريح على قوم عاد

He^-asws said; ‘The last Wednesday of the Month, and it is the decline. And it was during it that Qabeel^-la killed his^-la brother Habeel^-as’ – until he^-asws said: ‘And on the day of Wednesday Allah^-azwj Mighty and Majestic Sent the Wind upon the people of Aad’.[28]

ابن بابويه: بإسناده عن عبد الحميد بن أبي الديلم، عن أبي عبد الله جعفر بن محمد الصادق (عليهما السلام)، قال: «لما بعث الله عز و جل هودا، أسلم له العقب من ولد سام، و أما الآخرون فقالوا: مَنْ أَشَدُّ مِنَّا قُوَّةً فأهلكوا بالريح العقيم، و أوصاهم هود و بشرهم بصالح (عليه السلام)

Ibn Babuwayh, by his chain, from Abdul Hameed Bin Abu Al-Daylam,

Abu Abdullah^-asws Ja’far^-asws Bin Muhammad^-asws Al-Sadiq^-asws having said: ‘When Allah^-azwj Mighty and Majestic Sent Hud^-as, the posterity from the children of Sam^-as submitted to him^-as, and as for the later ones, so they said, ‘Who is stronger than us in prowess?’ [41:15]. So they were destroyed by the wind Al-Aqeem, and Hud^-as bequeathed to them and gave them the glad tidings of Salih^-as’.[29]

محمد بن إبراهيم النعماني، قال: أخبرنا أحمد بن محمد بن سعيد، قال: حدثني علي بن الحسن التيملي، عن علي بن مهزيار، عن حماد بن عيسى، عن الحسين بن مختار، عن أبي بصير، قال: قلت لأبي عبد الله (عليه السلام): قوله عز و جل: عَذابَ الْخِزْيِ فِي الْحَياةِ الدُّنْيا ما هو؟

Muhammad Bin Ibrahim Al Nu’mani said, ‘It was informed to us by Ahmad Bin Muhammad Bin Saeed, from Ali Bin Al Hassan Al Taymali, from Ali Bin Mahziyar, from Hamad Bin Isa, from Al Husayn Bin Mukhtar, from Abu Baseer who said,

‘I said to Abu Abdullah^-asws, ‘(What about) the Words of Mighty and Majestic: the abasing Punishment in the life of the world [41:16], what is it?’

فقال: «و أي خزي أخزى- يا أبا بصير- من أن يكون الرجل في بيته، و حجلته على خوانه وسط عياله، إذ شق أهله الجيوب عليه و صرخوا، فيقول الناس: ما هذا؟ فيقال: مسخ فلان الساعة

So he^-asws said: ‘And which abasement is more abasing, O Abu Baseer, that if the man happens to be in his house, and his body (falls) upon his table-spread in the middle of his dependants, then his family tear off their clothes and shriek. So the people are saying, ‘What is that (which happened)?’ It is said, ‘So and so has been metamorphosed this moment’.

فقلت: قبل [قيام‏] القائم أو بعده؟ قال: «لا، بل قبله

I said, ‘(Would that happen) before the rising of Al-Qaim^-asws or after it?’ He^-asws said: ‘No, but (it would happen) before it’’.[30]

Background report

علي بن إبراهيم، قال: قال: إن عادا كانت بلادهم في البادية، من المشرق إلى الأفجر، أربعة منازل، و كان لهم زرع و نخيل كثير، و لهم أعمار طويلة و أجسام طويلة، فعبدوا الأصنام فبعث الله إليهم هودا يدعوهم إلى الإسلام و خلع الأنداد، فأبوا و لم يؤمنوا بهود و آذوه

Ali Bin Ibrahim said,

‘The (people) of Aad, their city was in the desert from Al-Mashraq to Al-Afjar, four stations, and for them were plantation and a lot of palm trees, and for them were long life-spans and tall bodies. But they worshipped the idols, so Allah^-azwj Sent Hud^-as to them calling them to Al Islam and leave the idols. But they refused and did not believe Hud^-as and harmed him^-as.

فكفت عنهم السماء سبع سنين حتى قحطوا، و كان هود زراعا، و كان يسقي الزرع، فجاء قوم إلى بابه يريدونه فخرجت عليهم امرأة شمطاء  عوراء، فقالت لهم: من أنتم؟ فقالوا: نحن من بلاد كذا و كذا، أجدبت بلادنا فجئنا إلى هود نسأله أن يدعو الله لنا حتى نمطر و تخصب بلادنا

So the sky (rain) was Withheld from them for seven years until the was famine, and Hud^-as was a farmer and he used to irrigate the farm. So a group came to his^-as door intending him^‑as. So, a one-eyed woman of greying hair came out to them, and she said to them, ‘Who are you?’ They said, ‘We are from such and such city. Our city dried up, so we came to Hud^-as to ask him^-as to supplicate to Allah^-azwj for us until we are rained upon, and our city becomes green’.

فقالت: لو استجيب لهود لدعا لنفسه، فقد احترق زرعه لقلة الماء. فقالوا: و أين هو؟ قالت: هو في موضع كذا و كذا

She said, ‘If it could be Answered for Hud^-as, he^-as would supplicate for himself^-as, for his^-as farm has been burnt down (by wildfire) due to scarcity of the water’. They said, ‘And where is he^-as?’ She said, ‘He^-as is in such and such place’.

فجاءوا إليه، فقالوا يا نبي الله، قد أجدبت بلادنا و لم نمطر، فاسئل الله أن تخصب بلادنا و تمطر. فتهيأ للصلاة و صلى و دعا لهم، فقال لهم: «ارجعوا فقد أمطرتم و أخصبت بلادكم

They came to him^-as and they said, ‘O Prophet^-as of Allah^-azwj! Our city has dried up and we are not rained upon, therefore ask your^-as Lord^-azwj that He^-azwj Turns our city green and it rains’. So he^-as prepared for the Salat and prayed and supplicated for them, and he^-as said to them: ‘Return, for it has rained and your city would turn green’.

فقالوا: يا نبي الله، إنا رأينا عجبا. قال: «و ما رأيتم؟» قالوا: رأينا في منزلك امرأة شمطاء عوراء، قالت لنا: من أنتم، و ما تريدون؟ قلنا: جئنا إلى نبي الله هود ليدعو الله لنا فنمطر. فقالت: لو كان هود داعيا لدعا لنفسه، فإن زرعه قد احترق

They said, ‘O Prophet^-as of Allah^-azwj! We saw something strange!’ He^-as said: ‘And what did you see?’ They said, ‘We saw in your^-as house a one-eyed grey-haired woman. She said to us, ‘Who are you, and what do you want?’ We said, ‘We came to the Prophet^-as of Allah^-azwj, Hud^-as for him^-as to supplicate for us, so it would rain’. But she said, ‘If a supplication could be Answered for Hud^-as, he^-as would supplicate for himself^-as, for his^-as farm has burnt down’.

فقال هود: «تلك أهلي، و أنا أدعو الله لها بطول العمر و البقاء» قالوا. و كيف ذاك! قال: «لأنه ما خلق الله مؤمنا إلا و له عدو يؤذيه، و هي عدوي، فلئن يكون عدوي ممن أملكه خير من أن يكون عدوي ممن يملكني

Hud^-as said: ‘That was my^-as wife, and I^-asws supplicated for her for a long life-span and the remaining’. They said, ‘And how was that?’ He^-as said: ‘Because Allah^-azwj did not Create a Momin except and for him is an enemy hurting him, and she is my^-as enemy. However, my^-as enemy who happens to be from the ones I^-as control is better than my^-as enemy who happens to be from the ones who controls me^-as’.

فبقي هود في قومه يدعوهم إلى الله، و ينهاهم عن عبادة الأصنام حتى خصبت بلادهم، و أنزل الله عليهم المطر

Hud^-as remained among his^-as people calling them to Allah^-azwj and forbidding them from the worship of the idols until their city turned green, and Allah^-azwj Sent down the rain upon them.

قالوا، كما حكى الله: يا هُودُ ما جِئْتَنا بِبَيِّنَةٍ وَ ما نَحْنُ بِتارِكِي آلِهَتِنا عَنْ قَوْلِكَ وَ ما نَحْنُ لَكَ بِمُؤْمِنِينَ الآية، فلما لم يؤمنوا أرسل الله عليهم الريح الصرصر، يعني الباردة، و هو قوله في سورة القمر: كَذَّبَتْ عادٌ فَكَيْفَ كانَ عَذابِي وَ نُذُرِ إِنَّا أَرْسَلْنا عَلَيْهِمْ رِيحاً صَرْصَراً فِي يَوْمِ نَحْسٍ مُسْتَمِرٍّ

When they would not believe, Allah^-azwj Sent Al-Sar Sar wind upon them, meaning the cold. and these are His^-azwj Words in Surah Al-Qamar: (People of) Ad belied, so how was My Punishment and Warning? [54:18] We Sent upon them a wind, Sar Sar, during a Day of continuous bad luck [54:19].

و حكى في سورة الحاقة، فقال: وَ أَمَّا عادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عاتِيَةٍ سَخَّرَها عَلَيْهِمْ سَبْعَ لَيالٍ وَ ثَمانِيَةَ أَيَّامٍ حُسُوماً

And He^-azwj Related in Surah Al-Haqqah: And as for (the people of) Aad, so they were destroyed by the Sar Sar wind which came to them [69:6] He Made it to prevail upon them for seven nights and eight days continuously [69:7].[31]

VERSES 17 – 19

وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَىٰ عَلَى الْهُدَىٰ فَأَخَذَتْهُمْ صَاعِقَةُ الْعَذَابِ الْهُونِ بِمَا كَانُوا يَكْسِبُونَ {17}

And as for Samood, so We Guided them, but they loved the blindness over the Guidance, so the abasing Punishment of the thunderbolt seized them due to what they had been earning [41:17]

كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَبِي جَمِيلَةَ عَنِ الْحَلَبِيِّ وَ رَوَاهُ أَيْضاً عَلِيُّ بْنُ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْفَضْلِ بْنِ الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: وَ الشَّمْسِ وَ ضُحاها الشَّمْسُ أَمِيرُ الْمُؤْمِنِينَ ع وَ ضُحَاهَا قِيَامُ الْقَائِمِ ع‏

(The books) ‘Kunz Jamie Al Fawaid’ and ‘Taweel Al Ayaat Al Zaahira’ – Ali Bin Muhammad, from Abu Jameela, from Al Halby, and it is reported as well by Ali Bin Al Hakam, from Aban Bin Usman, from Al Fazl Bin Al Abbas,

‘Abu Abdullah^-asws having said: ‘(I Swear) by the sun and its clarity [91:1] – The sun is Amir Al-Momineen^-asws and its clarity the rising of Al-Qaim^-asws.

وَ الْقَمَرِ إِذا تَلاها الْحَسَنُ وَ الْحُسَيْنُ ع‏ وَ النَّهارِ إِذا جَلَّاها هُوَ قِيَامُ الْقَائِمِ ع‏ وَ اللَّيْلِ إِذا يَغْشاها حَبْتَرٌ وَ دُلَامٌ غَشِيَا عَلَيْهِ الْحَقَّ

And the moon when it follows it, [91:2] – Al-Hassan^-asws and Al-Husayn^-asws; And the day when it displays it, [91:3] it is rising of Al-Qaim^-asws. And the night when it covers it, [91:4] – Hibter (Abu Bakr) and his government, had covered upon the Truth.

وَ أَمَّا قَوْلُهُ‏ وَ السَّماءِ وَ ما بَناها قَالَ هُوَ مُحَمَّدٌ ص هُوَ السَّمَاءُ الَّذِي يَسْمُو إِلَيْهِ الْخَلْقُ فِي الْعِلْمِ

And as for His^-azwj Words: And the sky and what He Built [91:5], he^-asws said: ‘He^-saww is Muhammad^-saww. He^-saww is the sky which rises above the creatures regarding the Knowledge’.

وَ قَوْلُهُ‏ وَ الْأَرْضِ وَ ما طَحاها قَالَ الْأَرْضُ الشِّيعَةُ

And His^-azwj Words: And the earth and what He Spread [91:6], he^-asws said: ‘The earth – the Shias’.

وَ نَفْسٍ وَ ما سَوَّاها قَالَ هُوَ الْمُؤْمِنُ الْمَسْتُورُ وَ هُوَ عَلَى الْحَقِّ

And a soul and what He Completed [91:7] – He^-asws said: ‘It is the Momin veiled (under cover) and (although) he is upon the Truth’.

وَ قَوْلُهُ‏ فَأَلْهَمَها فُجُورَها وَ تَقْواها قَالَ مَعْرِفَةُ الْحَقِّ مِنَ الْبَاطِلِ‏

And His^-azwj Words: Then He Inspired it, it’s immorality and its piety [91:8] – He^-asws said; ‘Recognised the truth from the falsehood.

قَدْ أَفْلَحَ مَنْ زَكَّاها قَالَ قَدْ أَفْلَحَتْ نَفْسٌ زَكَّاهَا اللَّهُ عَزَّ وَ جَلَ‏ وَ قَدْ خابَ مَنْ دَسَّاها اللَّهُ

He has succeeded, one who purifies it [91:9], he^-asws said: ‘He has succeeded, a soul whom Allah^-azwj Mighty and Majestic Purified, And he has failed, one who corrupts it [91:10], Allah^-azwj.

وَ قَوْلُهُ‏ كَذَّبَتْ ثَمُودُ بِطَغْواها قَالَ ثَمُودُ رَهْطٌ مِنَ الشِّيعَةِ فَإِنَّ اللَّهَ سُبْحَانَ يَقُولُ‏ وَ أَمَّا ثَمُودُ فَهَدَيْناهُمْ فَاسْتَحَبُّوا الْعَمى‏ عَلَى الْهُدى‏ فَأَخَذَتْهُمْ صاعِقَةُ الْعَذابِ الْهُونِ‏ فَهُوَ السَّيْفُ‏ إِذَا قَامَ الْقَائِمُ ع

(The people of) Samood belied by their transgression [91:11], he^-asws said: ‘(People of) Samood were a group of the Shia, as Allah^-azwj the Glorious Says: And as for Samood, so We Guided them, but they loved the blindness over the Guidance, so the abasing Punishment of the thunderbolt seized [41:17] – it is the sword when Al-Qaim^-asws rises.

وَ قَوْلُهُ‏ تَعَالَى‏ فَقالَ لَهُمْ رَسُولُ اللَّهِ‏ هُوَ النَّبِيُّ ص‏ ناقَةَ اللَّهِ وَ سُقْياها قَالَ النَّاقَةُ الْإِمَامُ الَّذِي فَهَّمَهُمْ عَنِ اللَّهِ‏ وَ سُقْياها أَيْ عِنْدَهُ مُسْتَقَى الْعِلْمِ‏

And Words of the Exalted: So a Rasool of Allah said to them:’ [91:13] – and it is the Prophet^-saww, ‘(It is) a she-camel of Allah, and quench it’ [91:13]. He^-asws said: ‘The camel is the Imam^-asws who gives them understanding from Allah^-azwj, and quench it, i.e., with him^-asws is the quenching of the knowledge’.

فَكَذَّبُوهُ فَعَقَرُوها فَدَمْدَمَ عَلَيْهِمْ رَبُّهُمْ بِذَنْبِهِمْ فَسَوَّاها قَالَ فِي الرَّجْعَةِ وَ لا يَخافُ عُقْباها قَالَ لَا يَخَافُ مِنْ مِثْلِهَا إِذَا رَجَعَ‏

But they belied him, and they hamstrung it, so their Lord Pounded them due to their sins and Levelled it (their town) [91:14], he^-asws said: ‘During the Return (Raj’at)’. And He does not fear its consequence [91:15], he^-asws said: ‘He^-azwj does not fear the like of it when it returns’’.^[32]

وَنَجَّيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ {18}

And We Rescued those who believed and were pious [41:18]

وَيَوْمَ يُحْشَرُ أَعْدَاءُ اللَّهِ إِلَى النَّارِ فَهُمْ يُوزَعُونَ {19}

And on the Day the enemies of Allah shall be herded to the Fire, so they would be assembled [41:19]

محمد بن يعقوب: عن عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن ابن فضال، عن ثعلبة ابن ميمون، عن حمزة بن محمد الطيار، عن أبي عبد الله (عليه السلام)، في قول الله عز و جل: وَ ما كانَ اللَّهُ لِيُضِلَّ قَوْماً بَعْدَ إِذْ هَداهُمْ حَتَّى يُبَيِّنَ لَهُمْ ما يَتَّقُونَ، قال: وَ أَمَّا ثَمُودُ فَهَدَيْناهُمْ فَاسْتَحَبُّوا الْعَمى عَلَى الْهُدى، قال: عرفناهم، فاستحبوا العمى على الهدى، و هم يعرفون

Muhammad Bin Yaqoub, from a number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Fazaal, from Sa’albat Ibn Maymoun, from hamza Bin Muhammad Al-Tayyar,

‘Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: And as for Samood, so We Guided them, but they loved the blindness over the Guidance [41:17], he^-asws said: ‘Made them recognise, by they preferred blindness over the Guidance, while they were aware of it’.[33]

فِي اعْتِقَادَاتِ الْإِمَامِيَّةِ لِلصَّدُوقِ رَحِمَهُ اللَّهُ وَ قَالَ الصَّادِقُ عَلَيْهِ السَّلَامُ‏ فِي قَوْلِهِ عَزَّ وَ جَلَّ: «وَ أَمَّا ثَمُودُ فَهَدَيْناهُمْ فَاسْتَحَبُّوا الْعَمى‏ عَلَى الْهُدى‏» قَالَ: وُجُوبُ الطَّاعَاتِ وَ تَحْرِيمُ الْمَعَاصِي وَ هُمْ يَعْرِفُونَ

In (the book) I’tiqadaat Al Imamiyya of Al Sadouq –

‘And Al-Sadiq^-asws said regarding the Words of the Mighty and Majestic: And as for Samood, so We Guided them, but they loved the blindness over the Guidance [41:17], he^-asws said: ‘Obligatory obedience and Prohibition of the disobedience (of the Prophet^-as), and they were recognising (it)’’.[34]

عنه، عن أبيه، عن فضالة بن أيوب الازدي، عن أبان الاحمر، وحد ثنابه أحمد، عن ابن فضال، عن ثعلبة بن ميمون، عن حمزة بن الطيار، عن أبي عبد الله (ع) في قول الله: ” فأما ثمود فهديناهم فاستحبوا العمى على الهدى “، قال: نهاهم عن قتلهم، فاستحبوا العمى على الهدى وهم يعرفون

From him, from his father, from Fazalat Bin Ayoub Al Azdy, from Aban Al Ahmar and Ahmad, from Ibn Fazal, from Sa’alba Bin Maymoun, from Hamza Bin Al Tayaar,

‘From Abu Abdullah^-asws regarding the Words of Allah^-azwj: And as for Samood, so We Guided them, but they loved the blindness over the Guidance [41:17]. The Imam^-asws said: ‘Forbidden them from their killing, but they loved the blindness over the Guidance, although they were recognising it’.[35]

VERSES 20 – 23

حَتَّىٰ إِذَا مَا جَاءُوهَا شَهِدَ عَلَيْهِمْ سَمْعُهُمْ وَأَبْصَارُهُمْ وَجُلُودُهُمْ بِمَا كَانُوا يَعْمَلُونَ {20}

Until when they come to it, their ears and their eyes and their skins shall testify against them with what they had been doing [41:20]

وَقَالُوا لِجُلُودِهِمْ لِمَ شَهِدْتُمْ عَلَيْنَا ۖ قَالُوا أَنْطَقَنَا اللَّهُ الَّذِي أَنْطَقَ كُلَّ شَيْءٍ وَهُوَ خَلَقَكُمْ أَوَّلَ مَرَّةٍ وَإِلَيْهِ تُرْجَعُونَ {21}

And they would say to their skins, ‘Why did you testify against us?’ These would say, ‘Allah Made us to speak, the One Who Makes all things to speak, and He Created you the first time, and to Him you will be returning’ [41:21]  

وَمَا كُنْتُمْ تَسْتَتِرُونَ أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَلَا أَبْصَارُكُمْ وَلَا جُلُودُكُمْ وَلَٰكِنْ ظَنَنْتُمْ أَنَّ اللَّهَ لَا يَعْلَمُ كَثِيرًا مِمَّا تَعْمَلُونَ {22}

And you were not veiling yourselves that (one day) your ears, and your eyes, and your skins would be testifying against you. But, you thought that Allah does not know most of what you are doing [41:22]

وَذَٰلِكُمْ ظَنُّكُمُ الَّذِي ظَنَنْتُمْ بِرَبِّكُمْ أَرْدَاكُمْ فَأَصْبَحْتُمْ مِنَ الْخَاسِرِينَ {23}

And those were your thoughts which you thought about your Lord, ruining you, so have become from the losers [41:23]

محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن بكر بن صالح، عن القاسم بن بريد، قال: حدثنا أبو عمرو الزبيري، عن أبي عبد الله (عليه السلام)- في حديث، قال فيه-: «ثم نظم ما فرض على القلب و اللسان و السمع و البصر في آية، فقال: وَ ما كُنْتُمْ تَسْتَتِرُونَ أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَ لا أَبْصارُكُمْ وَ لا جُلُودُكُمْ يعني [بالجلود]: الفروج و الأفخاذ

Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from his father, from Bakr Bin Salih, from Al-Qasim Bin Bureyd, from Abu Amro and Al-Zubeyri,

‘Abu Abdullah^-asws – in a Hadeeth in which he^-asws said: ‘Then He^-azwj Composed what He^-azwj Obligated upon the heart, and the tongue, and the hearing and the vision, in a Verse, so He^-azwj Said: And you were not veiling yourselves that (one day) your ears, and your eyes, and your skins would be testifying against you [41:22], Meaning by the skins – the private parts and the thighs’.[36]

علي بن إبراهيم: إنها نزلت في قوم تعرض عليهم أعمالهم فينكرونها، فيقولون: ما عملنا منها شيئا، فتشهد عليهم الملائكة الذين كتبوا عليهم أعمالهم. قال

Ali Bin Ibrahim –

‘It was Revealed about a people whose deeds would be presented to them, so they would be denying these. They would be saying, ‘We do not know (having committed) anything from these. So the Angels who wrote down their deeds would testify against them.

قال الصادق (عليه السلام): «فيقولون لله: يا رب، هؤلاء ملائكتك يشهدون لك، ثم يحلفون بالله ما فعلوا من ذلك شيئا، و هو قول الله تعالى: يَوْمَ يَبْعَثُهُمُ اللَّهُ جَمِيعاً فَيَحْلِفُونَ لَهُ كَما يَحْلِفُونَ لَكُمْ، و هم الذين غصبوا أمير المؤمنين (عليه السلام)، فعند ذلك يختم الله على ألسنتهم

Al-Sadiq^-asws said: ‘But they would be saying, ‘O Lord^-azwj! These Angels of Yours^-azwj are testifying for You^-azwj’. They would be swearing by Allah^-azwj that they did not do anything from that, and these are the Words of Allah^-azwj the Exalted: On the Day Allah would Resurrect them all, so they will swear to Him as they have been swearing to you all [58:18], and they are the ones who usurped the rights of Amir-Al-Momineen^-asws, upon which Allah^-azwj would Seal their tongues, and their organs would talk.

و ينطق جوارحهم، فيشهد السمع بما سمع مما حرم الله، و يشهد البصر بما نظر إلى ما حرم الله، و تشهد اليدان بما أخذتا، و تشهد الرجلان بما سعتا فيما حرم الله، و يشهد الفرج بما ارتكب مما حرم الله

And their ears would testify to what they had heard from what Allah^-azwj had Prohibited, and the eyes would testify to what they had looked at towards what Allah^-azwj had Prohibited, and the hands would testify to what they had done, and the two feet would testify to what sought for what Allah^-azwj had Prohibited, and the private parts would testify to what they had indulged in from what Allah^-azwj had Prohibited.

ثم أنطق الله ألسنتهم فيقولون: لِجُلُودِهِمْ لِمَ شَهِدْتُمْ عَلَيْنا قالُوا أَنْطَقَنَا اللَّهُ الَّذِي أَنْطَقَ كُلَّ شَيْ‏ءٍ وَ هُوَ خَلَقَكُمْ أَوَّلَ مَرَّةٍ وَ إِلَيْهِ تُرْجَعُونَ وَ ما كُنْتُمْ تَسْتَتِرُونَ أي من الله أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَ لا أَبْصارُكُمْ وَ لا جُلُودُكُمْ و الجلود: الفروج وَ لكِنْ ظَنَنْتُمْ أَنَّ اللَّهَ لا يَعْلَمُ كَثِيراً مِمَّا تَعْمَلُونَ

Then Allah^-azwj would Make their tongues to speak, so they would be saying, And they would say to their skins, ‘Why did you testify against us?’ These would say, ‘Allah Made us to speak, the One Who Makes all things to speak, and He Created you the first time, and to Him you will be returning’ [41:21] And you were not veiling yourselves that (one day) your ears, and your eyes, and your skins would be testifying against you. But, you thought that Allah does not know most of what you are doing [41:22]’.[37]

الطبرسي، قال الصادق (عليه السلام): «ينبغي للمؤمن أن يخاف الله خوفا كأنه يشرف على النار، و يرجوه رجاء كأنه من أهل الجنة، إن الله تعالى يقول: ذلِكُمْ ظَنُّكُمُ الَّذِي ظَنَنْتُمْ بِرَبِّكُمْ الآية

Al-Tabarsy –

‘Al-Sadiq^-asws said: ‘It befits a Momin that he should Fear Allah^-azwj as if he is overlooking upon the Fire, and hopes with a hope as if he is (already) an inhabitant of the Paradise. Allah^-azwj the Exalted is Saying: And those were you thoughts which you thought about your Lord [41:23] – the Verse’.

ثم قال: «إن الله عند ظن عبده به، إن خيرا فخير، و إن شرا فشر

Then he^-asws said: ‘Surely, Allah^-azwj is worshipped by the thoughts – if these are good, so good, and if these are evil, so evil’.[38]

محمد بن أبي عمير عن عبد الرحمن بن الحجاج قال: قلت لأبي عبد الله عليه السلام: حديث يروونه الناس فقال: انه ليس كما يقولون

Muhammad Bin Abu Umeyr, from Abdul Rahman Bin Al Hajjaj who said,

‘I said to Abu Abdullah^-asws, ‘There is a Hadeeth (which) the people are reporting’. So he^-asws said: ‘It isn’t as they are saying it to be’.

ثم قالا: قال رسول الله صلى الله عليه وآله:ان آخر عبد يؤمر به إلى النار فإذا أمر به إلى النار التفت فيقول (الله عز وجل) الجبار: (أ) عجلوه فإذا اتى به قال له: (عبدي) لم التفت؟ فيقول: يا رب ما كان ظني بك هذا فيقول (الله جل جلاله: عبدي) وما كان ظنك بي؟ فيقول (يا رب) كان ظني بك ان تغفر لي خطيئتي وتسكنني (وتدخلني خ ل) جنتك

Then he^-asws said: ‘Rasool-Allah^-saww said: ‘The last servant would be Commanded with to the Fire. So, when he is Commanded with to the Fire, he would turn around, and Allah^-azwj, Mighty and Majestic, the Compeller would be Saying: “Are you hastening him?” So when they come with him, He^-azwj would Say to him: “My^-azwj servant! Why did you turn around?’ So, he would be saying, ‘O Lord^-azwj! I did not think this with You^-azwj’. He^-azwj would Say: “And what was your thoughts about Me^-azwj?” He would say, ‘O Lord^-azwj! My thoughts with You^-azwj were that You^-azwj would be Forgiving me my sins and Settling me (Enter me) in Your^-azwj Paradise’.

فيقول (الله) الجبار جل وعلا: يا ملائكتي وعزتي (وآلائي وبلائي) وجلالي وعلوي وارتفاع مكاني ما ظن بي عبدي ساعة من (حياته) خيرا (ا) قط ولو ظن بي ساعة من (حياته) خير (ا) ما روعته بالنار، أجيزوا (له) كذبه وادخلوه الجنة

So Allah^-azwj, the Compelled, Majestic and Mighty would be Saying: “O My^-azwj Angels! By My^-azwj Might, and My^-azwj Loftiness, and My^-azwj Fortitude, and My^-azwj Majesty, and My^-azwj Exaltedness, and the Loftiness of My^-azwj Position! What My^-azwj servant did not think of Me^-azwj for a moment from his life with goodness at all, and had he thought of Me^-azwj for a moment from his life with goodness, I^-azwj would not have Terrified him with the Fire. I^-azwj shall Allow for him his lie and Enter him into the Paradise”.

ثم قال رسول الله صلى الله عليه وآله (أبو عبد الله عليه السلام): ليس من عبد ظن (ما ظن عبد) بالله خيرا الا كان (الله) عند ظنه به ولا ظن به سوءا الا كان (الله) عند ظنه به وذلك قوله تعالى (عز وجل) (وذلكم ظنكم الذي ظننتم بربكم أرداكم فأصبحتم من الخاسرين)

Then Rasool-Allah^-saww said (Abu Abdullah^-asws): ‘There isn’t a servant who thinks (what the servants thinks) good with Allah^-azwj, except that Allah^-azwj would be as his thoughts were with Him^-azwj, and he would not think evil with Him^-azwj, except that Allah^-azwj would be as his thoughts were with Him^-azwj. And these are the Words of the Exalted Mighty and Majestic: And those were you thoughts which you thought about your Lord, ruining you, so have become from the losers [41:23]’.[39]

الشيخ في (أماليه)، قال: حدثنا محمد بن محمد، قال: حدثنا أبو حفص عمر بن محمد، قال: حدثنا أبو عبد الله الحسين بن إسماعيل، قال: حدثنا عبد الله بن شبيب، قال: حدثنا أبو العيناء، قال: حدثني محمد ابن مسعر، قال: كنت عند سفيان بن عيينة، فجاءه رجل، فقال له: روي عن النبي (صلى الله عليه و آله)، أنه قال: «إن العبد إذا أذنب ذنبا، ثم علم أن الله عز و جل يطلع عليه غفر له

Al Sheykh in his (book) Amaali, said, ‘It was narrated to us by Muhammad Bin Muhammad, from Abu Hafs Umar Bin Muhammad, from Abu Abdullah Al Husayn Bin Ismail, from Abdullah Bin Shuayb, from Abu Al Ayna, from Muhammad Ibn Mas’ar who said,

I was in the presence of Sufyan Bin Ayayna, and a man came over, so he said to him, ‘It is reported from the Prophet^-saww having said: ‘The servant, when he commits a sin, then realises that Allah^-azwj Mighty and Majestic is Noticing him, Forgives for him’.[40]

VERSES 24 – 28

فَإِنْ يَصْبِرُوا فَالنَّارُ مَثْوًى لَهُمْ ۖ وَإِنْ يَسْتَعْتِبُوا فَمَا هُمْ مِنَ الْمُعْتَبِينَ {24}

Then if they bear patiently, then the Fire is the abode for them, and if they seek favours, then they would not be the Favoured ones [41:24]  

وَقَيَّضْنَا لَهُمْ قُرَنَاءَ فَزَيَّنُوا لَهُمْ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَحَقَّ عَلَيْهِمُ الْقَوْلُ فِي أُمَمٍ قَدْ خَلَتْ مِنْ قَبْلِهِمْ مِنَ الْجِنِّ وَالْإِنْسِ ۖ إِنَّهُمْ كَانُوا خَاسِرِينَ {25}

And We have Appointed companions for them, for they are adorning for them what is in front of them and what is behind them, and the Word was Proven upon them among the nations who has passed from before them, from the Jinn and the humans. They would be the losers [41:25]

وَقَالَ الَّذِينَ كَفَرُوا لَا تَسْمَعُوا لِهَٰذَا الْقُرْآنِ وَالْغَوْا فِيهِ لَعَلَّكُمْ تَغْلِبُونَ {26}

And those who commit Kufr (disbelief) say, ‘Do not listen to this Quran and make noise during it (its recitation), perhaps you will overcome’ [41:26]

فَلَنُذِيقَنَّ الَّذِينَ كَفَرُوا عَذَابًا شَدِيدًا وَلَنَجْزِيَنَّهُمْ أَسْوَأَ الَّذِي كَانُوا يَعْمَلُونَ {27}

Therefore, We will Make those who commit Kufr to taste severe Punishment, and We will Recompense them for the evil which they had been doing [41:27]

ذَٰلِكَ جَزَاءُ أَعْدَاءِ اللَّهِ النَّارُ ۖ لَهُمْ فِيهَا دَارُ الْخُلْدِ ۖ جَزَاءً بِمَا كَانُوا بِآيَاتِنَا يَجْحَدُونَ {28}

That is a Recompense of the enemies of Allah – the Fire. For them, therein is an eternal abode, being a Recompense, due to them having fought against Our Signs [41:28]

محمد بن العباس: قال: حدثنا علي بن أسباط، عن علي بن محمد، عن علي بن أبي حمزة، عن أبي بصير، عن أبي عبد الله (عليه السلام)، أنه قال: «قال الله عز و جل: فَلَنُذِيقَنَّ الَّذِينَ كَفَرُوا بتركهم ولاية علي بن أبي طالب (عليه السلام) عَذاباً شَدِيداً في الدنيا وَ لَنَجْزِيَنَّهُمْ أَسْوَأَ الَّذِي كانُوا يَعْمَلُونَ في الآخرة

Muhammad Bin Al-Abbas, from Ali Bin Asbaat, from Ali Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer,

‘Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic: Therefore We will Make those who commit Kufr to taste – due to their neglecting the Wilayah of Ali^-asws Bin Abu Talib^-asws, severe Punishment – in the world, and We will Recompense them for the evil which they had been doing [41:27] – in the Hereafter.

ذلِكَ جَزاءُ أَعْداءِ اللَّهِ النَّارُ لَهُمْ فِيها دارُ الْخُلْدِ جَزاءً بِما كانُوا بِآياتِنا يَجْحَدُونَ و الآيات: الأئمة (عليهم السلام)

That is a Recompense of the enemies of Allah – the Fire. For them, therein is an eternal abode, being a Recompense, due to them having fought against Our Signs [41:28] – and the Signs are the Imams^-asws’’.[41]

الكافي الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ‏ فَسَتَعْلَمُونَ مَنْ هُوَ فِي ضَلالٍ مُبِينٍ‏ يَا مَعْشَرَ الْمُكَذِّبِينَ حَيْثُ أَنْبَأْتُكُمْ رِسَالَةَ رَبِّي فِي وَلَايَةِ عَلِيٍّ وَ الْأَئِمَّةِ ع مِنْ بَعْدِهِ مَنْ هُوَ فِي ضَلَالٍ مُبِينٍ كَذَا أُنْزِلَتْ

Al Kafi – Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ali Bin Asbat, from Ali Bin Abu Hamza, from Abu Baseer,

‘From Abu Abdullah^-asws regarding His^-azwj Words: Soon you shall come to know who is in clear straying’ [67:29]: ‘Soon you shall come to know who is in clear straying, O group of beliers, where I informed you of the Message of my Lord regarding Wilayah of Ali and the Imams after him, who is in clear straying’ [67:29]. Such is how it was Revealed’’.

وَ فِي قَوْلِهِ تَعَالَى‏ إِنْ تَلْوُوا أَوْ تُعْرِضُوا فَقَالَ إِنْ تَلْوُوا الْأَمْرَ وَ تُعْرِضُوا عَمَّا أُمِرْتُمْ بِهِ‏ فَإِنَّ اللَّهَ كانَ بِما تَعْمَلُونَ خَبِيراً

And regarding the Words of Exalted: and if you turn back or turn aside, then Allah would always be Informed of what you are [4:135]. He^-asws said: ‘And if you turn back the matter and turn aside from what you have been Commanded with, then Allah would always be Informed of what you are [4:135].

وَ فِي قَوْلِهِ‏ فَلَنُذِيقَنَّ الَّذِينَ كَفَرُوا بِتَرْكِهِمْ وَلَايَةَ أَمِيرِ الْمُؤْمِنِينَ ع‏ عَذاباً شَدِيداً فِي الدُّنْيَا وَ لَنَجْزِيَنَّهُمْ أَسْوَأَ الَّذِي كانُوا يَعْمَلُونَ‏

And regarding His^-azwj Words: Therefore, We will Make those who commit Kufr to taste – due to their neglecting the Wilayah of Amir Al-Momineen^-asws , severe Punishment, – in the world, and We will Recompense them for the evil which they had been doing [41:27]’’.^[42]

VERSE 29

وَقَالَ الَّذِينَ كَفَرُوا رَبَّنَا أَرِنَا اللَّذَيْنِ أَضَلَّانَا مِنَ الْجِنِّ وَالْإِنْسِ نَجْعَلْهُمَا تَحْتَ أَقْدَامِنَا لِيَكُونَا مِنَ الْأَسْفَلِينَ {29}

And those who committed Kufr would be saying, ‘Our Lord! Show us those who strayed us, from the Jinn and the humans, so we can make them to be under our feet for them to be from the lowest ones’ [41:29]

مُحَمَّدُ بْنُ أَحْمَدَ الْقُمِّيُّ عَنْ عَمِّهِ عَبْدِ اللَّهِ بْنِ الصَّلْتِ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ حُسَيْنٍ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) فِي قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى رَبَّنا أَرِنَا الَّذَيْنِ أَضَلَّانا مِنَ الْجِنِّ وَ الْإِنْسِ نَجْعَلْهُما تَحْتَ أَقْدامِنا لِيَكُونا مِنَ الْأَسْفَلِينَ قَالَ هُمَا ثُمَّ قَالَ وَ كَانَ فُلَانٌ شَيْطَاناً

Muhammad Bin Ahmad Al-Qummy, from his uncle Abdullah Bin Al-Salt, from Yunus Bin Abdul Rahman, from Abdullah Bin Sinan, from Husayn Al-Jamal, who has reported the following:

Abu Abdullah^-asws regarding the Words of Allah^-azwj Blessed and Exalted: ‘Our Lord! Show us those who strayed us, from the Jinn and the humans, so we can make them to be under our feet for them to be from the lowest ones’ [41:29], he^-asws said: ‘Those two (Umar and qunfuz)’. Then said: ‘And that one (Umar) was a Satan^-la’.[43]

يُونُسُ عَنْ سَوْرَةَ بْنِ كُلَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) فِي قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى رَبَّنا أَرِنَا الَّذَيْنِ أَضَلَّانا مِنَ الْجِنِّ وَ الْإِنْسِ نَجْعَلْهُما تَحْتَ أَقْدامِنا لِيَكُونا مِنَ الْأَسْفَلِينَ قَالَ يَا سَوْرَةُ هُمَا وَ اللَّهِ هُمَا ثَلَاثاً

Yunus, from Sowrat Bin Kuleyb, who has reported the following:

Abu Abdullah^-asws regarding the statement of Allah^-azwj Blessed and Exalted: ‘Our Lord! Show us those who strayed us, from the Jinn and the humans, so we can make them to be under our feet for them to be from the lowest ones’ [41:29], he^-asws said: ‘O Sowrat! Those two (Umar and Qunfuz), by Allah^-azwj, those two (Abu Bakr and Umar)’ – three times.

وَ اللَّهِ يَا سَوْرَةُ إِنَّا لَخُزَّانُ عِلْمِ اللَّهِ فِي السَّمَاءِ وَ إِنَّا لَخُزَّانُ عِلْمِ اللَّهِ فِي الْأَرْضِ

By Allah^-azwj, O Sowrat, we^-asws are the Treasurers of the Knowledge of Allah^-azwj in the sky and we^-asws are the Treasurers of the Knowledge of Allah^-azwj in the earth’.[44]

أبو القاسم جعفر بن محمد بن قولويه في (كامل الزيارات)، قال: حدثني محمد بن عبد الله بن جعفر الحميري، عن أبيه، عن علي بن محمد بن سالم، عن محمد بن خالد، عن عبد الله بن حماد البصري، عن عبد الله بن عبد الرحمن الأصم، عن حماد بن عثمان، عن أبي عبد الله (عليه السلام)- في حديث طويل يصف فيه حال قنفذ و صاحبه يوم القيامة-: «فيؤتيان هو و صاحبه، فيضربان بسياط من نار، لو وقع سوط منها على البحار لغلت من مشرقها إلى مغربها، و لو وضعت على جبال الدنيا لذابت حتى تصير رمادا، فيضربان بها

Abu Al-Qasim Ja’far Bin Muhammad Bin Qawlawiyah in Kaamil Al-Ziyaraat said, ‘Muhammad Bin Abdullah Bin Ja’far Al-Humeyri narrated to me from his father, from Ali Bin Muhammad Bin Saalim, from Muhammad Bin Khalid, from Abdullah Bin Hamaad Al-Basry, from Abdullah Bin Abdul Rahmaan Al-A’asam, from Hamaad Bin Usman,

‘From Abu Abdullah^-asws – in a lengthy Hadeeth in which is the description of the state of Qunfuz and his companions on the Day of Judgement: ‘So they will bring both of them, him (Qunfuz) and his companion (Umar), and they would both be lashed with whips from the Fire. If a whip from these were to fall upon the sea, it would melt whatever is in it from the East to the West, and if it were to be placed upon a mountain of the world, it would have melted to the extent that it would turn into ashes. So, the two of them would be hit by this.

ثم يجثو أمير المؤمنين (عليه السلام) للخصومة بين يدي الله مع الرابع، و يذهب الثلاثة في جب، فيطبق عليهم، لا يراهم أحد و لا يرون أحدا، فيقول الذين كانوا في ولايتهم: رَبَّنا أَرِنَا الَّذَيْنِ أَضَلَّانا مِنَ الْجِنِّ وَ الْإِنْسِ نَجْعَلْهُما تَحْتَ أَقْدامِنا لِيَكُونا مِنَ الْأَسْفَلِينَ

Then Amir-Al-Momineen^-asws would make the four of them (Abu Bakr, Umar, Usman and Qunfuz) to kneel in front of Allah^-azwj due to their hostilities, and make three to be in the pit, placing a covering upon them. Nor will they be able to see anyone, nor will anyone see them. So the one who used to be in their wilayah would say, ‘Our Lord! Show us those who strayed us, from the Jinn and the humans, so we can make them to be under our feet for them to be from the lowest ones’ [41:29].

قال الله عز و جل: وَ لَنْ يَنْفَعَكُمُ الْيَوْمَ إِذْ ظَلَمْتُمْ أَنَّكُمْ فِي الْعَذابِ مُشْتَرِكُونَ

Allah^-azwj Mighty and Majestic would Say: And it will never profit you today, when you were unjust. You are sharers in the punishment [43:39]’.[45]

علي بن إبراهيم، قال: قال العالم: «من الجن إبليس الذي دل على قتل رسول الله (صلى الله عليه و آله) في دار الندوة، و أضل الناس بالمعاصي، و جاء بعد وفاة رسول الله (صلى الله عليه و آله) إلى فلان و بايعه، و من الإنس فلان نَجْعَلْهُما تَحْتَ أَقْدامِنا لِيَكُونا مِنَ الْأَسْفَلِينَ

Ali Bin Ibrahim said,

‘The Knowledgeable One^-asws said: ‘From the Jinn it was Iblees^-la who arranged for the murder of Rasool-Allah^-saww in the House of Al-Nadwa, and led the people astray by the disobedience. And after the passing away of Rasool-Allah^-saww he^-la came to so and so (Abu Bakr) and pledged his^-la allegiance to him. And (Satan^-la) from the human beings, it was so and so (Umar): so we can make them to be under our feet for them to be from the lowest ones’ [41:29]’.

ثم ذكر أمير المؤمنين من شيعة أمير المؤمنين (عليه السلام)، قوله تعالى: إِنَّ الَّذِينَ قالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقامُوا، قال: على ولاية أمير المؤمنين (عليه السلام)

Then He^-azwj Mentions Amir-Al-Momineen^-asws and the Shias of Amir-al-Momineen^-asws. The Words of the Exalted: Surely those who say, ‘Our Lord is Allah!’, then they are steadfast [41:30] – he^-asws said: ‘Upon the Wilayah of Amir-Al-Momineen^-asws’.[46]

VERSES 30 – 32

إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ {30}

Surely those who say, ‘Our Lord is Allah!’, then they are steadfast, the Angels would descend unto them (saying): ‘Do not fear, and do not grieve, and receive glad tidings of the Paradise which you were Promised [41:30]

نَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۖ وَلَكُمْ فِيهَا مَا تَشْتَهِي أَنْفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ {31}

We are your Guardians in the life of the world and in the Hereafter, and for you therein is whatever your souls desire, and for you therein would be whatever you call for [41:31]

نُزُلًا مِنْ غَفُورٍ رَحِيمٍ {32}

Being a hospitality from the Forgiving, Merciful [41:32]

محمد بن يعقوب: عن الحسين بن محمد، عن معلى بن محمد، عن محمد بن جمهور، عن فضالة بن أيوب، عن الحسين بن عثمان، عن أبي أيوب، عن محمد بن مسلم، قال: سألت أبا عبد الله (عليه السلام) عن قول الله عز و جل: إِنَّ الَّذِينَ قالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقامُوا، فقال أبو عبد الله (عليه السلام): «استقاموا على الأئمة واحدا بعد واحد تَتَنَزَّلُ عَلَيْهِمُ الْمَلائِكَةُ أَلَّا تَخافُوا وَ لا تَحْزَنُوا وَ أَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ

Muhammad Bin Yaqoub, from Al-Husayn Bin Muhammad, from Moala Bin Muhammad, from Muhammad Bin Jamhour, from Fazalat Bin Ayoub, from Al-Husayn Bin Usman, from Abu Ayoub, from Muhammad Bin Muslim who said,

‘I asked Abu Abdullah^-asws about the Words of Allah ^-azwj Mighty and Majestic: Surely those who say, ‘Our Lord is Allah!’, then they are steadfast [41:30], so Abu Abdullah^-asws said: ‘Steadfast upon the Imams^-asws, one^-asws after the other^-asws, the Angels would descend unto them (saying): ‘Do not fear, and do not grieve, and receive glad tidings of the Paradise which you were Promised [41:30]’.[47]

حدثنا احمد بن محمد عن الحسن بن محبوب عن ابى ايوب عن ابى بصير قال سألت ابا عبد الله عليه السلام عن قول الله عزوجل ان الذين قالوا ربنا الله ثم استقاموا تتنزل عليهم الملائكة الا تخافوا ولا تحزنوا وابشروا بالجنة التى كنتم توعدون قال هم الائمة من آل محمد

Narrated to us Ahmad Bin Muhammad, from Al-Hassan Bin Mahboub, from Abu Ayub, from Abu Baseer who said:

‘I asked Abu Abdullah^-asws, about the Words of Allah^-azwj Mighty and Majestic: Surely those who say, ‘Our Lord is Allah!’, then they are steadfast, the Angels would descend unto them (saying): ‘Do not fear, and do not grieve, and receive glad tidings of the Paradise which you were Promised [41:30], said: ‘These are the Imams^-asws from the Progeny^-asws of Muhammad^-saww.’[48]

حدثنا احمد بن محمد عن الحسن بن محبوب عن ابى بصير قال سئلت ابا عبد الله عليه السلام عن قول الله تعالى الذين قالوا ربنا الله ثم استقاموا قال يا ابا محمد هم الائمة من آل محمد

Narrated to us Ahmad Bin Muhammad, from Al-Hassan Bin Mahboub, from Abu Baseer who said:

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj the Exalted: Surely those who say, ‘Our Lord is Allah!’, then they are steadfast [41:30], said: ‘O Abu Muhammad, these are the Imams^-asws from the Progeny^-asws of Muhammad^-saww.’

فقلت له تتنزل عليهم الملائكة عند الموت بالبشرى الا تخافوا ولا تحزنوا وهى والله تجرى فيمن استقام من شيعتنا وسكت لامرنا وكتم حديثنا ولم بوزعه عند عدونا

I said to him, ‘the Angels would descend unto them,’ He^-asws said: ‘During death with the good news – (saying): ‘Do not fear, and do not grieve, – and this is, by Allah^-azwj is what flows for the one who continues in the right way from our^-asws Shias, and are silent on our^-asws commands, and conceal our^-asws Hadeeth, and they do not spread them among our^-asws enemies.’[49]

محمد بن العباس، قال: حدثني محمد بن الحسين بن حميد، عن جعفر بن عبد الله المحمدي، عن كثير بن عياش، عن أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله عز و جل: إِنَّ الَّذِينَ قالُوا رَبُّنَا اللَّهُ يقول: «استكملوا طاعة الله و طاعة رسوله و ولاية آل محمد (عليهم السلام): ثُمَّ اسْتَقامُوا [عليها] تَتَنَزَّلُ عَلَيْهِمُ الْمَلائِكَةُ يوم القيامة أَلَّا تَخافُوا وَ لا تَحْزَنُوا وَ أَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ

Muhammad Bin Al-Abbas, from Muhammad Bin Al-Husayn Bin Hameed, from Ja’far Bin Abdullah Al-Muhammadi, from Kaseer Bin Ayaash, from Abu Al-Jaroud,

‘Abu Ja’far^-asws regarding the Words of the Mighty and Majestic: Surely those who say, ‘Our Lord is Allah!’ [41:30] – He^-azwj is Saying, those who are completely obedient to Allah^-azwj, and obedient to Rasool-Allah^-saww, and Wilayah of the Progeny^-asws of Muhammad^-saww, then they are steadfast, upon it, the Angels would descend unto them, on the Day of Judgement, (saying): ‘Do not fear, and do not grieve, and receive glad tidings of the Paradise which you were Promised [41:30].

فأولئك الذين إذا فزعوا يوم القيامة حين يبعثون تتلقاهم الملائكة و يقولون لهم: لا تخافوا و لا تحزنوا نحن كنا معكم في الحياة الدنيا، لا نفارقكم حتى تدخلوا الجنة، و أبشروا بالجنة التي كنتم توعدون

So they are those, who would panic on the Day of Judgement when they would be Resurrected, the Angels would meet them and would be saying to them: ‘‘Do not fear, and do not grieve. We were with you in the life of the world, and will not separate from you until you enter the Paradise, and receive glad tidings of the Paradise which you were Promised [41:30]’.[50]

وعنه، قال: حدثنا الحسين بن أحمد، عن محمد بن عيسى، عن يونس بن يعقوب، عن أبي بصير، قال: سألت أبا جعفر (عليه السلام) عن قول الله عز و جل: إِنَّ الَّذِينَ قالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقامُوا، قال: «هو و الله ما أنتم عليه و هو قوله تعالى: وَ أَنْ لَوِ اسْتَقامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْناهُمْ ماءً غَدَقاً

And from him, from Al-Husayn Bin Ahmad, from Muhammad Bin Isa, from Yunus Bin Yaqoub, from Abu Baseer who said,

‘I asked Abu Ja’far^-asws about the Words of Allah^-azwj Mighty and Majestic: Surely those who say, ‘Our Lord is Allah!’, then they are steadfast [41:30], he^-asws said: ‘By Allah^-azwj! It is what you (Shias) are upon, and these are the Words of the Exalted: And that if they were to be steadfast upon the Way, We would Quench them (with) abundant water [72:16]’.

قلت: متى تتنزل عليهم الملائكة بأن لا تخافوا و لا تحزنوا و أبشروا بالجنة التي كنتم توعدون، نحن أولياؤكم في الحياة الدنيا و في الآخرة؟ فقال: «عند الموت و يوم القيامة

I said, ‘When the Angels would descend unto them (saying): ‘Do not fear, and do not grieve, and receive glad tidings of the Paradise which you were Promised [41:30] We are your Guardians in the life of the world and in the Hereafter [41:31]? So he^-asws said: ‘At the time of death and on the Day of Judgement’.[51]

The state of the Momin during death

قَالَ رَسُولُ اللَّهِ ص‏ لَا يَزَالُ الْمُؤْمِنُ خَائِفاً مِنْ سُوءِ الْعَاقِبَةِ، لَا يَتَيَقَّنُ الْوُصُولَ إِلَى رِضْوَانِ اللَّهِ- حَتَّى يَكُونَ وَقْتُ نَزْعِ‏ رُوحِهِ وَ ظُهُورِ مَلَكِ الْمَوْتِ لَهُ

Rasool-Allah^-saww said: ‘The Momin does not cease to be fearing from the evil consequences, nor is he convinced of the arrival to the Pleasure of Allah^-azwj – until it happens to be the time of snatching of his soul and the appearance of the Angel of death to him.

وَ ذَلِكَ أَنَّ مَلَكَ الْمَوْتِ يَرِدُ عَلَى الْمُؤْمِنِ- وَ هُوَ فِي شِدَّةِ عِلَّتِهِ، وَ عَظِيمِ‏ ضِيقِ صَدْرِهِ بِمَا يُخَلِّفُهُ مِنْ أَمْوَالِهِ، وَ لِمَا هُوَ عَلَيْهِ مِنْ [شِدَّةِ] اضْطِرَابِ أَحْوَالِهِ- فِي مُعَامِلِيهِ وَ عِيَالِهِ‏ [وَ] قَدْ بَقِيَتْ فِي نَفْسِهِ حَسَرَاتُهَا، وَ اقْتَطَعَ دُونَ أَمَانِيِّهِ فَلَمْ يَنَلْهَا

And that is that the Angel of death comes unto the Momin – and he is in the severity of his illness and great constriction of his chest with what he is leaving behind from his wealth, and due to what he is upon from the severity of the desperation of his state – in his affairs and his dependants, and there remains within himself the impact of its regret, and the cutting off of his wishes and he did not attain these.

فَيَقُولُ‏ لَهُ مَلَكُ الْمَوْتِ: مَا لَكَ تَجَرَّعُ‏ غُصَصَكَ فَيَقُولُ: لِاضْطِرَابِ أَحْوَالِي، وَ اقْتِطَاعِكَ لِي دُونَ [أَمْوَالِي وَ] آمَالِي‏

So the Angel of death is saying to him, ‘What is the matter with you ruminating angrily?’ So he is saying, ‘Due to the desperation of my state, and your cutting off to me to be without my wealth and my aspirations’.

فَيَقُولُ لَهُ مَلَكُ الْمَوْتِ: وَ هَلْ يَحْزَنُ‏ عَاقِلٌ مِنْ فَقْدِ دِرْهَمٍ زَائِفٍ- وَ اعْتِيَاضِ أَلْفِ أَلْفِ ضِعْفِ الدُّنْيَا فَيَقُولُ لَا

So the Angel of death is saying to him, ‘And would a sensible one grieve from the loss of a fake Dirham and being compensated by a thousand thousands (million) fold multiple of the world?’ So he is saying, ‘No’.

فَيَقُولُ مَلَكُ الْمَوْتِ: فَانْظُرْ فَوْقَكَ. فَيَنْظُرُ، فَيَرَى دَرَجَاتِ الْجِنَانِ وَ قُصُورَهَا الَّتِي تَقْصُرُ دُونَهَا الْأَمَانِيُّ، فَيَقُولُ مَلَكُ الْمَوْتِ: تِلْكَ مَنَازِلُكَ وَ نِعَمُكَ- وَ أَمْوَالُكَ وَ أَهْلُكَ وَ عِيَالُكَ وَ مَنْ كَانَ مِنْ أَهْلِكَ هَاهُنَا وَ ذُرِّيَّتِكَ صَالِحاً، فَهُمْ‏ هُنَاكَ مَعَكَ أَ فَتَرْضَى بِهِ‏ بَدَلًا مِمَّا هُنَاكَ‏ فَيَقُولُ: بَلَى وَ اللَّهِ

So the Angel of death is saying, ‘Then look above you!’. So he looks and he sees levels of the Gardens and its castles which his own aspirations fell short of, and the Angel of death is saying, ‘Those are your houses and your bounties – and your wealth, and your family, and your dependants, and the ones who were from your family over here and your righteous offspring, so they would be there with you over there. Are you (now) please with it in exchange from what is over here?’ So he is saying, ‘Yes, by Allah^-azwj!’

ثُمَّ يَقُولُ: انْظُرْ. فَيَنْظُرُ، فَيَرَى مُحَمَّداً وَ عَلِيّاً وَ الطَّيِّبِينَ مِنْ آلِهِمَا فِي أَعْلَى عِلِّيِّينَ‏ فَيَقُولُ [لَهُ‏]: أَ وَ تَرَاهُمْ هَؤُلَاءِ سَادَاتُكَ وَ أَئِمَّتُكَ، هُمْ هُنَاكَ جُلَّاسُكَ‏ وَ آنَاسُكَ [أَ] فَمَا تَرْضَى بِهِمْ بَدَلًا مِمَّا تُفَارِقُ هَاهُنَا فَيَقُولُ: بَلَى وَ رَبِّي

Then he is saying, ‘Look!’ So he looks and he sees Muhammad^-saww, and Ali^-asws, and the goodly ones from their^-asws Progeny^-asws in the lofty Illiyees. Then he is saying to him, ‘Do you see them^-asws? They are your Masters^-asws and your^-asws Imams^-asws. They^-asws, over there, would be your companions and your comforters. So are you not pleased with them^-asws in exchange from what you are being separated from over here?’ So he would be saying, ‘Yes, by my Lord^-azwj!’

فَذَلِكَ مَا قَالَ اللَّهُ عَزَّ وَ جَلَّ: إِنَّ الَّذِينَ قالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقامُوا- تَتَنَزَّلُ عَلَيْهِمُ الْمَلائِكَةُ أَلَّا تَخافُوا وَ لا تَحْزَنُوا فَمَا أَمَامَكُمْ مِنَ الْأَهْوَالِ فَقَدْ كُفِيتُمُوهَا وَ لا تَحْزَنُوا عَلَى مَا تُخَلِّفُونَهُ مِنَ الذَّرَارِيِّ وَ الْعِيَالِ [وَ الْأَمْوَالِ‏]، فَهَذَا الَّذِي شَاهَدْتُمُوهُ فِي الْجِنَانِ بَدَلًا مِنْهُمْ‏ وَ أَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ‏ هَذِهِ مَنَازِلُكُمْ وَ هَؤُلَاءِ سَادَاتُكُمْ وَ آنَاسُكُمْ وَ جُلَّاسُكُمْ‏

So that is what Allah^-azwj Mighty and Majestic Says: Those that are saying, ‘‘Our Lord is Allah!’, then they are steadfast, the Angels would descend unto them (saying): ‘Do not fear, and do not grieve [41:30] – for whatever is in front of you from the states, so you would be sufficed (with) these, and do not be grieving upon what you are leaving behind from the offspring and the dependants, and the wealth, for this, which you are witnessing to be in the Gardens, is in exchange from them and receive glad tidings of the Paradise which you were Promised [41:30]. These are your dwellings, and they^-asws are your Masters^-asws and your comforters, and your companions’.[52]

ثم‏ قال علي بن إبراهيم: حدثني أبي، عن ابن أبي عمير، عن ابن سنان، عن أبي عبد الله (عليه السلام)، قال: «ما يموت موال لنا، مبغض لأعدائنا، إلا و يحضره رسول الله (صلى الله عليه و آله) و أمير المؤمنين و الحسن و الحسين (عليهم السلام)، فيسرونه و يبشرونه، و إن كان غير موال لنا يراهم بحيث يسوءه، و الدليل على ذلك قول أمير المؤمنين (عليه السلام) لحارث الهمداني: يا حار همدان من يمت يرني من مؤمن أو منافق قبلا

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

‘Abu Abdullah^-asws has said: ‘He does not die, one who befriended us^-asws and hated our^-asws enemies, except that Rasool-Allah^-saww and Amir-Al-Momineen^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws present themselves^-asws to him, making him happy and giving him the good news. And if he is not one who had befriended us^-asws, he would be shown that which he does not like. And the evidence upon that are the words of Amir-Al-Momineen^-asws to Haris Al-Hamadany: ‘O Haris Hamadan! The one who dies, sees me^-asws face to face, be him a Momin or a hypocrite’.[53]

The Angels coming to the Imams^-asws

حدثنا عمران بن موسى عن موسى بن جعفر عن الحسن بن على قال حدثنا عبد الله بن سهل الاشعري عن ابيه عن ابى اليسع قال دخل حمران بن اعين على ابى جعفر عليه السلام وقال له جعلت فداك يبلغنا ان الملائكة تنزل عليكم

Narrated to us Umran Bin Musa, from Musa Bin Ja’far, from Al-Hassan Bin Ali, from Abdullah Bin Sahl Al-Ashary, from his father, from Abu Al-Yas’a who said:

‘Amran Bin Ayn visited Abu Ja’far^-asws and said to him^-asws, ‘May I be sacrificed for you^-asws, they tell me that the Angels Come down unto you^-asws?’

فقال ان الملائكة والله لتنزل علينا تطأ فرشنا اما تقراء كتاب الله تعالى ان الذين قالوا ربنا الله ثم استقاموا تتنزل عليهم الملائكة الا تخافوا ولا تحزنوا وابشروا بالجنة التى كنتم توعدون

He^-asws said: ‘The Angels, by Allah^-azwj do come down to us^-asws setting foot upon our^-asws floor, and sometimes recite the Book of Allah^-azwj: Surely those who say, ‘Our Lord is Allah!’, then they are steadfast, the Angels would descend unto them (saying): ‘Do not fear, and do not grieve, and receive glad tidings of the Paradise which you were Promised [41:30].’[54]

حدثنا عبد الله بن عامر عن الربيع بن الخطاب عن جعفر بن بشير عن سليمان بن خالد عن ابى عبد الله عليه السلام قوله تعالى ان الذين قالوا ربنا الله ثم استقاموا تتنزل عليهم الملائكة الا تخافوا ولا تحزنوا وابشروا بالجنة التى كنتم توعدون فقال أبو عبد الله عليه السلام اما والله وسدناهم الوسايد في منازلنا

Narrated to us Abdullah Bin Aamir, from Al-Rabi’e Bin Al-Khataab, from Ja’far Bin Bashir, from Suleyman Bin Khalid, who has said:

Abu Abdullah^-asws, the Words of the Exalted: Surely those who say, ‘Our Lord is Allah!’, then they are steadfast, the Angels would descend unto them (saying): ‘Do not fear, and do not grieve, and receive glad tidings of the Paradise which you were Promised [41:30],’ has said: ‘By Allah^-azwj, they recline on the cushions in our^-asws homes.’[55]

VERSE 33

وَمَنْ أَحْسَنُ قَوْلًا مِمَّنْ دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ {33}

And who is better in words than the one who supplicates to Allah and does righteous deeds, and says, ‘I am from the submitters’? [41:33]

العياشي: عن جابر، قال: قلت لمحمد بن علي (عليه السلام)، قول الله في كتابه: إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا ؟ قال: «هما، و الثالث و الرابع و عبد الرحمن و طلحة، و كانوا سبعة عشر رجلا

Al-Ayyashi, from Jabir who said,

‘I said to Muhammad^-asws Bin Ali^-asws, ‘(What about) the Words of Allah^-azwj in His^-azwj Book: Those who believe then commit Kufr [4:137], he^-asws said: ‘Those two (Abu Bakr and Umar), and the third (Usman), and the fourth (Muawiya), and Abdul Rahman (Ibn Awf), and Talha, and they were seventeen men’.

قال: «لما وجه النبي (صلى الله عليه و آله) علي بن أبي طالب (عليه السلام)، و عمار بن ياسر (رحمه الله) إلى أهل مكة، [قالوا: بعث هذا الصبي، و لو بعث غيره- يا حذيفة- إلى أهل مكة.] و في مكة صناديدها؟

He^-asws said: ‘When the Prophet^-saww directed Ali^-asws Bin Abu Talib^-asws and Ammar Yaasir to the people of Makkah, they said, ‘He^-saww has sent this boy, and if only he^-saww had sent someone else – O Huzeyfa – to the people of Makkah, and in Makkah are its braves?’

و كانوا يسمون عليا (عليه السلام) الصبي، لأنه كان اسمه في كتاب الله الصبي، لقول الله: وَ مَنْ أَحْسَنُ قَوْلًا مِمَّنْ دَعا إِلَى اللَّهِ وَ عَمِلَ صالِحاً و هو صبي وَ قالَ إِنَّنِي مِنَ الْمُسْلِمِينَ

And they used to call Ali^-asws ‘the boy’, because his^-asws name in the Book of Allah^-azwj is ‘the boy’ (الصبي) in the Words of Allah^-azwj: And who is better in words than the one who supplicates to Allah and does righteous deeds, and he is a boy, and says, ‘I am from the submitters’? [41:33]’.[56]

VERSES 34 & 35

وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ۚ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ {34}

And the good and the evil are not equal. Repel/response (evil) by that which is best, So, if there is enmity between you and him, he may become like your intimate friend [41:34]

وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ {35}

And none would receive it except those who are patient, and none would receive it except one with a mighty share [41:35]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لا تَسْتَوِي الْحَسَنَةُ وَ لَا السَّيِّئَةُ قَالَ الْحَسَنَةُ التَّقِيَّةُ وَ السَّيِّئَةُ الْإِذَاعَةُ

Ali Bin Ibrahim, from his father, from Hammad, from Hareyz, from the one who informed him,

‘From Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: And the good and the evil are not equal [41:34]. He^-asws said: ‘The good deed is the Taqiyya (dissimulation), and the evil is the broadcasting (of the Ahadeeth to the adversaries)’.

وَ قَوْلُهُ عَزَّ وَ جَلَّ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ قَالَ الَّتِي هِيَ أَحْسَنُ التَّقِيَّةُ فَإِذَا الَّذِي بَيْنَكَ وَ بَيْنَهُ عَداوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ

And (about) the Words of the Mighty and Majestic: Repel (evil) by that which is best [41:34]. He^-asws said: ‘That which is the best, is the Taqiyya (dissimulation), So if there is enmity between you and him, he would be like your intimate friend [41:34]’.[57]

محمد بن العباس، قال: حدثنا الحسين بن أحمد المالكي، قال: حدثنا محمد بن عيسى، عن يونس بن عبد الرحمن، عن سورة بن كليب، عن أبي عبد الله (عليه السلام)، قال: «لما نزلت هذه الآية على رسول الله (صلى الله عليه و آله) ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَ بَيْنَهُ عَداوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ قال رسول الله (صلى الله عليه و آله): أمرت بالتقية، فسار بها عشرا حتى أمر أن يصدع بما امر، و أمر بها علي، فسار بها حتى أمر أن يصدع بها، ثم أمر الأئمة بعضهم بعضا فساروا بها، فإذا قام قائمنا سقطت التقية و جرد السيف، و لم يأخذ من الناس و لم يعطهم إلا بالسيف

Muhammad Bin Al-Abbas, from Al-Husayn Bin Ahmad Al-Maliky, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Sowrat Bin Kaleyb,

‘Abu Abdullah^-asws has said: ‘When this Verse was Revealed: Repel (evil) by that which is best, So if there is enmity between you and him, he would be like your intimate friend [41:34], Rasool-Allah^-saww said: ‘I^-saww ordered with the dissimulation, so ten (people) moved by it until I^-saww ordered to stop what I^-saww had ordered. And Ali^-asws ordered by it, so he^-asws moved by it until he^-asws stopped it. Then the Imams^-asws ordered by it to each other, so they^-asws moved with it. But, when our^-asws Qaim^-asws rises, the dissimulation would cease (it would no longer be applicable) and the sword would rise, and he^-asws would not take from the people, and would not give them, except by the sword’.[58]

وعنه، قال: حدثنا الصالح الحسين بن أحمد، عن محمد بن عيسى، عن يونس بن عبد الرحمن، عن محمد بن فضيل، عن العبد الصالح (عليه السلام)، قال: سألته عن قول الله عز و جل: وَ لا تَسْتَوِي الْحَسَنَةُ وَ لَا السَّيِّئَةُ، فقال: «نحن الحسنة، و بنو امية السيئة

And from him, from Al-Salih Al-Husayn Bin Ahmad, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Muhammad Bin Fazeyl,

‘Al-Abd Al-Salih (7^th. Imam^-asws) replied when I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic: And the good and the evil are not equal [41:34], so he^-asws said: ‘We^-asws are the good, and the clan of Umayya are the evil’.[59]

وعنه، عن أبي جعفر (عليه السلام)، قال: حدثنا أبي، عن آبائه، عن أمير المؤمنين (عليهم السلام)، قال: «صافح عدوك و إن كره، فإنه مما أمر الله عز و جل به عباده، يقول: ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السيئة فَإِذَا الَّذِي بَيْنَكَ وَ بَيْنَهُ عَداوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ وَ ما يُلَقَّاها إِلَّا الَّذِينَ صَبَرُوا وَ ما يُلَقَّاها إِلَّا ذُو حَظٍّ عَظِيمٍ

And from him,

(It has been narrated) ‘from Abu Ja’far^-asws having said: ‘My^-asws father^-asws narrated to me^-asws, from his^-asws forefathers^-asws, from Amir Al Momineen^-asws having said: ‘Shake the hand of your enemy even if you dislike it, for it is from what Allah^-azwj Mighty and Majestic Commanded His^-azwj servants with. He^-azwj is Saying: Repel (evil) by that which is best, So if there is enmity between you and him, he would be like your intimate friend [41:34] And none would receive it except those who are patient, and none would receive it except one with a mighty share [41:35].

ما تكافئ عدوك بشي‏ء أشد من أن تطيع الله فيه، و حسبك أن ترى عدوك يعمل بمعاصي الله عز و جل في الدنيا

Nothing equates your enemy with anything more difficult upon him than you are obeying Allah^-azwj, and it should suffice you that you see your enemy acting in disobedience to Allah^-azwj Mighty and Majestic in the world’’.[60]

فِي أُصُولِ الْكَافِي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْأَصْبَهَانِيِّ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ: يَا حَفْصُ إِنَّ مَنْ صَبَرَ صَبَرَ قَلِيلًا، وَ إِنَّ مَنْ جَزِعَ جَزِعَ قَلِيلًا

In Usool Al Kafi – Ali Bin Ibrahim, from his father, and Ali Bin Muhammad Al Qasany, altogether from Al qasim Bin Muhammad Al Asbahany, from Suleyman Bin Dawood Al Minqary, from Hafs Bin Giyas who said,

‘Abu Abdullah^-asws said: ‘O Hafs! ‘The one who observes patience, is patient (for a) little while, and the one who panics, panics (for a) little while’.

ثُمَّ قَالَ: عَلَيْكَ بِالصَّبْرِ فِي جَمِيعِ أُمُورِكَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ بَعَثَ مُحَمَّداً صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فَأَمَرَهُ بِالصَّبْرِ وَ الرِّفْقِ، فَقَالَ تَبَارَكَ وَ تَعَالَى: «ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَ بَيْنَهُ عَداوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ* وَ ما يُلَقَّاها إِلَّا الَّذِينَ صَبَرُوا وَ ما يُلَقَّاها إِلَّا ذُو حَظٍّ عَظِيمٍ» فَصَبَرَ حَتَّى نَالُوهُ بِالْعَظَائِمِ وَ رَمَوْهُ بِهَا

Then he^-asws said: ‘Upon you is to be with the patience in the entirety of your affairs, for when Allah^-azwj Mighty and Majestic Sent Muhammad^-saww, He^-azwj Commanded him^-saww with the observance of patience and the gentleness, so the Blessed and Exalted Said: Repel (evil) by that which is best, So if there is enmity between you and him, he would be like your intimate friend [41:34] And none would receive it except those who are patient, and none would receive it except one with a mighty share [41:35]. So Rasool-Allah^-saww was patient to the extent that they came to him^-saww with the bones (of the animals) and hit him^-saww with these’’.[61]

For detailed Ahadeeth on ‘patience’ please see Al Kafi V 2 – The Book of Eman and Kufr Ch 47 – https://hubeali.com/books/English-Books/AlKafiVol2/AlKafiV2-TheBookOfBeliefAndDisbelief(3).pdf

VERSES 36 – 38

وَإِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ ۖ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ {36}

And if a suggestion from the Satan suggests (evil), then seek Refuge with Allah, surely He is the Hearing, the Knowing [41:36]

تفسير القمي‏ وَ إِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطانِ نَزْغٌ‏ قَالَ إِنْ عَرَضَ فِي قَلْبِكَ مِنْهُ شَيْ‏ءٌ وَ وَسْوَسَة

Al-Qummi’s interpretation: “And if an evil suggestion comes to you from Satan,” he said: “If something of him or a whisper comes to your heart.[62]

يَنْزَغَنَّكَ‏ مِنَ‏ الشَّيْطانِ‏ نَزْغٌ‏ أي إن عرض بقلبك نزغ من الشيطان‏ فَاسْتَعِذْ بِاللَّهِ‏ و المخاطبة لرسول الله ص و المعنى للناس- ثم احتج على الدهرية فقال‏ وَ مِنْ آياتِهِ أَنَّكَ تَرَى الْأَرْضَ خاشِعَةً أي ساكنة هامدة إِنَّ الَّذِينَ يُلْحِدُونَ فِي آياتِنا يعني ينكرون‏ لا يَخْفَوْنَ عَلَيْنا ثم استفهم عز و جل على المجاز فقال‏ أَ فَمَنْ يُلْقى‏ فِي النَّارِ خَيْرٌ أَمْ مَنْ يَأْتِي آمِناً يَوْمَ الْقِيامَةِ اعْمَلُوا ما شِئْتُمْ إِنَّهُ بِما تَعْمَلُونَ بَصِيرٌ

An insinuation from Satan may tempt you. That is, if an insinuation from Satan comes to your heart, then seek refuge in Allah. The address is to the Messenger of Allah (PBUH), but the meaning is for the people. Then he argued against the materialists, saying, “And among His signs is that you see the earth still and lifeless. Indeed, those who deviate concerning Our signs, meaning they deny, are not hidden from Us.” Then the Almighty asked about the metaphor, saying, “Is he who is thrown into the Fire better, or he who comes secure on the Day of Resurrection?” “Do whatever you will. Indeed, He is Seeing of what you do.”[63]

وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ ۚ لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ {37}

And from His Signs are the night and the day, and the sun and the moon. Neither do Sajdah to the sun nor to the moon, and do Sajdah to Allah Who Created you, if it is Him you are worshipping [41:37]

فَإِنِ اسْتَكْبَرُوا فَالَّذِينَ عِنْدَ رَبِّكَ يُسَبِّحُونَ لَهُ بِاللَّيْلِ وَالنَّهَارِ وَهُمْ لَا يَسْأَمُونَ  {38}

But if they are being arrogant, then those in the Presence of your Lord are Glorifying to Him by the night and the day, and they are not getting tired [41:38]

The Verse of the Obligatory Sajdah

جَمَاعَةٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا قَرَأْتَ شَيْئاً مِنَ الْعَزَائِمِ الَّتِي يُسْجَدُ فِيهَا فَلَا تُكَبِّرْ قَبْلَ سُجُودِكَ وَ لَكِنْ تُكَبِّرُ حِينَ تَرْفَعُ رَأْسَكَ وَ الْعَزَائِمُ أَرْبَعٌ حم السَّجْدَةُ وَ تَنْزِيلٌ وَ النَّجْمُ وَ اقْرَأْ بِاسْمِ رَبِّكَ

A group, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan,

‘From Abu Abdullah^-asws having said: ‘Whenever you recite anything from the determined (Verses) in which there is a Sajdah, so do not exclaim Takbīr before your Sajdah, but, exclaim Takbīr when you raise your head; and the determined Verses of Sajdah are four – Ha Meem Sajdah (Chapter 32:15), and Tanzeel (Chapter 41:38), and Al-Najm (Chapter 53:62), and Iqra Bi Ism Rabbik (Chapter 96:19)’.[64]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ إِذَا قُرِئَ شَيْ‏ءٌ مِنَ الْعَزَائِمِ الْأَرْبَعِ فَسَمِعْتَهَا فَاسْجُدْ وَ إِنْ كُنْتَ عَلَى غَيْرِ وُضُوءٍ وَ إِنْ كُنْتَ جُنُباً وَ إِنْ كَانَتِ الْمَرْأَةُ لَا تُصَلِّي وَ سَائِرُ الْقُرْآنِ أَنْتَ فِيهِ بِالْخِيَارِ إِنْ شِئْتَ سَجَدْتَ وَ إِنْ شِئْتَ لَمْ تَسْجُدْ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘He^-asws said: ‘When something from the four determined Verses (32:15, or 41:38, or 53:62 or 96:19) is recited, so perform Sajdah, and even though you might be without an ablution, and even if you were with a sexual impurity, and even if you were a woman not praying Salāt (due to menstruation etc.); and the rest of the Quran, you are with the choice therein, if you so desire to, you perform Sajdah, and if you so desire to, you do not perform Sajdah’.[65]

VERSES 39 & 40

وَمِنْ آيَاتِهِ أَنَّكَ تَرَى الْأَرْضَ خَاشِعَةً فَإِذَا أَنْزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ ۚ إِنَّ الَّذِي أَحْيَاهَا لَمُحْيِي الْمَوْتَىٰ ۚ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {39}

And from His Signs is, you see the land as barren, so when We Send the water upon it, it stirs and gets nourished. Surely the One Who Revives it would Revive the dead. He is Able upon all things [41:39]  

ابن بابويه، قال: حدثنا محمد بن علي ماجيلويه، بإسناده عن جميل بن دراج، عن أبان بن تغلب، قال: قال أبو عبد الله (عليه السلام): «يبعث الله شيعتنا يوم القيامة على ما فيهم من ذنوب و عيوب مبيضة مسفرة وجوههم، مستورة عوراتهم، آمنة روعاتهم، قد سهلت لهم الموارد، و ذهبت عنهم الشدائد، يركبون نوقا من ياقوت

Ibn babuwayh said, ‘It was narrated to us by Muhammad Bin Ali Majaylawiya, by his chain from Jameel Bin Daraj, from Aban Bin Taghlub who said,

‘Abu Abdullah^-asws said: ‘Allah^-azwj will Resurrect our^-asws Shias on the Day of Judgment upon what is regarding them from sins and faults, their faces being white, pale, their nakedness being covered, their fears secured. The return would be eased for them, and the difficulties would be gone from them. They would be riding rides of sapphire.

فلا يزالون يدورون خلال الجنة، عليهم شراك من نور يتلألأ، توضع لهم الموائد، فلا يزالون يطعمون و الناس في الحساب، و هو قول الله عز و جل: إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنى أُولئِكَ عَنْها مُبْعَدُونَ لا يَسْمَعُونَ حَسِيسَها وَ هُمْ فِي مَا اشْتَهَتْ أَنْفُسُهُمْ خالِدُونَ

So they would not cease to be circling around in the midst of the Paradise, and upon them would be straps of shining light, the meals having been placed for them. So they would not cease to be eating while the people would be in the Reckoning, and these are the Words of Allah^-azwj Mighty and Majestic: Surely those for whom the good has preceded from Us, they would be remote from it [21:101] They will not be hearing its slightest sound, and they would be in what their souls desire, for eternity [21:102]’’.^[66]

فِي كِتَابِ الْإِحْتِجَاجِ لِلطَّبْرِسِيِّ رَحِمَهُ اللَّهُ فِي احْتِجَاجِ أَبِي عَبْدِ اللَّهِ الصَّادِقِ عَلَيْهِ السَّلَامُ: قَالَ السَّائِلُ: أَ فَيَتَلَاشَى الرُّوحُ بَعْدَ خُرُوجِهِ عَنْ قَالَبِهِ أَمْ هُوَ بَاقٍ؟

In the book Al Ihtijaj of Al Tabarsy –

‘There is an argumentation of Abu Abdullah Al-Sadiq^-asws. The questioner asked, ‘Does the soul disappear after its exit from its mould, or does it remain?’

قَالَ: بَلْ هُوَ بَاقٍ إِلَى وَقْتِ يُنْفَخَ فِي الصُّورِ، فَعِنْدَ ذَلِكَ تَبْطُلُ الْأَشْيَاءُ وَ تَفْنَى فَلَا حِسَّ وَ لَا مَحْسُوسَ، ثُمَّ أُعِيدَتِ الْأَشْيَاءُ كَمَا بَدَأَهَا مُدَبِّرُهَا، وَ ذَلِكَ أَرْبَعُ مِائَةِ سَنَةٍ يَسْبُتُ فِيهَا الْخَلْقُ وَ ذَلِكَ بَيْنَ- النَّفْخَتَيْنِ

He^-asws said: ‘But, it remains up to the time of the blowing into the Trumpet. During that, the things would be invalidated and perish, so there would neither be a feeling nor (anything) felt. Then the things would be returned to just as they had begun, by their Mastermind, and that would (occur) over four hundred years, during which the creation would be dormant, and that would be between the two blowing’s of the Trumpet’.

قَالَ: وَ أَنَّى لَهُ بِالْبَعْثِ وَ الْبَدَنُ قَدْ بَلِيَ وَ الْأَعْضَاءُ قَدْ تَفَرَّقَتْ فَعُضْوٌ بِبَلْدَةٍ يَأْكُلُهُ‏ سِبَاعُهَا، وَ عُضْوٌ بِأُخْرَى تُمَزِّقُهُ هَوَامُّهَا، وَ عُضْوٌ قَدْ صَارَ تُرَاباً يُبْنَى بِهِ مَعَ الطِّينِ فِي حَائِطٍ؟

He (the narrator) said, ‘And would there be the Resurrection for it, and the body would have decayed, and the body parts would have separated, so a limb could have been in a city being eaten by its predators, and another limb could have been ripped apart by its insects, and a limb could have become dust and (used to) build a wall with it along with the clay?’

قَالَ: إِنَّ الَّذِي أَنْشَأَهُ مِنْ غَيْرِ شَيْ‏ءٍ وَ صَوَّرَهُ عَلَى غَيْرِ مِثَالٍ كَانَ سَبَقَ إِلَيْهِ قَادِرٌ أَنْ يُعِيدَهُ كَمَا بَدَأَهُ قَالَ: أَوْضِحْ لِي ذَلِكَ

He^-asws said: ‘Surely the One Who Grew it from other than a thing, and Fashioned it upon other than an example having preceded it, is Able upon Returning it to just as it had begun’. He said, ‘Clarify that for me’.

قَالَ: إِنَّ الرُّوحَ مُقِيمَةٌ فِي مَكَانِهَا رُوحُ الْمُحْسِنِ فِي ضِيَاءِ وَ فُسْحَةٍ، وَ رُوحُ الْمُسِي‏ءِ فِي ضِيقٍ وَ ظُلْمَةٍ، وَ الْبَدَنُ يَصِيرُ تُرَاباً كَمَا مِنْهُ خُلِقَ، وَ مَا تَقْذِفُ بِهِ السِّبَاعُ وَ الْهَوَامُّ مِنْ أَجْوَافِهَا، فَمَا أَكَلَتْهُ وَ مَزَّقَتْهُ كُلُّ ذَلِكَ فِي التُّرَابِ مَحْفُوظٌ عِنْدَ مَنْ لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَ يَعْلَمُ عَدَدَ الْأَشْيَاءِ وَ وَزْنَهَا

He^-asws said: ‘The soul would stay in its place – the good-doer soul would be in illumination and expanse, and the wrongdoer soul would be in narrowness and darkness. And the body would become soil just as it had been Created from it, and whatever predators and insects would be thrown with it from its insides (as well). So whatever is eaten and ripped apart, all that would be in the soil, preserved in the Presence of the One^-azwj, no weight of a particle is far from Him^-azwj in the darkness of the earth, and He^-azwj Knows the number of the things and their weights.

وَ إِنَّ تُرَابَ الرُّوحَانِيِّينَ بِمَنْزِلَةِ الذَّهَبِ فِي التُّرَابِ، فَإِذَا كَانَ حِينُ الْبَعْثِ مَطَرَتِ الْأَرْضُ مَطَرَ النُّشُورِ، فَتَرْبُو الْأَرْضُ ثُمَّ يُمْخَضُ مَخْضَ السِّقَاءِ فَيَصِيرُ تُرَابُ الْبَشَرِ كَمَصِيرِ الذَّهَبِ مِنَ التُّرَابِ إِذَا غُسِلَ بِالْمَاءِ، وَ الزُّبْدِ مِنَ اللَّبَنِ إِذَا مُخِضَ

And the soil has the spirituality at the status of the gold in the soil. So when it would be the Resurrection, it would rain upon the earth, the rain of the growth, and the ground would nourish, then it would squeeze out a froth like the squeezing of the water container. So the soil of the person would become like the gold become from the soil when washed with the water, and the butter from the milk when churned.

فَيَجْتَمِعُ تُرَابُ كُلِّ قَالَبٍ إِلَى قَالَبِهِ فَيَنْتَقِلُ بِإِذْنِ اللَّهِ تَعَالَى الْقَادِرِ إِلَى حَيْثُ الرُّوحِ، فَتَعُودُ الصُّورُ بِإِذْنِ اللَّهِ الْمُصَوِّرِ كَهَيْئَتِهَا وَ تَلِجُ الرُّوحُ فِيهَا فَإِذَا قَدِ اسْتَوَى لَا يُنْكِرُ مِنْ نَفْسِهِ شَيْئاً

Thus, the soil of each mould would gather to its (original) mould, and it would be transformed by the Permission of Allah^-azwj the Exalted, the Powerful, to where the soul used to be. So the image would return by the Permission of Allah^-azwj, the Fashioner like its (original) body, and the soul would enter into it. So when he is complete, he would not deny anything from himself’’.^[67]

فِي تَفْسِيرِ عَلِيِّ بْنِ إِبْرَاهِيمَ حَدَّثَنِي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ: إِذَا أَرَادَ اللَّهُ أَنْ يَبْعَثَ الْخَلْقَ أَمْطَرَ السَّمَاءَ عَلَى الْأَرْضِ أَرْبَعِينَ صَبَاحاً فَاجْتَمَعَتِ الْأَوْصَالُ وَ نَبَتَتِ اللُّحُومُ

In the Tafseer of Ali Bin Ibrahim – ‘It is narrated to me from Ibn Abu Umeyr, from Jameel Bin Darraj,

‘From Abu Abdullah^-asws having said: ‘When Allah^-azwj Intends to Resurrect the creatures, He^-azwj would Cause the sky to rain upon the earth for forty mornings, so the joints would gather and the flesh would grow’’.^[68]

إِنَّ الَّذِينَ يُلْحِدُونَ فِي آيَاتِنَا لَا يَخْفَوْنَ عَلَيْنَا ۗ أَفَمَنْ يُلْقَىٰ فِي النَّارِ خَيْرٌ أَمْ مَنْ يَأْتِي آمِنًا يَوْمَ الْقِيَامَةِ ۚ اعْمَلُوا مَا شِئْتُمْ ۖ إِنَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ {40}

Surely, those distorting Our Verses, they are not hidden from Us. Is the one who is cast into the Fire better, or one who comes safely on the Day of Judgment? Do whatever you like, He Sees what you are doing [41:40]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الْقُرْآنَ وَاحِدٌ نَزَلَ مِنْ عِنْدِ وَاحِدٍ وَ لَكِنَّ الِاخْتِلَافَ يَجِي‏ءُ مِنْ قِبَلِ الرُّوَاةِ

Al Husayn Bin Muhammad, from Ali Bin Muhammad, from Al Washa, from Jameel Bin Darraj, from Muhammad Bin Muslim, from Zurara,

‘From Abu Ja’far^-asws having said: ‘The Quran is one, Revealed from the Presence of One^-azwj, but the differing comes from the direction of the reporters’.[69]

VERSES 41 & 42

إِنَّ الَّذِينَ كَفَرُوا بِالذِّكْرِ لَمَّا جَاءَهُمْ ۖ وَإِنَّهُ لَكِتَابٌ عَزِيزٌ {41}

Surely, those who commit Kufr with the Zikr when it came to them (are also not hidden from Us), and it is a Mighty Book [41:41]

وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِهِ‏ إِنَ‏ الَّذِينَ‏ كَفَرُوا بِالذِّكْرِ لَمَّا جاءَهُمْ‏ يَعْنِي الْقُرْآنَ‏ لا يَأْتِيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ‏ قَالَ لَا يَأْتِيهِ مِنْ قِبَلِ التَّوْرَاةِ وَ لَا مِنْ قِبَلِ الْإِنْجِيلِ وَ الزَّبُورِ وَ أَمَّا مِنْ خَلْفِهِ‏ لَا يَأْتِيهِ مِنْ بَعْدِهِ كِتَابٌ يُبْطِلُهُ ‏

And in a report of Abu Al Jaroud,

‘From Abu Ja’far^-asws regarding His^-azwj Words: Surely those who commit Kufr with the Zikr when it came to them [41:41] – meaning the Quran, Neither did the falsehood come from before it, nor (would it come) from after it. (It is) a Revelation from the most Wise, the most Praised [41:42], he^-asws said: ‘(Falsehood) did not come from before it – the Torah and the Evangel and the Psalms; and as for from after it, (falsehood) will not come from after it, any Book to invalidate it’’.

قَوْلُهُ‏ لَوْ لا فُصِّلَتْ آياتُهُ ءَ أَعْجَمِيٌّ وَ عَرَبِيٌ‏ قَالَ لَوْ كَانَ هَذَا الْقُرْآنُ أَعْجَمِيّاً لَقَالُوا كَيْفَ نَتَعَلَّمُهُ وَ لِسَانُنَا عَرَبِيٌّ وَ أَتَيْتَنَا بِقُرآنٍ أَعْجَمِيٍّ فَأَحَبَّ اللَّهُ أَنْ يُنَزَّلَ بِلِسَانِهِمْ

His^-azwj Words: ‘If only its Verses had been explained in detail. A foreign language and an Arabian (Rasool)?’ [41:44], he^-asws said: ‘If this Quran had been in a foreign language, they would have said, ‘How can we learn it and our language is Arabic, and you^-saww have come to us with a Quran in a foreign language?’ Therefore, Allah^-azwj Loved to Reveal it in their language’’.^[70] 

لَا يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ ۖ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ {42}

Neither did the falsehood come from before it, nor (would it come) from after it. (It is) a Revelation from the most Wise, the most Praised [41:42]

الطبرسي: عن أبي جعفر و أبي عبد الله (عليهما السلام)، في قوله تعالى: لا يَأْتِيهِ الْباطِلُ الآية:  «معناه أنه ليس في إخباره عما مضى باطل، و لا في إخباره عما يكون في المستقبل باطل، بل أخباره كلها موافقة لمخبراتها

Al-Tabarsy –

From Abu Ja’far^-asws and Abu Abdullah^-asws regarding the Words of the Exalted: Neither did the falsehood come from before it [41:42] – the Verse, said: ‘Its Meaning is that there is nothing in its News from the past which is false, nor is there anything in its News about what is to happen in the future anything false, but, all of its News is in accordance with what it’s information is’.[71]

ثم‏ قال علي بن إبراهيم: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله تعالى: إِنَّ الَّذِينَ كَفَرُوا بِالذِّكْرِ لَمَّا جاءَهُمْ: «يعني القرآن لا يَأْتِيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ

Then Ali Bin Ibrahim said,

‘And in a report of Abu Al-Jaroud, from Abu Ja’far^-asws regarding the Words of the Exalted: Surely those who commit Kufr with the Zikr when it came to them [41:41] – Meaning the Quran, Neither did the falsehood come from before it, nor (would it come) from after it [41:42].

قال: «لا يأتيه الباطل من قبل التوراة، و لا من قبل الإنجيل و الزبور، و أما مِنْ خَلْفِهِ لا يأتيه من بعده كتاب يبطله

He^-asws said: ‘No falsehood came from before it, the Torah, nor from before it, the Evangel and the Psalms. And as for from after it, there will not be coming from after it any Book to falsify (invalidate) it’. [72]

أَخْبَرَنَا الشَّيْخُ الْفَقِيهُ أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ الْحُسَيْنِ بْنِ بَابَوَيْهِ قَالَ: حَدَّثَنَا الشَّيْخُ السَّعِيدُ أَبُو جَعْفَرٍ مُحَمَّدُ [بْنُ‏] الْحَسَنِ الطُّوسِيُّ قَالَ: أَخْبَرَنَا الشَّيْخُ الْمُفِيدُ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ النُّعْمَانِ قَالَ: أَخْبَرَنَا أَبُو الْقَاسِمِ إِسْمَاعِيلُ بْنُ مُحَمَّدٍ الْأَنْبَارِيُّ الْكَاتِبُ قَالَ: حَدَّثَنَا أَبُو عَبْدِ اللَّهِ إِبْرَاهِيمُ بْنُ مُحَمَّدٍ الْأَزْدِيُّ قَالَ: حَدَّثَنَا شُعَيْبُ بْنُ أَيُّوبَ قَالَ: حَدَّثَنَا مُعَاوِيَةُ بْنُ هِشَامِ بْنِ حَسَّانَ عَنْ سُفْيَانَ عَنْ هِشَامِ بْنِ حَسَّانَ قَالَ

It was informed to us by the Sheykh, the jurist Abu Muhammad Al Hassan Bin Al Husayn Bin Babuwayh, from Al Sheykh Al Saeed Abu Ja’far Muhammad Bin Al Hassan Al Toosy, from Al Sheykh Al Mufeed Muhammad Bin Muhammad Bin Al Numan, from Abu Al Qasim Ismail Bin Muhammad Al Anbary the scribe, from Abu Abdullah Ibrahim Bin Muhammad Al Azdy, from Shuayb Bin Ayoub, from Muawiya Bin Hisham Bin Hassan Bin Hassan, from sufyan, from Hisham Bin Hassan who said,

سَمِعْتُ أَبَا مُحَمَّدٍ الْحَسَنَ بْنَ عَلِيٍّ ع يَخْطُبُ النَّاسَ بِالْبَيْعَةِ لَهُ فَقَالَ نَحْنُ حِزْبُ اللَّهِ الْغَالِبُونَ وَ عِتْرَةُ رَسُولِهِ الْأَقْرَبُونَ وَ أَهْلُ بَيْتِهِ الطَّيِّبُونَ الطَّاهِرُونَ وَ أَحَدُ الثَّقَلَيْنِ اللَّذَيْنِ خَلَّفَهُمَا رَسُولُ اللَّهِ ص فِي أُمَّتِهِ وَ الثَّانِي فِي كِتَابِ اللَّهِ فِيهِ تَفْصِيلُ كُلِّ شَيْ‏ءٍ لا يَأْتِيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ وَ لا مِنْ خَلْفِهِ‏

‘I heard Abu Muhammad Al-Hassan^-asws Bin Ali^-asws addressing the people with the allegiance to him^-asws, and he^-asws said: ‘We^-asws are the Party of Allah^-azwj, the overcoming, and the family of His^-azwj Rasool^-saww, the ones of Proximity, and the People^-asws of his^-saww Household, the goodly, the clean, and one of the two weighty things which Rasool-Allah^-saww left behind among his^-saww community, and the second in the Book of Allah^-azwj wherein is the detail of everything. Neither did the falsehood come from before it, nor (would it come) from after it [41:42]. [73]

فِي كِتَابِ طِبِّ الْأَئِمَّةِ بِإِسْنَادِهِ إِلَى أَبِي بَصِيرٍ قَالَ: شَكَى رَجُلٌ إِلَى أَبِي- عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ وَجَعَ السُّرَّةِ فَقَالَ لَهُ: اذْهَبْ فَضَعْ يَدَكَ عَلَى الْمَوْضِعِ الَّذِي تَشْتَكِي وَ قُلْ: «وَ إِنَّهُ لَكِتابٌ عَزِيزٌ لا يَأْتِيهِ الْباطِلُ مِنْ بَيْنِ يَدَيْهِ وَ لا مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ» ثَلَاثاً فَإِنَّكَ تُعَافَى بِإِذْنِ اللَّهِ

In the Book Tibb Al-Aimma, by his chain going up to Abu Baseer who said,

‘A man complained of navel pain to Abu Abdullah^-asws, so he^-asws said to him: ‘Go and place your hand upon the place you are complaining of and say: and it is a Mighty Book [41:41] Neither did the falsehood come from before it, nor (would it come) from after it. (It is) a Revelation from the most Wise, the most Praised [41:42] – three times, for you will regain health by the Permission of Allah^-azwj’’.[74]

VERSES 43 & 44

مَا يُقَالُ لَكَ إِلَّا مَا قَدْ قِيلَ لِلرُّسُلِ مِنْ قَبْلِكَ ۚ إِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ وَذُو عِقَابٍ أَلِيمٍ {43}

What is said to you is only what was said to the Rasools before you. Surely your Lord is with Forgiveness and with painful Retribution [41:43]  

وَلَوْ جَعَلْنَاهُ قُرْآنًا أَعْجَمِيًّا لَقَالُوا لَوْلَا فُصِّلَتْ آيَاتُهُ ۖ أَأَعْجَمِيٌّ وَعَرَبِيٌّ ۗ قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ ۖ وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى ۚ أُولَٰئِكَ يُنَادَوْنَ مِنْ مَكَانٍ بَعِيدٍ {44}

And if We had made it a Quran in a foreign language, they would have said, ‘If only its Verses had been explained in detail. A foreign language and an Arabian (Rasool)?’  Say: ‘It is a Guidance and a healing for those who believe. And those who are not believing, there is a heaviness in their ears and they are blind upon it. They would be called out to from a remote place’  [41:44]  

ثم‏ قال علي بن إبراهيم: قوله تعالى: لَوْ لا فُصِّلَتْ آياتُهُ ءَ أَعْجَمِيٌّ وَ عَرَبِيٌّ، قال: «لو كان هذا القرآن أعجميا لقالوا: كيف نتعلمه، و لساننا عربي، و أتيتنا بقرآن أعجمي؟

Then Ali Bin Ibrahim said, ‘The Words of the Exalted: If only its Verses had been explained in detail. A foreign language and an Arabian (Rasool)?’. He^-asws said: ‘If this Quran were in a non-Arabic language they would have said, ‘How do we learn it, and our language is Arabic, and he^-saww has brought us a Quran in a non-Arabic language?’

فأحب [الله‏] أن ينزله بلسانهم، و قد قال الله عز و جل: وَ ما أَرْسَلْنا مِنْ رَسُولٍ إِلَّا بِلِسانِ قَوْمِهِ

So Allah^-azwj Loved it that He^-azwj should Reveal it in their language, and Allah^-azwj Mighty and Majestic has Said: And We did not Send any Rasool except with the language of his own people [14:4]’.[75]

فِي كِتَابِ الْخِصَالِ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ حَدِيثٌ طَوِيلٌ يَقُولُ فِيهِ: وَ مَنَّ عَلَيَّ رَبِّي فَقَالَ: يَا مُحَمَّدُ قَدْ أَرْسَلْتُ كُلَّ رَسُولٍ إِلَى أُمَّتِهِ بِلِسَانِهَا وَ أَرْسَلْتُكَ إِلَى كُلِّ أَحْمَرٍ وَ أَسْوَدٍ مِنْ خَلْقِي

In the book Al Khisaal, from Jabir Bin Abdullah,

‘From the Prophet^-saww, there is a lengthy Hadeeth in which he^-saww is saying: ‘And my^-saww Lord^-azwj Conferred upon me^-saww, so He^-azwj Said: “O Muhammad^-saww! I^-azwj have Sent each Rasool^-saww to his^-as community with its language, and I^-azwj Sent you^-saww to every red and black one of My^-azwj creatures”’.[76]

قال علي بن إبراهيم: قال الصادق (عليه السلام): «لو انزل القرآن على العجم ما آمنت به العرب، و قد نزل على العرب فآمنت به العجم». فهي فضيلة للعجم

Ali Bin Ibrahim said,

‘Al-Sadiq^-asws said: ‘If the Quran had been Revealed upon the non-Arab, the Arabs would not have believed in it. And it has been Revealed upon the Arab, so the non-Arabs are believers in it’. Thus, it is the merit for the non-Arabs’.[77]

في الخصال عن الصادق عليه السلام: تعلّموا العربيّة فانّها كلام اللَّه الذي تكلّم به خلقه

And in (the book) Al Khisaal,

‘From Al-Sadiq^-asws: ‘Learn the Arabic (language), for it is the Speech of Allah^-azwj which He^-azwj Spoke with to His^-azwj creatures’’.[78]

VERSE 45

وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ فَاخْتُلِفَ فِيهِ ۗ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَقُضِيَ بَيْنَهُمْ ۚ وَإِنَّهُمْ لَفِي شَكٍّ مِنْهُ مُرِيبٍ {45}

And We had Given Musa the Book, but there was differing in it, and had there not preceded a Word from your Lord, it would have been Decided between them, and they were in anxious doubt from it [41:45]

محمد بن يعقوب: عن علي بن محمد، عن علي بن العباس، عن الحسن بن عبد الرحمن، عن‏ عاصم بن حميد، عن أبي حمزة، عن أبي جعفر (عليه السلام)، في قوله عز و جل: وَ لَقَدْ آتَيْنا مُوسَى الْكِتابَ فَاخْتُلِفَ فِيهِ وَ لَوْ لا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَقُضِيَ بَيْنَهُمْ، قال: «اختلفوا كما اختلفت هذه الامة في الكتاب، و سيختلفون في الكتاب الذي مع القائم لما يأتيهم به حتى ينكره ناس كثير فيقدمهم و يضرب أعناقهم

Muhammad Bin Yaqoub, from Ali Bin Muhammad, from Ali Bin Al-Abbas, from Al-Hassan Bin Abdul Rahman, from Aasim Bin Hameed, from Abu Hamza,

‘Abu Ja’far^-asws regarding the Words of the Mighty and Majestic: And We had Given Musa the Book, but there was differing in it, and had there not preceded a Word from your Lord, it would have been Decided between them, and they were in anxious doubt from it [41:45]. He^-asws said: ‘They differed just like this community has differed regarding the Book, and they will be differing with regards to the Book which is with Al-Qaim^-asws with that he^-asws will be coming to them, to the extent that numerous people would deny it. So he^-asws will march against them and strike their necks.[79]

VERSE 46

مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ ۖ وَمَنْ أَسَاءَ فَعَلَيْهَا ۗ وَمَا رَبُّكَ بِظَلَّامٍ لِلْعَبِيدِ {46}

One who acts righteously, so it is for himself, and one who does evil, so it would be against him, and your Lord is not the least unjust to the servants [41:46]

ابن بابويه: بإسناده، عن إبراهيم بن أبي محمود، عن أبي الحسن الرضا (عليه السلام)، قال: سألته عن الله تعالى: هل يجبر عباده على المعاصي؟ فقال: «بل يخيرهم و يمهلهم حتى يتوبوا

Ibn Babuwayh, by his chain, from Ibrahim Bin Abu Mahmoud,

‘Abu Al-Hassan Al-Reza^-asws, replied when I asked him^-asws about Allah^-azwj the Exalted, does He^-azwj Compel His^-azwj servants upon the disobedience?’ So he^-asws said: ‘But, He^-azwj Gives them the option, and Reprieves them until they repent’.

قلت: فهل يكلف عباده ما لا يطيقون؟ فقال: «و كيف يفعل ذلك؟ و هو يقول: وَ ما رَبُّكَ بِظَلَّامٍ لِلْعَبِيدِ

I said, ‘So does He^-azwj Assign His^-azwj servants with what they cannot bear?’ So he^-asws said: ‘And how can He^-azwj do that? And He^-azwj is Saying: and your Lord is not the least unjust to the servants [41:46]’.

ثم قال (عليه السلام): «حدثني أبي موسى بن جعفر، عن أبيه جعفر بن محمد (عليهم السلام)، أنه قال: من زعم أن الله تعالى يجبر عباده على المعاصي، و يكلفهم ما لا يطيقون، فلا تأكلوا ذبيحته، و لا تقبلوا شهادته، و لا تصلوا وراءه، و لا تعطوه من الزكاة شيئا

Then he^-asws said: ‘My^-asws father^-asws Musa^-asws Bin Ja’far^-asws narrated to me^-asws from his^-asws father^-asws Ja’far^-asws Bin Muhammad^-asws having said: ‘The one who alleges that Allah^-azwj Compels His^-azwj servants upon the disobedience and Assigns them with what they cannot bear, so do not eat their slaughtered (meat), and do not accept their testimonies, and do not pray (Salat) behind them, and do not give them anything from the Zakat’.[80]

تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ قَالَ كَتَبَ إِلَيَّ أَبُو الْحَسَنِ الرِّضَا ع‏ ذَكَرْتَ رَحِمَكَ اللَّهُ هَؤُلَاءِ الْقَوْمَ‏ الَّذِينَ وَصَفْتَ أَنَّهُمْ كَانُوا بِالْأَمْسِ لَكُمْ إِخْوَاناً وَ الَّذِي صَارُوا إِلَيْهِ مِنَ الْخِلَافِ لَكُمْ وَ الْعَدَاوَةِ لَكُمْ وَ الْبَرَاءَةِ مِنْكُمْ وَ الَّذِي تَأَفَّكُوا بِهِ مِنْ حَيَاةِ أَبِي صَلَّى اللَّهُ عَلَيْهِ وَ رَحْمَتُهُ

Tafseer Al Ayyashi – From Abdullah bin Jundab who said,

‘Abu Al-Hassan Al-Reza^-asws wrote to me: ‘You mentioned, may Allah^-azwj have Mercy on you – these people, those whom you described that they used to be your brothers yesterday, and those who come to be adversaries to you, and have the enmity for you all and the disavowing from you, and those who spread lies from the life-time of my^-asws father^-asws.

وَ ذَكَرَ فِي آخِرِ الْكِتَابِ أَنَّ هَؤُلَاءِ الْقَوْمَ سَنَحَ‏ لَهُمْ شَيْطَانٌ اعْتَرَّهُمْ بِالشُّبْهَةِ وَ لَبَّسَ عَلَيْهِمْ أَمْرَ دِينِهِمْ وَ ذَلِكَ لَمَّا ظَهَرَتْ فِرْيَتُهُمْ وَ اتَّفَقَتْ كَلِمَتُهُمْ وَ نَقَمُوا عَلَى عَالِمِهِمْ وَ أَرَادُوا الْهُدَى مِنْ تِلْقَاءِ أَنْفُسِهِمْ فَقَالُوا لِمَ وَ مَنْ وَ كَيْفَ

And he^-asws mentioned at the end of the letter: ‘They are the people to whom the Satan deluded with the uncertainties and clothed them with the matters of their Religion, and that is due to what their forgeries were manifested and they formed a consensus on their speech, and they lied upon their scholars, and they intended the guidance from their own selves, so they said, ‘Why, and who, and how?’

فَأَتَاهُمُ الْهُلْكُ‏ مِنْ مَأْمَنِ احْتِيَاطِهِمْ وَ ذَلِكَ بِمَا كَسَبَتْ أَيْدِيهِمْ‏ وَ ما رَبُّكَ بِظَلَّامٍ لِلْعَبِيدِ وَ لَمْ يَكُنْ ذَلِكَ لَهُمْ وَ لَا عَلَيْهِمْ بَلْ كَانَ الْفَرْضُ عَلَيْهِمْ وَ الْوَاجِبُ لَهُمْ مِنْ ذَلِكَ الْوُقُوفَ عِنْدَ التَّحَيُّرِ وَ رَدَّ مَا جَهِلُوهُ مِنْ ذَلِكَ إِلَى عَالِمِهِ وَ مُسْتَنْبِطِهِ

So the destruction came to them from the safety of their precautions, and that was due to what their hands had earned, and your Lord is not in the least unjust to the servants [41:46]. And that neither happened to be for them nor against them, but it was an Imposition upon them and the Obligation for them from that is pausing during the confusion, and referring what they were ignorant of from that to its knowing one and its extracting one.

لِأَنَّ اللَّهَ يَقُولُ فِي مُحْكَمِ كِتَابِهِ‏ وَ لَوْ رَدُّوهُ إِلَى الرَّسُولِ وَ إِلى‏ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ‏ يَعْنِي آلَ مُحَمَّدٍ ع وَ هُمُ الَّذِينَ يَسْتَنْبِطُونَ مِنَ الْقُرْآنِ وَ يَعْرِفُونَ الْحَلَالَ وَ الْحَرَامَ وَ هُمُ الْحُجَّةُ لِلَّهِ عَلَى خَلْقِهِ‏

(This is) because Allah^-azwj is Saying in the Decisive of His^-azwj Book: and if they had referred it to the Rasool and to the (Divine) Authority from them they would have known it, those who can extract it [4:83] – Meaning the Progeny^-asws of Muhammad^-saww, and they^-asws are those who should be extracting from the Quran, and they^-asws are recognising the Permissible and the Prohibitions, and they^-asws are the (Divine) Authorities of Allah^-azwj upon His^-azwj creatures’’.^[81]

VERSES 47 & 48

إِلَيْهِ يُرَدُّ عِلْمُ السَّاعَةِ ۚ وَمَا تَخْرُجُ مِنْ ثَمَرَاتٍ مِنْ أَكْمَامِهَا وَمَا تَحْمِلُ مِنْ أُنْثَىٰ وَلَا تَضَعُ إِلَّا بِعِلْمِهِ ۚ وَيَوْمَ يُنَادِيهِمْ أَيْنَ شُرَكَائِي قَالُوا آذَنَّاكَ مَا مِنَّا مِنْ شَهِيدٍ {47}

To Him is referred the knowledge of the Hour, and there does not come out any fruit from its covering, nor does a female bear nor give birth except (it is) with His Knowledge. And on the Day He would Call out to them: “Where are My associates?” They would say, ‘We hereby declare to You that none of us can testify’ [41:47]  

وَضَلَّ عَنْهُمْ مَا كَانُوا يَدْعُونَ مِنْ قَبْلُ ۖ وَظَنُّوا مَا لَهُمْ مِنْ مَحِيصٍ {48}

And they would be lost from them, whatever they had been worshipping beforehand, and they would think there is no escape for them [41:48]

الحميري: عن هارون بن مسلم، عن مسعدة بن زياد، قال: و حدثني جعفر، عن أبيه، أن رسول الله (صلى الله عليه و آله) قال: «إن الله تبارك و تعالى يأتي يوم القيامة بكل شي‏ء يعبد من دونه، من شمس أو قمر أو غير ذلك، ثم يسأل كل إنسان عما كان يعبد، فيقول كل من عبد غيره: ربنا إنا كنا نعبدها لتقربنا إليك زلفى

Al-Humeyri, from Haroun Bin Muslim, from Mas’adat Bin Ziyad who said,

‘Ja’far^-asws narrated to me from his^-asws father^-asws, from Rasool-Allah^-saww having said: ‘Allah^-azwj Blessed and Exalted will Bring on the Day of Judgement, everything which was worshipped apart from Him^-azwj – from the sun, or moon, or other than that. Then He^-azwj will Ask every human being about what he used to worship. So everyone who worshipped other than Him^-azwj would be saying, ‘Our Lord^-azwj! We worshipped these in order to be brought closer to You^-azwj’’.

قال: فيقول الله تبارك و تعالى للملائكة: ادعوهم و ما كانوا يعبدون إلى النار، ما خلا من استثنيت، فإن أولئك عنها مبعدون

He^-asws said: ‘Then Allah^-azwj Blessed and Exalted would be Saying to the Angels: “Call them and whatever they used to worship, to the Fire, except ones exempted (from Shirk), for they were remote from it (worshiping other than Allah^-azwj)’.[82]

VERSES 49 – 51

لَا يَسْأَمُ الْإِنْسَانُ مِنْ دُعَاءِ الْخَيْرِ وَإِنْ مَسَّهُ الشَّرُّ فَيَئُوسٌ قَنُوطٌ {49}

The human being does not tire from supplicating for the good, and if the evil touches him, then he is despairing [41:49]

وَلَئِنْ أَذَقْنَاهُ رَحْمَةً مِنَّا مِنْ بَعْدِ ضَرَّاءَ مَسَّتْهُ لَيَقُولَنَّ هَٰذَا لِي وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِنْ رُجِعْتُ إِلَىٰ رَبِّي إِنَّ لِي عِنْدَهُ لَلْحُسْنَىٰ ۚ فَلَنُنَبِّئَنَّ الَّذِينَ كَفَرُوا بِمَا عَمِلُوا وَلَنُذِيقَنَّهُمْ مِنْ عَذَابٍ غَلِيظٍ {50}

And We Make him taste Mercy from Us from after harm having touched him, he would be saying, ‘This is for me, and I don’t think the Hour would be Established; and if I were to return to my Lord, surely there would be ample goodness for me in His Presence’. So We will be Informing those who commit Kufr of what they had done, and We will Make them taste of harsh Punishment [41:50]

وَإِذَا أَنْعَمْنَا عَلَى الْإِنْسَانِ أَعْرَضَ وَنَأَىٰ بِجَانِبِهِ وَإِذَا مَسَّهُ الشَّرُّ فَذُو دُعَاءٍ عَرِيضٍ {51}

And when We Favour upon the human being, he turns around and withdraws to his side, and when the evil touches him, then he is with lengthy supplications [41:51]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَزَالُ الْمُؤْمِنُ بِخَيْرٍ وَ رَجَاءٍ رَحْمَةً مِنَ اللَّهِ عَزَّ وَ جَلَّ مَا لَمْ يَسْتَعْجِلْ فَيَقْنَطَ وَ يَتْرُكَ الدُّعَاءَ قُلْتُ لَهُ كَيْفَ يَسْتَعْجِلُ قَالَ يَقُولُ قَدْ دَعَوْتُ مُنْذُ كَذَا وَ كَذَا وَ مَا أَرَى الْإِجَابَةَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Hisham Bin Salim, from Abu Baseer,

‘From Abu Abdullah^-asws having said: ‘The Momin does not cease to be with goodness and hoping for the Mercy of Allah^-azwj Mighty and Majestic for as long as he does not haste, so he would end up despairing and neglect the supplication’. I said to him^-asws, ‘How would he make haste?’ He^-asws said: ‘He would be saying, ‘I have been supplicating since such and such (a time) and I do not see the Answer’.[83]

For detailed Ahadeeth on ‘supplications’ please see Al Kafi Vol 2 –

https://hubeali.com/books/English-Books/AlKafiVol2/AlKafiV2-TheBookOfSupplication(1).pdf

VERSES 52 – 54

قُلْ أَرَأَيْتُمْ إِنْ كَانَ مِنْ عِنْدِ اللَّهِ ثُمَّ كَفَرْتُمْ بِهِ مَنْ أَضَلُّ مِمَّنْ هُوَ فِي شِقَاقٍ بَعِيدٍ {52}

Say: ‘Do you see, if he was from the Presence of Allah, then you disbelieved in him, who would be more straying than the one who was in remote discord?’ [41:52]

سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنْفُسِهِمْ حَتَّىٰ يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ ۗ أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ {53}

We will be Showing them Our Signs in the horizons and within their own selves, until it becomes clear to them that it is the Truth. Or, does is not suffice that your Lord is a Witness upon all things? [41:53]

أَلَا إِنَّهُمْ فِي مِرْيَةٍ مِنْ لِقَاءِ رَبِّهِمْ ۗ أَلَا إِنَّهُ بِكُلِّ شَيْءٍ مُحِيطٌ {54}

Indeed! They are in doubt of meeting their Lord. Indeed! He Encompasses all things [41:54]

أبو القاسم جعفر بن محمد بن قولويه، قال: حدثني محمد بن عبد الله بن جعفر الحميري، عن أبيه، عن علي بن محمد بن سليمان، عن محمد بن خالد، عن عبد الله بن حماد البصري، عن عبد الله بن عبد الرحمن الأصم، عن عبد الله بن بكر الأرجاني، عن أبي عبد الله (عليه السلام)- في حديث- قال: «يقول الله تعالى: سَنُرِيهِمْ آياتِنا فِي الْآفاقِ وَ فِي أَنْفُسِهِمْ فأي آية في الآفاق غيرنا أراها الله أهل الآفاق؟

Abu Al-Qasim Ja’far Bin Muhammad Bin Qawlawiyah, from Muhammad Bin Abdullah Bin Ja’far Al-Humeyri, from his father, from Ali Bin Muhammad Bin Suleyman, from Muhammad Bin Khalid, from Abdullah Bin Hamaad Al-Basry, from Abdullah Bin Abdul Rahman Al-A’asam, from Abdullah Bin Bakr Al-Arjany,

(It has been narrated) from Abu Abdullah^-asws – in a Hadeeth – said: ‘Allah^-azwj the Exalted is Saying: We will be Showing them Our Signs in the horizons and within their own selves [41:53], so which Sign is there in the horizons apart from us^-asws would Allah^-azwj Show to the people of the horizons?’[84]

محمد بن العباس، قال: حدثنا جعفر بن محمد بن مالك، عن القاسم بن إسماعيل الأنباري، عن الحسن بن علي بن أبي حمزة، عن أبيه، عن إبراهيم، عن أبي عبد الله (عليه السلام)، في قوله عز و جل: سَنُرِيهِمْ آياتِنا فِي الْآفاقِ وَ فِي أَنْفُسِهِمْ حَتَّى يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ [قال: «في الآفاق: انتقاص الأطراف عليهم، و في أنفسهم: بالمسخ حتى يتبين لهم أنه الحق‏] أي أنه القائم (عليه السلام)

Muhammad Bin Al-Abbas, from Ja’far Bin Malik, from Al-Qasim Bin Ismail Al-Anbary, from Al-Hassan Bin Ali Bin Abu Hamza, from his father, from Ibrahim,

‘Abu Abdullah^-asws regarding the Words of the Mighty and Majestic: We will be Showing them Our Signs in the horizons and within their own selves, until it becomes clear to them that it is the Truth [41:53], he^-asws said: ‘in the horizons – In the wide expanse surrounding them; and within their own selves – By the metamorphosis, until it will become clear to them that it is the Truth, i.e., he^-asws is definitely Al-Qaim^-asws’.[85]

سَهْلُ بْنُ زِيَادٍ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنِ الطَّيَّارِ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ سَنُرِيهِمْ آياتِنا فِي الْآفاقِ وَ فِي أَنْفُسِهِمْ حَتَّى يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ قَالَ خَسْفٌ وَ مَسْخٌ وَ قَذْفٌ

Sahl Bin Ziyad, from Ibn Fazzal, from Sa’albat Bin Maymoun, from Al-Tayyaar, who has narrated the following:

Abu Abdullah^-asws regarding the Statement of Allah^-azwj Mighty and Majestic: We will be Showing them Our Signs in the horizons and within their own selves, until it becomes clear to them that it is the Truth [41:53]. He^-asws said: ‘Submergence (in the ground), and metamorphosis, and stoning’.

قَالَ قُلْتُ حَتَّى يَتَبَيَّنَ لَهُمْ قَالَ دَعْ ذَا ذَاكَ قِيَامُ الْقَائِمِ

He (the narrator) said, ‘I said, ‘What about “until it will becomes clear to them”?’ He^-asws said: ‘Leave that. That is the rising of the Rising One (Al-Qaim^-asws)’’.[86]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ سَنُرِيهِمْ آياتِنا فِي الْآفاقِ وَ فِي أَنْفُسِهِمْ حَتَّى يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ قَالَ يُرِيهِمْ فِي أَنْفُسِهِمُ الْمَسْخَ وَ يُرِيهِمْ فِي الْآفَاقِ انْتِقَاضَ الْآفَاقِ عَلَيْهِمْ فَيَرَوْنَ قُدْرَةَ اللَّهِ عَزَّ وَ جَلَّ فِي أَنْفُسِهِمْ وَ فِي الْآفَاقِ

Abu Ali Al-Ashary, from Muhammad bin Abdul Jabbar, from Al-Hassan Bin Ali, from Ali Bin Abu Hamza, from Abu Baseer, who has said:

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic: We will be Showing them Our Signs in the horizons and within their own selves, until it becomes clear to them that it is the Truth [41:53], he^-asws said: ‘He^-azwj would Show them in their own selves, the metamorphosis, and Show them in the horizon, the breakdowns in the horizons so they would see the Power of Allah^-azwj Mighty and Majestic within themselves and in the horizon’.

قُلْتُ لَهُ حَتَّى يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ قَالَ خُرُوجُ الْقَائِمِ هُوَ الْحَقُّ مِنْ عِنْدِ اللَّهِ عَزَّ وَ جَلَّ يَرَاهُ الْخَلْقُ لَا بُدَّ مِنْهُ

I said to him, (What about) “until it will becomes clear to them that it is the truth”?’ He^-asws said: ‘The coming out of Al-Qaim^-asws, that it is the truth from the Presence of Allah^-azwj Mighty and Majestic which the creatures will see; there is no escape from it’.[87]

See Appendix for 41:53.

Appendix: Punishment of the Criminals

وَ بِهَذَا الْإِسْنَادِ عَنْ عَبْدِ اللَّهِ الْأَصَمِّ عَنْ عَبْدِ اللَّهِ بْنِ بَكْرٍ الْأَرَّجَانِيِّ قَالَ: صَحِبْتُ أَبَا عَبْدِ اللَّهِ ع فِي طَرِيقِ مَكَّةَ مِنَ الْمَدِينَةِ فَنَزَلْنَا مَنْزِلًا يُقَالُ لَهُ عُسْفَانُ ثُمَّ مَرَرْنَا بِجَبَلٍ أَسْوَدَ عَنْ يَسَارِ الطَّرِيقِ مُوحِشٍ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ ص مَا أَوْحَشَ هَذَا الْجَبَلَ مَا رَأَيْتُ فِي الطَّرِيقِ مِثْلَ هَذَا

And by this chain, from Abdullah Al Asamma, from Abdullah Bin Bakeyr Al Arjany who said,

‘I accompanied Abu Abdullah^-asws in a road of Makkah from Al-Medina. We encamped at a station called Usfan. Then we passed by a mountain darker than the wild neglected road. I said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! How desolate it this mountain. I have not seen in the road the like of this!’

فَقَالَ لِي يَا ابْنَ بَكْرٍ أَ تَدْرِي أَيُّ جَبَلٍ هَذَا قُلْتُ لَا قَالَ هَذَا جَبَلٌ يُقَالُ لَهُ الْكَمَدُ وَ هُوَ عَلَى وَادٍ مِنْ أَوْدِيَةِ جَهَنَّمَ وَ فِيهِ قَتَلَةُ أَبِيَ الْحُسَيْنِ ع اسْتَوْدَعَهُمْ فِيهِ

He^-asws said to me: ‘O Ibn Bakeyr! Do you know which mountain is this?’ I said, ‘No’. He^-asws said: ‘This is a mountain called Al-Kamad, and it is upon a valley from the valleys of Hell, and in it, they (the killers) of my^-asws father^-asws Al-Husayn^-asws have been deposited into it.

تَجْرِي مِنْ تَحْتِهِمْ مِيَاهُ جَهَنَّمَ مِنَ الْغِسْلِينِ وَ الصَّدِيدِ وَ الْحَمِيمِ وَ مَا يَخْرُجُ مِنْ جُبِّ الْجَوِي وَ مَا يَخْرُجُ مِنَ الْفَلَقِ مِنْ أَثَامٍ وَ مَا يَخْرُجُ مِنْ طِينَةِ الْخَبَالِ وَ مَا يَخْرُجُ مِنْ جَهَنَّمَ وَ مَا يَخْرُجُ مِنْ لَظَى وَ مِنَ الْحُطَمَةِ- وَ مَا يَخْرُجُ مِنْ سَقَرَ وَ مَا يَخْرُجُ مِنَ الْحَمِيمِ وَ مَا يَخْرُجُ مِنَ الْهَاوِيَةِ وَ مَا يَخْرُجُ مِنَ السَّعِيرِ

There flows beneath them the waters of Hell, from the refuse, and the pus, and the scalding water, and what comes out from the bodily fluids, and what comes out from the cleavages of sinners, and what comes out from the essence of the prostitutes, and what comes out from Hell, and what comes out from Lazy (a valley of Hell), and from Al-Hutama (a valley of Hell), and what comes out from Saqar (a valley of Hell), and what comes out from Al-Hameem (a valley of Hell), and what comes out from Al-Hawiya (a valley of Hell), and what comes out from Al-Saeer (a valley of Hell).

وَ مَا مَرَرْتُ بِهَذَا الْجَبَلِ فِي سَفَرِي فَوَقَفْتُ بِهِ إِلَّا رَأَيْتُهُمَا يَسْتَغِيثَانِ إِلَيَّ وَ إِنِّي لَأَنْظُرُ إِلَى قَتَلَةِ أَبِي وَ أَقُولُ لَهُمَا إِنَّمَا هَؤُلَاءِ فَعَلُوا مَا أَسَّسْتُمَا لَمْ تَرْحَمُونَا إِذْ وُلِّيتُمْ- وَ قَتَلْتُمُونَا وَ حَرَمْتُمُونَا وَ وَثَبْتُمْ عَلَى قَتْلِنَا [حَقِّنَا] وَ اسْتَبْدَدْتُمْ بِالْأَمْرِ دُونَنَا فَلَا رَحِمَ اللَّهُ مَنْ يَرْحَمُكُمَا ذُوقَا وَبَالَ مَا قَدَّمْتُمَا وَ مَا اللَّهُ‏ بِظَلَّامٍ لِلْعَبِيدِ

And I^-asws do not pass by this mountain in my^-asws journey and pause by it, except I see the two of them (Abu Bakr & Umar) crying out for help to me^-asws, and I^-asws looked at the killing of my^-asws father^-asws and I^-asws am saying to them both: ‘But rather, these two did it what they are feeling. They were not merciful to us^-asws when they ruled, and they killed us^-asws, and deprived us^-asws, and were steadfast upon destroying our^-asws rights, and exterminated us^-asws by the commands of others. So, may Allah^-azwj not have Mercy on the one who was merciful to you both. Taste the scourge what you sent ahead, and Allah^-azwj is not the least unjust to the servant’.

وَ أَشَدُّهُمَا تَضَرُّعاً وَ اسْتِكَانَةً الثَّانِي فَرُبَّمَا وَقَفْتُ عَلَيْهِمَا لِيَتَسَلَّى عَنِّي بَعْضُ مَا فِي قَلْبِي- وَ رُبَّمَا طَوَيْتُ الْجَبَلَ الَّذِي هُمَا فِيهِ وَ هُوَ جَبَلُ الْكَمَدِ

And the most intense of the two in beseeching and the yielding is the second one (Umar). So, sometimes I^-asws tend to pause by them in order to reassure part of what is in my^-asws heart, and sometimes I^-asws tread upon the mountain in which these two are, and it is mount Al-Kamad’.

قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَإِذَا طَوَيْتَ الْجَبَلَ فَمَا تَسْمَعُ قَالَ أَسْمَعُ أَصْوَاتَهُمَا يُنَادِيَانِ عَرِّجْ عَلَيْنَا نُكَلِّمْكَ فَإِنَّا نَتُوبُ وَ أَسْمَعُ مِنَ الْجَبَلِ صَارِخاً يَصْرُخُ بِي أَجِبْهُمَا وَ قُلْ لَهُمَا اخْسَؤُا فِيها وَ لا تُكَلِّمُونِ‏

He (the narrator) said, ‘I said to him^-asws, ‘May I be sacrificed for you^-asws! So when you tread on the mountain, what do you^-asws hear?’ He^-asws said: ‘I^-asws hear their voices calling out, ‘Ascend the mountain, we want to speak to you^-asws, for we repent!’ And I^-asws hear their screams from the mountain screaming at me^-asws, and I^-asws say to them: ‘Keep quiet therein and do not speak!’

قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ وَ مَنْ مَعَهُمْ قَالَ كُلُّ فِرْعَوْنٍ عَتَا عَلَى اللَّهِ وَ حَكَى اللَّهُ عَنْهُ فِعَالَهُ وَ كُلُّ مَنْ عَلَّمَ الْعِبَادَ الْكُفْرَ

He (the narrator) said, ‘I said, ‘May I be sacrificed for you^-asws! And who (else) is with them?’ He^-asws said: ‘Every pharaoh who transgressed against Allah^-azwj, and Allah^-azwj Told about his deeds, and everyone who taught Kufr to the servants’.

فَقُلْتُ مَنْ هُمْ قَالَ نَحْوُ بُولِسَ الَّذِي عَلَّمَ الْيَهُودَ أَنَّ يَدَ اللَّهِ مَغْلُولَةٌ وَ نَحْوُ نَسْطُورَ الَّذِي عَلَّمَ النَّصَارَى أَنَّ عِيسَى الْمَسِيحَ ابْنُ اللَّهِ وَ قَالَ لَهُمْ هُمْ ثَلَاثَةٌ وَ نَحْوُ فِرْعَوْنِ مُوسَى الَّذِي قَالَ- أَنَا رَبُّكُمُ الْأَعْلى‏ وَ نَحْوُ نُمْرُودَ الَّذِي قَالَ قَهَرْتُ أَهْلَ الْأَرْضِ وَ قَتَلْتُ مَنْ فِي السَّمَاءِ وَ قَاتِلِ أَمِيرِ الْمُؤْمِنِينَ ع وَ قَاتِلِ فَاطِمَةَ وَ مُحَسِّنٍ وَ قَاتِلِ الْحَسَنِ وَ الْحُسَيْنِ ع

I said, ‘And who are they?’ He^-asws said: ‘Like Paul who taught the Jews that the Hand of Allah^-azwj is Tied up, and like Nestorius who taught the Christians that Isa^-as the Messiah is a son of Allah^-azwj, and said to them, ‘Three (gods)’, and like Pharaoh^-la of Musa^-as who said, ‘I^-la am your highest lord!’, and like Nimrod^-la who said, ‘I^-asws will subdue the people of the earth and kill the ones in the sky’, and the killer of Amir Al-Momineen^-asws, and murderer of (Syeda) Fatima^-asws, and Mohsin^-asws, and killers of Al-Hassan^-asws and Al-Husayn^-asws.

فَأَمَّا مُعَاوِيَةُ وَ عَمْرٌو فَمَا يَطْمَعَانِ فِي الْخَلَاصِ وَ مَعَهُمْ كُلُّ مَنْ نَصَبَ لَنَا الْعَدَاوَةَ وَ أَعَانَ عَلَيْنَا بِلِسَانِهِ وَ يَدِهِ وَ مَالِهِ

So, as for Muawiya and Amro (Bin Al-Aas) and what they don’t even hope anymore for the salvation, and with them is every hostile one who established enmity towards us^-asws, and assisted against us^-asws by his tongue, and his hand, and his wealth’.

قُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَأَنْتَ تَسْمَعُ ذَا كُلَّهُ وَ لَا تُقْرَعُ قَالَ يَا ابْنَ بَكْرٍ إِنَّ قُلُوبَنَا غَيْرُ قُلُوبِ النَّاسِ إِنَّا مُطِيعُونَ مُصَفَّوْنَ مُصْطَفَوْنَ نَرَى مَا لَا يَرَى النَّاسُ وَ نَسْمَعُ مَا لَا يَسْمَعُ النَّاسُ وَ إِنَّ الْمَلَائِكَةَ تَنْزِلُ عَلَيْنَا فِي رِحَالِنَا وَ تَتَقَلَّبُ فِي فُرُشِنَا وَ تَشْهَدُ طَعَامَنَا وَ تَحْضُرُ مَوْتَانَا وَ تَأْتِينَا بِأَخْبَارِ مَا يَحْدُثُ قَبْلَ أَنْ يَكُونَ

I said to him^-asws, ‘May I be sacrificed for you^-asws! So you^-asws heard that, all of it, and did not chide (tell off)?’ He^-asws said: ‘O Ibn Bakeyr! Our^-asws hearts are other than the hearts of the people. We^-asws are obedient (to Allah^-azwj, lined up in rows, Chosen. We^-asws see what the people cannot see, and we^-asws hear what the people cannot hear, and that the Angels descend unto us^-asws during our^-asws travels, and they turn in our^-asws beds, and attend our^-asws meals, and are present at our^-asws deaths, and they come to us^-asws with news of what is to occur before it even happens.

وَ تُصَلِّي مَعَنَا وَ تَدْعُو لَنَا وَ تُلْقِي عَلَيْنَا أَجْنِحَتَهَا وَ تَتَقَلَّبُ عَلَى‏ أَجْنِحَتِهَا صِبْيَانُنَا وَ تَمْنَعُ الدَّوَابَّ أَنْ تَصِلَ إِلَيْنَا وَ تَأْتِينَا مِمَّا فِي الْأَرَضِينَ مِنْ كُلِّ نَبَاتٍ فِي زَمَانِهِ وَ تَسْقِينَا مِنْ مَاءِ كُلِّ أَرْضٍ نَجِدُ ذَلِكَ فِي آنِيَتِنَا وَ مَا مِنْ يَوْمٍ وَ لَا سَاعَةٍ وَ لَا وَقْتِ صَلَاةٍ إِلَّا وَ هِيَ تَتَهَيَّأُ لَهَا وَ مَا مِنْ لَيْلَةٍ تَأْتِي عَلَيْنَا إِلَّا وَ أَخْبَارُ كُلِّ أَرْضٍ عِنْدَنَا وَ مَا يَحْدُثُ فِيهَا وَ أَخْبَارُ الْجِنِّ وَ أَخْبَارُ أَهْلِ الْهَوَى مِنَ الْمَلَائِكَةِ

And they pray Salat with us^-asws, and supplicate for us^-asws, and cast their wings upon us^-asws, and turn our^-asws children upon their wings, and prevent the animals from arriving to us^-asws, and come to us^-asws from what is in the earth from every plant in its time, and quench us^-asws from the water of every land. We tend to find that in our^-asws utensils, and there is none from a day, nor an hour, nor a time for Salat, except and it is prepared for it, and there is none from a night which comes upon us^-asws except and the news of every land is with us^-asws, and what occurs therein, and news of the Jinn, and news of the inhabitants of the air, from the Angels.

وَ مَا مِنْ مَلِكٍ يَمُوتُ فِي الْأَرْضِ وَ يَقُومُ غَيْرُهُ إِلَّا أَتَانَا خَبَرُهُ وَ كَيْفَ سِيرَتُهُ فِي الَّذِينَ قَبْلَهُ وَ مَا مِنْ أَرْضٍ مِنْ سِتَّةِ أَرَضِينَ إِلَى السَّابِعَةِ إِلَّا وَ نَحْنُ نُؤْتَى بِخَبَرِهِمْ

And there is none from king dying in the earth, and someone else standing except they come to us^-asws with his news, and how are his ways regarding those before him. And there is none from an earth, from six firmaments up to the firmament, except and we^-asws are given its news’.

فَقُلْتُ جُعِلْتُ فِدَاكَ فَأَيْنَ مُنْتَهَى هَذَا الْجَبَلِ قَالَ إِلَى الْأَرْضِ السَّابِعَةِ [السَّادِسَةِ]- وَ فِيهَا جَهَنَّمُ عَلَى وَادٍ مِنْ أَوْدِيَتِهِ عَلَيْهِ حَفَظَةٌ أَكْثَرُ مِنْ نُجُومِ السَّمَاءِ وَ قَطْرِ الْمَطَرِ وَ عَدَدِ مَا فِي الْبِحَارِ وَ عَدَدِ الثَّرَى قَدْ وُكِّلَ كُلُّ مَلَكٍ مِنْهُمْ بِشَيْ‏ءٍ وَ هُوَ مُقِيمٌ عَلَيْهِ لَا يُفَارِقُهُ

I said, ‘May I be sacrificed for you^-asws! Where is the end-point of this mountain?’ He^-asws said: ‘Up to the seventh (sixth) firmament, and therein is hell upon a valley from its valleys. Upon it are keepers more than (the number of) the stars of the sky, and drops of the rain, and number of what is in the sea, and number of the (grains of the) soil. Every Angel from them has been allocated with something, and he is established upon it, not separating from it’.

قُلْتُ جُعِلْتُ فِدَاكَ إِلَيْكُمْ جَمِيعاً يُلْقُونَ الْأَخْبَارَ قَالَ لَا إِنَّمَا يُلْقَى ذَلِكَ إِلَى صَاحِبِ الْأَمْرِ وَ إِنَّا لَنَحْمِلُ مَا لَا يَقْدِرُ الْعِبَادُ عَلَى الْحُكُومَةِ فِيهِ فَنَحْكُمُ فِيهِ فَمَنْ لَمْ يَقْبَلْ حُكُومَتَنَا جَبَرَتْهُ الْمَلَائِكَةُ عَلَى قَوْلِنَا وَ أَمَرَتِ الَّذِينَ يَحْفَظُونَ نَاحِيَةً أَنْ يَقْسِرُوهُ عَلَى قَوْلِنَا وَ إِنْ كَانَ مِنَ الْجِنِّ مِنْ أَهْلِ الْخِلَافِ وَ الْكُفْرِ أَوْثَقَتْهُ وَ عَذَّبَتْهُ حَتَّى يَصِيرَ إِلَى مَا حَكَمْنَا بِهِ

I said, ‘May I be sacrificed for you^-asws! All of them are casting the news to you^-asws?’ He^-asws said: ‘No! But rather, that is cast to the Master of the Command, and I^-asws near what the servants are not able upon the government in it. So we^-asws judge with regards to it. So one who does not accept our^-asws decisions, the Angels compel him upon our^-asws words and instruct those who are around to enforce him upon our^-asws words, and even if he is from the Jinn from the people of the opposition and the Kufr, grappling him and punishing him until he comes to what we^-asws had judged with’.

قُلْتُ جُعِلْتُ فِدَاكَ فَهَلْ يَرَى الْإِمَامُ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ فَقَالَ يَا ابْنَ بَكْرٍ فَكَيْفَ يَكُونُ حُجَّةَ اللَّهِ عَلَى مَا بَيْنَ قُطْرَيْهَا وَ هُوَ لَا يَرَاهُمْ وَ لَا يَحْكُمُ فِيهِمْ وَ كَيْفَ يَكُونُ حُجَّةً عَلَى قَوْمٍ غُيَّبٍ لَا يَقْدِرُ عَلَيْهِمْ وَ لَا يَقْدِرُونَ عَلَيْهِ وَ كَيْفَ يَكُونُ مُؤَدِّياً عَنِ اللَّهِ وَ شَاهِداً عَلَى الْخَلْقِ وَ هُوَ لَا يَرَاهُمْ وَ كَيْفَ يَكُونُ حُجَّةً عَلَيْهِمْ وَ هُوَ مَحْجُوبٌ عَنْهُمْ

I^-asws said, ‘May I be sacrificed for you^-asws! So, does the Imam^-asws see what is between the east and the west?’ He^-asws said: ‘O Ibn Bakr! How can he^-asws be a Divine Authority of Allah^-azwj upon what is between its two horizons, and he^-asws cannot see them and cannot judge among them? And how can he^-asws be a Divine Authority upon an absent people, not being able upon them, nor they are able upon him^-asws? And how can he^-asws happen to be a trustee from Allah^-azwj and a witness upon the creatures, and he^-asws cannot see them? And how can he^-asws happen to be a Divine Authority upon them and he^-asws is veiled from them?

وَ قَدْ جَعَلَ بَيْنَهُمْ وَ بَيْنَهُ أَنْ يَقُومَ بِأَمْرِ رَبِّهِ فِيهِمْ وَ اللَّهُ يَقُولُ‏ وَ ما أَرْسَلْناكَ إِلَّا كَافَّةً لِلنَّاسِ‏ يَعْنِي بِهِ مَنْ عَلَى الْأَرْضِ وَ الْحُجَّةُ مِنْ بَعْدِ النَّبِيِّ ص يَقُومُ مَقَامَ النَّبِيِّ ص مِنْ بَعْدِهِ وَ هُوَ الدَّلِيلُ عَلَى مَا تَشَاجَرَتْ فِيهِ الْأُمَّةُ وَ الْآخِذُ بِحُقُوقِ النَّاسِ وَ الْقَيَّامُ بِأَمْرِ اللَّهِ- وَ الْمُنْصِفُ لِبَعْضِهِمْ مِنْ بَعْضٍ

And there has been Made to be between them and him^-asws that he^-asws stands with the Command of his^-asws Lord^-azwj among them, and Allah^-azwj is Saying: And We did not Send you except to all of the people [34:28] – meaning by it ones upon the earth, and the Divine Authority from after the Prophet^-saww would be standing in the place of the Prophet^-saww from after him^-saww, and he^-asws is the evidence upon what the community would be quarrelling in, and the seizer of the rights of the people, and the one^-asws standing by the Command of Allah^-azwj, and the fairness for some upon the others.

فَإِذَا لَمْ يَكُنْ مَعَهُمْ مَنْ يَنْفُذُ قَوْلُهُ وَ هُوَ يَقُولُ‏ سَنُرِيهِمْ‏ آياتِنا فِي‏ الْآفاقِ‏ وَ فِي‏ أَنْفُسِهِمْ‏ فَأَيُّ آيَةٍ فِي الْآفَاقِ غَيْرِنَا أَرَاهَا اللَّهُ أَهْلَ الْآفَاقِ- وَ قَالَ‏ ما نُرِيهِمْ مِنْ آيَةٍ إِلَّا هِيَ أَكْبَرُ مِنْ أُخْتِها فَأَيُّ آيَةٍ أَكْبَرُ مِنَّا

When there does not happen to be with them one who can implement His^-azwj Words and He^-azwj is Saying: We will be Showing them Our Signs in the horizons and within their own selves, until it becomes clear to them that it is the Truth [41:53], so which Sign in the horizons apart from us^-asws would Allah^-azwj Show the people of the horizons? And He^-azwj Said: And We did not Show them a Sign but it was greater than its counterpart [43:48]. So which Sign is greater than us^-asws?

وَ اللَّهِ إِنَّ بَنِي هَاشِمٍ وَ قُرَيْشاً لَتَعْرِفُ مَا أَعْطَانَا اللَّهُ وَ لَكِنَّ الْحَسَدَ أَهْلَكَهُمْ كَمَا أَهْلَكَ إِبْلِيسَ وَ إِنَّهُمْ لَيَأْتُونَنَا إِذَا اضْطُرُّوا وَ خَافُوا عَلَى أَنْفُسِهِمْ فَيَسْأَلُونَّا فَنُوَضِّحُ لَهُمْ فَيَقُولُونَ نَشْهَدُ أَنَّكُمْ أَهْلُ الْعِلْمِ ثُمَّ يَخْرُجُونَ فَيَقُولُونَ مَا رَأَيْنَا أَضَلَّ مِمَّنِ اتَّبَعَ هَؤُلَاءِ وَ يَقْبَلُ مَقَالَتَهُمْ

By Allah^-azwj! The Clan of Hashim^-asws and Quraysh do recognise what Allah^-azwj has Given us^-asws, but the envy destroyed them, just as it destroyed Iblees^-la, and they come to us^-asws when they are desperate and fear upon themselves, so they are asking us, and we^-asws clarify for them, and they are saying, ‘We testify that you^-asws are the people of the knowledge’. Then they are going out, so they are saying, ‘We have not seen anyone more straying than the ones who follow them^-asws and accept their^-asws words’.

قُلْتُ جُعِلْتُ فِدَاكَ أَخْبِرْنِي عَنِ الْحُسَيْنِ ع لَوْ نُبِشَ كَانُوا يَجِدُونَ فِي قَبْرِهِ شَيْئاً قَالَ يَا ابْنَ بَكْرٍ مَا أَعْظَمَ مَسَائِلَكَ الْحُسَيْنُ ع مَعَ أَبِيهِ وَ أُمِّهِ وَ أَخِيهِ الْحَسَنِ فِي مَنْزِلِ رَسُولِ اللَّهِ ص يُحْبَوْنَ كَمَا يُحْبَى وَ يُرْزَقُونَ كَمَا يُرْزَقُ

I said, ‘May I be sacrificed for you^-asws! Inform me about Al-Husayn^-asws. If we were to dig, would we find anything in his^-asws grave?’ He^-asws said: ‘O Ibn Bakr! How grievous is your question. Al-Husayn^-asws, along with his^-asws father^-asws and his^-asws mother^-asws, and his^-asws brother^-asws Al-Hassan^-asws are in the house of Rasool-Allah^-saww, being Granted just as he^-saww is Granted, and being Sustained just as he^-asws is being Sustained.

فَلَوْ نُبِشَ فِي أَيَّامِهِ لَوُجِدَ وَ أَمَّا الْيَوْمَ فَهُوَ حَيٌّ عِنْدَ رَبِّهِ يُرْزَقُ وَ يَنْظُرُ إِلَى مُعَسْكَرِهِ وَ يَنْظُرُ إِلَى الْعَرْشِ مَتَى يُؤْمَرُ أَنْ يَحْمِلَهُ وَ إِنَّهُ لَعَلَى يَمِينِ الْعَرْشِ مُتَعَلِّقٌ يَقُولُ يَا رَبِّ أَنْجِزْ لِي مَا وَعَدْتَنِي

So, if we were to dig during his^-asws days, he^-asws would be found, and as for today, so he^-asws is alive in the Presence of his^-asws Lord^-azwj being Sustained, and he^-asws looks at his^-asws soldiers, and he^-asws looks at the Throne, when he^-asws would be Commanded to hold it. And he^-asws is on the right of the Throne, saying: ‘O Lord^-azwj! Fulfil for me^-asws what You^-azwj Promised me^-asws!’

وَ إِنَّهُ لَيَنْظُرُ إِلَى زُوَّارِهِ وَ هُوَ أَعْرَفُ بِهِمْ وَ بِأَسْمَاءِ آبَائِهِمْ وَ بِدَرَجَاتِهِمْ وَ بِمَنْزِلَتِهِمْ عِنْدَ اللَّهِ مِنْ أَحَدِكُمْ بِوَلَدِهِ وَ مَا فِي رَحْلِهِ وَ إِنَّهُ لَيَرَى مَنْ يَبْكِيهِ فَيَسْتَغْفِرُ لَهُ رَحْمَةً لَهُ وَ يَسْأَلُ أَبَاهُ الِاسْتِغْفَارَ لَهُ وَ يَقُولُ لَوْ تَعْلَمُ أَيُّهَا الْبَاكِي مَا أُعِدَّ لَكَ لَفَرِحْتَ أَكْثَرَ مِمَّا جَزِعْتَ

And he^-asws looks at his^-asws visitors, and he^-asws recognises them, and by the names of their fathers, and by their ranks, and by their statuses in the Presence of Allah^-azwj, from one of them by his son, and what (provisions are) in his ride. And he^-asws sees the one who cry for him^-asws, so he^-asws seeks Forgiveness for him, (and) for Mercy for him, and he^-asws asks his^-asws father^-asws for seeking for the Forgiveness for him, and he^-asws is saying: ‘If only you knew, O you crying one, what is prepared for you, you would be joyful much more than what you are alarmed about’.

فَلَيَسْتَغْفِرُ لَهُ كُلُّ مَنْ سَمِعَ بُكَاءَهُ مِنَ الْمَلَائِكَةِ فِي السَّمَاءِ وَ فِي الْحَائِرِ وَ يَنْقَلِبُ وَ مَا عَلَيْهِ مِنْ ذَنْبٍ.

There seek Forgiveness for him, everyone who hears his crying, from the Angels in the sky, and in the courtyard, and he returns (from the Ziyarat), and there are no sins upon him’’.[88]

[1] تفسير القمي، ج‏2، ص: 261

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

[3] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 66 H 17

[4] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 66

[5] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 128

[6] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 67 H 126

[7] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 24 H 40

[8] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 25 H 1

[9] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 25 H 2

[10] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 25 H 4

[11] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 25 H 3

[12] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 28 H 21

[13] Qadariyyah, in Islam, adherents of the doctrine of free will (from qadar, “power”). The name was also applied to the Muʿtazilah, the Muslim theological school that believed that humankind, through its free will, can choose between good and evil.

[14] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 57 H 8

[15] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 48 H 3

[16] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 67 H 18

[17] ثواب الأعمال: 113.

[18] (خواص القرآن)

[19] خواص القرآن: 49 «مخطوط»

[20] Tafseer Noor Al Saqalayn – CH 46 H 3

[21] تأويل الآيات 2: 533/ 1.

[22] Tafseer Al Burhan – H 9401

[23] Tafseer Imam Hassan Al Askari^asws – S 266

[24] تفسير القمّي 2: 262.

[25] تأويل الآيات 2: 2: 533/ 2.

[26] تفسير القمّي 2: 262

[27] تفسير القمّي 2: 263

[28] Tafseer Noor Al Saqalayn – CH 54 H 25

[29] كمال الدين و تمام النعمة: 136/ 5.

[30] غيبة النعماني: 269/ 41

[31] تفسير القمّي 1: 330. (Extract)

[32] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 30 H 6

[33] الكافي 1: 124/ 3 (Extract)

[34] تفسير نور الثقلين، ج‏4، ص: 543 – H 23

[35] Al Mahasin – V 1 Bk 5 H 389

[36] الكافي 2: 30/ 1

[37] تفسير القمّي 2: 264.

[38] مجمع البيان 9: 14.

[39] Kitab Al Zohad – Ch 18 H 262

[40] الأمالي 1: 52.

[41] تأويل الآيات 2: 534/ 4

[42] Bihar Al-Anwaar – V 23, The book of Imamate, P 1 Ch 21 H 60

[43] Al Kafi – V 8 H 14971

[44] Al Kafi – V 8 H 14972

[45] كامل الزيارات: 332/ 11

[46] تفسير القمّي 2: 265.

[47] الكافي 1: 172/ 2.

[48] Basaair Al Darajaat – P 2 CH 17 H 15

[49] Basaair Al Darajaat – P 2 CH 17 H 19

[50] تأويل الآيات 2: 536/ 8.

[51] تأويل الآيات 2: 537/ 10

[52] Tafseer Imam Hassan Al-Askari^asws – S 117

[53] تفسير القمّي 2: 265.

[54] Basaair Al Darajaat – P 2 CH 17 H 3

[55] Basaair Al Darajaat – P 2 CH 17 H 4

[56] تفسير العياشي 1: 279/ 286

[57] Al Kafi V 2 – The Book Of Belief and Disbelief CH 97 H 6

[58] تأويل الآيات 2: 539/ 13.

[59] تأويل الآيات 2: 540/ 14

[60] 633/ 10، و لم يرد في تأويل الآيات. Tafseer Burhan – 9444

[61] تفسير نور الثقلين، ج‏4، ص: 549 – H 52

[62] بحار الأنوار (ط – بيروت)، ج‏17، ص: 82, H. 4

[63] تفسير القمي، ج‏2، ص: 266

[64] Al Kafi V 3 – The Book of Salāt CH 22 H 1

[65] Al Kafi V 3 – The Book of Salāt CH 22 H 2

[66] تأويل الآيات 1: 33/ 16.

[67] تفسير نور الثقلين، ج‏4، ص: 395 – 87

[68] تفسير نور الثقلين، ج‏3، ص: 472 – H 15

[69] Al Kafi V 2 – The Book Of Merits of the Quran CH 14 H 12

[70] Bihar Al-Anwaar – V 9, The book of Argumentation, Ch 1 H 128

[71] مجمع البيان 9: 23.

[72] تفسير القمّي 2: 266

[73] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 2 H 133 9 (Extract)

[74] تفسير نور الثقلين، ج‏4، ص: 554 – H 69

[75] تفسير القمّي 2: 266

[76] تفسير نور الثقلين، ج‏2، ص: 526 H 3

[77] تفسير القمّي 2: 124.

[78] تفسير الصافي، ج‏3، ص: 5

[79] الكافي 8: 287/ 432

[80] عيون أخبار الرّضا (عليه السّلام) 1: 124/ 16

[81] Bihar Al-Anwaar – V 23, The book of Imamate, P 1 Ch 17 H 36

[82] قرب الإسناد: 41

[83] Al Kafi V 2 – The Book Of Supplication CH 19 H 8

[84] كامل الزيارات: 329/ 2

[85] تأويل الآيات 2: 541/ 17

[86] Al Kafi – V 8 H 14629

[87] Al-Kafi – V 8 H 15022

[88] كامل الزيارات، النص، ص: 326 – H 2