Al Hadeed

CHAPTER 57

AL-HADEED

(The Iron)

(29 VERSES)

VERSES 1 – 29

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

Brief Introduction of Al-Hadeed (57):

Sura Al-Hadeed (29 verses) was revealed in Madinah.[1]

‘From Abu Abdullah^-asws regarding His^-azwj Words: their Light running in front of them and on their right [57:12]. He^-asws said: ‘The Imams^-asws of the Momineen, their^-asws Noor would be running in front of them and on their right until they descend in their houses of theirs’’.^[2]

‘I asked Abu Ja’far^-asws about Words of Allah^-azwj Blessed and Exalted: Then, a gate would be struck between them having a wall for it – inside it would be the Mercy and outside there would be the Punishment in front of it [57:13] They will call out to them, ‘Were we not with you?’ [57:14].  

He^-asws said: ‘But rather, it was Revealed regarding us^-asws and regarding our^-asws Shias, and regarding the Kafirs. But, when it will be the Day of Judgement, and the creatures would be Imprisoned on the Plains of Resurrection, Allah^-azwj would Bring down a wall of darkness in which there would be a gate. On the inside of it would be the Mercy – Meaning the Light – and on the outside of it would be the Punishment – Meaning the darkness. Allah^-azwj would Cause us^-asws and our^-asws Shias to be in the inside of the wall in which is the Mercy, and Cause our^-asws enemies and the Kafirs to be on the outside of it, wherein would be darkness.

So, our^-asws enemies and your enemies would be calling out to you all from the gate which is on the outside of the wall wherein would be Punishment: They will call out to them, ‘Were we not with you?’ [57:14] – in the world. Our Prophet^-saww and your Prophet^-saww was one, and our Salats and your Salats were one, and our Fasts and your Fasts were one, and our Hajj and your Hajj were one’.

He^-asws said; ‘So the Angel would Call out to them from the Presence of Allah^-azwj: ‘Yes! But you fell into temptation [57:14] – after your Prophet^-saww, then you turned back from him^-saww and abandoned the following of the one^-asws whom your Prophet^-saww had ordered you to, and you waited – for the misfortune to hit him^-saww, and doubted – what your Prophet^-saww had said with regards to him^-asws (Ali^-asws, and your wishful thinking deceived you – when you formed a consensus upon it of opposing the people of the Truth.

And Allah^-azwj, and the Forbearance of Allah^-azwj deceived you in that state, until there came the Truth – meaning with the Truth, the appearance of Ali^-asws Bin Abu Talib^-asws, and the appearance of the Imams^-asws from after him^-asws with the Truth.

And the Words of the Mighty and Majestic: and the arch deceiver deceived you about Allah [57:14] – Meaning the Satan^-la So today, neither will ransom be taken from you nor from those who committed Kufr – Meaning you will not find a good deed with which you would be able to ransom yourselves, Your abode is the Fire. It is your guardian, and evil is the destination [57:15]’’.^[3]

‘I asked Rasool-Allah^-saww about Words of Allah^-azwj Mighty and Majestic: Then, a gate would be struck between them having a wall for it – inside it would be the Mercy and outside there would be the Punishment in front of it [57:13]. Rasool-Allah^-saww said: ‘I^-saww am the wall and Ali^-asws is its door’’.^[4]’

‘I said to Abu Abdullah^-asws (6^th Imam): ‘Supplicate to Allah^-azwj that He^-azwj Graces me the martyrdom’. Imam^-asws said: ‘The Momin is a martyr’. Then he^-asws recited: And those who believe in Allah and His Rasool, they are the truthful and the martyrs in the Presence of their Lord. For them would be their Recompense and their Light. [57:19]’’.^[5]

‘From Abu Abdullah^-asws regarding His^-azwj Words: Neither does a difficulty afflicts in the earth nor regarding yourselves, except it is in a Book from before We Bring it into existence. [57:22]: ‘Allah^-azwj Spoke the Truth and His^-azwj Rasool^-saww delivered it. His^-azwj Book in the sky, He^-azwj Teaches it, and His^-azwj book in the earth, we^-asws know it during the Night of Pre-determination and during other than it, surely that is easy upon Allah [57:22]’’.^[6]

‘From Abu Ja’far^-asws the 2^nd regarding His^-azwj Words: So that you may not despair over what has escaped you [57:23], he^-asws said: ‘Abu Abdullah^-asws said: ‘A man asked my^-asws father^-asws about that, so he^-asws said: ‘It was Revealed regarding Abu Bakr, and his companions, one preceded and one delayed, So that you may not despair over what has escaped you [57:23] from what Ali^-asws Bin Abu Talib^-asws had been specialised with. nor be happy with what has been Given to you [57:23], from the Fitna which has presented to you all after Rasool-Allah^-saww’.

The man said, ‘I hereby testify that you^-asws are the companions of the wisdom in whom there is no differing’. Then the man stood up and went away, and he was not seen (again)’’.^[7]

‘From Abu Abdullah^-asws regarding His^-azwj Words: their Light running in front of them and on their right [57:12]. He^-asws said: ‘The Imams^-asws of the Momineen, their^-asws Noor would be running in front of them and on their right until they descend in their houses of theirs’’.^[8]

‘A group asked the Prophet^-saww, ‘Regarding who was this Verse Revealed: Allah Promised those from them who believe and do the righteous deeds, Forgiveness and a Mighty Recompense [48:29].

فَقَالَ إِذَا كَانَ يَوْمُ الْقِيَامَةِ عُقِدَ لِوَاءٌ مِنْ نُورٍ أَبْيَضَ وَ نَادَى مُنَادٍ لِيَقُمْ سَيِّدُ الْمُؤْمِنِينَ وَ مَعَهُ الَّذِينَ آمَنُوا بَعْدَ بَعْثِ مُحَمَّدٍ

He^-saww said: ‘When it will be the Day of Judgement, a Caller will Call out while holding a flag of white Light: “Let the Chief of the Momineen arise!” And with him^-asws  would be the ones who believed after the Sending of Muhammad^-saww.

فَيَقُومُ عَلِيُّ بْنُ أَبِي طَالِبٍ ع فَيُعْطَى اللِّوَاءَ مِنَ النُّورِ الْأَبْيَضِ بِيَدِهِ وَ تَحْتَهُ جَمِيعُ السَّابِقِينَ الْأَوَّلِينَ‏ مِنَ الْمُهاجِرِينَ وَ الْأَنْصارِ لَا يُخَالِطُهُمْ غَيْرُهُمْ حَتَّى يَجْلِسَ عَلَى مِنْبَرٍ مِنْ نُورِ رَبِّ الْعِزَّةِ وَ يُعْرَضَ الْجَمِيعُ عَلَيْهِ رَجُلًا رَجُلًا فَيُعْطِيَهُ أَجْرَهُ وَ نُورَهُ

Ali^-asws  Bin Abu Talib^-asws   would stand, and Allah^-azwj would Give him^-asws   the flag of white Light in his^-asws  hand. Under it, would be all the Foremost ones of the Former ones from the Emigrants and the Helpers, not including with them anyone apart from them, until he^-asws   would sit upon the Pulpit of Light of the Lord^-azwj of Honour. Everyone would be presented to him^-asws , man after man, and he^-asws   would give him his Recompense and his Light.

فَإِذَا أَتَى عَلَى آخِرِهِمْ قِيلَ لَهُمْ قَدْ عَرَفْتُمْ صِفَتَكُمْ‏ وَ مَنَازِلَكُمْ فِي الْجَنَّةِ إِنَّ رَبَّكُمْ يَقُولُ إِنَّ لَكُمْ عِنْدِي مَغْفِرَةً وَ أَجْراً عَظِيماً يَعْنِي الْجَنَّةَ فَيَقُومُ عَلِيٌّ وَ الْقَوْمُ تَحْتَ لِوَائِهِ مَعَهُ حَتَّى يَدْخُلَ بِهِمُ الْجَنَّةَ

So when he^-asws comes to the last of them, he^-asws  would be said to all of them: ‘Do you now recognise your place and your status in the Paradise?’ Surely, your Lord^-azwj is Saying: “With Me^-azwj is Forgiveness for you and a magnificent Recompense” – Meaning the Paradise. Ali^-asws  Bin Abu Talib^-asws   would arise, and the people would be under his^-asws   flag with him^-asws   until he^-asws enters them into the Paradise.

ثُمَّ يَرْجِعُ إِلَى مِنْبَرِهِ فَلَا يَزَالُ يُعْرَضُ عَلَيْهِ جَمِيعُ الْمُؤْمِنِينَ فَيَأْخُذُ نَصِيبَهُ مِنْهُمْ إِلَى الْجَنَّةِ

Then he^-asws will to his^-saww pulpit, and the entirety of the Momineen will not cease to be presented to him^-asws , and he^-asws would take his^-asws share from them to the Paradise.

And groups will be descending to the Fire, and that is the Word of the Exalted: And those who believe in Allah and His Rasool, they are the truthful and the martyrs in the Presence of their Lord. For them would be their Recompense and their Light. [57:19] – meaning, the foremost, the former ones and the Momineen and the people of the Wilayah for him^-asws .

And those who committed Kufr and belied Our Signs, they are the inmates of the Blazing Fire [57:19] – meaning, they disbelieved, and belied with the Wilayah and with the rights of Ali^-asws ’’.^[9]

MERITS

ابن بابويه: عن أبيه، قال: حدثني أحمد بن إدريس، عن محمد بن حسان، عن إسماعيل بن مهران، عن الحسن، عن الحسين بن أبي العلاء، عن أبي عبد الله (عليه السلام)، قال: «من قرأ سورة الحديد، و المجادلة في صلاة فريضة أدمنها، لم يعذبه الله حتى يموت أبدا، و لا يرى في نفسه و لا أهله سوءا أبدا، و لا خصامة في بدنه

Ibn Babuwayh, from his father, from Ahmad Bin Idrees, from Muhammad Bin Hisan, from Ismail Bin Mahran, from Al-Hassan Bin Abu A’la,

‘From Abu Abdullah^-asws who has said: ‘The one who recites Surahs Al-Hadeed, and Al-Mujadila (Chapter 58) in the Obligatory Salats, making a habit of it, would not be Punished by Allah^-azwj ever, until he dies, and he will never see any evil in himself or in his family ever, nor any discord in his body’.[10]

الطبرسي: روى عمرو بن شمر، عن جابر الجعفي، عن أبي جعفر (عليه السلام)، قال: «من قرأ المسبحات كلها قبل أن ينام لم يمت حتى يدرك القائم (عليه السلام)، و إن مات كان في جوار رسول الله (صلى الله عليه و آله)

Al-Tabarsy, from Amro Bin Shimr, from Jabir Al-Ju’fy,

‘From Abu Ja’far^-asws having said: ‘The one who recites all of The Glorifiers (المسبحات) (Ch 57 Surah Al-Hadeed; Ch 59 Surah Al-Hashr; Ch 61 Surah Al-Saff; Ch 62 Surah Jumm’a and Ch 64 Surah Al-Taghabun) before he sleeps, will not die until he sees Al-Qaim^-asws. And if he dies, he would be in the neighbourhood of Rasool-Allah^-saww’.[11]

و من (خواص القرآن): روي عن النبي (صلى الله عليه و آله) أنه قال: «من قرأ هذه السورة كان حقا على الله أن يؤمنه من عذابه، و أن ينعم عليه في جنته

And from Khawas Al-Quran –

It has been reported from the Prophet^-saww having said: ‘The one who recites this Chapter (Surah Al-Hadeed) would have a right upon Allah^-azwj to Grant him Security from His^-azwj Punishment, and Grant him Bounties in His^-azwj Paradise.

و من أدمن قراءتها و كان مقيدا مغلولا مسجونا، سهل الله خروجه، و لو كان ما كان عليه من الجنايات

And one who habitually recites it, and was bound, shackled and imprisoned, Allah^-azwj would Ease his release even if there were crimes committed by him’.[12]

و قال رسول الله (صلى الله عليه و آله): «من كتبها و علقها عليه و هو في الحرب لم يصبه سهم و لا حديد، و كان قوي القلب في طلب القتال

And Rasool-Allah^-saww said: ‘One who writes it, and attaches it (as an amulet), and he was in the war, neither an arrow nor iron would hit him, and he would be strong of heart in seeking the battle.

و إن قرئت على موضع فيه حديد خرج من وقته من غير ألم

And if it is recited upon a place in which there is iron (battle), he would come out immediately without any pain’.[13]

فِي مَجْمَعِ الْبَيَانِ أُبَيُّ بْنُ كَعْبٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ قَالَ: مَنْ قَرَأَ سُورَةَ الْحَدِيدِ كُتِبَ مِنَ الَّذِينَ آمَنُوا بِاللَّهِ وَ رُسُلِهِ

In (the book) Majma Al Bayan – Ubayy Bin Ka’ab,

‘From the Prophet^-saww having said: ‘One who recites Surah Al Hadeed would be Written to be from: those who believe in Allah and His Rasool [57:19]’’.[14]

VERSE 1 – 3

سَبَّحَ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ {1}

Whatever is in the skies and the earth Glorifies Allah, and He is the Mighty, the Wise [57:1]

لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ يُحْيِي وَيُمِيتُ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {2}

From Him is the Kingdom of the skies and the earth. He Gives life and Causes death, and He is Able upon all things [57:2]  

عن الحسن، عن النوفلي، عن السكوني، عن جعفر بن محمد، عن أبيه (عليهما السلام) قال: «نهى رسول الله (صلى الله عليه و آله) عن أن توسم البهائم في وجوهها، و أن تضرب وجوهها، فإنها تسبح بحمد ربها

From Al Hassan, from Al Nowfaly, from Al Sakuny,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws having said: ‘Rasool-Allah^-saww prohibited from branding the animals upon their faces, and hitting them on their faces, for it Glorifies its Lord^-azwj with Praise’.[15]

[ أبو نعيم الاصبهاني ] حدثنا عبد الله بن محمد بن جعفر، حدثنا إسماعيل بن موسى الحاسب، حدثنا عبد الملك بن عبد ربه الطائي، حدثنا حصين بن القاسم، حدثنا أبو حمزة الثمالي، قال: قال لي محمد بن علي بن الحسين رضي الله تعالى عنهم – وسمع عصافير يصحن – فقال: تدري يا أبا حمزة ما يقلن ؟ قلت: لا ! قال: تسبحن ربي عزوجل ويطلبن قوت يومهن

Abu Naeem Al Asbahany – Abdullah Bin Muhammad Bin Ja’far narrated to us, from Ismail Bin Musa Al Hasib, from Abdul Malik Bin Abd Rabihi Al Ta’aiy, from Hasen Bin Al Qasim, from Abu Hamza Al Sumaly who said,

‘Muhammad^-asws Bin Ali^-asws Bin Al-Husayn^-asws said to me, and he^-asws heard the chirping of the sparrows, so he^-asws said: ‘Do you know, O Abu Hamza, what they are saying?’ I said, ‘No!’ The Imam^-asws said: ‘They are Glorifying my^-asws Lord^-azwj Mighty and Majestic and seeking the provision for their day’.[16]

قال: أ تسبح الشجرة اليابسة؟ فقال: «نعم، أما سمعت خشب البيت كيف ينقصف، و ذلك تسبيحه، فسبحان الله على كل حال

He said, ‘Does the dried-up tree Glorify?’ So he^-asws said: ‘Yes. Have you not heard the timber of the house how it cracks? And that is its Glorification. So Allah^-azwj is Glorified upon every situation’.[17]

هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ {3}

He is the First and the Last, and the Apparent and the Hidden, and He is a Knower of all things [57:3]

Allah-azwj is the First and the Last, and the Apparent and the Hidden, and He-azwj is a Knower of all things

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ فُضَيْلِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ هُوَ الْأَوَّلُ وَ الْآخِرُ وَ قُلْتُ أَمَّا الْأَوَّلُ فَقَدْ عَرَفْنَاهُ وَ أَمَّا الْآخِرُ فَبَيِّنْ لَنَا تَفْسِيرَهُ

Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Fuzayl Bin Usman, from Ibn Abu Yafour who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic: He is the First, and the Last, and I said, ‘As for ‘the First’, so we recognise it, and as for ‘the Last’, so clarify its interpretation for us’.

فَقَالَ إِنَّهُ لَيْسَ شَيْ‏ءٌ إِلَّا يَبِيدُ أَوْ يَتَغَيَّرُ أَوْ يَدْخُلُهُ التَّغَيُّرُ وَ الزَّوَالُ أَوْ يَنْتَقِلُ مِنْ لَوْنٍ إِلَى لَوْنٍ وَ مِنْ هَيْئَةٍ إِلَى هَيْئَةٍ وَ مِنْ صِفَةٍ إِلَى صِفَةٍ وَ مِنْ زِيَادَةٍ إِلَى نُقْصَانٍ وَ مِنْ نُقْصَانٍ إِلَى زِيَادَةٍ إِلَّا رَبَّ الْعَالَمِينَ فَإِنَّهُ لَمْ يَزَلْ وَ لَا يَزَالُ بِحَالَةٍ وَاحِدَةٍ هُوَ الْأَوَّلُ قَبْلَ كُلِّ شَيْ‏ءٍ وَ هُوَ الْآخِرُ عَلَى مَا لَمْ يَزَلْ

So, he^-asws said: ‘There is nothing except that it perishes, or changes, or there enters into it the change and the decline, or transfers from a colour to a colour, and from a form to a form, and from an attribute to an attribute, and from an increase to a decrease, and from a decrease to an increase, except for the Lord^-azwj of the worlds. So He^-azwj has never ceased to be or will cease to be in one state. He^-azwj was first before everything and He^-azwj would be Last for as long as eternity.

وَ لَا تَخْتَلِفُ عَلَيْهِ الصِّفَاتُ وَ الْأَسْمَاءُ كَمَا تَخْتَلِفُ عَلَى غَيْرِهِ مِثْلُ الْإِنْسَانِ الَّذِي يَكُونُ تُرَاباً مَرَّةً وَ مَرَّةً لَحْماً وَ دَماً وَ مَرَّةً رُفَاتاً وَ رَمِيماً وَ كَالْبُسْرِ الَّذِي يَكُونُ مَرَّةً بَلَحاً وَ مَرَّةً بُسْراً وَ مَرَّةً رُطَباً وَ مَرَّةً تَمْراً فَتَتَبَدَّلُ عَلَيْهِ الْأَسْمَاءُ وَ الصِّفَاتُ وَ اللَّهُ جَلَّ وَ عَزَّ بِخِلَافِ ذَلِكَ

The attributes and the Names are not different upon Him^-azwj just as they would be upon others, like the human being who happened to be dust one time, and flesh and blood at one time, and one time would be decaying and bones, and like the date which happens to be raw, and one time ripe, and one time mature, and one time dried up. Thus, the names and the attributes change upon it and Allah^-azwj Majestic and Mighty is opposite to that’.[18]

و عنه: عن علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن ابن أذينة، عن محمد بن حكيم، عن ميمون البان، قال: سمعت أبا عبد الله (عليه السلام)، و قد سئل عن الأول و الآخر. فقال: «الأول لا عن أول قبله، و لا عن بدء سبقه، و الآخر لا عن نهاية كما يعقل من صفة المخلوقين، و لكن قديم، أول آخر، لم يزل و لا يزال بلا بدء و لا نهاية، و لا يقع عليه الحدوث، و لا يحول من حال إلى حال، خالق كل شي‏ء

And from him, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Muhammad Bin Hakeem, from Maymoun Al-Ban who said,

‘I heard Abu Abdullah^-asws, and I had asked about the First and the Last, so he^-asws said: ‘The First – There was no first before Him^-azwj, nor did any beginning precede Him^-azwj. And the Last – There is no annihilation for Him^-azwj like the qualities of the created things, but He^-azwj is Eternal, First, Last. He^-azwj has always Been and will always Be, without any beginning or an end. Changes do not occur to Him^-azwj, nor does He^-azwj Change from one state to another. He^-azwj is the Creator of all things’.[19]

فِي نَهْجِ الْبَلَاغَةِ وَ كُلُّ ظَاهِرٍ غَيْرِهِ غَيْرُ بَاطِنٍ: وَ كُلُّ بَاطِنٍ غَيْرِهِ غَيْرُ ظَاهِرٍ

In Nahj Al Balagah –

‘(Amir Al-Momineen^-asws said): ‘And every apparent is other than Him^-azwj, other than hidden, and every hidden is other than Him^-azwj, other than apparent’.

وَ فِيهِ: الْأَوَّلُ الَّذِي لَمْ يَكُنْ لَهُ قَبْلٌ فَيَكُونَ شَيْ‏ءٌ قَبْلَهُ، وَ الْآخِرُ الَّذِي لَيْسَ لَهُ بَعْدٌ فَيَكُونَ شَيْ‏ءٌ بَعْدَهُ

And in it – ‘The First – the One Who has no ‘before’ for Him^-azwj, for nothing to have existed before Him^-azwj. And the Last – the One Who has no ‘after’ for Him^-azwj, for something to exist after Him^-azwj’.

وَ فِيهِ: الْحَمْدُ لِلَّهِ الْأَوَّلِ فَلَا شَيْ‏ءَ قَبْلَهُ، وَ الْآخِرِ فَلَا شَيْ‏ءَ بَعْدَهُ، وَ الظَّاهِرِ فَلَا شَيْ‏ءَ فَوْقَهُ؛ وَ الْبَاطِنِ فَلَا شَيْ‏ءَ دُونَهُ

And in it – ‘The Praise is for Allah^-azwj, the First, so there is nothing before Him^-azwj, and the Last, so there is nothing after Him^-azwj, and the Apparent, so there is nothing above Him^-azwj, and the Hidden, so there is nothing below Him^-azwj’.

وَ فِيهِ: الْأَوَّلُ قَبْلَ كُلِّ أَوَّلٍ، وَ الْآخِرُ بَعْدَ كُلِّ آخِرٍ، بِأَوَّلِيَّتِهِ وَجَبَ أَنْ لَا أَوَّلَ لَهُ، وَ بِآخِرِيَّتِهِ وَجَبَ أَنْ لَا آخِرَ لَهُ

And in it – ‘The First, before every first, and the Last after every last. By His^-azwj Firstness, it obligates that there is no first for Him^-azwj, and by His^-azwj Lastness, obligates that there is no last for Him^-azwj’.

وَ فِيهِ: وَ الظَّاهِرُ لَا بِرُؤْيَةٍ، وَ الْبَاطِنُ لَا بِلَطَافَةٍ

And in it – ‘And the Apparent, is not by seeing Him^-azwj, and the Hidden, no by subtleness’.

وَ فِيهِ: هُوَ الْأَوَّلُ لَمْ يَزَلْ، الظَّاهِرُ لَا يُقَالُ مِمَّا؛ وَ الْبَاطِنُ لَا يُقَالُ فِيمَا

And in it – ‘He^-azwj is the First, not declining, the Apparent, cannot be said, ‘From what?’, and the Hidden, cannot be said, ‘In what’’.

وَ فِيهِ: لَمْ يَزَلْ أَوَّلًا قَبْلَ الْأَشْيَاءِ بِلَا أَوَّلِية، وَ آخِراً بَعْدَ الْأَشْيَاءِ بِلَا نِهَايَةٍ

And in it – ‘He^-azwj did not cease to be the first before the things without firstness, and last after the things without an end-point’.

قَالَ عَزَّ مِنْ قَائِلٍ: وَ هُوَ بِكُلِّ شَيْ‏ءٍ عَلِيمٌ‏

He^-azwj Said from a speaker (‘s perspective): and He is a Knower of all things [57:3]’’.[20]

Ali^-asws is the first and the last, and the apparent and the hidden, and he^-asws is a Knower of all things

الحسين بن عبد الوهاب في عيون المعجزات قال: حدثني ابن عياش الجوهري، قال: حدثني أبو طالب عبد الله بن محمد الأنباري: قال: حدثني أبو الحسين محمد بن زيد التستري، قال: حدثني أبو سمينة محمد بن علي الصيرفي، قال: حدثني إبراهيم بن عمر اليماني عن حماد بن عيسى المعروف بغريق الجحفة، قال: حدثني عمر بن أذينة عن أبان بن أبي عياش عن سليم بن قيس الهلالي قال: سمعت أبا ذر جندب بن جنادة الغفاري، قال: رأيت السيد محمدا صلى الله عليه وآله وقد قال لأمير المؤمنين عليه السلام ذات ليلة: إذا كان غدا اقصد إلى جبال البقيع وقف على نشزمن الأرض، فإذا بزغت الشمس فسلم عليها، فإن الله تعالى قد أمرها أن تجيبك بما فيك

Al-Husayn Bin Abdul Wahaab in Uyoon Al-Mo’jizaat, said, ‘Narrated to me Ibn Ayyash Al-Jowhary, from Abu Talib Abdullah Bin Muhammad Al-Anbary, from Abu Al-Husayn Muhammad Bin Zayd Al-Tastary, from Abu Sameena Muhammad Bin Ali Al-Sayrafi, from Ibrahim Bin Umar Al-Yamani, from Hamaad Bin Isa well known as ‘Gareek Al-Johfa’, from Umar Bin Azina, from Abaan Bin Abu Ayyash, from Sulaym Bin Qays Al-Hilaly who said:

‘I heard Abu Zarr Jundab Al-Janaada Al-Ghaffary^-ra say, ‘I saw Al-Sayyad Muhammad^-saww (Rasool-Allah^-saww) that he^-saww said to Amir Al-Momineen^-asws one night: ‘When it is the morning, proceed towards the Baqee Mountains and pause upon the high ground, so when the sun emerges, greet it, for Allah^-azwj has Commanded it that it should answer you^-asws with regards to yourself^-asws’.

فلما كان من الغد خرج أمير المؤمنين عليه السلام ومعه أبو بكر وعمر وجماعة من المهاجرين والأنصار، حتى وافى البقيع ووقف على نشز من الأرض. فلما أطلعت الشمس قرنيها قال عليه السلام: (السلام عليك يا خلق الله الجديد المطيع له)

When it was the morning, Amir Al-Momineen^-asws went out, and with him^-asws were Abu Bakr, and Umar, and a group from the Emigrants and the Helpers, until he^-asws came to the Baqee and paused upon the high ground. When the sun displayed its rays, he^-asws said: ‘Greetings be upon you, O the new creature of Allah^-azwj, O the obedient to Him^-azwj’.

فسمعوا دويا من السماء وجواب قائل يقول: (وعليك السلام يا أول، يا آخر، يا ظاهر، يا باطن، يا من هو بكل شيء عليم)

They heard a rumble from the sky and a Caller answered saying, ‘And Peace be upon you^-asws ‘يا أول’ (O the First one), ‘يا آخر’ (O the Last one), ‘يا ظاهر’ (O the Apparent one), ‘يا باطن’ O Hidden one, ‘يا من هو بكل شيء عليم’ O the one who is knowledgeable of all things!’

فلما سمع أبو بكر وعمر والمهاجرون والأنصار كلام الشمس صعقوا. ثم أفاقوا بعد ساعات وقد انصرف أمير المؤمنين عليه السلام عن المكان فوافوا رسول الله صلى الله عليه وآله مع الجماعة وقالوا: أنت تقول إن عليا بشر مثلنا وقد خاطبته الشمس بما خاطب به الباري نفسه؟

When Abu Bakr, and Umar, and the Emigrants, and the Helpers heard the speech of the sun, they swooned (passed out). Then they came around after a while, and Amir Al-Momineen^-asws had left from the place. So, they came to Rasool-Allah^-saww along with the group and said, ‘You^-saww said that Ali^-asws is a human similar to others, but when he^-asws addressed the sun, the sun answered to him^-asws by what the Creator^-azwj (Allah^-azwj) is Himself^-azwj addressed by?’

Explanation of the speech of the sun with Ali^-asws

فقال النبي صلى الله عليه وآله: وما سمعتموه منها؟ فقالوا: سمعناها تقول: (السلام عليك يا أول) قال: صدقت، هو أول من آمن بي

The Prophet^-saww said: ‘And what did you all hear from it?’ They said, ‘We heard it say, ‘Peace be upon you^-asws, ‘يا أول’ (O the First one). He^-saww said: ‘It spoke the truth, he^-asws is the first one to believe in me^-saww’.

فقالوا: سمعناها تقول: (يا آخر). قال: صدقت، هو آخر الناس عهدا بي، يغسلني ويكفنني ويدخلني قبري

They said, ‘We heard it say, ‘يا آخر’ (O the Last one). He^-saww said: ‘It spoke the truth, he^-asws is the last of the people to separate from me^-saww. He^-asws will wash me ^-saww, and shroud me^-saww, and enter me^-saww in my^-saww grave’.

فقالوا: سمعناها تقول: (يا ظاهر). قال: صدقت، ظهر علمي كله له

They said, ‘We heard it say, ‘يا ظاهر’ (O Apparent one). He^-saww said: ‘It spoke the truth, all of my^-saww knowledge has been made apparent to him^-asws’.

قالوا: سمعناها تقول: (يا باطن). قال: صدقت، بطن سري كله

They said, ‘We heard it say, ‘يا باطن’ (O the Hidden one). He^-saww said: ‘It spoke the truth, all of my^-saww secrets are hidden in him^-asws’.

قالوا: سمعناها تقول: (يا من هو بكل شيئ عليم). قال: صدقت، هو العالم بالحلال والحرام والفرائض والسنن وما شاكل ذلك

They said, ‘We heard it say, ‘يا من هو بكل شيء عليم’ (O the one who is a knower of all things). He^-saww said: ‘It spoke the truth, he^-asws is knowledgeable of the Permissibles and the Prohibitions, and the Obligations, and the Sunnah, and all (the things) resembling that’.

فقاموا كلهم وقالوا: (لقد أوقعنا محمد في طخياء) وخرجوا من باب المسجد

All of them stood up and said, ‘Muhammad^-saww has put us in a trap’, and they went out from the door of the Masjid’’.[21]

محمد بن العباس، عن محمد بن سهل العطار، عن أحمد بن محمد، عن أبي زرعة عبيد الله بن‏ عبد الكريم، عن قبيصة بن عقبة، عن سفيان بن يحيى، عن جابر بن عبد الله، قال: لقيت عمارا في بعض سكك المدينة، فسألته عن النبي (صلى الله عليه و آله)، فأخبر أنه في مسجده في ملأ من قومه، و أنه لما صلى الغداة أقبل علينا

Muhammad Bin Al-Abbas, from Muhammad Bin Sahl Al-Ataar, from Ahmad Bin Muhammad, from Abu Zara’at Ubeydullah Bin Abdul Kareem, Qabaysat Bin Uqba, from Sufyan Bin Yahya, from Jabir Bin Abdullah who said,

‘I met Ammar in one of the markets of Al-Medina, so I asked him about the Prophet^-saww. He informed me that he^-saww was in his^-saww Masjid filled with his^-saww people, and that when he^-saww had prayed Al-Fajr Salat, he^-saww turned towards us.

فبينما نحن كذلك و قد بزغت الشمس، إذا أقبل علي بن أبي طالب (عليه السلام)، فقام إليه النبي (صلى الله عليه و آله)، و قبل بين عينيه، و أجلسه إلى جنبه حتى مست ركبتاه ركبتيه، ثم قال: «يا علي، قم للشمس فكلمها، فإنها تكلمك

While we were in the midst of that, and the sun had emerged, when Ali^-asws Bin Abu Talib^-asws came up, the Prophet^-saww stood up for him^-asws, and kissed him^-asws between his^-asws eyes, and made him^-asws to be seated by his^-saww side to the extent that his^-asws knees were touching his^-saww knees, then said: ‘O Ali^-asws! Arise and go speak to the sun, for it would speak to you’.

فقام أهل المسجد، فقالوا: أ ترى  الشمس تكلم عليا؟ و قال بعض: لا يزال يرفع خسيسة ابن عمه و ينوه باسمه

The people of the Masjid stood up and said, ‘Do you see that the sun would speak to Ali^-asws?’ And some said, ‘He^-saww never stops to raise the despicable cousin^-asws of his^-saww and hinting with his^-asws name’.

إذ خرج علي (عليه السلام) فقال للشمس: «كيف أصبحت، يا خلق الله؟» فقالت: بخير يا أخا رسول الله، يا أول يا آخر، يا ظاهر يا باطن، يا من هو بكل شي‏ء عليم

When Ali^-asws went out, he^-asws said to the sun: ‘How is your morning, O creature of Allah^-azwj?’ It said, ‘With goodness, O brother^-asws of Rasool-Allah^-saww, O First, O Last, O Apparent, O Hidden, O one who is a knower of all things!’

فرجع علي (عليه السلام) إلى النبي (صلى الله عليه و آله) [فتبسم النبي (صلى الله عليه و آله)] فقال: «يا علي، تخبرني أو أخبرك؟» فقال: «منك أحسن، يا رسول الله

So Ali^-asws returned to the Prophet^-saww. The Prophet^-saww smiled and said: ‘O Ali^-asws! Will you^-asws inform me^-saww, or shall I^-saww inform you^-asws?’ He^-asws said: ‘It would be better from you^-saww, O Rasool-Allah^-saww!’

فقال رسول الله (صلى الله عليه و آله): «أما قولها لك: يا أول، فأنت أول من آمن بالله، و قولها: يا آخر، فأنت آخر من تعاينني على مغسلي، و قولها: يا ظاهر، فأنت أول من يظهر على مخزون سري

So, Rasool-Allah^-saww said: ‘But rather, it said to you^-asws: ‘O First – for you^-asws are the first one to believe in Allah^-azwj. And it said to you: ‘O Last – for you^-asws would be the last one to support me on washing me^-saww. And its words: ‘O Apparent – for you^-asws are the first one to whom were apparented the treasures of my^-saww secrets.

و قولها: يا باطن، فأنت المستبطن لعلمي، و أما العليم بكل شي‏ء، فما أنزل الله تعالى علما من الحلال و الحرام و الفرائض و الأحكام و التنزيل و التأويل و الناسخ و المنسوخ و المحكم و المتشابه و المشكل إلا و أنت به عليم

And (as for) its words: ‘O Hidden – for you^-asws the one in whom my^-saww Knowledge is hidden in. And as for (its words): ‘The knower of all things’, for there is no Knowledge which Allah^-azwj the Exalted has Revealed about the Permissibles, and the Prohibited, and the Obligations, and the Regulations, and the Revelation, and the Abrogating, and the Abrogated, and the Decisive, and the Allegorical, and the difficult, except that you^-asws are a knower of it.

و لو لا أن تقول فيك طائفة من أمتي ما قالت النصارى في عيسى، لقلت فيك مقالا لا تمر بملإ إلا أخذوا التراب من تحت قدميك يستشفون به

And had it not been (the fear) that a group from my^-saww community would say about you^-asws, that which the Christians say about Isa^-as, I^-saww would say regarding you^-asws such words that none would pass by you, except that he would take the dust from your^-asws feet in order to be healed by it’.

قال جابر: فلما فرغ عمار من حديثه، أقبل سلمان، فقال عمار: و هذا سلمان كان معنا، فحدثني سلمان كما حدثني عمار

Jabir said, ‘So when Ammar was free from narrating it, Salman^-ra came up. So Ammar said, ‘And this Salman^-ra was with us’. So Salman^-ra narrated to me as Ammar had narrated it to me’.[22]

و عنه: عن عبد العزيز بن يحيى، عن محمد بن زكريا، عن علي بن حكيم، عن الربيع بن عبد الله، عن عبد الله بن حسن، عن أبي جعفر محمد بن علي (عليه السلام)، قال: «بينما النبي (صلى الله عليه و آله) ذات يوم رأسه في حجر علي (عليه السلام)، إذ نام رسول الله (صلى الله عليه و آله)، و لم يكن علي (عليه السلام) صلى العصر، فقامت الشمس تغرب

And from him, from Abdul Aziz Bin Yahya, from Muhammad Bin Zakariyya, from Ali Bin Hakim, from Al-Rabi’e Bin Abdullah, from Abdullah Bin Hasan,

Abu Ja’far^-asws Bin Ali^-asws having said: ‘One day, the Prophet^-saww had rested his^-saww head upon the lap of Ali^-asws. When Rasool-Allah^-saww fell asleep, and Ali^-asws had not prayed the Afternoon (Asr) Salat, then sun started to set.

فانتبه رسول الله (صلى الله عليه و آله)، فذكر له علي (عليه السلام) شأن صلاته، فدعا الله فرد الله الشمس كهيئتها- [في وقت العصر] و ذكر حديث رد الشمس

Rasool-Allah^-saww became attentive, and Ali^-asws mentioned to him^-saww about the status of his^-asws Salat. So he^-saww supplicated to Allah^-azwj. Allah^-azwj Returned the sun to as it was before (during the time of the Asr (Prayer))’. And he^-asws mentioned the Hadeeth of the returning of the sun.

فقال له: يا علي، قم فسلم على الشمس، و كلمها فإنها تكلمك، فقال له: يا رسول الله، كيف أسلم عليها؟ قال: قل: السلام عليك يا خلق الله، فقام علي (عليه السلام) و قال: السلام عليك يا خلق الله

So he^-saww said to him^-asws: ‘Arise and greet the sun, and speak to it, for it would speak to you^-asws’. So he^-asws said to him^-saww: ‘O Rasool-Allah^-saww! In what manner shall I^-asws greet it?’ He^-saww said: ‘Greetings be upon you, O creature of Allah^-azwj!’ So Ali^-asws stood up and said: ‘Greetings be upon you, O creature of Allah^-azwj!’

فقالت: و عليك السلام يا أول يا آخر، يا ظاهر يا باطن، يا من ينجي محبيه، و يوثق مبغضيه

So, it said: ‘And greetings be upon you^-asws, O First, O Last, O Apparent, O Hidden, O one who rescues those who love him^-asws, and destroys the ones who hate him^-asws’.

فقال له النبي (صلى الله عليه و آله): ما ردت عليك الشمس؟ فكان علي كاتما عنه [فقال له النبي (صلى الله عليه و آله): قل ما قالت لك الشمس؟ فقال له ما قالت‏]

The Prophet^-saww said: ‘What did the sun reply to you^-asws?’ But Ali^-asws was shy of him^-saww. So the Prophet^-saww said to him^-asws: ‘Speak, what did the sun say to you^-asws?’ Then he^-asws told him^-saww what it said.

فقال [النبي (صلى الله عليه و آله)]: إن الشمس قد صدقت، و عن أمر الله نطقت، أنت أول المؤمنين إيمانا، و أنت‏ آخر الوصيين، ليس بعدي نبي، و لا بعدك وصي و أنت الظاهر على أعدائك، و أنت الباطن في العلم الظاهر عليه

So the Prophet^-saww said: ‘The sun has spoken the truth, and it is from the Command of Allah^-azwj that it spoke. You are the first Momin to have Eman in me^-saww, and you^-asws are the last of the successors^-asws for there is no Prophet^-as to come after me^-saww, and no successor^-asws (of mine^-saww) after you^-asws. And you^-asws are the apparent against your^-asws enemies, and you^-asws are the hidden in the Knowledge apparent upon it.

و لا فوقك فيه أحد، أنت عيبة علمي و خزانة وحي ربي، و أولادك خير الأولاد، و شيعتك هم النجباء يوم القيامة

There is no one above you^-asws with regards to it. You^-asws are the withdrawer of my^-saww knowledge, and the treasurer of the Revelation of my^-saww Lord^-azwj, and your^-asws children are the best of the children, and your^-asws Shias, they will be saved on the Day of Judgement’.[23]

VERSE 4

هُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۚ يَعْلَمُ مَا يَلِجُ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنْزِلُ مِنَ السَّمَاءِ وَمَا يَعْرُجُ فِيهَا ۖ وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ {4}

He is the One Who Created the skies and the earth in six days, then He Established upon the Throne. He Knows what penetrates into the earth and what comes out from it, and what descends from the sky and what ascends into it, and He is with you wherever you may be; and Allah Sees what you are doing [57:4]

Creation of the skies and the earth in six days

العياشي: عن أبي جعفر، عن رجل، عن أبي عبد الله (عليه السلام)، قال: «إن الله خلق السماوات و الأرض في ستة أيام، فالسنة تنقص ستة أيام

Al-Ayyashi, has narrated:

From a man who has said that Abu Ja’far^-asws has narrated (on behalf of) Abu Abdullah^-asws that he said: ‘Allah^-azwj Created the skies and the earth in six days, so the year is six days’ short’ (six months are of 29 days).[24]

عن الصباح بن سيابة، عن أبي جعفر (عليه السلام)، قال: إن الله خلق الشهور اثني عشر شهرا، و هي ثلاثمائة و ستون يوما، فحجز عنها ستة أيام خلق فيها السماوات و الأرض، فمن ثم تقاصرت الشهور

From Al-Sabah Bin Sayabat,

‘Abu Ja’far^-asws having said: ‘Allah^-azwj Created the months as twelve months, and these are of three hundred and sixty days.  He^-azwj Separated six days from it in which He^-azwj created the skies, and the earth. So, from then the months are deficient’ (29 days in six months).[25]

و عنه، قال: حدثنا محمد بن الحسن بن أحمد بن الوليد (رحمه الله)، قال: حدثنا محمد بن الحسن الصفار، عن علي بن إسماعيل، عن حماد بن عيسى، عن إبراهيم بن عمر اليماني، عن أبي الطفيل، عن أبي جعفر، عن علي بن الحسين (عليهما السلام) قال: «إن الله عز و جل خلق العرش أرباعا، لم يخلق قبله إلا ثلاثة أشياء: الهواء، و القلم، و النور، ثم خلقه من أنوار مختلفة، فمن ذلك النور نور أخضر اخضرت منه الخضرة، و نور أصفر اصفرت منه الصفرة، و نور أحمر احمرت منه الحمرة، و نور أبيض و هو نور الأنوار، و منه ضوء النهار

And from him (Al Sadouq) who said, ‘Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ali Bin Ismail, from Hamaad Bin Isa, from Ibrahim Bin Umar Al Yamani, from Abu Al Tufayl,

‘From Abu Ja’far^-asws, from Ali^-asws Bin Al-Husayn^-asws having said: ‘Surely, Allah^-azwj Mighty and Majestic Created the Throne as the fourth, and did not Created before it except for three things – the Air, and the Pen, and the Light. Then He^-azwj Created a variety of Lights. Thus, from that Light is a Green light, the greenery is green from it; and a Yellow Light, the yellowness is yellow from it; and a Red Light, the redness is red from it; and a White Light, and it is a light of the Lights, and from it is the illumination of the day.

ثم جعله سبعين ألف طبق، غلظ كل طبق كأول العرش إلى أسفل السافلين، ليس من ذلك طبق إلا يسبح بحمد ربه، و يقدسه بأصوات مختلفة، و ألسنة غير مشتبهة، و لو أذن للسان منها فأسمع شيئا مما تحته لهدم الجبال و المدائن و الحصون، و لخسف البحار، و لأهلك ما دونه

Then He^-azwj Made it as seventy thousand layers, the thickness of each layer being like the height of the Throne to its lowest low. There is none from that layer except that it Glorifies with the Praise of its Lord^-azwj, and Extols His^-azwj Holiness by different voices, and languages which do not resemble each other. And had a language from it were to call out, a something from it were to be heard from what is beneath it, the mountains would be demolished, and the cities, and the forts, and the oceans would be submerged, and what is besides it would perish.

له ثمانية أركان، على كل ركن منها من الملائكة ما لا يحصي عددهم إلا الله عز و جل، يسبحون في الليل و النهار لا يفترون، و لو أحسن شي‏ء مما فوقه ما قام لذلك طرفة عين، بينه و بين الإحساس الجبروت و الكبرياء و العظمة و القدس و الرحمة ثم العلم، و ليس وراء هذا مقال

For it (The Throne) are eight corners. Upon each corner from it are (so many) Angels that none can count their number except for Allah^-azwj Mighty and Majestic. They are Glorifying during the night and the day, not cooling down. And had there been something better than what is above it, they would not stand to that even for the blink of an eye, between Him^-azwj and the Sense of the Mightiness, and the Greatness, and the Magnificence, and the Holiness, and the Mercy, then the Knowledge. And there is nothing (more) behind this speech’.[26]

ابن بابويه، قال: حدثنا تميم بن عبد الله بن تميم القرشي، قال: حدثنا أبي، عن أحمد بن علي الأنصاري، عن أبي الصلت عبد السلام بن صالح الهروي

Ibn Babuwayh said, ‘Tameem Bin Abdullah Bin Tameem al Qarshy narrated to us, from his father, from Ahmad Bin Ali Al Ansary, from Abu Al Salt Abdul Salaam Bin Salih Al Harwy who said,

قال أبا الحسن علي بن موسى الرضا (عليه السلام): «إن الله تبارك و تعالى خلق العرش و الماء و الملائكة قبل خلق السموات و الأرض، و كانت الملائكة تستدل بأنفسها و بالعرش و بالماء على الله عز و جل، ثم جعل عرشه على الماء، ليظهر بذلك قدرته للملائكة، فيعلمون أنه على كل شي‏ء قدير، ثم رفع العرش بقدرته و نقله فجعله فوق السماوات السبع

‘Abu Al-Hassan Al-Reza^-asws said: ‘Surely Allah^-azwj Blessed and Exalted Created the Throne, and the water, and the Angels before He^-azwj Created the skies and the earth. And the Angels used to infer by themselves, and by the Throne, and by the water, to Allah^-azwj Mighty and Majestic. Then He^-azwj Made His^-azwj Throne to be upon the water, in order to apparent His^-azwj Power by that to the Angels, so that they would come to know that He^-azwj has Power over everything. Then He^-azwj Raised the Throne by His^-azwj Power and Transferred it, so He^-azwj Made it to be above the seventh sky.

و خلق السماوات و الأرض في ستة أيام، و هو مستول على عرشه، و كان قادرا على أن يخلقها في طرفة عين، و لكنه عز و جل خلقها في ستة أيام، ليظهر للملائكة ما يخلقه منها شيئا بعد شي‏ء، فيستدل بحدوث ما يحدث على الله تعالى مرة بعد اخرى، و لم يخلق الله عز و جل العرش لحاجة به إليه، لأنه غني عن العرش و عن جميع ما خلق، و لا يوصف بالكون على العرش، لأنه ليس بجسم، تعالى الله عن صفة خلقه علوا كبيرا

And He^-azwj: Created the skies and the earth in six days [57:4], and He^-azwj Took Control upon His^-azwj Throne. And He^-azwj has all the Power to Create it in the blink of an eye, but the Mighty and Majestic Created it in six days, in order to Apparent to the Angels what He^-azwj Created from it, a thing after a thing. So, they were evidenced by the occurrence of what occurred, to Allah^-azwj the High, time and again. And Allah^-azwj did not Create the Throne for any need of His^-azwj, because He^-azwj is above any need of the Throne, and from all of what He^-azwj Created. He^-azwj cannot be described to be upon the Throne, because He^-azwj has no physical form. Elevated is Allah^-azwj from the attributes of His^-azwj creatures, Higher and Greater.’[27]

عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ (عليه السلام) يَقُولُ إِنَّ اللَّهَ خَلَقَ الْخَيْرَ يَوْمَ الْأَحَدِ وَ مَا كَانَ لِيَخْلُقَ الشَّرَّ قَبْلَ الْخَيْرِ وَ فِي يَوْمِ الْأَحَدِ وَ الْإِثْنَيْنِ خَلَقَ الْأَرَضِينَ وَ خَلَقَ أَقْوَاتَهَا فِي يَوْمِ الثَّلَاثَاءِ وَ خَلَقَ السَّمَاوَاتِ يَوْمَ الْأَرْبِعَاءِ وَ يَوْمَ الْخَمِيسِ وَ خَلَقَ أَقْوَاتَهَا يَوْمَ الْجُمُعَةِ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ خَلَقَ السَّماواتِ وَ الْأَرْضَ وَ ما بَيْنَهُما فِي سِتَّةِ أَيَّامٍ

From him, from Abdullah Bin Sinan who said:

I heard Abu Abdullah^-asws saying that: ‘Allah^-azwj Created the good on the day of Sunday, and He^-azwj did not Create the evil before the good. And during the day of Sunday and the Monday Created the firmaments and created their sustenance during the day of Tuesday, and Created the Skies on the day of Wednesday and Thursday, and Created their sustenance on the day of Friday, and these are the Words of the Mighty and Majestic: Allah is the One Who Created the skies and the earth and whatever is between the two in six days [32:4].[28]

علي بن إبراهيم، في قوله تعالى: هُوَ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ أي في ستة أوقات

Ali Bin Ibrahim (Tafseer Qummi) –

Regarding the Words of the Exalted: He is the One Who Created the skies and the earth in six days – i.e., in six time phases.[29]

Established upon the Throne

و عنه: عن محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن الحسين بن سعيد عن النضر بن سويد، عن عاصم بن حميد، عن أبي بصير، عن أبي عبد الله (عليه السلام)، قال: «من زعم أن الله من شي‏ء، أو في شي‏ء، أو على شي‏ء، فقد كفر

And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al-Husayn Bin Saeed, from Al-Nazar Bin Suweyd, from Aasim Bin Hameed, from Abu Baseer, who has narrated:

‘Abu Abdullah^-asws has said: ‘The one who alleges that Allah^-azwj is from something, or within something, or upon something, so he has committed Kufr’.[30]

عن جابر، عن أبي جعفر (عليه السلام)، قال: قال أمير المؤمنين (عليه السلام): «إن الله جل ذكره و تقدست أسماؤه خلق الأرض قبل السماء، ثم استوى على العرش لتدبير الأمور

From Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Surely, Allah^-azwj, Majestic is His^-azwj Mention, and Holy are His^-azwj Names, Created the earth before the sky, then Established upon the Throne for the Regulation of the matters’.[31]

و عنه: عن محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن الحسين بن سعيد عن النضر بن سويد، عن عاصم بن حميد، عن أبي بصير، عن أبي عبد الله (عليه السلام)، قال: «من زعم أن الله من شي‏ء، أو في شي‏ء، أو على شي‏ء، فقد كفر». قلت فسر لي. قال: «أعني بالحواية من الشي‏ء له، أو بإمساك له، أو من شي‏ء سبقه

And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Aasim Bin Hameed, from Abu Baseer,

‘Abu Abdullah^-asws having said: ‘The one who claims that Allah^-azwj is from something, or in something, or upon something, so he has committed Kufr’. I said, ‘Explain it for me’. He^-asws said: ‘I^-asws mean by the imagining something for Him^-azwj, or there being a withholding for Him^-azwj or from something having preceding Him^-azwj’.

وفي رواية أخرى: «من زعم أن الله من شي‏ء فقد جعله محدثا، و من زعم أنه في شي‏ء فقد جعله محصورا، و من زعم أنه على شي‏ء فقد جعله محمولا

And in another report, he^-asws said: ‘The one who thinks that Allah^-azwj is from something, so he Made Him^-azwj out to be something new. And the one who thinks that He^-azwj is inside something, so he has made Him^-azwj to be fortified. And the one who thinks that He^-azwj is upon something, so he has Made Him^-azwj to be carried’.[32]

VERSES 5 & 6

لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ {5}

From Him is the Kingdom of the skies and the earth, and to Allah Return (all) the matters [57:5]  

يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ ۚ وَهُوَ عَلِيمٌ بِذَاتِ الصُّدُورِ {6}

He Merges the night into the day and He Merges the day into the night, and He is a Knower of the contents of the chests [57:6]

فِي تَفْسِيرِ عَلِيِّ بْنِ إِبْرَاهِيمَ وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَام‏ قَوْلُهُ عَزَّ وَ جَلَّ: أَلا إِنَّهُمْ يَثْنُونَ صُدُورَهُمْ لِيَسْتَخْفُوا مِنْهُ‏ يَقُولُ: يَكْتُمُونَ مَا فِي صُدُورِهِمْ مِنْ بُغْضِ عَلِيٍّ عَلَيْهِ السَّلَامُ وَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: إِنَّ آيَةَ الْمُنَافِقِ بُغْضُ عَلِيٍّ عَلَيْهِ السَّلَامُ وَ كَانَ قَوْمٌ يُظْهِرُونَ الْمَوَدَّةَ لِعَلِيٍّ عِنْدَ النَّبِيِّ وَ يُسِرُّونَ بُغْضَهُ

In Tafseer of Ali Bin Ibrahim (Qummi) – ‘And in a report of Abu Al Jaroud,

‘From Abu Ja’far^-asws (having said): ‘The Words of the Mighty and Majestic: Indeed!  They are folding up their chests to conceal from Him [11:5]. He^-azwj is Saying, they are concealing what is in their chests from the hatred of Ali^-asws, and Rasool-Allah^-saww said: ‘Surely a sign of the hypocrite is hatred of Ali^-asws, and they were a group arrogating the cordiality to Ali^-asws in the presence of the Prophet^-saww and they were keeping hatred for him^-asws a secret.

فَقَالَ جَلَّ ذِكْرُهُ: أَلا حِينَ يَسْتَغْشُونَ ثِيابَهُمْ‏ فَإِنَّهُ كَانَ إِذَا حَدَّثَ بِشَيْ‏ءٍ مِنْ فَضْلِ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ أَوْ تَلَا عَلَيْهِمْ مَا أَنْزَلَ اللَّهُ فِيهِ نَفَضُوا ثِيَابَهُمْ ثُمَّ قَامُوا، يَقُولُ اللَّهُ عَزَّ وَ جَلَّ: يَعْلَمُ ما يُسِرُّونَ وَ ما يُعْلِنُونَ‏ حِينَ قَامُوا إِنَّهُ عَلِيمٌ بِذاتِ الصُّدُورِ

So, He^-azwj, Majestic is His^-azwj Mentioned Said: Indeed, (it is) when they are gathering their clothes [11:5]. It was so that whenever a new thing came from the merits of Ali^-asws, or it was recited unto them what Allah^-azwj had Revealed regarding him^-asws, they were gathering their clothes and arising to leave. Allah^-azwj Mighty and Majestic is Saying: He Knows what they are keeping as secret and what they are making public [11:5], when they are arising to leave, He is a Knower with the contents of the chests [11:5]’’.[33]

ابْنُ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ سَدِيرٍ عَنْ أَبِي جَعْفَرٍ (عليه السلام) قَالَ أَخْبَرَنِي جَابِرُ بْنُ عَبْدِ اللَّهِ أَنَّ الْمُشْرِكِينَ كَانُوا إِذَا مَرُّوا بِرَسُولِ اللَّهِ حَوْلَ الْبَيْتِ طَأْطَأَ أَحَدُهُمْ ظَهْرَهُ وَ رَأْسَهُ هَكَذَا وَ غَطَّى رَأْسَهُ بِثَوْبِهِ لَا يَرَاهُ رَسُولُ اللَّهِ (صلى الله عليه وآله) فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ يَعْلَمُ ما يُسِرُّونَ وَ ما يُعْلِنُونَ

Ibn Mahboub, from Jameel Bin Salih, from Sudeyr, who has narrated the following:

Abu Ja’far^-asws said: ‘Jabir Bin Abdullah^-ra has narrated to me^-asws that when the Polytheists used to pass by Rasool-Allah^-saww, they would incline their heads and cover their heads with their clothes so that the Rasool-Allah^-saww would not see (recognise) them. So Allah^-azwj Mighty and Majestic Revealed: He is a Knower with the contents of the chests [11:5]’.[34]

وَ رُوِيَ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ ع‏ أَنَّ عَلِيّاً ع خَرَجَ وَ هُوَ يُرِيدُ صِفِّينَ حَتَّى إِذَا قَطَعَ النَّهَرَ أَمَرَ مُنَادِيَهُ فَنَادَى بِالصَّلَاةِ فَتَقَدَّمَ فَصَلَّى رَكْعَتَيْنِ حَتَّى إِذَا قَضَى الصَّلَاةَ أَقْبَلَ عَلَى النَّاسِ بِوَجْهِهِ فَقَالَ أَيُّهَا النَّاسُ‏ أَلَا مَنْ كَانَ مُشَيِّعاً أَوْ مُقِيماً فَلْيُتِمَّ الصَّلَاةَ فَإِنَّا قَوْمٌ سَفْرٌ أَلَا وَ مَنْ صَحِبَنَا فَلَا يَصُومَنَّ الْمَفْرُوضَ وَ الصَّلَاةُ الْمَفْرُوضَةُ رَكْعَتَانِ

And it is reported from Zayd son of Ali (Bin Al-Husayn^-asws), from his forefathers^-asws: ‘Ali^-asws went out and he^-asws was intending Siffeen, until when he^-asws cut across the river, he^-asws instructed his^-asws caller to call for the Salat. He^-asws went ahead and prayed two Cycles (Salat), until when he^-asws had fulfilled the Salat, he^-asws turned towards the people with his^-asws face and said: ‘O you people! Indeed, the one who was escorting or staying, let him (pray) the complete Salat for we are a travelling people. Indeed! And the one who is accompanying us, he should not Fast the obligation and the obligatory Salat would be of two Cycles!’

قَالَ نَصْرٌ ثُمَّ خَرَجَ حَتَّى أَتَى دَيْرَ أَبِي مُوسَى وَ هُوَ مِنَ الْكُوفَةِ عَلَى فَرْسَخَيْنِ فَلَمَّا انْصَرَفَ مِنَ الصَّلَاةِ قَالَ سُبْحَانَ اللَّهِ ذِي الطَّوْلِ وَ النِّعَمِ سُبْحَانَ اللَّهِ ذِي الْقُدْرَةِ وَ الْإِفْضَالِ أَسْأَلُهُ الرِّضَا بِقَضَائِهِ وَ الْعَمَلَ بِطَاعَتِهِ وَ الْإِنَابَةَ إِلَى أَمْرِهِ إِنَّهُ سَمِيعُ الدُّعَاءِ

Nasr (the narrator) said, ‘Then he^-asws went out until he^-asws came to the Monastery of Abu Musa, and he was from Al-Kufa at (a distance of) two Farsakhs. When he^-asws was free from the Salat, he^-asws said: ‘Glory be to Allah^-azwj with the Forbearance and the Bounties! Glory be to Allah^-azwj with the Power and the Superiority! I^-asws ask Him^-azwj of the pleasure with His^-azwj Judgment, and the working in His^-azwj obedience, and the acting on His^-azwj behalf to His^-azwj Commands, He^-azwj is the Hearer of the supplication!’

ثُمَّ خَرَجَ ع حَتَّى نَزَلَ عَلَى شَاطِئِ نَرْسٍ بَيْنَ مَسْجِدِ حَمَّامِ أَبِي بُرْدَةَ وَ حَمَّامِ عُمَرَ فَصَلَّى بِالنَّاسِ الْمَغْرِبَ فَلَمَّا انْصَرَفَ قَالَ الْحَمْدُ لِلَّهِ الَّذِي‏ يُولِجُ اللَّيْلَ فِي النَّهارِ وَ يُولِجُ النَّهارَ فِي اللَّيْلِ* وَ الْحَمْدُ لِلَّهِ كُلَّمَا وَقَبَ لَيْلٌ وَ غَسَقَ وَ الْحَمْدُ لِلَّهِ كُلَّمَا لَاحَ نَجْمٌ وَ خَفَقَ

Then he^-asws went out until he^-asws encamped at the banks of (river) Nars, between Masjid Hamam Abu Burdah, and Hammam of Umar. He^-asws prayed Al-Magrib (Salat leading) with people. When he^-asws left, he^-asws said: ‘The Praise is for Allah^-azwj Who Merges the night into the day and Merges the day into the night, [22:61], and the Praise is for Allah^-azwj every time it is night and dusk, and the Praise is for Allah^-azwj every time a star twinkles and  pulses’.

ثُمَّ أَقَامَ حَتَّى صَلَّى الْغَدَاةَ ثُمَّ شَخَصَ حَتَّى بَلَغَ إِلَى بِيعَةٍ إِلَى جَانِبِهَا نَخْلٌ طِوَالٌ‏ فَلَمَّا رَآهَا قَالَ‏ وَ النَّخْلَ باسِقاتٍ لَها طَلْعٌ نَضِيدٌ فَنَزَلَهَا وَ مَكَثَ بِهَا قَدْرَ الْغِذَاءِ

Then he^-asws stayed until he^-asws prayed the morning Salat, then he^-asws went until he^-asws reached to a synagogue have tall palm trees to its side. When he^-asws saw these, he^-asws said: And the tall palm trees having bunched clusters [50:10]. He^-asws encamped at it and remained at it for a measurement of eating food’’.^[35]

VERSES 7

آمِنُوا بِاللَّهِ وَرَسُولِهِ وَأَنْفِقُوا مِمَّا جَعَلَكُمْ مُسْتَخْلَفِينَ فِيهِ ۖ فَالَّذِينَ آمَنُوا مِنْكُمْ وَأَنْفَقُوا لَهُمْ أَجْرٌ كَبِيرٌ {7}

Believe in Allah and His Rasool, and spend from what He Made you the successors in, for those from you who believe and are spending, for them would be a great Recompense [57:7]  

The apparent spending

قَالَ الْإِمَامُ ع‏ يُنْفِقُونَ‏: يُؤَدُّونَ مِنَ الْأَمْوَالِ الزَّكَوَاتِ، وَ يَجُودُونَ بِالصَّدَقَاتِ، وَ يَحْتَمِلُونَ الْكَلَ‏ يُؤَدُّونَ الْحُقُوقَ اللَّازِمَاتِ: كَالنَّفَقَةِ فِي الْجِهَادِ إِذَا لَزِمَ وَ إِذَا اسْتُحِبَّ، وَ كَسَائِرِ النَّفَقَاتِ الْوَاجِبَاتِ عَلَى الْأَهْلِينَ- وَ ذَوِي الْأَرْحَامِ الْقَرِيبَاتِ‏ وَ الْآبَاءِ وَ الْأُمَّهَاتِ وَ كَالنَّفَقَاتِ الْمُسْتَحَبَّاتِ- عَلَى مَنْ لَمْ يَكُنْ فَرْضاً عَلَيْهِمُ النَّفَقَةُ مِنْ سَائِرِ الْقَرَابَاتِ، وَ كَالْمَعْرُوفِ بِالْإِسْعَافِ وَ الْقَرْضِ، وَ الْأَخْذِ بِأَيْدِي الضُّعَفَاءِ وَ الضَّعِيفَاتِ

The Imam (Hassan Al-Askari^-asws said): ‘Spending – They are paying the Zakat from their wealth, and they are being generous with the charities, and they are enduring the opening of the palms to be paying the necessitated Obligations – like the spending regarding the Jihad when it is necessary and when it is recommended, and like the rest of the spending Obligated upon its deserving ones – the ones with relationships, and the fathers and the mothers, and like the recommended spending upon the ones it is not Obligated to be spending upon, from the rest of the relatives, and like the goodness with the relief and the loans, and the holding the hand of the weak men and weak women’.[36]

The esoteric spending

ينفقون) * قال: مما علمناهم من القرآن يتلون

(Imam Hassan Al Askari^-asws said): ‘Spending – from what we^-asws have taught them from the Quran, they are reciting’.[37]

VERSES 8

وَمَا لَكُمْ لَا تُؤْمِنُونَ بِاللَّهِ ۙ وَالرَّسُولُ يَدْعُوكُمْ لِتُؤْمِنُوا بِرَبِّكُمْ وَقَدْ أَخَذَ مِيثَاقَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ {8}

And what is the matter you are not believing in Allah, and the Rasool is calling you to believe in your Lord, and He has already Taken your Covenants, if you were Momineen? [57:8]

فقال الصادق (عليه السلام): «كان الميثاق مأخوذا عليهم لله بالربوبية، و لرسوله بالنبوة، و لأمير المؤمنين و الأئمة بالإمامة، فقال: أ لست بربكم، و محمد نبيكم، و علي إمامكم، و الأئمة الهادون أئمتكم؟ فقالوا: بلى، شهدنا. فقال الله تعالى: أن تقولوا يوم القيامة- أي لئلا تقولوا يوم القيامة- إنا كنا عن هذا غافلين

Al-Sadiq^-asws said: ‘The Covenant was Taken from them in regard to the Lordship of Allah^-azwj, and the Prophet-hood of His^-azwj Rasool^-saww, and with the Imamate of Amir-Al-Momineen^-asws (Ali^-asws Ibn Abi Talib^-asws) and the Imams^-asws, so He^-azwj Said: ‘‘Am I^-azwj not your Lord^-azwj, and Muhammad^-saww your Prophet^-saww, and Ali^-asws your Imam^-asws, and the Imams^-asws of Guidance your Imams^-asws?’‘ So they said, ‘Yes, we do bear witness’. So Allah^-azwj the High Said: ‘‘If you say on the Day of Judgement’‘ – i.e., perhaps you would be saying on the Day of Judgement – ‘‘We were unaware of this!’

ثم أخذ بعد ذلك ميثاق رسول الله (صلى الله عليه و آله) على الأنبياء بالإيمان به، و على أن ينصروا أمير المؤمنين (عليه السلام)، فقال: وَ إِذْ أَخَذَ اللَّهُ مِيثاقَ النَّبِيِّينَ لَما آتَيْتُكُمْ مِنْ كِتابٍ وَ حِكْمَةٍ ثُمَّ جاءَكُمْ رَسُولٌ مُصَدِّقٌ لِما مَعَكُمْ يعني رسول الله (صلى الله عليه و آله) لَتُؤْمِنُنَّ بِهِ وَ لَتَنْصُرُنَّهُ يعني أمير المؤمنين (عليه السلام)، تخبروا أممكم بخبره، و خبر وليه من الأئمة (عليهم السلام)

Then, after that, He^-azwj Took the Covenant of Rasool-Allah^-saww upon the Prophets^-as with the Eman in him^-saww, and upon a stipulation that they^-as would help him^-saww and Amir Al-Momineen^-asws, so He^-azwj Said: ‘And when Allah Took a Covenant of the Prophets: “When I have Given you from a Book and Wisdom – then a Rasool comes to you verifying to what is with you – meaning Rasool-Allah^-saww, you must believe in him, and you must help him” [3:81] – meaning Amir Al-Momineen^-asws, (i.e.,) you^-as will be informing your^-as respective communities of his^-saww news and the news of his^-saww successor^-asws from the Imams^-asws’’ (an extract).^[38]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحُسَيْنِ بْنِ نُعَيْمٍ الصَّحَّافِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَمِنْكُمْ كافِرٌ وَ مِنْكُمْ مُؤْمِنٌ فَقَالَ عَرَفَ اللَّهُ إِيمَانَهُمْ بِوَلَايَتِنَا وَ كُفْرَهُمْ بِهَا يَوْمَ أَخَذَ عَلَيْهِمُ الْمِيثَاقَ فِي صُلْبِ آدَمَ ( عليه السلام ) وَ هُمْ ذَرٌّ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al Husayn Bin Nuaym Al Sahhaf who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic He is the One Who Created you all, so from you is a Kafir and from you is a Momin, and Allah Sees what you are doing [64:2]. So he^-asws said: ‘Allah^-azwj Recognised their Eman by our^-asws Wilayah and their disbelief in it on the day He^-azwj Took the Covenant upon them in ‘صُلْبِ’ the forehead of Adam^-as, and they were particles’.^[39]

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِهِ عَزَّ وَ جَلَّ صِبْغَةَ اللَّهِ وَ مَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً قَالَ صَبَغَ الْمُؤْمِنِينَ بِالْوَلَايَةِ فِي الْمِيثَاقِ

Muhammad Bin Yahya, from Salma Bin Al Khatab, from Ali Bin Hassan, from Abdul Rahman Bin Kaseer,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of the Mighty and Majestic A Dyeing of Allah; and who is better than Allah in dyeing [2:138]? He^-asws said: ‘The Momineen were dyed by the Wilayah during the (Taking of the) Covenant’.^[40]

See additional Ahadeeth on ‘Covenant’ : Covenant, Al-Mithaq | Hubeali

VERSE 9

هُوَ الَّذِي يُنَزِّلُ عَلَىٰ عَبْدِهِ آيَاتٍ بَيِّنَاتٍ لِيُخْرِجَكُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ ۚ وَإِنَّ اللَّهَ بِكُمْ لَرَءُوفٌ رَحِيمٌ {9}

He is the One Who Sent clear Signs unto His servant for him to extract you from the multiple darkness into the Light, and surely Allah is Kind, Merciful with you [57:9]

ابن شهر آشوب: عن أبي جعفر و جعفر (عليهما السلام)، في قول الله تعالى: لِيُخْرِجَكُمْ مِنَ الظُّلُماتِ إِلَى النُّورِ يقول: «من الكفر إلى الإيمان، يعني إلى الولاية لعلي (عليه السلام)

Ibn Shehr Ashub,

(Has narrated) from Abu Ja’far^-asws and Ja’far^-asws regarding the Words of Allah^-azwj the Exalted: for him to extract you from the multiple darkness into the Light [57:9], said: ‘From the Kufr into the Eman, meaning into the Wilayah of Ali^-asws’.[41]

فِي مَجْمَعِ الْبَيَانِ‏ نُوراً مُبِيناً وَ قِيلَ: النُّورُ وَلَايَةُ عَلِيِّ بْنِ أَبِي طَالِبٍ‏ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ

In Majma Al Bayan –

‘And it is said, ‘: النُّورُ (Al-Noor – The Light) [57:9] is the Wilayah of Ali^-asws Bin Abu Talib^-asws’ – from Abu Abdullah^-asws’.[42]

عن مسعدة بن صدقة، قال: قص أبو عبد الله قصة الفريقين جميعا في الميثاق، فقال: فالنور هم آل محمد (صلوات الله عليهم)، و الظلمات عدوهم

From Mas’adat Bin Sadaqa who said,

‘Abu Abdullah^-asws related the story of the two groups (good and evil) together during the Covenant, then he^-asws said: ‘So: النُّورُ (Al-Noor – The Light) [57:9], they^-asws are the Progeny^-asws of Muhammad^-saww (being one Light), and the: (multitude of) darkness [57:9], are their^-asws enemies’’.[43]

و في كتاب الخصال‏، عن أبي عبد اللّه، عن أبيه، عن آبائه، عن عليّ بن أبي طالب- عليهم السّلام- قال: المؤمن يتقلّب في خمسة من النّور: مدخله نور، و مخرجه نور، و علمه نور، و كلامه نور، و منظره يوم القيامة إلى النّور

And in the book Al-Khisaal – from Abu Abdullah^-asws, from his^-asws father^-asws, from Ali^-asws Bin Abu Talib^-asws having said: ‘The Momin fluctuates in five of Al-Noor the Lights – His entry is light, and his exit is light, and his knowledge is light, and his speech is light, and his looking on the Day of Judgment would be towards the light’’. ^[44]

سَهْلُ بْنُ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ حُمْرَانَ بْنِ أَعْيَنَ

Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Ra’ab, from Humraan Bin Ayn, who has narrated the following:

عَنْ أَبِي جَعْفَرٍ (عليه السلام) وَ الَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّوَاغِيتُ

Abu Ja’far^-asws said (referring to the ‘Tahreef in Quran) in this and (as to) those who are committing Kufr, their guardians are the tyrants [2:257]”. (‘الطَّوَاغِيتُ’ instead of ‘الطَّاغُوتُ’)’.^[45]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أُخَالِطُ النَّاسَ فَيَكْثُرُ عَجَبِي مِنْ أَقْوَامٍ لَا يَتَوَلَّوْنَكُمْ وَ يَتَوَلَّوْنَ فُلَاناً وَ فُلَاناً لَهُمْ أَمَانَةٌ وَ صِدْقٌ وَ وَفَاءٌ وَ أَقْوَامٌ يَتَوَلَّوْنَكُمْ لَيْسَ لَهُمْ تِلْكَ الْأَمَانَةُ وَ لَا الْوَفَاءُ وَ الصِّدْقُ

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abdul Aziz Al Abady, from Abdullah Bin Abu Yafour who said,

‘I said to Abu Abdullah^-asws, ‘I tend to mingle with the people, and I am frequently astounded from the people who are not in the guardianship (Wilayah) of you^-asws all (Imams^-asws) and are in the guardianship of so and so, and so and so. For them is trustworthiness, and truthfulness, and loyalty. And there are a people who are in your^-asws guardianship (Wilayah), there isn’t that trustworthiness for them, nor the loyalty and the truthfulness’.

قَالَ فَاسْتَوَى أَبُو عَبْدِ اللَّهِ ( عليه السلام ) جَالِساً فَأَقْبَلَ عَلَيَّ كَالْغَضْبَانِ ثُمَّ قَالَ لَا دِينَ لِمَنْ دَانَ اللَّهَ بِوَلَايَةِ إِمَامٍ جَائِرٍ لَيْسَ مِنَ اللَّهِ وَ لَا عَتْبَ عَلَى مَنْ دَانَ بِوَلَايَةِ إِمَامٍ عَادِلٍ مِنَ اللَّهِ

He (the narrator) said, ‘Abu Abdullah^-asws sat upright and turned towards me as if angered, then said: ‘There is no Religion for the one who makes it a Religion by the guardianship of a tyrannous imam (leader) who isn’t from Allah^-azwj, nor is there any blame upon the one who makes it a Religion by the Wilayah of a Just Imam^-asws from Allah^-azwj’.

قُلْتُ لَا دِينَ لِأُولَئِكَ وَ لَا عَتْبَ عَلَى هَؤُلَاءِ قَالَ نَعَمْ لَا دِينَ لِأُولَئِكَ وَ لَا عَتْبَ عَلَى هَؤُلَاءِ

I said, ‘There is no Religion for those ones and there is no blame upon these ones?’ He^-asws said: ‘Yes! There is no Religion for those ones and there is no blame upon these ones’.

ثُمَّ قَالَ أَ لَا تَسْمَعُ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُماتِ إِلَى النُّورِ يَعْنِي مِنْ ظُلُمَاتِ الذُّنُوبِ إِلَى نُورِ التَّوْبَةِ وَ الْمَغْفِرَةِ لِوَلَايَتِهِمْ كُلَّ إِمَامٍ عَادِلٍ مِنَ اللَّهِ

Then he^-asws said: ‘Have you not listened to the Words of Allah^-azwj Mighty and Majestic Allah is the Guardian of those who believe. He Extracts them from the darkness’s into the Light [2:257]? It Means, from the darkness of the sins to the light of the repentance and the Forgiveness, due to their Wilayah for every just Imam^-asws from Allah^-azwj.

وَ قَالَ وَ الَّذِينَ كَفَرُوا أَوْلِياؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُماتِ إِنَّمَا عَنَى بِهَذَا أَنَّهُمْ كَانُوا عَلَى نُورِ الْإِسْلَامِ فَلَمَّا أَنْ تَوَلَّوْا كُلَّ إِمَامٍ جَائِرٍ لَيْسَ مِنَ اللَّهِ عَزَّ وَ جَلَّ خَرَجُوا بِوَلَايَتِهِمْ إِيَّاهُ مِنْ نُورِ الْإِسْلَامِ إِلَى ظُلُمَاتِ الْكُفْرِ فَأَوْجَبَ اللَّهُ لَهُمُ النَّارَ مَعَ الْكُفَّارِ فَ أُولئِكَ أَصْحابُ النَّارِ هُمْ فِيها خالِدُونَ

And He^-azwj Said and (as for) those who are committing Kufr, their guardian is the tyrant who extracts them from the Light into the (multitude of) darkness [2:257]. But rather it Means by this that they were upon the light of Al-Islam. So when they took as guardians every tyrannical imam (leader) who wasn’t from Allah^-azwj Mighty and Majestic, they exited from the light of Al-Islam due to their befriending them, to the darkness of the disbelief. Thus, Allah^-azwj Obligated the Fire for them along with the disbelievers these are the inmates of the Fire; they would be in it eternally [2:257]’.^[46]

عن مسعدة بن صدقة، قال

From Mas’adat Bin Sadaqa who said,

قص أبو عبد الله قصة الفريقين جميعا في الميثاق، حتى بلغ الاستثناء من الله في الفريقين، فقال: «إن الخير و الشر خلقان من خلق الله

‘Abu Abdullah^-asws related the story for the two groups (good and evil) together during the Covenant, until he^-asws reached the Exclusion (separation) from Allah^-azwj regarding the two groups, so he^-asws said: ‘The good and the evil are two creatures from the creatures of Allah^-azwj.

و ذلك أن الله قال في كتابه: اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُماتِ إِلَى النُّورِ وَ الَّذِينَ كَفَرُوا أَوْلِياؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُماتِ فالنور هم آل محمد (صلوات الله عليهم)، و الظلمات عدوهم

And that is what Allah^-azwj Said in His^-azwj Book: Allah is the Guardian of those who believe. He Extracts them from the darkness’s into the Light; and (as for) those who are committing Kufr, their guardian is the tyrant who extracts them from the Light into the (multitude of) darkness [2:257]. So the Light – they^-asws are the Progeny of Muhammad^-saww, and the darkness are their^-asws enemies’.^[47]

عن مهزم الأسدي، قال: سمعت أبا عبد الله (عليه السلام) يقول: «قال الله تبارك و تعالى: لأعذبن كل رعية دانت بإمام ليس من الله، و إن كانت الرعية في أعمالها برة تقية، و لأغفرن عن كل رعية دانت بكل إمام من الله، و إن كانت الرعية في أعمالها سيئة

From Mahzam Al Asady who said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj Blessed and High Said: “I^-azwj will Punish every person who makes a religion by an imam who is not from Allah^-azwj, and even if that person was benevolent and pious in his deeds. And I^-azwj shall Forgive every person who makes a Religion by every Imam^-asws from Allah^-azwj, and even if the person was evil in his deeds’.

قلت: فيعفو عن هؤلاء، و يعذب هؤلاء؟ قال: «نعم، إن الله يقول: اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُماتِ إِلَى النُّورِ

I said, ‘He^-azwj would Forgive these ones and Punish those?’ He^-asws said: ‘Yes! Allah^-azwj is Saying Allah is the Guardian of those who believe. He Extracts them from the (multitude of) darkness into the Light [2:257]’.

ثم ذكر الحديث الأول- حديث ابن أبي يعفور، برواية محمد بن الحسين- و زاد فيه: «فأعداء علي أمير المؤمنين (عليه السلام) هم الخالدون في النار، و إن كانوا في أديانهم على غاية الورع و الزهد و العبادة، و المؤمنون بعلي (عليه السلام) هم الخالدون في الجنة، و إن كانوا في أعمالهم على ضد ذلك

Then (the narrator) mentioned the first Hadeeth – A Hadeeth of Ibn Abu Yafour, by the report of Muhammad Bin Al-Husayn – and in was the additional (information) – He^-asws said: ‘So it is the enemies of Ali Amir-Al-Momineen^-asws, these are the inmates of the Fire; they would be in it eternally [2:257], and even if, in their religion, they were very pious, and ascetic, and the worshippers. And the Momineen, along with Ali^-asws, they would be abiding in the Paradise, and even if they used to be, in their deeds, opposite to that’.^[48]

ابن شهر آشوب: عن الباقر (عليه السلام)، في قوله تعالى: وَ الَّذِينَ كَفَرُوا بولاية علي بن أبي طالب (عليه السلام) أَوْلِياؤُهُمُ الطَّاغُوتُ نزلت في أعدائه و من تبعهم، أخرجوا الناس من النور- و النور: ولاية علي- فصاروا إلى ظلمة ولاية أعدائه

Ibn Shehr Ashoub,

(It has been narrated) from Al-Baqir^-asws, regarding the Words of the High [2:257] and (as for) those who are committing Kufr – in the Wilayah of Ali^-asws Bin Abu Talib^-asws, their guardian is the tyrant who extracts them from the Light into the (multitude of) darkness [2:257] – it was Revealed regarding his^-asws enemies and the ones who followed them. They extracted the people from the Light – and the Light is the Wilayah of Ali^-asws – so took them into the darkness – Wilayah of his^-asws enemies’.^[49]

VERSE 10

وَمَا لَكُمْ أَلَّا تُنْفِقُوا فِي سَبِيلِ اللَّهِ وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ ۚ لَا يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَقَاتَلَ ۚ أُولَٰئِكَ أَعْظَمُ دَرَجَةً مِنَ الَّذِينَ أَنْفَقُوا مِنْ بَعْدُ وَقَاتَلُوا ۚ وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَىٰ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ {10}

And what is the matter that you are not spending in the Way of Allah, and for Allah is the Inheritance of the skies and the earth? They are not the same – the ones from you who spent from before the conquest (of Makkah) and fought, are of a greater level than those who are spending from after (the conquest) and fighting. And to each (of them) Allah has Promised the good, and Allah is Informed with what you are doing [57:10]

الشيخ في (مجالسه)، قال: أخبرنا جماعة، عن أبي المفضل، قال: حدثني أبو العباس أحمد بن محمد بن سعيد بن عبد الرحمن الهمداني بالكوفة، قال: حدثنا محمد بن المفضل بن إبراهيم بن قيس الأشعري، قال: حدثنا علي بن حسان الواسطي، قال: حدثنا عبد الرحمن بن كثير، عن جعفر بن محمد، عن أبيه، عن جده علي بن الحسين، عن الحسن بن علي (عليهم السلام)- في خطبة خطبها عند صلحه مع معاوية- فقال (عليه السلام) فيها بمحضر معاوية

Al-Sheykh (Al-Sadouq) in his Majaalis, from a group, from Abu Al-Mufazzal, from Abu Al-Abbas Ahmad bin Muhammad Bin Saeed Bin Abdul Rahman Al-Hamdany at Al-Kufa, from Muhammad Bin Al-Mufazzal-Bin Ibrahim Bin Qays Al-Ash’ary, from Ali Bin Hisan Al-Wasity, Abdul Rahman Bin Kaseer,

Ja’far^-asws Bin Muhammad^-asws, from his^-asws grandfather Ali^-asws Bin Al-Husayn^-asws, from Al-Hassan^-asws Bin Ali^-asws in a sermon which he^-asws preached during the reconciliation with Muawiya – so he^-asws said regarding what was the record of Muawiya:

«فصدق أبي رسول الله (صلى الله عليه و آله) سابقا و وقاه بنفسه، ثم لم يزل رسول الله (صلى الله عليه و آله) في كل موطن يقدمه، و لكل شديدة يرسله ثقة منه به و طمأنينة إليه، لعلمه بنصيحته لله عز و جل و رسوله

My^-asws father (Ali^-asws) ratified Rasool-Allah^-saww before, and protected him^-saww with his^-asws own self. Then Rasool-Allah^-saww did not cease to put him^-asws forward in every situation, and sending him^-asws in every difficulty, placing reliance upon him^-asws and being reassured by him^-asws being aware of his^-saww knowledge and his^-saww advice for the Sake of Allah^-azwj Mighty and Majestic and His^-azwj Rasool^-saww.

[و إنه أقرب المقربين من الله و رسوله، و قد قال الله عز و جل:] وَ السَّابِقُونَ السَّابِقُونَ أُولئِكَ الْمُقَرَّبُونَ، فكان أبي سابق السابقين إلى الله عز و جل، و إلى رسوله (صلى الله عليه و آله) و أقرب الأقربين

And he^-asws is the foremost of the foremost ones from Allah^-azwj and His^-azwj Rasool^-saww. And Allah^-azwj Mighty and Majestic has Said: And the foremost are the foremost [56:10] These are the ones of proximity [56:11]. So my^-asws father^-asws was the foremost of the foremost ones to Allah^-azwj Mighty and Majestic, and to His^-azwj Rasool^-saww, and the nearest of the nearest ones.

و قد قال الله تعالى: لا يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَ قاتَلَ أُولئِكَ أَعْظَمُ دَرَجَةً ، فأبي كان أولهم إسلاما و إيمانا، و أولهم إلى الله و رسوله هجرة و لحوقا، و أولهم على وجده و وسعه نفقة

And Allah^-azwj has Said: They are not the same, the one from you who spent from before the conquest (of Makkah) and fought, are of a greater level [57:10]. So my^-asws father^-asws was the first of them in Al-Islam and in faith, and the first of them to Allah^-azwj and His^-azwj Rasool^-saww emigrating and overtaking (them), and the first one of them upon its passion and the leniency in spending.

قال سبحانه: وَ الَّذِينَ جاؤُ مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنا وَ لِإِخْوانِنَا الَّذِينَ سَبَقُونا بِالْإِيمانِ وَ لا تَجْعَلْ فِي قُلُوبِنا غِلًّا لِلَّذِينَ آمَنُوا رَبَّنا إِنَّكَ رَؤُفٌ رَحِيمٌ

The Glorious Said: And those who come after them are saying, ‘Our Lord! Forgive us and our brethren who preceded us with the Eman, and do not Make a grudge to be in our hearts towards those who are believing! Our Lord, You are Kind, Merciful [59:10].

فالناس من جميع الأمم يستغفرون له لسبقه إياهم إلى الإيمان بنبيه (صلى الله عليه و آله)، و ذلك أنه لم يسبقه به أحد، و قد قال الله تعالى: وَ السَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهاجِرِينَ وَ الْأَنْصارِ وَ الَّذِينَ اتَّبَعُوهُمْ بِإِحْسانٍ رَضِيَ اللَّهُ عَنْهُمْ، فهو سابق جميع السابقين

And the people in all of the cities are seeking Forgiveness for him^-asws for him^-asws having preceded them to the faith with his^-asws Prophet^-saww, and that no one has ever preceded him^-asws. And Allah^-azwj the Exalted Said: And the foremost, the first ones from the Emigrants and the Helpers, and those who followed them with goodness, Allah is Pleased from them and they are pleased from Him [9:100]. Thus, he^-asws preceded all of the preceding ones.

فكما أن الله عز و جل فضل السابقين على المختلفين [و المتأخرين، فكذلك‏] فضل سابق السابقين على السابقين

Thus, just as Allah^-azwj Mighty and Majestic has Preferred the preceding ones over the differing ones and the late comers, then similar to that He^-azwj has Preferred the most preceding one over the preceding ones’.[50]

For additional info. See, Bayt under the Tree Shia Perspective | Hubeali

VERSE 11

مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ وَلَهُ أَجْرٌ كَرِيمٌ {11}

Who is that who will lend Allah a goodly loan, so He would double it for him, and for him would be an honourable Recompense [57:11]

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْمَغْرَاءِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضاً حَسَناً فَيُضاعِفَهُ لَهُ وَ لَهُ أَجْرٌ كَرِيمٌ قَالَ نَزَلَتْ فِي صِلَةِ الْإِمَامِ

Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Al Magra’a, from Is’haq Bin Ammar,

‘From Abu Ibrahim^-asws (7^th Imam^-asws), said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic: Who is that who will lend Allah a goodly loan, so He would double it for him, and for him would be an honourable Recompense [57:11]. He^-asws said: ‘It was Revealed regarding helping the Imam^-asws’.[51]

مُحَمَّدُ بْنُ أَحْمَدَ عَنْ عَبْدِ اللَّهِ بْنِ الصَّلْتِ عَنْ يُونُسَ وَ عَنْ عَبْدِ الْعَزِيزِ بْنِ الْمُهْتَدِي عَنْ رَجُلٍ عَنْ أَبِي الْحَسَنِ الْمَاضِي (عليه السلام) فِي قَوْلِهِ تَعَالَى مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضاً حَسَناً فَيُضاعِفَهُ لَهُ وَ لَهُ أَجْرٌ كَرِيمٌ قَالَ صِلَةُ الْإِمَامِ فِي دَوْلَةِ الْفَسَقَةِ

Muhammad Bin Ahmad, from Abdullah Bin Al-Salt, from Yunus, and from Abdul Aziz Bin Al-Muhtady, from a man, who has narrated the following:

Abu Al-Hassan the Last^-asws, regarding the Words of the Exalted: Who is that who will lend Allah a goodly loan, so He would double it for him, and for him would be an honourable Recompense [57:11], he^-asws said; ‘It is the helping the Imam^-asws during the government of the mischief’.[52]

محمد بن العباس، قال: حدثنا أحمد بن هوذة الباهلي، عن إبراهيم بن إسحاق، عن عبد الله بن حماد الأنصاري، عن معاوية بن عمار، قال: سألت أبا عبد الله (عليه السلام) عن قول الله عز و جل: مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضاً حَسَناً، قال: «ذاك [في‏] صلة الرحم، و الرحم رحم آل محمد (صلى الله عليه و آله) خاصة

Muhammad Bin Al-Abbas, from Ahmad Bin Howzat Al-Bahily, from Ibrahim Bin Is’haq, from Abdullah Bin Hamaad Al-Ansary, from Muawiya Bin Amaar who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic: [57:11] Who is that who will lend Allah a goodly loan, he^-asws said: ‘Regarding maintaining good relations with relatives, and the relatives are relatives of the Progeny^-asws of Muhammad^-saww in particular’.[53]

محمد بن يعقوب: عن عدة من أصحابنا، عن أحمد بن محمد، عن محمد بن سنان، عن حماد ابن أبي طلحة، عن معاذ صاحب الأكسية، قال: سمعت أبا عبد الله (عليه السلام) يقول: «إن الله لم يسأل خلقه ما في أيديهم قرضا من حاجة به إلى ذلك، و ما كان لله من حق فإنما هو لوليه

Muhammad Bin Yaqoub, from a number of our companions, from Ahmad Bin Muhammad Bin Sinan, from Hamaad Ibn Abu Talha, from Ma’az who said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj does not ask His^-azwj creatures for what is in their hands for a loan like the one who has a need for it, and whatever Rights which are Allah^-azwj’s, so they are for His^-azwj Guardian^-asws’.[54]

و عنه: عن علي بن إبراهيم، عن محمد بن عيسى، عن الحسن بن مياح، عن أبيه، قال: قال لي أبو عبد الله (عليه السلام): «يا مياح، درهم يوصل به الإمام أعظم وزنا من أحد

And from him (Yaqoub Kulayni), from Ali Bin Ibrahim, from Muhammad Bin Isa, from Al-Hassan Bin Mayaah, from his father who said,

‘Abu Abdullah^-asws said to me: ‘O Mayaah! One Dirham given to the Imam^-asws is greater in weight than (the mountain of) Ohad’.[55]

محمد بن يحيى، عن أحمد بن يحيى، عن أحمد بن محمد، عن ابن فضال، عن ابن بكير قال: سمعت أبا عبدالله عليه السلام يقول: إني لآخذ من أحدكم الدرهم وإني لمن أكثر أهل المدينة مالا ما اريد بذلك إلا أن تطهروا

Muhammad Bin Yahya, from Ahmad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazal, from Ibn Bakeyr who said,

‘I heard Abu Abdullah^-asws saying: ‘I^-asws take the Dirham from one of you, whilst I^-asws am from the wealthiest people of Al-Medina. I^-asws do not intend by that except to purify you’.[56]

VERSE 12

يَوْمَ تَرَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ يَسْعَىٰ نُورُهُمْ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ بُشْرَاكُمُ الْيَوْمَ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ ذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ {12}

On that Day you will see the Momineen and the Mominaat – their Light running in front of them and on their right: ‘Glad tidings for you today, of Gardens beneath which the rivers flow, abiding eternally therein’ – that is the mighty success [57:12]

محمد بن العباس، قال: حدثنا محمد بن همام، عن عبد الله بن العلاء، عن محمد بن الحسن، عن عبد الله بن عبد الرحمن، عن عبد الله بن القاسم، عن صالح بن سهل، قال: سمعت أبا عبد الله (عليه السلام) و هو يقول: «نورهم يسعى بين أيديهم و بأيمانهم» قال: «نور أئمة المؤمنين يوم القيامة يسعى بين أيدي المؤمنين و بأيمانهم حتى ينزلوا بهم منازلهم في الجنة

Muhammad Bin Al-Abbas, from Muhammad Bin Hamam, from Abdullah Bin Al-A’la, from Muhammad Bin Al-Hassan, from Abdullah Bin Abdul Rahman, from Abdullah Bin Al-Qasim, from Salih Bin Sahl who said,

‘I heard Abu Abdullah^-asws and he^-asws was saying: ‘their Light running in front of them and on their right [57:12]. This is the Light of the Imams^-asws of the Momineen on the Day of Judgement running in front of the Momineen, and on their right until they encamp with them at their dwelling in the Paradise’.[57]

تفسير فرات بن إبراهيم أَبُو الْقَاسِمِ الْحَسَنِيُّ مُعَنْعَناً عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ‏ يَوْمَ تَرَى الْمُؤْمِنِينَ وَ الْمُؤْمِناتِ يَسْعى‏ نُورُهُمْ بَيْنَ أَيْدِيهِمْ وَ بِأَيْمانِهِمْ‏ قَالَ رَسُولُ اللَّهِ ص هُوَ نُورٌ أَمَامَ الْمُؤْمِنِينَ‏ يَسْعَى بَيْنَ أَيْدِيهِمْ يَوْمَ الْقِيَامَةِ

Tafseer Furat Bin Ibrahim – Abu Al Qasim Al Hasany, transmitting from Jabir,

‘From Abu Ja’far^-asws, he (the narrator) said, ‘I asked him^-asws about the Words of Allah^-azwj: On that Day you will see the Momineen and the Mominaat – their Light running in front of them and on their right: [57:12]. (He^-asws) said: ‘Rasool-Allah^-saww said it is the Noor (Light) of the Imam^-asws of the Momineen running in front of them on the Day of Qiyamah.

إِذَا أَذِنَ اللَّهُ لَهُ أَنْ يَأْتِيَ مَنْزِلَهُ فِي جَنَّاتِ عَدْنٍ وَ هُمْ يَتَّبِعُونَهُ حَتَّى يَدْخُلُونَ مَعَهُ‏

Then Allah^-azwj would Permit for him^-asws that he^-asws goes to a house in the Gardens of Eden, and they will be following him^-asws until they enter along with him^-asws.

وَ أَمَّا قَوْلُهُ‏ وَ بِأَيْمانِهِمْ‏ فَأَنْتُمْ تَأْخُذُونَ بِحُجَزِ آلِ مُحَمَّدٍ ص وَ يَأْخُذُ آلُهُ بِحُجَزِ الْحَسَنِ وَ الْحُسَيْنِ ع وَ يأخذهما [يَأْخُذَانِ‏] بِحُجَزِ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ يَأْخُذُ عَلِيٌّ بِحُجَزِ رَسُولِ اللَّهِ ص حَتَّى يَدْخُلُونَ مَعَهُ‏ فِي جَنَّةِ عَدْنٍ

And as for His^-azwj Words: and on their right: [57:12], so you (Shias) will be holding by a side (Noor) of Progeny^-asws of Muhammad^-saww, and his^-saww family would be holding a side of Al-Hassan^-asws and Al-Husayn^-asws, they^-asws will be holding a side of Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws, and Ali^-asws will be holding a side of Rasool-Allah^-saww until they will (all) be entering with him^-saww in the Garden of Eden.

فَذَلِكَ قَوْلُهُ‏ بُشْراكُمُ الْيَوْمَ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ خالِدِينَ فِيها ذلِكَ هُوَ الْفَوْزُ الْعَظِيمُ‏

For that are His^-azwj Words: ‘Glad tidings for you today, of Gardens beneath which the rivers flow, abiding eternally therein’ – that is the mighty success [57:12]’’.^[58]

VERSES 13 – 15

يَوْمَ يَقُولُ الْمُنَافِقُونَ وَالْمُنَافِقَاتُ لِلَّذِينَ آمَنُوا انْظُرُونَا نَقْتَبِسْ مِنْ نُورِكُمْ قِيلَ ارْجِعُوا وَرَاءَكُمْ فَالْتَمِسُوا نُورًا فَضُرِبَ بَيْنَهُمْ  بِسُورٍ لَهُ بَابٌ بَاطِنُهُ فِيهِ الرَّحْمَةُ وَظَاهِرُهُ مِنْ قِبَلِهِ الْعَذَابُ {13}

On the Day the hypocrite men and the hypocrite women would be saying to those who believe, ‘Wait for us in order (for us) to acquire (some) from your light’. It would be said: ‘Go back and seek your own light!’ Then, a gate would be struck between them having a wall for it – inside it would be the Mercy and outside there would be the Punishment in front of it [57:13]  

، المناقب لابن شهرآشوب أَبُو خَالِدٍ الْكَابُلِيُّ عَنِ الْبَاقِرِ ع‏ فِي قَوْلِهِ‏ فَآمِنُوا بِاللَّهِ وَ رَسُولِهِ وَ النُّورِ الَّذِي أَنْزَلْنا يَا أَبَا خَالِدٍ النُّورُ وَ اللَّهِ الْأَئِمَّةُ مِنْ آلِ مُحَمَّدٍ ص

(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Abu Khalid Al Kabuly,

‘From Al-Baqir^-asws regarding His^-azwj Words: Therefore believe in Allah and His Rasool and the Light which We Sent down [64:8]: ‘O Abu Khalid! The Noor (Light), by Allah^-azwj, are the Imams^-asws from the Progeny^-asws of Muhammad^-saww.

قَوْلُهُ‏ أَتْمِمْ لَنا نُورَنا أَلْحِقْ بِنَا شِيعَتَنَا

His^-azwj Words: Complete our Light for us [66:8] – Our^-asws Shias to join up with us^-asws’’.

الصَّادِقُ ع‏ فِي قَوْلِهِ تَعَالَى‏ انْظُرُونا نَقْتَبِسْ مِنْ نُورِكُمْ‏ قَالَ إِنَّ اللَّهَ تَعَالَى يَقْسِمُ النُّورَ يَوْمَ الْقِيَامَةِ عَلَى قَدْرِ أَعْمَالِهِمْ وَ يَقْسِمُ لِلْمُنَافِقِ فَيَكُونُ فِي إِبْهَامِ رِجْلِهِ الْيُسْرَى فَيُطْفَأُ نُورُهُ الْخَبَرَ

Al-Sadiq^-asws regarding the Words of the Exalted: ‘Wait for us to acquire from your light’ [57:13]. He^-asws said: ‘Allah^-azwj the Exalted will Distribute the Light (Noor) on the Day of Qiyamah upon a measurement of their deeds, and Distribute to the hypocrites, and it will happen to be in the toe of his left leg, and his light will be extinguished’.

ثُمَّ قَرَأَ الصَّادِقُ ع فَيُنَادُونَ‏ مِنْ وَرَاءِ السُّورِ أَ لَمْ نَكُنْ مَعَكُمْ قالُوا بَلى‏

Then Al-Sadiq^-asws recited (saying): ‘They will call out to them, ‘Were we not with you?’ They shall say, ‘Yes!’’.^[59]

يُنَادُونَهُمْ أَلَمْ نَكُنْ مَعَكُمْ ۖ قَالُوا بَلَىٰ وَلَٰكِنَّكُمْ فَتَنْتُمْ أَنْفُسَكُمْ وَتَرَبَّصْتُمْ وَارْتَبْتُمْ وَغَرَّتْكُمُ الْأَمَانِيُّ حَتَّىٰ جَاءَ أَمْرُ اللَّهِ وَغَرَّكُمْ بِاللَّهِ الْغَرُورُ {14}

They (losers) will call out to them (believers), ‘Were we not with you?’ They shall say, ‘Yes! But you fell into temptation, and you waited and doubted, and wishful thinking deceived you until the Command of Allah came, and the arch deceiver deceived you about Allah [57:14]  

فَالْيَوْمَ لَا يُؤْخَذُ مِنْكُمْ فِدْيَةٌ وَلَا مِنَ الَّذِينَ كَفَرُوا ۚ مَأْوَاكُمُ النَّارُ ۖ هِيَ مَوْلَاكُمْ ۖ وَبِئْسَ الْمَصِيرُ {15}

So today, neither will ransom be taken from you nor from those who committed Kufr. Your abode is the Fire. It is your guardian, and evil is the destination [57:15]  

القاسم عن علي عن أبي بصير قال: قال أبو عبد الله عليه السلام: ان الناس يقسم بينهم النور يوم القيامة على قدر ايمانهم ويقسم (يقسمه) للمنافق فيكون نوره على (قدر) ابهام رجله اليسرى (فيطفؤ) فيعطى نوره فيقول: مكانكم حتى اقتبس من نوركم قيل: (ارجعوا ورائكم فالتمسوا نورا) – يعنى حيث قسم النور

Al Qasim, from Ali, from Abu Baseer who said,

‘Abu Abdullah^-asws said: ‘‘Al-Noor (The Light) would be distributed between the people in accordance with their ‘beliefs’. The hypocrites would be distributed their light which would be in their big toe of their left foot, (but it would extinguish), so he will tread on his light, and he would be saying, ‘Stay in your places (O Momineen) until I take some of your light’. It would be said: ‘Go back and seek your own light!’, Meaning (go back to) where the Light is being distributed from (at first place)’.

قال: فيرجعون فيضرب بينهم السور قال: فينادونهم من وراء السور: (ألم نكن معكم قالوا بلى ولكنكم فتنتم أنفسكم فتربصتم وارتبتم وغرتكم الأماني حتى جاء أمر الله و غركم بالله الغرور فاليوم لا يؤخذ منكم فدية ولا من الذين كفروا مأواكم النار هي مولاكم وبئس المصير)

He^-asws said: ‘So they would be returning, but a wall would be struck between them, and they would be calling out from behind the wall, They will call out to them, ‘Were we not with you?’ They shall say, ‘Yes! But you fell into temptation, and you waited and doubted, and wishful thinking deceived you until the Command of Allah came, and the arch deceiver deceived you about Allah [57:14] So today, neither will ransom be taken from you nor from those who committed Kufr. Your abode is the Fire. It is your guardian, and evil is the destination [57:15]’.

ثم قال: يا أبا محمد إما والله ما قال الله لليهود والنصارى ولكنه عنى أهل القبلة

Then he^-asws said: ‘O Abu Muhammad! By Allah^-azwj! Allah^-azwj is not Speaking to the Jews and the Christians, but He^-azwj is Meaning by it the People of the Qiblah (Muslims)’.[60]

محمد بن العباس، قال: حدثنا محمد بن الحسن بن علي بن مهزيار، عن أبيه، عن جده، عن الحسن بن محبوب، عن الأحول، عن سلام بن المستنير، قال: سألت أبا جعفر (عليه السلام) عن قول الله تبارك و تعالى: فَضُرِبَ بَيْنَهُمْ بِسُورٍ لَهُ بابٌ باطِنُهُ فِيهِ الرَّحْمَةُ وَ ظاهِرُهُ مِنْ قِبَلِهِ الْعَذابُ يُنادُونَهُمْ أَ لَمْ نَكُنْ مَعَكُمْ

Muhammad Bin Al-Abbas, from Muhammad Bin Al-Hassan Bin Ali Bin Mahziyar, from his father, from his grandfather, from Al-Hassan Bin Mahboub, from Al-Ahowl, from Salaam Bin Al-Mustaneer who said,

‘I asked Abu Ja’far^-asws about the Words of Allah^-azwj Blessed and Exalted: Then, a gate would be struck between them having a wall for it – inside it would be the Mercy and outside there would be the Punishment in front of it [57:13] They will call out to them, ‘Were we not with you?’ [57:14].

قال: فقال: «أما إنها نزلت فينا و في شيعتنا و في الكفار، أما إنه إذا كان يوم القيامة و حبس الخلائق في طريق المحشر، ضرب الله سورا من ظلمة، فيه باب باطنه فيه الرحمة- يعني النور- و ظاهره من قبله العذاب- يعني الظلمة- فيصيرنا الله و شيعتنا في باطن السور الذي فيه الرحمة و النور، و يصير عدونا و الكفار في ظاهر السور الذي‏ فيه الظلمة

He^-asws said: ‘But rather, it was Revealed regarding us^-asws and regarding our^-asws Shias, and regarding the Kafirs. But, when it will be the Day of Judgement, and the creatures would be Imprisoned on the Plains of Resurrection, Allah^-azwj would Bring down a wall of darkness in which there would be a gate. On the inside of it would be the Mercy – Meaning the Light – and on the outside of it would be the Punishment – Meaning the darkness. Allah^-azwj would Cause us^-asws and our^-asws Shias to be in the inside of the wall in which is the Mercy, and Cause our^-asws enemies and the Kafirs to be on the outside of it, wherein would be darkness.

فيناديكم أعداؤنا و أعداؤكم من الباب الذي في السور ظاهره العذاب: أ لم نكن معكم في الدنيا، نبينا و نبيكم واحد، و صلاتنا و صلاتكم [واحدة]، و صومنا و صومكم واحد، و حجنا و حجكم واحد؟

So, our^-asws enemies and your enemies would be calling out to you all from the gate which is on the outside of the wall wherein would be Punishment: They will call out to them, ‘Were we not with you?’ [57:14] – in the world. Our Prophet^-saww and your Prophet^-saww was one, and our Salats and your Salats were one, and our Fasts and your Fasts were one, and our Hajj and your Hajj were one’.

قال: «فيناديهم الملك من عند الله: بلى، و لكنكم فتنتم أنفسكم بعد نبيكم، ثم توليتم، و تركتم اتباع من أمركم به نبيكم، و تربصتم به الدوائر، و ارتبتم فيما قال فيه نبيكم، و غرتكم الأماني و ما اجتمعتم عليه من خلافكم لأهل الحق

He^-asws said; ‘So the Angel would Call out to them from the Presence of Allah^-azwj: ‘Yes! But you fell into temptation [57:14] – after your Prophet^-saww, then you turned back from him^-saww and abandoned the following of the one^-asws whom your Prophet^-saww had ordered you to, and you waited – for the misfortune to hit him^-saww, and doubted – what your Prophet^-saww had said with regards to him^-asws (Ali^-asws, and your wishful thinking deceived you – when you formed a consensus upon it of opposing the people of the Truth.

و غركم حلم الله عنكم في تلك الحال، حتى جاء الحق- يعني بالحق ظهور علي بن أبي طالب (عليه السلام) و من ظهر من بعده من الأئمة (عليه السلام) بالحق

And Allah^-azwj, and the Forbearance of Allah^-azwj deceived you in that state, until there came the Truth – meaning with the Truth, the appearance of Ali^-asws Bin Abu Talib^-asws, and the appearance of the Imams^-asws from after him^-asws with the Truth.

و قوله عز و جل: وَ غَرَّكُمْ بِاللَّهِ الْغَرُورُ يعني الشيطان فَالْيَوْمَ لا يُؤْخَذُ مِنْكُمْ فِدْيَةٌ وَ لا مِنَ الَّذِينَ كَفَرُوا أي لا توجد لكم حسنة تفدون بها أنفسكم مَأْواكُمُ النَّارُ هِيَ مَوْلاكُمْ وَ بِئْسَ الْمَصِيرُ

And the Words of the Mighty and Majestic: and the arch deceiver deceived you about Allah [57:14] – Meaning the Satan^-la So today, neither will ransom be taken from you nor from those who committed Kufr – Meaning you will not find a good deed with which you would be able to ransom yourselves, Your abode is the Fire. It is your guardian, and evil is the destination [57:15]’.[61]

و عنه: عن أحمد بن هوذة، عن إبراهيم بن إسحاق، عن عبد الله بن حماد، عن عمرو بن أبي المقدام، عن أبيه، عن سعيد بن جبير، قال سئل رسول الله (صلى الله عليه و آله) عن قول الله عز و جل: فَضُرِبَ بَيْنَهُمْ بِسُورٍ لَهُ بابٌ باطِنُهُ فِيهِ الرَّحْمَةُ وَ ظاهِرُهُ مِنْ قِبَلِهِ الْعَذابُ، فقال: «أنا السور، و علي الباب، و ليس يؤتى السور إلا من قبل الباب

And from him, from Ahmad Bin Howzat, from Ibrahim Bin Is’haq, from Abdullah Bin Hamad, from Amro Bin Abu Al Miqdam, from his father, from Saeed Bin Jubeyr who said,

‘Rasool-Allah^-saww was asked about the Words of Allah^-azwj Mighty and Majestic: Then, a gate would be struck between them having a wall for it – inside it would be the Mercy and outside there would be the Punishment in front of it [57:13], so he^-saww said: ‘I^-saww am the wall and Ali^-asws is the gate, and the wall cannot be come to except from the direction of the gate’’.[62]

وَ رَوَى الْكَفْعَمِيُّ عَنِ الْبَاقِرِ ع فِي تَفْسِيرِ هَذَا الْكَلَامِ أَنَّهُ قَالَ: مَعْنَاهُ أَنَّهُ لَيْسَ شَيْ‏ءٌ أَقْرَبَ إِلَى اللَّهِ تَعَالَى مِنْ رَسُولِهِ وَ لَا أَقْرَبَ إِلَى رَسُولِهِ مِنْ وَصِيِّهِ فَهُوَ فِي الْقُرْبِ كَالْجَنْبِ وَ قَدْ بَيَّنَ اللَّهُ تَعَالَى ذَلِكَ فِي قَوْلِهِ‏ أَنْ تَقُولَ نَفْسٌ يا حَسْرَتى‏ عَلى‏ ما فَرَّطْتُ فِي جَنْبِ اللَّهِ‏ يَعْنِي فِي وَلَايَةِ أَوْلِيَائِهِ

And it is reported Al-Kaf’amy, from Al-Baqir^-asws regarding the interpretation of this speech, he^-asws said: ‘Its meaning is that there isn’t anything closer to Allah^-azwj the Exalted than His^-azwj Rasool^-saww, nor closer to His^-azwj Rasool^-saww than his^-saww successor^-asws. So, he^-asws is regarding the nearness lie the side, and Allah^-azwj has Explained that in His^-azwj Words: Lest a soul should be saying, ‘O regret, upon what I wasted regarding the Side of Allah, [39:56], meaning regarding Wilayah of His^-azwj Guardians^-asws’.

وَ قَالَ ع فِي قَوْلِهِمْ بَابُ اللَّهِ مَعْنَاهُ أَنَّ اللَّهَ احْتَجَبَ عَنْ خَلْقِهِ بِنَبِيِّهِ وَ الْأَوْصِيَاءِ مِنْ بَعْدِهِ وَ فَوَّضَ إِلَيْهِمْ مِنَ الْعِلْمِ مَا عَلِمَ احْتِيَاجَ‏ الْخَلْقِ إِلَيْهِ وَ لَمَّا اسْتَوْفَى النَّبِيُّ ص عَلَى عَلِيٍّ ع الْعُلُومَ وَ الْحِكْمَةَ قَالَ أَنَا مَدِينَةُ الْعِلْمِ وَ عَلِيٌّ بَابُهَا

And he^-asws said regarding their^-asws, ‘Door of Allah^-azwj’: ‘It’s meaning is that Allah^-azwj Veils from His^-azwj creatures through His^-azwj Prophet^-saww and the successors^-asws from after him^-saww, and Delegates to them from the Knowledge what knowledge the people are needy to it. And when the Prophet^-saww handed over to Ali^-asws the knowledge and the wisdom, he^-saww said: ‘I^-saww am the city of knowledge and Ali^-asws is its door’.

وَ قَدْ أَوْجَبَ اللَّهُ عَلَى خَلْقِهِ الِاسْتِكَانَةَ لِعَلِيٍّ ع بِقَوْلِهِ‏ ادْخُلُوا الْبابَ سُجَّداً وَ قُولُوا حِطَّةٌ نَغْفِرْ لَكُمْ خَطاياكُمْ وَ سَنَزِيدُ الْمُحْسِنِينَ‏ أَيِ الَّذِينَ لَا يَرْتَابُونَ فِي فَضْلِ الْبَابِ وَ عُلُوِّ قَدْرِهِ

And Allah^-azwj has Obligated upon His^-azwj creatures, the compliance to Ali^-asws by His^-azwj Words: and enter the gate in Sajdah, and be saying, ‘Hitta’. We will Forgive you (for) your wrongs and would Increase (for) the good doers” [2:58] – i.e., those who do not doubt in the merits of the door, and the loftiness of its worth.

وَ قَالَ فِي مَوْضِعٍ آخَرَ وَ أْتُوا الْبُيُوتَ مِنْ أَبْوابِها يَعْنِي الْأَئِمَّةَ عَلَيْهِمُ السَّلَامُ الَّذِينَ هُمْ بُيُوتُ الْعِلْمِ وَ مَعَادِنُهُ وَ هُمْ أَبْوَابُ اللَّهِ وَ وَسِيلَتُهُ وَ الدُّعَاةُ إِلَى الْجَنَّةِ وَ الْأَدِلَّاءُ عَلَيْهَا إِلَى يَوْمِ الْقِيَامَةِ

And He^-azwj Said in another place: and come to the houses from its doors; [2:189], meaning the Imams^-asws, those who are the houses of the knowledge and its mine, and they^-asws are the doors of Allah^-azwj and His^-azwj Means, and callers to the Paradise, and pointers to it up to the Day of Qiyamah’’.^[63]

VERSE 16

أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَنْ تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ ۖ وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ {16}

Has not the time yet come for those who believe that their hearts should be humble for the Zikr of Allah and what has come down from the Truth? And they should not become like those Given the Book from before, so the term prolonged upon them and their hearts hardened, and most of them are transgressors [57:16]  

Prolongation of the term – the Occultation of the 12^th Imam^-asws

محمد بن إبراهيم النعماني، قال: حدثنا محمد بن همام، قال: حدثنا حميد بن زياد الكوفي، قال: حدثنا الحسن بن محمد بن سماعة، قال: حدثنا أحمد بن الحسن الميثمي، عن رجل من أصحاب أبي عبد الله جعفر بن محمد (عليهما السلام)، قال: سمعته يقول: «نزلت هذه الآية التي في سورة الحديد وَ لا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتابَ مِنْ قَبْلُ فَطالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ وَ كَثِيرٌ مِنْهُمْ فاسِقُونَ في أهل زمان الغيبة

Muhammad Bin Ibrahim Al-No’many, from Muhammad Bin Hamam, from Hameed Bin Ziyad Al-Kufy, from Al-Hassan Bin Muhammad Bin Sama’at, from Ahmad Bin Al-Hassan Al-Maysami,

A man from the companions of Abu Abdullah^-asws Ja’far^-asws Bin Muhammad^-asws, said: ‘I heard him^-asws saying: ‘This Verse in Surah Al-Hadeed: And they should not become like those Given the Book from before, so the term prolonged upon them and their hearts hardened, and most of them are transgressors [57:16], was Revealed regarding the people era of the occultation’’.[64]

ابن بابويه، قال: أخبرني علي بن حاتم في ما كتب إلي، قال: حدثنا حميد بن زياد، عن الحسن ابن محمد بن سماعة، عن أحمد بن الحسن الميثمي، عن سماعة و غيره، عن أبي عبد الله (عليه السلام)، قال: «نزلت هذه الآية في القائم: وَ لا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتابَ مِنْ قَبْلُ فَطالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ وَ كَثِيرٌ مِنْهُمْ فاسِقُونَ

Ibn Babuwayh, from Ali Bin Haatim, from Hameed Bin Ziyad, from Al-Hassan Ibn Muhammad Bin Sama’at, from Ahmad Bin Al-Hassan Al-Maysami, from Sama’at, and someone else,

‘Abu Abdullah^-asws has said: ‘This Verse was Revealed regarding Al-Qaim^-asws: And they should not become like those Given the Book from before, so the term prolonged upon them and their hearts hardened, and most of them are transgressors [57:16]’.[65]

الشيخ المفيد: بإسناده، عن محمد بن همام، عن رجل من أصحاب أبي عبد الله (عليه السلام) قال: سمعته يقول: «نزلت هذه الآية: وَ لا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتابَ مِنْ قَبْلُ فَطالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ وَ كَثِيرٌ مِنْهُمْ فاسِقُونَ، في أهل زمان الغيبة، و الأمد أمد الغيبة

Al-Sheykh Al-Mufeed, by his chain, from Muhammad Bin Hamam,

A man from the companions of Abu Abdullah^-asws said, ‘I heard him^-asws saying: ‘This Verse was Revealed – [57:16] And that they should not be like those who were given the Book before, but the time became prolonged to them, so their hearts hardened, and most of them are transgressors – regarding the people of the era of the occultation, and the prolongation of the duration of the occultation’.

كأنه أراد عز و جل، يا أمة محمد، أو يا معشر الشيعة، لا تكونوا كالذين أوتوا الكتاب من قبل فطال عليهم الأمد. فتأويل هذه الآية جار [في أهل‏] زمان الغيبة و أيامها دون غيرهم

Ait is as if the Mighty and Majestic Intended: ‘O community of Muhammad^-saww, or O community of the Shias! Do not become like the ones who were Given the Book before, and the duration was prolonged for them’. So, the explanation of this Verse flows regarding the people of the era of the occultation, and its days, apart from others’.[66]

VERSE 17

اعْلَمُوا أَنَّ اللَّهَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا ۚ قَدْ بَيَّنَّا لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَعْقِلُونَ {17}

Know that Allah Revives the earth after its death. We Clarified the Signs for you, perhaps you would be using your intellects [57:17]

Revival of the earth after its death

أَحْمَدُ بْنُ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ يُحْيِ الْأَرْضَ بَعْدَ مَوْتِها قَالَ لَيْسَ يُحْيِيهَا بِالْقَطْرِ وَ لَكِنْ يَبْعَثُ اللَّهُ رِجَالًا فَيُحْيُونَ الْعَدْلَ فَتُحْيَا الْأَرْضُ لِإِحْيَاءِ الْعَدْلِ وَ لَإِقَامَةُ الْحَدِّ لِلَّهِ أَنْفَعُ فِي الْأَرْضِ مِنَ الْقَطْرِ أَرْبَعِينَ صَبَاحاً

Ahmad Bin Mahran, from Muhammad Bin Ali, from Musa Bin Sa’dan, from Abdul Rahman Bin Al Hajjaj,

‘From Abu Ibrahim^-asws (7^th Imam^-asws) regarding the Words of Allah^-azwj Mighty and Majestic: Know that Allah Revives the earth after its death [57:17]. He^-asws said: ‘He^-azwj does not Revive it with the drops (of rain), but Allah^-azwj Sends men, so they are reviving the justice. Thus, the earth gets revived with the revival of the justice, and the establishment of the Limits of Allah^-azwj is more beneficial in the earth than the drops (of rain) of forty days’.[67]

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ الصَّلْتِ عَنْ عَبْدِ اللَّهِ بْنِ الصَّلْتِ عَنْ يُونُسَ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ مُحَمَّدٍ الْحَلَبِيِّ أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ (عليه السلام) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ اعْلَمُوا أَنَّ اللَّهَ يُحْيِ الْأَرْضَ بَعْدَ مَوْتِها قَالَ الْعَدْلَ بَعْدَ الْجَوْرِ

Muhammad Bin Ahmad Bin Al-Salt, from Abdullah Bin Al-Salt, from yunus, from Al-MufazzAl-Bin Salih, from Muhammad Al-Halby, who has said:

I asked Abu Abdullah^-asws about the Words of Allah^-azwj: Know that Allah Revives the earth after its death [57:17]. He^-asws said: ‘The justice, after the tyranny’.[68]

محمد بن العباس، عن حميد بن زياد، عن الحسن بن محمد بن سماعة، عن أحمد بن الحسن الميثمي، عن الحسن بن محبوب، عن أبي جعفر الأحول، عن سلام بن المستنير، عن أبي جعفر (عليه السلام)، في قوله عز و جل: اعْلَمُوا أَنَّ اللَّهَ يُحْيِ الْأَرْضَ بَعْدَ مَوْتِها: «يعني بموتها كفر أهلها، و الكافر ميت، فيحييها الله بالقائم (عليه السلام) فيعدل فيها، فتحيا الأرض و يحيا أهلها بعد موتهم

Muhammad Bin Al-Abbas, from Hameed Bin Ziyad, from Al-Hassan Bin Muhammad Bin Sama’at, from Ahmad Bin Al-Hassan Al-Maysami, from Al-Hassan Bin Mahboub,

‘Abu Ja’far^-asws Al-Ahowl, from Salam Bin Al-Mustaneer, from Abu Ja’far^-asws regarding the Words of the Mighty and Majestic: Know that Allah Revives the earth after its death [57:17]: ‘It mean by its death, the Kufr of its people, and the Kafir is a dead (person), so Allah^-azwj will Revive it by Al-Qaim^-asws, who^-asws will do justice in it. Thus the earth would be revived, and its people would be revived, after their death’.[69]

Clarification of the Signs

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

He (the narrator) said, ‘And I heard him (Abu Ja’far^-asws) saying: ‘They are belying our^-asws signs, all of them, in the esoteric of the Quran, and they were belying the succesors^-asws, all of them^-asws’’.[70]

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

And Ali Bin Ibrahim said,

‘The Signs are Amir Al-Momineen^-asws and the Imams^-asws, and the evidence upon that are the words of Amir Al-Momineen^-asws: ‘There is no ‘Sign’ of Allah^-azwj greater than I^-asws!’[71]

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

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

From Abu Ja’far^-asws having said, Amir Al-Momineen^-asws was saying: ‘There is no ‘Sign’ of Allah^-azwj Mighty and Majestic which is greater than I^-asws, nor a News from Allah^-azwj greater than I^-asws!’[72]

VERSE 18

إِنَّ الْمُصَّدِّقِينَ وَالْمُصَّدِّقَاتِ وَأَقْرَضُوا اللَّهَ قَرْضًا حَسَنًا يُضَاعَفُ لَهُمْ وَلَهُمْ أَجْرٌ كَرِيمٌ {18}

The charitable men and the charitable women, and the lenders to Allah of a goodly loan, it shall be doubled for them and they shall have an honourable Recompense [57:18]

علي بن إبراهيم، قال الصادق (عليه السلام): «على باب الجنة مكتوب: القرض بثمانية عشر، و الصدقة بعشرة، و ذلك أن القرض لا يكون إلا لمحتاج، و الصدقة ربما وقعت في يد غير محتاج

Ali Bin Ibrahim –

‘Al-Sadiq^-asws said: ‘Upon the door of the Paradise it is inscribed: ‘The loan (is compounded by) eighteen, and the charity by ten, and that is because the loan cannot happen to be except for the needy, and the charity sometimes falls into a hand of other than a needy one’’.[73]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ وَ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنِّي جَعَلْتُ الدُّنْيَا بَيْنَ عِبَادِي قَرْضاً فَمَنْ أَقْرَضَنِي مِنْهَا قَرْضاً أَعْطَيْتُهُ بِكُلِّ وَاحِدَةٍ عَشْراً إِلَى سَبْعِمِائَةِ ضِعْفٍ وَ مَا شِئْتُ مِنْ ذَلِكَ وَ مَنْ لَمْ يُقْرِضْنِي مِنْهَا قَرْضاً فَأَخَذْتُ مِنْهُ شَيْئاً قَسْراً فَصَبَرَ أَعْطَيْتُهُ ثَلَاثَ خِصَالٍ لَوْ أَعْطَيْتُ وَاحِدَةً مِنْهُنَّ مَلَائِكَتِي لَرَضُوا بِهَا مِنِّي

Abu Ali Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar, and Abdullah Bin Sinan,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj Mighty and Majestic Said I^-azwj Made the world to be between My^-azwj servants as a loan. So the one who lends Me^-azwj a loan from it, I^-azwj shall Give him, with everyone, ten, up to a multiple of seven hundred, and whatever I^-azwj so Desire from that; and the one who does not lends Me^-azwj a loan from it, so I^-azwj shall Seize something Forcibly from him. But, if he is patient, I^-azwj shall Give him three characteristics, such that if I^-azwj were to Give one of these to My^-azwj Angels, they would be pleased with Me^-azwj’. [74]

VERSE 19

وَالَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ أُولَٰئِكَ هُمُ الصِّدِّيقُونَ ۖ وَالشُّهَدَاءُ عِنْدَ رَبِّهِمْ لَهُمْ أَجْرُهُمْ وَنُورُهُمْ ۖ وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ الْجَحِيمِ {19}

And those who believe in Allah and His Rasool, they are the truthful and the martyrs in the Presence of their Lord. For them would be their Recompense and their Light. And those who committed Kufr and belied Our Signs, they are the inmates of the Blazing Fire [57:19]

عنه، عن أبيه، عن حمزة بن عبد الله الجعفري، عن جميل بن دراج، عن عمرو بن مروان، عن الحارث بن حصيرة، عن زيد بن أرقم، عن الحسين بن علي عليهما – السلام قال: ما من شيعتنا إلا صديق شهيد، قال: قلت: جعلت فداك أنى يكون ذلك و عامتهم يموتون على فراشهم؟

From him, from his father, from Hamza Bin Abdullah Al Ja’fary, from Jameel Bin Daraaj, from Amro Bin Marwaan, from Al Haris Bin Hasyera, from Zayd Bin Arqam,

‘From Al-Husayn^-asws Bin Ali^-asws having said: ‘There is none from our^-asws Shias except (he is) a true martyr’. I said, ‘May I be sacrificed for you^-asws! And how can that be and most of them are dying upon their beds?’

فقال: أما تتلو كتاب الله في الحديد ” والذين آمنوا بالله ورسله أولئك هم الصديقون والشهداء عند ربهم

So he^-asws said: ‘Have you not recited the Book of Allah^-azwj in (Surah) Al-Hadeed: And those who believe in Allah and His Rasool, those, they are the truthful and the martyrs in the Presence of their Lord?’

قال: فقلت: كأني لم أقرأ هذه الآية من كتاب الله عزوجل قط، قال: لو كان الشهداء ليس إلا كما تقول لكان الشهداء قليلا

I said, ‘It was as if I had never recited this Verse from the Book of Allah^-azwj Mighty and Majestic, at all!’ He^-asws said: ‘If the Martyrs were not except as you are saying it, the Martyrs would have been (very) few’.[75]

عنه، عن أبي يوسف يعقوب بن يزيد، عن محمد بن أبي عمير، عن عمرو بن عاصم، عن منهال القصاب، قال: قلت لابي عبد الله عليه السلام: ادع الله لي بالشهادة، فقال: المؤمن لشهيد حيث مات، أو ما سمعت قول الله في كتابه: ” والذين آمنوا بالله ورسله أولئك هم الصديقون والشهداء عند ربهم

From him, from Abu Yusuf Yaqoub Bin Yazeed, from Muhammad Bin Abu Umeyr, from Amro Bin Aasim, from Minhaal Al Qasaab who said,

‘I said to Abu Abdullah^-asws, ‘Supplicate for me for the martyrdom’. So he^-asws said: ‘The Momin is a martyr wherever he dies. Have you not heard the Words of Allah^-azwj in His^-azwj Book: And those who believe in Allah and His Rasool, those, they are the truthful and the martyrs in the Presence of their Lord?’[76]

و عن الحارث بن المغيرة، قال: كنا عند أبي جعفر (عليه السلام) قال: «العارف منكم بهذا الأمر المنتظر له، المحتسب فيه الخير، كمن جاهد و الله مع قائم آل محمد (عليه السلام) بسيفه

And from Al-Haris Bin Al-Mugheira who said,

‘I was in the presence of Abu Ja’far^-asws when he^-asws said: ‘The one among you who understands this matter (Al-Qaim^-asws) and waits for it, the good has been calculated in it, as being like the one who fought, by Allah^-azwj, alongside Al-Qaim^-asws of the Progeny^-asws of Muhammad^-saww with his sword’.

ثم قال: «بل و الله كمن جاهد مع رسول الله (صلى الله عليه و آله)، [بسيفه‏]» ثم قال الثالثة: «بل و الله كمن استشهد مع رسول الله (صلى الله عليه و آله) في فسطاطه، و فيكم آية من كتاب الله

Then he^-asws said: ‘But, as if he fought alongside Rasool-Allah^-saww with his sword’. Then he^-asws said, for the third time: ‘But, by Allah^-azwj, like the one who was martyred alongside Rasool-Allah^-saww in his marquee, and regarding you all is a Verse from the Book of Allah^-azwj’.

قلت: و أي آية، جعلت فداك؟ قال: «قول الله عز و جل وَ الَّذِينَ آمَنُوا بِاللَّهِ وَ رُسُلِهِ أُولئِكَ هُمُ الصِّدِّيقُونَ وَ الشُّهَداءُ عِنْدَ رَبِّهِمْ» [ثم‏] قال: «صرتم و الله صادقين [شهداء عند ربكم‏]

I said, ‘May I be sacrificed for you^-asws, and which Verse?’ He^-asws said: ‘The Words of Allah^-azwj Mighty and Majestic: And those who believe in Allah and His Rasool, those, they are the truthful and the martyrs in the Presence of their Lord’. Then he^-asws said: ‘By Allah^-azwj! All you (Shias) would become the truthful, the martyrs in the presence of your Lord^-azwj’.[77]

ابن بابويه: عن أبيه، بإسناده يرفعه إلى أبي بصير و محمد مسلم، قال: قال أبو عبد الله (عليه السلام): حدثني أبي، عن جدي، عن آبائه (عليهم السلام): «أن أمير المؤمنين (عليه السلام) علم أصحابه في مجلس واحد أربعمائة باب من العلم، منها قوله (عليه السلام): احذروا السفلة، فإن السفلة من لا يخاف الله عز و جل، لأن فيهم قتلة الأنبياء، و فيهم أعداؤنا

Ibn Babuwayh, from his father, by his chain going up to Abu Baseer and Muhammad Muslim who said,

‘Abu Abdullah^-asws said: ‘My^-asws father^-asws narrated to me^-asws from my^-asws grandfather^-asws, from his^-asws forefathers^-asws that: ‘Amir Al-Momineen^-asws taught his^-asws companions, in a single sitting, four hundred doors of the knowledge. From these is his^-asws speech: ‘Be cautious of the illegitimate/bastards (السفلة), for the bastards are the ones who do not fear Allah^-azwj Mighty and Majestic, because among them are those who killed the Prophets^-as, and among them are our^-asws enemies.

إن الله تبارك و تعالى اطلع على الأرض فاختارنا، و اختار لنا شيعة ينصروننا و يفرحون لفرحنا، و يحزنون لحزننا، و يبذلون أموالهم و أنفسهم فينا [أولئك منا] و إلينا

Allah^-azwj, Blessed and Exalted Considered upon the earth, so He^-azwj Chose us^-asws, and Chose our^-asws Shias for us^-asws. They help us^-asws, and are happy with our^-asws happiness, and are aggrieved at our^-asws grief, and they spend their wealth and their lives for us. They are from us^-asws and to us^-asws.

و ما من الشيعة عبد يقارف أمرا نهيناه عنه فلا يموت حتى يبتلى ببلية تمحص فيها ذنوبه، إما في ماله، أو ولده، أو في نفسه حتى يلقى الله عز و جل و ما له ذنب، و إنه ليبقى عليه الشي‏ء من ذنوبه فيشدد [به‏] عليه عند موته

And there is none from the Shias servant who goes near a matter from which we^-asws have prohibited him from, so he does not die until he is Tested with a misfortune during which his sins are examined, be it with his wealth, or his children, or with himself, until he meets Allah^-azwj Mighty and Majestic, and there are no sins to him. And for him on whom some sins still remain, so there are difficulties for him during his death.

و الميت من شيعتنا صديق شهيد صدق بأمرنا، و أحب فينا، و أبغض فينا، يريد بذلك وجه الله عز و جل، مؤمن بالله و رسوله، قال الله عز و جل: وَ الَّذِينَ آمَنُوا بِاللَّهِ وَ رُسُلِهِ أُولئِكَ هُمُ الصِّدِّيقُونَ وَ الشُّهَداءُ عِنْدَ رَبِّهِمْ لَهُمْ أَجْرُهُمْ وَ نُورُهُمْ

And the dead from our^-asws Shias, is a truthful, a martyr, having ratified our^-asws matter. And he loves regarding us^-asws, and hates regarding us^-asws, returning by that to face of Allah^-azwj Mighty and Majestic, as a believer in Allah^-azwj and His^-azwj Rasool^-saww. Allah^-azwj Mighty and Majestic Says: And those who believe in Allah and His Rasool, those, they are the truthful and the martyrs in the Presence of their Lord. For them would be their Recompense and their Light [57:19]’.[78]

شرف الدين النجفي، قال: روى صاحب كتاب (البشارات) مرفوعا إلى الحسين بن أبي حمزة، عن أبيه، قال: قلت لأبي عبد الله (عليه السلام): جعلت فداك، قد كبر سني، و دق عظمي، و اقترب أجلي، و قد خفت أن يدركني قبل هذا الأمر الموت

Sharaf Al-Deen Al-Najafy said, ‘The author of the book Al-Bashaarat has reported, with an unbroken chain going up to Al-Husayn Bin Abu Hamza, from his father who said,

‘I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws! I have aged in my years, and my bones are thin, and my term is approaching, and I have fear that I will see the death before I see this matter (Al-Qaim^-asws)’.

قال: فقال لي «يا أبا حمزة، [أو ما ترى الشهيد إلا من قتل؟» قلت: نعم، جعلت فداك. فقال لي: «يا أبا حمزة،] من آمن بنا، و صدق حديثنا، و انتظر أمرنا، كان كمن قتل تحت راية القائم (عليه السلام)، بل و الله تحت راية رسول الله (صلى الله عليه و آله)

He^-asws said: ‘O Abu Hamza, or what does the martyr see except for the killing?’ I said, ‘Yes, may I be sacrificed for you^-asws’. So he^-asws said to me: ‘O Abu Hamza! The one who believes in us^-asws, and ratifies our^-asws Hadeeth, and awaits our^-asws command, is like the one who was killed under the flag of Al-Qaim^-asws. But, by Allah^-azwj, under the flag of Rasool-Allah^-saww’.[79]

و عن أبي بصير قال: قال [لي‏] الإمام الصادق (عليه السلام): «يا أبا محمد، إن الميت على هذا الأمر شهيد» قال: قلت: جعلت فداك، و إن مات على فراشه؟ قال: [ و إن مات على فراشه،] فإنه حي يرزق

And from Abu Baseer who said,

‘Al-Imam Al-Sadiq^-asws said to me: ‘O Abu Muhammad! The dead upon this matter is a martyr’. I said, ‘May I be sacrificed for you^-asws! And if he dies upon his bed?’ He^-asws said: ‘Even if he dies upon his bed. So, he is alive, being Sustained’.[80]

و عنه: عن جعفر بن محمد بن مالك، عن محمد بن عمر، عن عبد الله بن سليمان، عن إسماعيل بن إبراهيم، عن عمر بن المفضل البصري، عن عباد بن صهيب، عن جعفر بن محمد، عن أبيه، عن آبائه (عليهم السلام)، قال: «هبط على النبي (صلى الله عليه و آله) ملك له عشرون ألف رأس

And from him, from Ja’far Bin Muhammad Bin Malik, from Muhammad Bin Umar, from Abdullah Bin Suleyman, from Ismail Bin Ibrahim, from Umar Bin Al-MufazzAl-Al-Basry, from Abaad Bin Saheyb,

‘From Ja’far^-asws Bin Muhammad^-asws, who from his^-asws father^-asws, from his^-asws forefathers^-asws having said: ‘An Angel who had twenty thousand heads came down unto the Prophet^-saww.

و الملك يقال له محمود، فإذا بين منكبيه مكتوب: لا إله إلا الله، محمد رسول الله، علي الصديق الأكبر، فقال له النبي (صلى الله عليه و آله): حبيبي محمود، [منذ] كم هذا مكتوب بين منكبيك؟ قال: من قبل أن يخلق الله آدم باثني عشر ألف عام

And the Angel was called Mahmoud, and in between his shoulders was Inscribed: “There is no god except for Allah^-azwj, Muhammad^-saww is the Rasool^-saww of Allah^-azwj, Ali^-asws is the Greatest Truthful (الصديق الأكبر). So the Prophet^-saww said to him: ‘O my^-saww beloved Mahmoud! Since when has this been Inscribed between your shoulders?’ He said, ‘From before Allah^-azwj Created Adam^-as, by twelve thousand years’.[81]

عَنْهُ عَنِ ابْنِ مُسْكَانَ عَنْ مَالِكٍ الْجُهَنِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ (عليه السلام) يَا مَالِكُ أَ مَا تَرْضَوْنَ أَنْ تُقِيمُوا الصَّلَاةَ وَ تُؤْتُوا الزَّكَاةَ وَ تَكُفُّوا وَ تَدْخُلُوا الْجَنَّةَ يَا مَالِكُ إِنَّهُ لَيْسَ مِنْ قَوْمٍ ائْتَمُّوا بِإِمَامٍ فِي الدُّنْيَا إِلَّا جَاءَ يَوْمَ الْقِيَامَةِ يَلْعَنُهُمْ وَ يَلْعَنُونَهُ إِلَّا أَنْتُمْ وَ مَنْ كَانَ عَلَى مِثْلِ حَالِكُمْ يَا مَالِكُ إِنَّ الْمَيِّتَ وَ اللَّهِ مِنْكُمْ عَلَى هَذَا الْأَمْرِ لَشَهِيدٌ بِمَنْزِلَةِ الضَّارِبِ بِسَيْفِهِ فِي سَبِيلِ اللَّهِ

From him, from Ibn Muskaan, from maalik Al-Juhny who said:

Abu Abdullah^-asws said to me: ‘O Maalik! Will you not be happy that you establish the Salat, and you give the Zakat, and you restrain yourself, and you enter the Paradise? O Maalik! There is none from the people who followed the imam in the world except that he (their imam) will come on the Day of Judgement cursing them and they would be cursing him except for you and the one who is similar to your condition. O Maalik! By Allah^-azwj, the dead ones from among you who were upon this matter (Al-Qaim^-asws) is a martyr of the status of the striker with his sword in the Way of Allah^-azwj’.[82]

VERSES 20 & 21

اعْلَمُوا أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِي الْأَمْوَالِ وَالْأَوْلَادِ ۖ كَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَامًا ۖ وَفِي الْآخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِنَ اللَّهِ وَرِضْوَانٌ ۚ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ {20}

Know rather that the life of the world is a play, and an amusement, and an adornment, and your priding between yourselves regarding the wealth and the children is like rain, which fascinates the Kafirs by its growth. Then it withers so you see it as pale, then it becomes debris. And in the Hereafter, there is severe Punishment and a Forgiveness from Allah and Pleasure. And what is the life of the world except a deceptive (a little) enjoyment? [57:20] 

سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ أُعِدَّتْ لِلَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ ۚ ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ {21}

Race towards Forgiveness from your Lord and a Garden the (vastness) of it is like the expanse of the sky and the earth, Prepared for those who are believing in Allah and His Rasools. That is a Grace of Allah. He Gives it to the one He so Desires to, and Allah is with the Mighty Grace [57:21]

The expanse of the Paradise

الرضي في (الخصائص): بإسناد مرفوع إلى أبي جعفر محمد بن علي الباقر (عليه السلام)، قال: «قدم أسقف نجران على عمر بن الخطاب، فقال: يا أمير المؤمنين، إن أرضنا أرض باردة شديدة المؤونة لا تحتمل الجيش، و أنا ضامن لخراج أرضي أحمله إليك في كل عام كملا

Al-Razy, in Al-Khasaaia, by an unbroken chain going up to

Abu Ja’far^-asws Muhammad^-asws Bin Ali^-asws Al-Baqir^-asws having said: ‘A Bishop of Najran came to Umar Bin Al-Khattab. He said, ‘O commander of the faithful! Our land is an intensely cold land which the army cannot tolerate, and I am responsible for the land tax which I bring to you every year completely’.

فكان يقدم هو بالمال بنفسه و معه أعوان له حتى يوفيه بيت المال، و يكتب له عمر البراءة

And he had come with the wealth by himself, and along with him were his helpers until he was loyal to the public treasury, and Umar had written for him the receipt (for full payment).

قال: «فقدم الأسقف ذات عام، و كان شيخا جميلا، فدعاه عمر إلى الله و إلى دين رسول الله (صلى الله عليه و آله)، و أنشأ، يذكر فضل الإسلام، و ما يصير إليه المسلمون من النعيم و الكرامة، فقال له الأسقف: يا عمر، أنتم تقرءون في كتابكم أن [لله‏] جنة عرضها كعرض السماء و الأرض، فأين تكون النار؟

So, that year the bishop came, and he was a handsome old man. Umar Bin Al-Khattab invited him to the Religion of Rasool-Allah^-saww, and he mentioned the virtues of Al-Islam and what the Muslims are going towards the Blessings and the Prestige. So, the bishop said to him, ‘O Umar! You are reading in your Book that Allah^-azwj has a Garden the expanse of it is like the expanse of the sky and the earth [57:21], so where is the Fire (Hell)?’

قال: فسكت عمر، و نكس رأسه، فقال أمير المؤمنين (عليه السلام)- و كان حاضرا- أجب هذا النصراني. فقال: له عمر: بل أجبه أنت. فقال (عليه السلام) له: يا أسقف نجران، أنا أجيبك، إذا جاء النهار أين يكون الليل، و إذا جاء الليل أين يكون النهار؟

Umar was silent, and bowed his head. So, Amir Al-Momineen^-asws – and he^-asws was present – said: ‘I^-asws am astounded at this Christian. Umar said to him^-asws, ‘But you^-asws answer him’. So he^-asws said to him: ‘O Bishop of Najran! I^-asws will answer you. When the day comes, where does the night go, and when the night comes, where does the day go?

فقال الأسقف: ما كنت أرى [أن‏] أحدا يجيبني عن هذه المسألة. ثم قال: من هذا الفتى، يا عمر؟ قال عمر: هذا علي بن أبي طالب، ختن رسول الله (صلى الله عليه و آله) و ابن عمه و أول مؤمن معه، هذا أبو الحسن و الحسين

The Bishop said, ‘I have not seen anyone answer me about this question’. Then he said, ‘Who is this young man, O Umar?’ Umar said, ‘This is Ali^-asws Bin Abu Talib^-asws, son-in-law of Rasool-Allah^-saww, and the son^-asws of his^-saww uncle^-asws, and the first to believe in him^-saww. This is the father of Al-Hassan^-asws and Al-Husayn^-asws’.

قال الأسقف: أخبرني- يا عمر- عن بقعة في الأرض طلعت فيها الشمس ساعة، و لم تطلع فيها قبلها و لا بعدها؟ قال عمر: سل الفتى، فقال أمير المؤمنين (عليه السلام): أنا أجيبك، هو البحر حيث انفلق لبني إسرائيل، فوقعت الشمس فيه، و لم تقع فيه قبله و لا بعده، قال الأسقف: صدقت يا فتى

The Bishop said, ‘Inform me – O Umar – about an area in the earth where the sun rises for an hour, and had never risen before it and will never rise after it?’ Umar said, ‘Ask the young man^-asws’. So Amir Al-Momineen^-asws said: ‘I^-asws will answer you. It is the (sea bed) of the sea where it was parted for the Children of Israel. So, the sun shined upon it, and it had neither shone on it before nor after it’. The Bishop said, ‘You^-asws have spoken the truth, O young man^-asws’.

ثم قال الأسقف: أخبرني- يا عمر- عن شي‏ء في أيدي أهل الدنيا شبيه بثمار أهل الجنة؟ فقال: سل الفتى. فقال (عليه السلام): أنا أجيبك: هو القرآن، يجتمع أهل الدنيا عليه، فيأخذون منه حاجتهم، و لا ينقص منه شي‏ء، و كذلك ثمار الجنة. قال الأسقف: صدقت يا فتى

Then the Bishop said, ‘Inform me – O Umar – about a thing which is in the hands of the people of the world which resemble the fruit of the people of the Paradise?’ So he said, ‘Ask the young man^-asws’. So he^-asws said: ‘I^-asws will answer you. It is the Quran. The people of the world have gathered to it, and they are taking from it what they need, and it does not become less in anything. Similarly, are the fruits of the Paradise’. The Bishop said, ‘You^-asws have spoken the truth, O young man^-asws’.

ثم قال الأسقف: يا عمر، أخبرني هل للسماوات من أبواب؟ فقال عمر: سل الفتى، فقال (عليه السلام): نعم يا أسقف، لها أبواب. فقال: يا فتى هل لتلك الأبواب من أقفال؟ فقال (عليه السلام): نعم يا أسقف، أقفالها الشرك بالله. قال الأسقف: صدقت يا فتى. فما مفتاح تلك الأقفال؟ فقال (عليه السلام): شهادة أن لا إله إلا الله، لا يحجبها شي‏ء دون العرش، فقال: صدقت يا فتى

Then the Bishop said, ‘O Umar! Inform me, are there gateways (doors) for the skies?’ So Umar said, ‘Ask the young man^-asws’. He^-asws said: ‘Yes, O Bishop, there are gateways for these’. He said, ‘O young man^-asws, are there locks for these gateways?’ He^-asws said: ‘Yes, O Bishop, its locks are the association (الشرك) with Allah^-azwj’. The Bishop said, ‘You^-asws have spoken the truth, O young man. So what are the keys for those locks?’ So he^-asws said: ‘Testifying that there is no god except for Allah^-azwj, nothing is veiled from Him^-azwj, underneath the Throne’. So the Bishop said, ‘You^-asws have spoken the truth, O young man^-asws’ (an extract).[83]

السيد الرضي، في (فضائل العترة): عن أمير المؤمنين (عليه السلام)- في حديث- و قد سأله جاثليق: أخبرني عن الجنة و النار، أين هما؟ قال (عليه السلام): «الجنة تحت العرش في الآخرة، و النار تحت الأرض السابعة السفلى» فقال الجاثليق: صدقت

Al-Syed Al-Razi, in Fazaail Al-Itrat,

(It has been narrated) from Amir Al-Momineen^-asws – in a Hadeeth – and a Catholic had asked him^-asws, ‘Inform me about the Paradise and the Fire, where are these two?’ He^-asws said: ‘The Paradise is underneath the Throne in the Hereafter, and the Fire is underneath the seventh firmament, the lowest’. So, the Catholic said, ‘You^-asws have spoken the truth’.[84]

في تفسير على بن ابراهيم حدثنا ابى عن ابن ابى عمير عن أبى بصير قال: قال أبو عبد الله عليه السلام: ان أدنى أهل الجنة منزلا لو نزل به الثقلان الجن و الانس لو سعهم طعاما وشرابا، ولا ينقض مما عنده شيئا، وان أيسر أهل الجنة منزلا من يدخل الجنة فيرفع له ثلاث حدائق ; فإذا دخل ادناهن راى فيها من الازواج ومن الخدم والانهار والثمار ما شاء الله، مما يملاء عينه قرة وقلبه مسرة

In Tafseer of Ali Bin Ibrahim (Qummi), from his father, from Ibn Abu Umeyr, from Abu Baseer who said,

‘Abu Abdullah^-asws said: ‘The smallest allocation of the people of the Paradise, when the one who enters his dwelling in Paradise, there will be raised for him three Gardens. So when he enters the lowest one of it, he would see therein from the wives, and from the servants, and the rivers, and the fruits, whatsoever Allah^-azwj Desires, from what will fill his eyes with delight, and his heart with pleasure.

فإذا شكر الله وحمده قيل له: ارفع رأسك إلى الحديقة الثانية ففيها ما ليس في الاخرى فيقول: يا رب أعطني هذه فيقول الله تعالى: ان أعطيتكها سألتنى غيرها ؟ فيقول: رب هذه هذه، فإذا هو دخلها وعظمت مسرته شكر الله وحمده

When he thanks Allah^-azwj and praises Him^-azwj it will be Said to him: ‘Raise your head to the second Garden’. So therein would be what was no in the other one. So he would be saying, ‘O Lord^-azwj! You^-azwj have Given me this!’ So Allah^-azwj the High would Say: “I^-azwj have Given you these two, are you asking Me^-azwj for other than this?’ So he would be saying, ‘Lord^-azwj! This one! This one!’ So when he enters it, and his pleasure magnifies, he will Thank Allah^-azwj and Praise Him^-azwj’.

قال: فيقال افتحوا له بابا إلى الجنة، ويقال له: ارفع رأسك فإذا قد فتح له باب من الخلد ويرى اضعاف ما كان فيما قبل، فيقول عند مضاعف مسراته: رب لك الحمد الذى لا يحصى إذ مننت على بالجنان وأنجيتنى من النيران، والحديث طويل اخذنا منه موضع الحاجة

He^-asws said: ‘So it will be Said: ‘Open the Door for him to the Paradise’, and it will be Said to him: ‘Raise your head!’ So when the Door from the Eternal Paradise (الخلد) is opened for him, and he sees more than what was from before, so he would be saying during the magnification of his pleasure, ‘Lord^-azwj! For You^-saww is the Praise which cannot be numbered since You^-azwj Bestowed upon my heart and Rescued me from the Fires’. And the Hadeeth is lengthy. We have taken what was needed from it’.[85]

The Grace of Allah^-azwj – Imamate

ابن شهر آشوب: عن الباقر و الصادق (عليهما السلام)، في قوله تعالى: ذلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشاءُ من عباده، و في قوله تعالى: وَ لا تَتَمَنَّوْا ما فَضَّلَ اللَّهُ بِهِ بَعْضَكُمْ عَلى بَعْضٍ: «إنهما نزلتا في أمير المؤمنين (عليه السلام)

Ibn Shehr Ahsub,

‘Al-Baqir^-asws and Al-Sadiq^-asws regarding the Words of the Exalted: That is a Grace of Allah. He Gives it to the one He so Desires to, and Allah is with the Mighty Grace [57:21], from His^-azwj servants. And regarding the Words of the Exalted: And do not be coveting what Allah have Graced with some of you above the others [4:32], said: ‘Both of these were Revealed regarding Amir Al-Momineen^-asws’.[86]

محمد بن يعقوب: عن محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن علي بن الحكم، عن المستورد النخعي، عمن رواه، عن أبي عبد الله (عليه السلام)، قال: «إن من الملائكة الذين في سماء الدنيا ليطلعون إلى الواحد و الاثنين و الثلاثة و هم يذكرون فضل آل محمد (عليهم السلام)، فيقولون: أما ترون هؤلاء في قلتهم و كثرة عدوهم يصفون فضل آل محمد؟ فتقول الطائفة الأخرى: ذلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشاءُ وَ اللَّهُ ذُو الْفَضْلِ الْعَظِيمِ

Muhammad Bin Yaqoub, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al-Hakam, from Al-Masturad Al-Nakhaie who has reported,

‘Abu Abdullah^-asws said: ‘From the Angels who are in the sky of the world, are those that come to one, and two, and three (Shias) when they mention the merits of the Progeny^-asws of Muhammad^-saww. They say: ‘Do you see these who are few in number and their enemies are numerous, describing the merits of the Progeny^-asws of Muhammad^-saww?’ The other group (of Angels) say: That is a Grace of Allah. He Gives it to the one He so Desires to, and Allah is with the Mighty Grace [57:21]’.[87]

See the Hadeeth in the appendix for detailed explanation of Imamate being the grace of Allah^-azwj.

VERSE 22

مَا أَصَابَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ وَلَا فِي أَنْفُسِكُمْ إِلَّا فِي كِتَابٍ مِنْ قَبْلِ أَنْ نَبْرَأَهَا ۚ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ {22}

Neither does a difficulty afflicts in the earth nor regarding yourselves, except it is in a Book from before We Bring it into existence. Surely that is easy upon Allah [57:22] 

و عنه، قال: حدثنا محمد بن جعفر الرزار، عن يحيى بن زكريا، عن علي بن حسان، عن عبد الرحمن بن كثير، عن أبي عبد الله (عليه السلام)، في قوله تعالى: ما أَصابَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ وَ لا فِي أَنْفُسِكُمْ إِلَّا فِي كِتابٍ مِنْ قَبْلِ أَنْ نَبْرَأَها: «صدق الله و بلغت رسله، كتابه في السماء علمه بها، و كتابه في الأرض إعلامنا في ليلة القدر و في غيرها إِنَّ ذلِكَ عَلَى اللَّهِ يَسِيرٌ

And from him, from Muhammad Bin Ja’far Al-Razar, from Yahya Bin Zakariya, from Ali Bin Hisan, from Abdul Rahman Bin Kaseer,

‘Abu Abdullah^-asws regarding the Words of the Exalted: Neither does a difficulty afflicts in the earth nor regarding yourselves, except it is in a Book from before We Bring it into existence [57:22], he^-asws said: ‘Allah^-azwj Spoke the Truth and His^-azwj Rasool^-saww delivered it. His^-azwj Book in the sky, He^-azwj Teaches it, and His^-azwj book in the earth, we^-asws know it during the Night of Pre-destination (ليلة القدر) and during other than it, surely that is easy upon Allah [57:22]’.[88]

علي بن إبراهيم: قال الصادق (عليه السلام): «لما ادخل رأس الحسين (عليه السلام) على يزيد لعنه الله، و أدخل عليه علي بن الحسين (عليهما السلام) و بنات أمير المؤمنين (عليه السلام)، و كان علي بن الحسين (عليهما السلام) مقيدا مغلولا، فقال يزيد: يا علي بن الحسين، الحمد لله الذي قتل أباك. فقال علي بن الحسين (عليهما السلام): لعن الله من قتل أبي

Ali Bin Ibrahim (Tafseer Qummi) –

Al-Sadiq^-asws said: ‘When the head of Al-Husayn^-asws was brought to Yazeed^-la, May Allah^-azwj Curse him^-la, and were brought to him^-la , Ali^-asws Bin Al-Husayn^-asws and daughters of Amir Al-Momineen^-asws, and Ali^-asws Bin Al-Husayn^-asws was bound and shackled. Yazeed^-la said: ‘O Ali^-asws Bin Al-Husayn^-asws! The Praise is due to Allah^-azwj Who Killed your^-asws father^-asws’. So Ali^-asws Bin Al-Husayn^-asws said: ‘Curse of Allah^-azwj be upon the one who killed my^-asws father^-asws!’

قال: فغضب يزيد و أمر بضرب عنقه (عليه السلام) فقال علي بن الحسين (عليهما السلام): فإذا قتلتني فبنات رسول الله (صلى الله عليه و آله) من يردهن إلى منازلهن، و ليس لهن محرم غيري؟ فقال: أنت تردهن إلى منازلهن

He^-asws said: ‘Yazeed^-la got angry and ordered for the striking his^-asws neck (execution). So Ali^-asws Bin Al-Husayn^-asws said: ‘So if you^-la were to kill me^-asws, then for the daughters of Rasool-Allah^-saww, who will return them to their houses, and there is not for them a ‘Mahram’ apart from me^-asws?’ So he^-la said: ‘You^-asws will return them to their houses’.

ثم دعا بمبرد، فأقبل يبرد الجامعة من عنقه بيده. ثم قال: يا علي بن الحسين، أ تدري ما الذي أريد بذلك؟ قال: بلى تريد أن لا يكون لأحد علي منة غيرك. فقال يزيد: هذا و الله [ما] أردت

Then he^-la called for the shackles (to be removed), so he^-la went towards the shackles and removed all of them from his^-asws neck by his^-la own hand. Then he^-la said, ‘O Ali^-asws Bin Al-Husayn^-asws! Do you^-asws know what it is which I intend by that?’ He^-asws said: ‘Yes. You want that there should not be anyone for me^-asws, (to ask) for a favour apart from you^-la’. So Yazeed^-la said, ‘By Allah^-azwj! This is what I^-la want’.

ثم قال: يا علي بن الحسين ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ

Then he^-la said: ‘O Ali^-asws Bin Al-Husayn^-asws ! And whatever difficulty afflicts you it is regarding what your hands have earned [42:30]’.

فقال علي بن الحسين (عليهما السلام): كلا ما هذه فينا نزلت، إنما نزلت فينا: ما أَصابَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ وَ لا فِي أَنْفُسِكُمْ الآية فنحن الذين لا نأسى على ما فاتنا، من الدنيا و لا نفرح بما آتانا منها

So Ali^-asws Bin Al-Husayn^-asws said: ‘Not at all! This has not been Revealed regarding us^-asws! But rather, (what has been) Revealed regarding us^-asws is: Neither does a difficulty afflicts in the earth nor regarding yourselves [57:22] – the Verse. So we^-asws are the ones who do not despair upon what has escaped us^-asws from the world, nor are we^-asws happy with what has been Given to us^-asws from it’.[89]

في كتاب مقتل الحسين (ع) لابي مخنف ان يزيد لعنه الله لما نظر إلى على بن الحسين عليهما السلام قال له: ابوك قطع رحمى وجهل حقى ونازعني في سلطاني فعل الله به ما رأيت ؟

And in the book Maqtal of Al-Husayn^-asws for Abu Mikhnaf – ‘When Yazeed^-la, Curse of Allah^-azwj be upon him^-la looked towards Ali^-asws Bin Al-Husayn^-asws, said to him^-asws, ‘Your^-asws father^-asws cut-off relationships with me^-la, and ignored my^-la right, and disputed with me^-la regarding my^-la authority. Thus, Allah^-azwj Did with him^-asws what you^-asws saw?’

فقال على بن الحسين: ” ما أصاب من مصيبة في الارض ولا في انفسكم الا في كتاب من قبل ان نبرأها ان ذلك على الله يسير

Ali^-asws Bin Al-Husayn^-asws said: ‘Neither does a difficulty afflicts in the earth nor regarding yourselves, except it is in a Book from before We Bring it into existence. Surely that is easy upon Allah [57:22]’.[90]

VERSE 23

لِكَيْلَا تَأْسَوْا عَلَىٰ مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ ۗ وَاللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ {23}

So that you may not despair over what has escaped you, nor be happy with what has been Given to you, and Allah does not Love every arrogant boaster [57:23]

علي بن إبراهيم، قال: حدثني أبي، عن القاسم بن محمد، عن سليمان بن داود المنقري، عن حفص بن غياث، قال: قال أبو عبد الله (عليه السلام): «يا حفص، ما منزلة الدنيا من نفسي إلا بمنزلة الميتة، إذا اضطررت إليها أكلت منها. يا حفص، إن الله تبارك و تعالى علم ما العباد عاملون، و إلى ما هم صائرون، فحلم عنهم عند أعمالهم السيئة لعلمه السابق فيهم، فلا يغرنك حسن الطلب ممن لا يخاف الفوت

Ali Bin Ibrahim said, ‘My father narrated to me, from Al-Qasim Bin Muhammad, from Suleyman Bin Dawood Al-Munqary, from Hafs Bin Ghayas who said,

‘Abu Abdullah^-asws said: ‘O Hafs! The status of the word within myself^-asws is nothing except for the corpse. If I^-asws am forced into it, I^-asws would eat from it. O Hafs! Allah^-azwj Blessed and Exalted Knows what the servants are doing, and to what they are ending up to. But, He^-azwj Forbears from them during their evil deeds for what has preceded in His^-azwj Knowledge, therefore do not let the beauty of the seeker, from those who do not fear the death, deceive you’.

ثم تلا قوله: تِلْكَ الدَّارُ الْآخِرَةُ الآية، و جعل يبكي و يقول: «ذهبت و الله الأماني عند هذه الآية». ثم قال: «فاز و الله الأبرار، أ تدري من هم؟ هم الذين لا يؤذون الذر، كفى بخشية الله علما، و كفى بالاغترار جهلا

Then he^-asws recited His^-azwj Words: That is the House of the Hereafter [28:83] – the Verse, and went on to cry, and he^-asws was saying: ‘By Allah^-azwj! My^-asws aspirations are gone, with this Verse’. Then he^-asws said: ‘By Allah^-azwj! The righteous have succeeded. Do you know who they are? They are the ones who are not harming even a particle. The fear of Allah^-azwj suffices knowledge, and delusion suffices the ignorance.

يا حفص، إنه يغفر للجاهل سبعون ذنبا قبل أن يغفر للعالم ذنب واحد، من تعلم و علم، و عمل بما علم، دعي في ملكوت السماوات عظيما، فقيل: تعلم لله، و عمل لله، و علم لله

O Hafs! He^-azwj Forgives seventy sins of the ignorant before He^-azwj Forgives one sin of the knowledgeable one. The one who learns, and acquires knowledge, and acts in accordance with what he has learnt, is referred to as great in the Kingdoms of the skies, for it is said: ‘He learnt for the sake of Allah^-azwj, and acted for the Sake of Allah^-azwj, and taught for the Sake of Allah^-azwj’’.

قلت: جعلت فداك، ما حد الزهد في الدنيا؟ قال: «قد حد الله في كتابه، فقال عز و جل: لِكَيْلا تَأْسَوْا عَلى ما فاتَكُمْ وَ لا تَفْرَحُوا بِما آتاكُمْ، إن أعلم الناس بالله أخوفهم لله، و أخوفهم له أعلمهم به، و أعلمهم به‏ أزهدهم فيها

I said, ‘May I be sacrificed for you^-asws! What is the limit of the ascetism in the world?’ He^-asws said: ‘Allah^-azwj has Defined its Limit in His^-azwj Book, so the Mighty and Majestic Said: So that you may not despair over what has escaped you, nor be happy with what has been Given to you [57:23]. The most knowledgeable of the people with Allah^-azwj is the one who is the most fearing for the Sake of Allah^-azwj, and the most fearing he is the most knowledgeable he would be, and the most knowledgeable he is, the more ascetic he would be’.

فقال له رجل: يا ابن رسول الله، أوصني. فقال: «اتق الله حيث كنت، فإنك لا تستوحش

The man said, ‘O son^-asws of Rasool-Allah^-saww, Advise me’. So he^-asws said: ‘Fear Allah^-azwj wherever you may be, for you are not alone’.

وقال أبو عبد الله (عليه السلام) أيضا، في قوله: عُلُوًّا فِي الْأَرْضِ وَ لا فَساداً، قال: العلو: الشرف، و الفساد: البناء» )في المصدر: النساء

And Abu Abdullah^-asws said as well regarding His^-azwj Words: exalt themselves in the land nor make mischief [28:83], said: ‘The exalting – the nobility, and the mischief – the edifice’ – (The root being, (with) the women)’.[91]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ عَلِيِّ بْنِ هَاشِمِ بْنِ الْبَرِيدِ عَنْ أَبِيهِ أَنَّ رَجُلًا سَأَلَ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) عَنِ الزُّهْدِ فَقَالَ عَشَرَةُ أَشْيَاءَ فَأَعْلَى دَرَجَةِ الزُّهْدِ أَدْنَى دَرَجَةِ الْوَرَعِ وَ أَعْلَى دَرَجَةِ الْوَرَعِ أَدْنَى دَرَجَةِ الْيَقِينِ وَ أَعْلَى دَرَجَةِ الْيَقِينِ أَدْنَى دَرَجَةِ الرِّضَا أَلَا وَ إِنَّ الزُّهْدَ فِي آيَةٍ مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ لِكَيْلا تَأْسَوْا عَلى ما فاتَكُمْ وَ لا تَفْرَحُوا بِما آتاكُمْ

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Ali Bin Hashim Bin Al Bareyd,

‘From his father that a man asked Ali^-asws Bin Al-Husayn^-asws about the ascetism. So he^-asws said: ‘(It has) ten levels. So, the highest level of the ascetism is the lowest level of the piety, and the highest level of the piety is the lowest level of the conviction, and the highest level of the conviction is the lowest level of the satisfaction. Indeed! And the ascetism in a Verse from the Book of Allah^-azwj: So that you may not despair over what has escaped you, nor be happy with what has been Given to you [57:23]’.[92]

و عنه، قال: حدثنا محمد بن أبي عبد الله، قال: حدثنا سهل بن زياد، عن الحسن بن العباس بن الحريش، عن أبي جعفر الثاني (عليه السلام)، في قوله تعالى: لِكَيْلا تَأْسَوْا عَلى ما فاتَكُمْ، قال: «قال أبو عبد الله (عليه السلام): سأل رجل أبي (عليه السلام) عن ذلك، فقال: نزلت في أبي بكر و أصحابه، واحدة مقدمة و واحدة مؤخرة لِكَيْلا تَأْسَوْا عَلى ما فاتَكُمْ من الفتنة التي عرضت لكم بعد رسول الله (صلى الله عليه و آله)

And from him, from Muhammad Bin Abu Abdullah, from Sahl Bin Ziyad, from Al-Hassan Bin Al-Abbas Bin Al-Hareysh,

‘From Abu Ja’far the second^-asws, regarding the Words of the Exalted: So that you may not despair over what has escaped you [57:23], he^-asws said: ‘Abu Abdullah^-asws said: ‘A man asked my^-asws father^-asws about that, so he^-asws said: ‘It was Revealed regarding Abu Bakr, and his companions, one preceded and one delayed, So, that you may not despair over what has escaped you [57:23] which presented to you all after Rasool-Allah^-saww’.

فقال الرجل: أشهد أنكم أصحاب الحكم الذي لا اختلاف فيه، ثم قام الرجل فذهب فلم أره

So, the man said, ‘I hereby testify that you^-asws are the companions of the wisdom in whom there is no differing’. Then the man stood up and went away. So, he was not seen (again)’.[93]

The altered Verse

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْحَسَنِ بْنِ الْعَبَّاسِ بْنِ الْحَرِيشِ عَنْ أَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) بَيْنَا أَبِي ( عليه السلام ) يَطُوفُ بِالْكَعْبَةِ إِذَا رَجُلٌ مُعْتَجِرٌ قَدْ قُيِّضَ لَهُ فَقَطَعَ عَلَيْهِ أُسْبُوعَهُ حَتَّى أَدْخَلَهُ إِلَى دَارٍ جَنْبَ الصَّفَا فَأَرْسَلَ إِلَيَّ فَكُنَّا ثَلَاثَةً

Muhammad Bin Abdu Abdullah and Muhammad Bin Al Hassan, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Al Hassan Bin Al Abbas Bin Al Harysh,

‘From Abu Ja’far^-asws the 2^nd who said, ‘Abu Abdullah^-asws said: ‘While my^-asws father^-asws was performing Tawaaf of the Kabah, when a man covered by a turban of his like an egg-shell, cut off his^-asws seven (circuits) until he made him^-asws enter into a house by the side of Al-Safa. So he^-asws sent for me^-asws, and we became three.

فَقَالَ مَرْحَباً يَا ابْنَ رَسُولِ اللَّهِ ثُمَّ وَضَعَ يَدَهُ عَلَى رَأْسِي وَ قَالَ بَارَكَ اللَّهُ فِيكَ يَا أَمِينَ اللَّهِ بَعْدَ آبَائِهِ يَا أَبَا جَعْفَرٍ إِنْ شِئْتَ فَأَخْبِرْنِي وَ إِنْ شِئْتَ فَأَخْبَرْتُكَ وَ إِنْ شِئْتَ سَلْنِي وَ إِنْ شِئْتَ سَأَلْتُكَ وَ إِنْ شِئْتَ فَاصْدُقْنِي وَ إِنْ شِئْتَ صَدَقْتُكَ

So he said, ‘Welcome, O son^-asws of Rasool-Allah^-saww!’ Then he placed his hand upon my^-asws head and said, ‘May Allah^-azwj Bless you^-asws, O trustees of Allah^-azwj after his^-asws forefathers^-asws! O Abu Ja’far^-asws! If you^-asws so desire, so inform me and if you^-asws so desire, so I shall inform you^-asws, and if you^-asws so desire, ask me, and if you^-asws so desire, I shall ask you^-asws, and if you^-asws so desire, ratify me, and if you^-asws so desire, I shall ratify you^-asws’.

قَالَ كُلَّ ذَلِكَ أَشَاءُ قَالَ فَإِيَّاكَ أَنْ يَنْطِقَ لِسَانُكَ عِنْدَ مَسْأَلَتِي بِأَمْرٍ تُضْمِرُ لِي غَيْرَهُ قَالَ إِنَّمَا يَفْعَلُ ذَلِكَ مَنْ فِي قَلْبِهِ عِلْمَانِ يُخَالِفُ أَحَدُهُمَا صَاحِبَهُ وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَبَى أَنْ يَكُونَ لَهُ عِلْمٌ فِيهِ اخْتِلَافٌ

He^-asws said: ‘All of that I^-asws like’. He said, ‘So beware of speaking by your tongue during my questioning by a matter with something else in your^-asws consciousness’. He^-asws said: ‘But rather that is the one in whose heart are two knowledges, one of it opposing its counterpart, and that Allah^-azwj Mighty and Majestic Refused that there should be a Knowledge for Him^-azwj wherein is a differing’.

قَالَ فَقَالَ الرَّجُلُ هَلْ تَدْرِي يَا ابْنَ رَسُولِ اللَّهِ دَلِيلَ مَا هُوَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) نَعَمْ فِيهِ جُمَلُ الْحُدُودِ وَ تَفْسِيرُهَا عِنْدَ الْحُكْمِ فَقَالَ أَبَى اللَّهُ أَنْ يُصِيبَ عَبْداً بِمُصِيبَةٍ فِي دِينِهِ أَوْ فِي نَفْسِهِ أَوْ فِي مَالِهِ لَيْسَ فِي أَرْضِهِ مِنْ حُكْمِهِ قَاضٍ بِالصَّوَابِ فِي تِلْكَ الْمُصِيبَةِ

He^-asws said: ‘So the man (Ilyas^-as) said: ‘Do you^-asws know, O son^-asws of Rasool-Allah^-saww the Evidence, what it is?’ Abu Ja’far^-asws said: ‘Yes, therein is the totality of the Legal Punishments, and its interpretation during the judgment’. So he^-as said: ‘Allah^-azwj Refuses that a servant be hit by a difficulty in his Religion, or regarding himself, or in his wealth, and there isn’t in His^-azwj earth from His^-azwj Judgment which can be judged with the correctness with regards to that very difficulty’.

قَالَ فَقَالَ الرَّجُلُ وَ لَكِنْ أَخْبِرْنِي عَنْ تَفْسِيرِ لِكَيْلا تَأْسَوْا عَلى ما فاتَكُمْ مِمَّا خُصَّ بِهِ عَلِيٌّ ( عليه السلام ) وَ لا تَفْرَحُوا بِما آتاكُمْ

He^-asws said: ‘So the man (Ilyas^-as) said: ‘But, inform me^-as about the interpretation of So that you may not despair over what has escaped you, from what Ali has been Particularised with, nor be happy with what has been Given to you [57:23]’.

قَالَ فِي أَبِي فُلَانٍ وَ أَصْحَابِهِ وَاحِدَةٌ مُقَدِّمَةٌ وَ وَاحِدَةٌ مُؤَخِّرَةٌ لِكَيْلا تَأْسَوْا عَلى ما فاتَكُمْ مِمَّا خُصَّ بِهِ عَلِيٌّ ( عليه السلام ) وَ لا تَفْرَحُوا بِما آتاكُمْ مِنَ الْفِتْنَةِ الَّتِي عَرَضَتْ لَكُمْ بَعْدَ رَسُولِ اللَّهِ ( صلى الله عليه وآله )

He^-asws said: ‘(It is) regarding Abu so and so, and his companion. One who was foremost and one who was delayed (later one): So that you may not despair over what has escaped you, from what Ali has been Particularised with, nor be happy with what has been Given to you [57:23], from the strife which appeared for you after Rasool-Allah^-saww’.

فَقَالَ الرَّجُلُ أَشْهَدُ أَنَّكُمْ أَصْحَابُ الْحُكْمِ الَّذِي لَا اخْتِلَافَ فِيهِ ثُمَّ قَامَ الرَّجُلُ وَ ذَهَبَ فَلَمْ أَرَهُ

So, the man (Ilyas^-as) said: ‘I^-as testify that you Imams^-asws are the owners of the wisdom wherein there is no differing’. Then the man stood up and went, and I^-asws did not see him (again)’.[94]

VERSE 24

الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ ۗ وَمَنْ يَتَوَلَّ فَإِنَّ اللَّهَ هُوَ الْغَنِيُّ الْحَمِيدُ {24}

Those who are stingy and are instructing the people with the stinginess, and one who turns back, then surely Allah, He is the Needless, the Praised One [57:24] 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَ لَا أُخْبِرُكُمْ بِأَبْعَدِكُمْ مِنِّي شَبَهاً قَالُوا بَلَى يَا رَسُولَ اللَّهِ قَالَ الْفَاحِشُ الْمُتَفَحِّشُ الْبَذِي‏ءُ الْبَخِيلُ الْمُخْتَالُ الْحَقُودُ الْحَسُودُ الْقَاسِي الْقَلْبِ الْبَعِيدُ مِنْ كُلِّ خَيْرٍ يُرْجَى غَيْرُ الْمَأْمُونِ مِنْ كُلِّ شَرٍّ يُتَّقَى

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from one of his companions,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Shall I^-saww inform you of the ones who are the most remote from me^-saww in likeness?’ They said, ‘Yes, O Rasool-Allah^-saww!’ He^-saww said: ‘The immoral, the scandalous, the foul-mouthed, the stingy, the rogue, the malicious, the envious, the hard of heart, the one remote from every hope of goodness without any safety from every evil feared’.[95]

مُحَمَّدُ بْنُ سِنَانٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ كَانَتْ لَهُ دَارٌ فَاحْتَاجَ مُؤْمِنٌ إِلَى سُكْنَاهَا فَمَنَعَهُ إِيَّاهَا قَالَ اللَّهُ عَزَّ وَ جَلَّ يَا مَلَائِكَتِي أَ بَخِلَ عَبْدِي عَلَى عَبْدِي بِسُكْنَى الدَّارِ الدُّنْيَا وَ عِزَّتِي وَ جَلَالِي لَا يَسْكُنُ جِنَانِي أَبَداً

Muhammad Bin Sinan, from Mufazzal Bin Umar who said,

‘Abu Abdullah^-asws said: ‘The one who had a house for him and a Momin needed to dwell in it, but he prevents it to him, Allah^-azwj Mighty and Majestic Says: “O My^-azwj Angels! Is My^-azwj servant being stingy upon My^-azwj servant of dwelling in the house of the world? By My^-azwj Honour and My^-azwj Majesty! He shall not dwell in My^-azwj Gardens, ever!”’.[96]

الْفَقِيهُ، بِإِسْنَادِهِ الصَّحِيحِ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ قَالَ إِنَّ رَسُولَ اللَّهِ‏ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ كَانَ يَقُولُ بَعْدَ صَلَاةِ الْفَجْرِ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَ الْحَزَنِ وَ الْعَجْزِ وَ الْكَسَلِ وَ الْبُخْلِ وَ الْجُبْنِ وَ ضَلَعِ الدَّيْنِ وَ غَلَبَةِ الرِّجَالِ وَ بَوَارِ الْأَيِّمِ وَ الْغَفْلَةِ وَ الزَّلَّةِ وَ الْقَسْوَةِ وَ الْعَيْلَةِ وَ الْمَسْكَنَةِ وَ أَعُوذُ بِكَ مِنْ نَفْسٍ لَا تَشْبَعُ وَ مِنْ قَلْبٍ لَا يَخْشَعُ وَ مِنْ عَيْنٍ لَا تَدْمَعُ وَ مِنْ دُعَاءٍ لَا يُسْمَعُ وَ مِنْ صَلَاةٍ لَا تَنْفَعُ وَ أَعُوذُ بِكَ مِنِ امْرَأَةٍ تُشَيِّبُنِي قَبْلَ أَوَانِ مَشِيبِي وَ أَعُوذُ بِكَ مِنْ وَلَدٍ يَكُونُ عَلَيَّ رَبّاً وَ أَعُوذُ بِكَ مِنْ مَالٍ يَكُونُ عَلَيَّ عَذَاباً وَ أَعُوذُ بِكَ مِنْ صَاحِبِ خَدِيعَةٍ إِنْ رَأَى حَسَنَةً دَفَنَهَا وَ إِنْ رَأَى سَيِّئَةً أَفْشَاهَا اللَّهُمَّ لَا تَجْعَلْ لِفَاجِرٍ عَلَيَّ يَداً وَ لَا مِنَّةً

It has been narrated through an authentic chain of narrators, by Hafas ibn Al-Bakhtari who says:

I heard Rasool Allah^-saww reciting after the dawn prayer:

Our Allah^-azwj I seek refuge with You^-azwj from the worries, the sadness, the inability, the laziness, the stinginess, the cowardice, the burden of debt, the suppression of the men, the lack of happiness and inattentiveness and the slip and the cruelty, the poverty, the stinginess and I seek refuge with you from a same that is not full and from a heart that doesn’t submit and from an eye that doesn’t shed tears and from a lack of prayer and from that prayer which is not heard and is wasted and I seek refuge with You^-azwj from a woman that ages before the time of my old age and I seek refuge by You^-azwj from a boy who rebels (the Instructions of my) Lord^-azwj and I seek refuge by You^-azwj from a money which (takes me to the path) of Punishment and I seek refuge with You^-azwj from a deceiver (owner of deception) who, when he sees goodness, buries it ( Conceals it) and when sees vice, reveals it, O Lord^-azwj do not make a dissolute (licentious person) to have control and strength.^[97]

VERSE 25

لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ ۖ وَأَنْزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ وَلِيَعْلَمَ اللَّهُ مَنْ يَنْصُرُهُ وَرُسُلَهُ بِالْغَيْبِ ۚ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ {25}

We had Sent Our Rasools with the clear proofs, and We sent down the Book and the Scale with them, in order for them to establish justice with the people. And We Sent down the iron wherein is great strength and benefits for the people, and for Allah to Know who helps Him and His Rasool in the secret. Surely Allah is Strong, Mighty [57:25]

حدثنا محمد بن عيسى عن محمد بن سنان عن اسماعيل بن جابر عن عبد الكريم بن عمرو عن عبد الحميد بن ابى الديلم عن ابى عبد الله عليه السلام قال اوصى موسى إلى يوشع بن نون واوصى يوشع بن نون إلى ولد هارون ولم يوصى إلى ولد موسى لان الله له الخيرة يختار من يشاء ممن يشاء وبشر موسى يوشع بن نون بالمسيح

It has been narrated to us by Muhammad Bin Isa, from Muhammad Bin Sinan, from Ismail, Bin Jabir, from Abdul Kareem Bin Amro, from Abdul Hameed Bin Abu Al-Daylam, who has said:

‘Abu Abdullah^-asws having said: ‘Musa^-as bequeathed to Yoshua Bin Noon^-as, and Yoshua Bin Noon^-as bequeathed to the son of Haroun^-as, and did not bequeath to the son of Musa^-as, because to Allah^-azwj is the good, He^-azwj Choses whosoever that He^-azwj so Wishes to, and Musa^-as gave the good news to Yoshua Bin Noon^-as of the Messiah^-as.

فلما ان بعث الله المسيح قال لهم انه سيأتي رسول الله صلى الله عليه وآله من بعدى اسمه احمد من ولد اسماعيل يصدقني ويصدقكم وجرت بين الحواريين في المستحفظين وانما سماهم الله المستحفظين لانهم استحفظوا الاسم الاكبر وهو الكتاب الذى يعلم به كل شئ الذى كان مع الانبياء

When Allah^-azwj Sent the Messiah^-as, He^-azwj Said to him^-as that he^-saww, the Rasool-Allah^-saww will come afterwards, his^-saww name will be Ahmad^-saww from the son of Ismail. He^-saww will ratify Me^-azwj, and ratify you^-as. And (a meeting) took place between the disciples among the Mustahfizeen (The guardians), and Allah^-azwj had Named them as Al-Mustahfizeen because they were guarding the Great Name (Al-Ism Al-Akbar), and it is the Book by which everything can be known which was with the Prophets^-as.

يقول الله تعالى لقد ارسلنا رسلنا بالبينات و انزلنا معهم الكتاب والميزان الكتاب الاسم الاكبر فأوحى بالاسم الاكبر وميراث العلم وآثار علم النبوة إلى على بن ابى طالب عليه السلام

Allah^-azwj the Exalted has Said: We had Sent Our Rasools with the clear proofs, and We sent down the Book and the Scale with them [57:25], and the Book is the Great Name (Al-Ism Al-Akbar). He^-azwj Revealed that the Great Name (Al-Ism Al-Akbar), and inheritance of the knowledge, and effect of knowledge of the Prophet-hood be transferred to Ali^-asws Bin Abu Talib^-asws’.[98]

The Scale

نرجع إلى رواية علي بن إبراهيم: ثم قال عز و جل: اللَّهُ الَّذِي أَنْزَلَ الْكِتابَ بِالْحَقِّ وَ الْمِيزانَ، قال: الميزان: أمير المؤمنين (عليه السلام)، و الدليل على ذلك قوله في سورة الرحمن: وَ السَّماءَ رَفَعَها وَ وَضَعَ الْمِيزانَ يعني الإمام

We return to the report of Ali Bin Ibrahim,

‘Then the Mighty and Majestic Said: Allah is the One Who Revealed the Book and the Scale with the Truth [42:17], said, ‘The Scale  is Amir Al-Momineen^-asws, and the evidence upon that are His^-azwj Words in Surah Al-Rahman (Chapter 55): And the sky, He elevated it, and He Placed the Scale [55:7] – Meaning the Imam^-asws’.[99]

The descent of the iron

ابن شهر آشوب: عن تفسير السدي، عن أبي صالح، عن ابن عباس، في قوله تعالى: وَ أَنْزَلْنَا الْحَدِيدَ قال: أنزل الله آدم معه من الجنة سيف ذي الفقار، خلق من ورق آس الجنة

Ibn Shehr Ashub, from Tafseer of Al Sady, from Abu Salih, from Ibn Abbas –

‘Regarding the Words of the Exalted: and We Sent down the iron [57:25], he said, ‘Allah^-azwj Send down Adam^-as and with him^-as was a sword from the Paradise (called) Zulfiqar, Created from a myrtle leaf of the Paradise.

ثم قال: فِيهِ بَأْسٌ شَدِيدٌ، فكان به يحارب آدم أعداءه من الجن و الشياطين، و كان عليه مكتوبا: لا يزال أنبيائي يحاربون به، نبي بعد نبي، و صديق بعد صديق، حتى يرثه أمير المؤمنين فيحارب به مع النبي الأمي

Then He^-azwj Said: wherein is severe violence [57:25]. So Adam^-as used to battle his^-as enemies from the Jinn and the Satans^-la, and there was inscribed upon it: “My^-azwj Prophets^-as will not cease to battle by it, Prophet^-as after Prophet^-as, and truthful after truthful”, until Amir Al-Momineen^-asws inherited it, so he^-asws used to battle by it along with the Ummy Prophet^-saww.

وَ مَنافِعُ لِلنَّاسِ لمحمد و علي إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ منيع بالنقمة من الكفاربعلي بن أبي طالب (عليه السلام)

(The Words): and benefits for the people – for Muhammad^-saww and Ali^-asws. Surely Allah is Strong, Mighty [57:25] – Robust with the Revenge from the Kafirs by Ali^-asws Bin Abu Talib^-asws.

قال: و قد روى كافة أصحابنا أن المراد بهذه الآية ذو الفقار، أنزل من السماء على النبي (صلى الله عليه و آله) فأعطاه عليا (عليه السلام)

He (Al-Sady) said, ‘And all of our companions have reported that the intended by this Verse is (the sword) Zulfiqar, Sent down from the sky unto the Prophet^-saww, and he^-saww gave it to Ali^-asws’’.[100]

VERSE 26

وَلَقَدْ أَرْسَلْنَا نُوحًا وَإِبْرَاهِيمَ وَجَعَلْنَا فِي ذُرِّيَّتِهِمَا النُّبُوَّةَ وَالْكِتَابَ ۖ فَمِنْهُمْ مُهْتَدٍ ۖ وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ {26}

And We had Sent Noah and Ibrahim, and We Made the Prophet-hood and the Book to be in their offspring. So, from them (some) were rightly Guided, but most of them are transgressors [57:26]

ابن بابويه، قال: حدثنا علي بن الحسين بن شاذويه المؤدب، و جعفر بن محمد بن مسرور (رضي الله عنهما)، قالا: حدثنا محمد بن عبد الله بن جعفر الحميري، عن أبيه، عن الريان بن الصلت، عن الرضا (عليه السلام)- في حديث المأمون مع العلماء، و قد أشرنا له غير مرة- قالت العلماء: أخبرنا- يا أبا الحسن- عن العترة، أهم الآل أم غير الآل؟ فقال الرضا (عليه السلام): «هم الآل

Ibn Babuwayh, from Ali Bin Al-Husayn Bin Shazaan Al-Mowdab, and Ja’far Bin Muhammad Bin Masrour, from Muhammad Bin Abdullah Bin Ja’far Al-Humeyri, from his father, from Al-Rayan Bin Al-Salt,

‘Al-Reza^-asws – in a Hadeeth of Al-Mamoun with the scholars, and we pointed out to him more than once – The scholars said, ‘Inform us – O Abu Al-Hassan^-asws – about the ‘Family’ (العترة), are they the ‘Progeny’ or other than the Progeny’?’ So Al-Reza^-asws said: ‘They are the Progeny’.

فقالت العلماء: فهذا رسول الله (صلى الله عليه و آله) يؤثر عنه أنه قال: «أمتي آلي» و هؤلاء أصحابه يقولون بالخبر المستفاض الذي لا يمكن دفعه: آل محمد: أمته

The scholars said, ‘So as for this, Rasool-Allah^-saww preferred from it, for he^-saww said: ‘My^-saww community is my^-saww Family’. And those were his^-saww companions who were saying with the news (Hadeeth), which is not possible to repulse: The Progeny^-asws of Muhammad^-saww is his^-saww community’.

فقال أبو الحسن (عليه السلام): «أخبروني هل تحرم الصدقة على الآل»؟ قالوا: نعم. قال: «فتحرم على الأمة»؟ قالوا: لا. قال: «هذا فرق بين الآل و الأمة، و يحكم أين يذهب بكم؟ أ ضربتم عن الذكر صفحا أم أنتم قوم مسرفون؟

But Abu Al-Hassan^-asws said: ‘You all inform me, is charity prohibited upon the Progeny^-asws’. They said, ‘Yes’. He^-asws said: ‘So is it Prohibited upon the community?’ They said, ‘No’. He^-asws said: ‘This is the difference between the Progeny^-asws and the community? Woe be unto you all! Where are you all headed? Are you striking about the Zikr foolishly or are you an extravagant people?

أما علمتم أنه وقعت الوراثة و الطهارة على المصطفين المهتدين دون سائرهم»؟ قالوا: و من أين، يا أبا الحسن؟ فقال (عليه السلام): «من قول الله عز و جل: وَ لَقَدْ أَرْسَلْنا نُوحاً وَ إِبْراهِيمَ وَ جَعَلْنا فِي ذُرِّيَّتِهِمَا النُّبُوَّةَ وَ الْكِتابَ فَمِنْهُمْ مُهْتَدٍ وَ كَثِيرٌ مِنْهُمْ فاسِقُونَ فصارت وراثة النبوة و الكتاب للمهتدين دون الفاسقين

But, do you know that the inheritance, and the purification is upon the chosen, the guided ones, apart from the rest of them?’ They said, ‘And from where is it, O Abu Al-Hassan^-asws?’ So he^-asws said: ‘From the Words of Allah^-azwj Mighty and Majestic: And We had Sent Noah and Ibrahim, and We Made the Prophet-hood and the Book to be in their offspring. So, from them (some) were rightfully Guided, and most of them are transgressors [57:26]. So the inheritance of the Prophet-hood and the Book is for the Guided ones^-asws, apart from the transgressors.

أما علمتم أن نوحا (عليه السلام) حين سأل ربه تعالى ذكره، فقال: رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَ إِنَّ وَعْدَكَ الْحَقُّ وَ أَنْتَ أَحْكَمُ الْحاكِمِينَ  و ذلك أن الله عز و جل وعده أن ينجيه و أهله

But, do you know that Noah^-as, when he^-as asked his^-as Lord^-azwj, Elevated is His^-azwj Mention, so he^-as said: ‘Lord! Surely, my son is from my family, and Your Promise is the Truth and You are the best of the deciders’ [11:45], and that Allah^-azwj Mighty and Majestic had Promised him^-as that He^-azwj would Rescue his^-as family.

فقال له ربه عز و جل: يا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ إِنَّهُ عَمَلٌ غَيْرُ صالِحٍ فَلا تَسْئَلْنِ ما لَيْسَ لَكَ بِهِ عِلْمٌ إِنِّي أَعِظُكَ أَنْ تَكُونَ مِنَ الْجاهِلِينَ؟

Then his^-as Lord^-azwj Mighty and Majestic Said to him^-as: “O Noah! He is not from your family; he is (the doer of) other than righteous deeds, therefore do not ask Me what you have no knowledge of; I Advise you, lest you may become from the ignorant ones” [11:46]’.[101]

VERSE 27

ثُمَّ قَفَّيْنَا عَلَىٰ آثَارِهِمْ بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ابْنِ مَرْيَمَ وَآتَيْنَاهُ الْإِنْجِيلَ وَجَعَلْنَا فِي قُلُوبِ الَّذِينَ اتَّبَعُوهُ رَأْفَةً وَرَحْمَةً وَرَهْبَانِيَّةً ابْتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ إِلَّا ابْتِغَاءَ رِضْوَانِ اللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا ۖ فَآتَيْنَا الَّذِينَ آمَنُوا مِنْهُمْ أَجْرَهُمْ ۖ وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ {27}

Then We Made Our Rasools to follow in their footsteps, and We sent Isa son of Maryam after them, and We gave him the Evangel, and We Made kindness and mercy to be in the hearts of those that followed him. And (as for) monasticism (priesthood), they innovated it – We did not Prescribe it upon them except for seeking the Pleasure of Allah, but they did not observe its rightful observance, so We Gave those from them who believed, their Recompense, and most of them are transgressors [57:27]

ويعضد هذا ما جاءت به الرواية عن ابن مسعود قال: كنت رديف رسول الله صلى الله عليه وآله على الحمار فقال: يا ابن ام عبد هل تدرى من أين أحدثت بنو اسرائيل الرهبانية ؟ فقلت: الله ورسوله أعلم

And to complement this is what has come –

By the report from Ibn Mas’ud who said, ‘I accompanied Rasool-Allah^-saww upon the donkey, so he^-saww said: ‘O son of Umm Abd! Do you know from where the Children of Israel have started the Monasticism (Priesthood)?’ So, I said, ‘Allah^-azwj and His^-azwj Rasool^-saww, are more knowing’.

فقال: ظهرت عليهم الجبابرة بعد عيسى عليه السلام يعملون بمعاصي الله، فغضب أهل الايمان فقاتلوهم، فهزم اهل الايمان ثلاث مرات فلم يبق منهم الا القليل

So he^-saww said: ‘The tyrants appeared over them after Isa^-as, acting in disobedience to Allah^-azwj. So, the people of the Eman were angered, and they (tyrants) tried to kill them. The people of the Eman were defeated three times, and there did not remain from them any, except a few.

فقالوا: ان ظهرنا لهؤلاء افنونا ولم يبق للدين أحد يدعو إليه، فتعالوا نتفرق في الارض إلى أن يبعث الله النبي الذى وعدنا به عيسى عليه السلام يعنون محمدا صلى الله عليه وآله، فتفرقوا في غيران الجبال  وأحدثوا رهبانية

So, they said, ‘They (the tyrants) have destroyed us, and there does not remain for the Religion anyone who can call towards it. Come, let us disperse in the earth to the place where Allah^-azwj would be Sending the Prophet^-saww that Isa^-as promised us with’ – meaning Muhammad^-saww. So they dispersed in the caves of the mountains, and started Monasticism (Priesthood).

فمنهم من تمسك بدينه ; ومنهم من كفر

Thus, from among them is one who attaches himself to his Religion; and from among them is one who committed Kufr’.

ثم تلا هذه الاية: ” ورهبانية ابتدعوها ما كتبناها عليهم ” إلى آخرها ثم قال: يابن ام عبد أتدرى ما رهبانية أمتى ؟ قال: الله ورسوله أعلم، قال: الهجرة الجهاد والصلوة والصوم والحج والعمرة

Then he^-saww recited this Verse: And (as for) monasticism (priesthood), they innovated it – We did not Prescribe it upon them [57:27] – up to the end of it. Then he^-saww said: ‘O son of Umm Abd! Do you know what is the Monasticism (Priesthood) of my^-saww community?’ He said, ‘Allah^-azwj and His^-azwj Rasool^-saww are more knowing’. He^-saww said: ‘The Emigration, and the Jihad, and the Salat, and the Fast, and the Hajj, and the Umrah’.[102]

VERSE 28

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِنْ رَحْمَتِهِ وَيَجْعَلْ لَكُمْ نُورًا تَمْشُونَ بِهِ وَيَغْفِرْ لَكُمْ ۚ وَاللَّهُ غَفُورٌ رَحِيمٌ {28}

O you who believe! Fear Allah and believe in His Rasool, He will Give you two portions from His Mercy and He would Make a Light to be for you to be walking with, and He would Forgive (your sins) for you, and Allah is Forgiving, Merciful [57:28] 

محمد بن يعقوب: عن أحمد بن إدريس، عن محمد بن عبد الجبار، عن ابن فضال، عن ثعلبة بن ميمون، عن أبي الجارود، قال: قلت لأبي جعفر (عليه السلام): لقد آتى الله أهل الكتاب خيرا كثيرا، قال: «و ما ذاك»؟

Muhammad Bin Yaqoub, from Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Ibn Fazal, from Sa’albat Bin Maymoun, from Abu Al Jaroud who said,

‘I said to Abu Ja’far^-asws, ‘Allah^-azwj has Given a lot of good to the People of the Book’. He^-asws said: ‘And what is that?’

قلت: قول الله عز و جل: الَّذِينَ آتَيْناهُمُ الْكِتابَ مِنْ قَبْلِهِ هُمْ بِهِ يُؤْمِنُونَ إلى قوله تعالى: أُولئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ بِما صَبَرُوا. قال

I said, ‘The Words of Allah^-azwj Mighty and Majestic: Those We had Given the Book from before him, they were believers in it [28:52] – up to His^-azwj Words: These would be Given their Reward twice due to what they were patient upon [28:54].

فقال: «قد آتاكم الله كما آتاهم»، ثم تلا: يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَ آمِنُوا بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِنْ رَحْمَتِهِ وَ يَجْعَلْ لَكُمْ نُوراً تَمْشُونَ بِهِ «يعني إماما تأتمون به

So he^-asws said: ‘Allah^-azwj has Given you the like of what He^-azwj had Given them’. Then he^-asws recited: O you who believe! Fear Allah and believe in His Rasool, He will Give you two portions from His Mercy and He would Make a Light to be for you to be walking with [57:28], Meaning the Imam^-asws you can take as an Imam^-asws with’.[103]

و عنه: عن عدة من أصحابنا، عن أحمد بن محمد، عن الحسين بن سعيد، عن النضر بن سويد، عن القاسم بن سليمان، عن سماعة بن مهران، عن أبي عبد الله (عليه السلام)، في قول اللّه عزّ و جلّ: يُؤْتِكُمْ كِفْلَيْنِ مِنْ رَحْمَتِهِ، قال: «الحسن و الحسين (عليهما السلام)». وَ يَجْعَلْ لَكُمْ نُوراً تَمْشُونَ بِهِ، قال: «إمام تأتمّون به

And from him, from a number of our companions, from Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Al-Nazar Bin Suweyd, from Al-Qasim Bin Suleyman, from Sama’at Bin Mahran,

‘Abu Abdullah^-asws regarding the Words of the Mighty and Majestic: He will Give you two portions from His Mercy [57:28], he^-asws said: ‘Al-Hassan^-asws and Al-Husayn^-asws’, and He would Make a Light to be for you to be walking with [57:28], he^-asws said: ‘The Imam^-asws for you to follow by’.[104]

و عنه، قال: حدثنا عبد العزيز بن يحيى، عن محمد بن زكريا، عن أحمد بن عيسى بن زيد، قال: حدثني عمي الحسين بن زيد، قال: حدثني شعيب بن واقد، قال: سمعت الحسين بن زيد يحدث، عن جعفر ابن محمد، عن أبيه (عليهما السلام)، عن جابر بن عبد الله (رضي الله عنه)، عن النبي (صلى الله عليه و آله)، في قوله تعالى: يُؤْتِكُمْ كِفْلَيْنِ مِنْ رَحْمَتِهِ، قال: «الحسن و الحسين (عليهما السلام)، وَ يَجْعَلْ لَكُمْ نُوراً تَمْشُونَ بِهِ، قال: علي (عليه السلام)

And from him, from Abdul Aziz Bin Yahya, from Muhammad Bin Zakariya, from Ahmad Bin Isa Bin Zayd, from Ummy Al-Husayn Bin Zayd, from Shuayb Bin Waqid who said, ‘I heard Al-Husayn Bin Zayd narrating,

‘Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from Jabir Bin Abdullah, from the Prophet^-saww regarding the Words of the Exalted: He will Give you two portions from His Mercy [57:28], he^-asws said: ‘Al-Hassan^-asws and Al-Husayn^-asws’, and He would Make a Light to be for you to be walking with [57:28], he^-saww said: ‘Ali^-asws’.[105]

و عنه، قال: حدثنا عبد العزيز بن يحيى، عن المغيرة بن محمد، عن حسين بن حسن المروزي، عن الأحوص بن جواب، عن عمار بن رزيق، عن ثور بن يزيد، عن خالد بن معدان، عن كعب بن عياض، قال: طعنت على علي (عليه السلام) بين يدي رسول الله (صلى الله عليه و آله)، فوكزني في صدري، ثم قال: «يا كعب، إن لعلي نورين: نور في السماء، و نور في الأرض، فمن تمسك بنوره أدخله [الله‏] الجنة، و من أخطأه أدخله [الله‏] النار، فبشر الناس عني بذلك

And from him, from Abdul Aziz Bin Yahya, from Al-Mugheira Bin Muhammad, from Husayn Bin Hassan Al-Marwazy, from Al-Ahows Bin Jawab, from Amar Bin Razeeq, from Sowr Bin Yazeed, from Khalid Bin Ma’dan, from Ka’ab Bin Ayaaz who said,

‘Somebody taunted Ali^-asws in the presence of Rasool-Allah^-saww, so he^-saww struck my chest, then said: ‘O Ka’ab! For Ali^-asws, there are two Lights – A Light in the sky, and a Light in the earth. So the one who attaches to his^-asws Light will enter the Paradise, and the one who offended him^-asws, Allah^-azwj would Make him enter the Fire. Therefore, give these glad tidings to the people from me^-saww, about that’.[106]

VERSE 29

لِئَلَّا يَعْلَمَ أَهْلُ الْكِتَابِ أَلَّا يَقْدِرُونَ عَلَىٰ شَيْءٍ مِنْ فَضْلِ اللَّهِ ۙ وَأَنَّ الْفَضْلَ بِيَدِ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ {29}

In order for the People of the Book to know that they are not able upon anything from the Grace of Allah, and surely the Grace is in the Hand of Allah. He Gives it to one He so Desires to, and Allah is with the Mighty Grace [57:29]

محمد بن يعقوب: عن محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن علي بن الحكم، عن المستورد النخعي، عمن رواه، عن أبي عبد الله (عليه السلام)، قال: «إن من الملائكة الذين في سماء الدنيا ليطلعون إلى الواحد و الاثنين و الثلاثة و هم يذكرون فضل آل محمد (عليهم السلام)، فيقولون: أما ترون هؤلاء في قلتهم و كثرة عدوهم يصفون فضل آل محمد؟ فتقول الطائفة الأخرى: ذلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشاءُ وَ اللَّهُ ذُو الْفَضْلِ الْعَظِيمِ

Muhammad Bin Yaqoub, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al-Hakam, from Al-Masturad Al-Nakhaie who has reported,

‘Abu Abdullah^-asws said: ‘From the Angels who are in the sky of the world, are those that come to one, and two, and three (Shias) when they mention the merits of the Progeny^-asws of Muhammad^-saww. They say: ‘Do you see these who are few in number and their enemies are numerous, describing the merits of the Progeny^-asws of Muhammad^-saww?’ The other group (of Angels) say: That is a Grace of Allah. He Gives it to the one He so Desires to, and Allah is with the Mighty Grace [57:21]’.[107]

See Hadeeth below in the appendix for the Imamate being the Grace of Allah^-azwj

Appendix

Regarding Verse 57:21 & 57:29

إِنَّ الْإِمَامَةَ خَصَّ اللَّهُ عَزَّ وَ جَلَّ بِهَا إِبْرَاهِيمَ الْخَلِيلَ ( عليه السلام ) بَعْدَ النُّبُوَّةِ وَ الْخُلَّةِ مَرْتَبَةً ثَالِثَةً وَ فَضِيلَةً شَرَّفَهُ بِهَا وَ أَشَادَ بِهَا ذِكْرَهُ فَقَالَ إِنِّي جاعِلُكَ لِلنَّاسِ إِماماً فَقَالَ الْخَلِيلُ ( عليه السلام ) سُرُوراً بِهَا وَ مِنْ ذُرِّيَّتِي قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى لا يَنالُ عَهْدِي الظَّالِمِينَ فَأَبْطَلَتْ هَذِهِ الْآيَةُ إِمَامَةَ كُلِّ ظَالِمٍ إِلَى يَوْمِ الْقِيَامَةِ وَ صَارَتْ فِي الصَّفْوَةِ

Surely, the Imamate is what Allah^-azwj Mighty and Majestic Specialised Ibrahim^-as the Friend with it, after the Prophet-hood and the Friendship, as a third in sequence, and a merit He^-azwj Ennobled him^-as with, and was Intense in Mentioning with it, thus He^-azwj Said: “I will Make you an Imam for the people” [2:124]. So the Friend said in joyfulness with it: And from my offspring?’ Allah^-azwj the Blessed and Exalted Said: He Said: “My Covenant cannot be attained by the unjust”. Therefore, this Verse invalidates the imamate of every unjust one up to the Day of Judgment and it came to be only among the Elites^-asws.

ثُمَّ أَكْرَمَهُ اللَّهُ تَعَالَى بِأَنْ جَعَلَهَا فِي ذُرِّيَّتِهِ أَهْلِ الصَّفْوَةِ وَ الطَّهَارَةِ فَقَالَ وَ وَهَبْنا لَهُ إِسْحاقَ وَ يَعْقُوبَ نافِلَةً وَ كُلًّا جَعَلْنا صالِحِينَ. وَ جَعَلْناهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا وَ أَوْحَيْنا إِلَيْهِمْ فِعْلَ الْخَيْراتِ وَ إِقامَ الصَّلاةِ وَ إِيتاءَ الزَّكاةِ وَ كانُوا لَنا عابِدِينَ

Then Allah^-azwj Honoured him^-as by Making it (the Imamate) to be among his^-as offspring of the elite people^-asws and the Purified ones, so He^-azwj Said  [And We Bestowed to him Is’haq and Yaqoub in addition, and We Made both to be righteous ones [21:72] And We made them as Imams guiding by Our Command and We Revealed unto them the doing of good, and establishing the Salat, and giving the Zakat, and they worshipped Us [21:73].

فَلَمْ تَزَلْ فِي ذُرِّيَّتِهِ يَرِثُهَا بَعْضٌ عَنْ بَعْضٍ قَرْناً فَقَرْناً حَتَّى وَرَّثَهَا اللَّهُ تَعَالَى النَّبِيَّ ( صلى الله عليه وآله ) فَقَالَ جَلَّ وَ تَعَالَى إِنَّ أَوْلَى النَّاسِ بِإِبْراهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَ هذَا النَّبِيُّ وَ الَّذِينَ آمَنُوا وَ اللَّهُ وَلِيُّ الْمُؤْمِنِينَ

So it (Imamate) did not cease to be among his^-as offspring, being inherited, by one from the other, generation after generation until Allah^-azwj Made the Prophet^-saww to inherit it. So the Majestic and Exalted Said: Surely the foremost of people to Ibrahim are those who follow him and this Prophet and those who are believing; and Allah is the Guardian of the Momineen [3:68].

فَكَانَتْ لَهُ خَاصَّةً فَقَلَّدَهَا ( صلى الله عليه وآله ) عَلِيّاً ( عليه السلام ) بِأَمْرِ اللَّهِ تَعَالَى عَلَى رَسْمِ مَا فَرَضَ اللَّهُ فَصَارَتْ فِي ذُرِّيَّتِهِ الْأَصْفِيَاءِ الَّذِينَ آتَاهُمُ اللَّهُ الْعِلْمَ وَ الْإِيمَانَ بِقَوْلِهِ تَعَالَى وَ قالَ الَّذِينَ أُوتُوا الْعِلْمَ وَ الْإِيمانَ لَقَدْ لَبِثْتُمْ فِي كِتابِ اللَّهِ إِلى يَوْمِ الْبَعْثِ

So it was for him^-saww in particular, and he^-saww collared it on Ali^-asws by the Command of Allah^-azwj the Exalted upon a Decree what Allah^-azwj had Imposed. So it (Imamate) came to be among his^-asws offspring, the clean, those whom Allah^-azwj had Given the Knowledge and the Eman, in the Words of the Exalted: And those Given the Knowledge and the Eman would say: ‘You have tarried up to the Day of the Resurrection, as per the Book of Allah. So this is the Day of Resurrection, but you were not knowing’ [30:56].

فَهِيَ فِي وُلْدِ عَلِيٍّ ( عليه السلام ) خَاصَّةً إِلَى يَوْمِ الْقِيَامَةِ إِذْ لَا نَبِيَّ بَعْدَ مُحَمَّدٍ ( صلى الله عليه وآله ) فَمِنْ أَيْنَ يَخْتَارُ هَؤُلَاءِ الْجُهَّالُ إِنَّ الْإِمَامَةَ هِيَ مَنْزِلَةُ الْأَنْبِيَاءِ وَ إِرْثُ الْأَوْصِيَاءِ إِنَّ الْإِمَامَةَ خِلَافَةُ اللَّهِ وَ خِلَافَةُ الرَّسُولِ ( صلى الله عليه وآله ) وَ مَقَامُ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) وَ مِيرَاثُ الْحَسَنِ وَ الْحُسَيْنِ ( عليهما السلام )

Thus, it (Imamate) would be in the children of Ali^-asws in particular, up to the Day of Judgment, where there would be no Prophet^-as after Muhammad^-saww. So from where are these ignoramuses choosing? The Imamate, it is a status of the Prophets^-as, and an inheritance of the successors^-as. The Imamate is the Caliphate of Allah^-azwj and Caliphate of Rasool-Allah^-saww, and position of Amir Al-Momineen^-asws, and an inheritance of Al-Hassan^-asws and Al-Husayn^-asws.

إِنَّ الْإِمَامَةَ زِمَامُ الدِّينِ وَ نِظَامُ الْمُسْلِمِينَ وَ صَلَاحُ الدُّنْيَا وَ عِزُّ الْمُؤْمِنِينَ إِنَّ الْإِمَامَةَ أُسُّ الْإِسْلَامِ النَّامِي وَ فَرْعُهُ السَّامِي بِالْإِمَامِ تَمَامُ الصَّلَاةِ وَ الزَّكَاةِ وَ الصِّيَامِ وَ الْحَجِّ وَ الْجِهَادِ وَ تَوْفِيرُ الْفَيْ‏ءِ وَ الصَّدَقَاتِ وَ إِمْضَاءُ الْحُدُودِ وَ الْأَحْكَامِ وَ مَنْعُ الثُّغُورِ وَ الْأَطْرَافِ

The Imamate is a rein of the Religion, and a system of the Muslims, and a corrector of the world, and an honour of the Momineen. The Imamate is the developing base of Al-Islam and its high branch. By the Imam^-asws is completed, the Salat, and the Zakat, and the Fasts, and the Hajj, and the Jihad, and the war booty and the charities are provided, and the Legal Penalties and the judgments are enforced, and the frontiers and outskirts are defended.

الْإِمَامُ يُحِلُّ حَلَالَ اللَّهِ وَ يُحَرِّمُ حَرَامَ اللَّهِ وَ يُقِيمُ حُدُودَ اللَّهِ وَ يَذُبُّ عَنْ دِينِ اللَّهِ وَ يَدْعُو إِلَى سَبِيلِ رَبِّهِ بِالْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ وَ الْحُجَّةِ الْبَالِغَةِ

The Imam^-asws permits the Permissible of Allah^-azwj and prohibits the Prohibitions of Allah^-azwj, and he^-asws establishes the Legal Penalties of Allah^-azwj, and he^-asws protects the Religion of Allah^-azwj and invites to the Way of his^-asws Lord^-azwj by the Wisdom and the good advice and is the eloquent Divine Authority.

الْإِمَامُ كَالشَّمْسِ الطَّالِعَةِ الْمُجَلِّلَةِ بِنُورِهَا لِلْعَالَمِ وَ هِيَ فِي الْأُفُقِ بِحَيْثُ لَا تَنَالُهَا الْأَيْدِي وَ الْأَبْصَارُ الْإِمَامُ الْبَدْرُ الْمُنِيرُ وَ السِّرَاجُ الزَّاهِرُ وَ النُّورُ السَّاطِعُ وَ النَّجْمُ الْهَادِي فِي غَيَاهِبِ الدُّجَى وَ أَجْوَازِ الْبُلْدَانِ وَ الْقِفَارِ وَ لُجَجِ الْبِحَارِ

The Imam^-asws is like the emerging sun shining by its light to the world and it is in the horizon, where neither can the hands attain it nor the visions. The Imam^-asws is the radiant full moon and the luminous lantern, and the effulgent light, and the guiding star in the depths of darkness and in the middle of the cities as well as the wastelands and the tossing of the seas.

الْإِمَامُ الْمَاءُ الْعَذْبُ عَلَى الظَّمَإِ وَ الدَّالُّ عَلَى الْهُدَى وَ الْمُنْجِي مِنَ الرَّدَى الْإِمَامُ النَّارُ عَلَى الْيَفَاعِ الْحَارُّ لِمَنِ اصْطَلَى بِهِ وَ الدَّلِيلُ فِي الْمَهَالِكِ مَنْ فَارَقَهُ فَهَالِكٌ

The Imam^-asws is the fresh water upon the thirsty, and the indicator upon the guide, and the saviour from the annihilation. The Imam^-asws is the fire of the hill for the one who wants to warm himself with it, and the Indicator regarding the perils of the one who separates from him^-asws, so he would be destroyed.

الْإِمَامُ السَّحَابُ الْمَاطِرُ وَ الْغَيْثُ الْهَاطِلُ وَ الشَّمْسُ الْمُضِيئَةُ وَ السَّمَاءُ الظَّلِيلَةُ وَ الْأَرْضُ الْبَسِيطَةُ وَ الْعَيْنُ الْغَزِيرَةُ وَ الْغَدِيرُ وَ الرَّوْضَةُ

The Imam^-asws is the rain-bearing cloud, and the torrential rain, and the shining sun, and the shading sky, and the extended land, and the gushing spring, and the well, and the garden.

الْإِمَامُ الْأَنِيسُ الرَّفِيقُ وَ الْوَالِدُ الشَّفِيقُ وَ الْأَخُ الشَّقِيقُ وَ الْأُمُّ الْبَرَّةُ بِالْوَلَدِ الصَّغِيرِ وَ مَفْزَعُ الْعِبَادِ فِي الدَّاهِيَةِ النَّآدِ

The Imam^-asws is the comforter, the friend and the kind parent, and the brotherly brother, and the mother tender with the young child, and a refuge for the servant in a difficult association.

الْإِمَامُ أَمِينُ اللَّهِ فِي خَلْقِهِ وَ حُجَّتُهُ عَلَى عِبَادِهِ وَ خَلِيفَتُهُ فِي بِلَادِهِ وَ الدَّاعِي إِلَى اللَّهِ وَ الذَّابُّ عَنْ حُرَمِ اللَّهِ

The Imam^-asws is a trustee of Allah^-azwj among His^-azwj creatures and His^-azwj Divine Authority upon His^-azwj servant in His^-azwj Country, and the Inviter to Allah^-azwj and the defender of the Sanctity of Allah^-azwj.

الْإِمَامُ الْمُطَهَّرُ مِنَ الذُّنُوبِ وَ الْمُبَرَّأُ عَنِ الْعُيُوبِ الْمَخْصُوصُ بِالْعِلْمِ الْمَوْسُومُ بِالْحِلْمِ نِظَامُ الدِّينِ وَ عِزُّ الْمُسْلِمِينَ وَ غَيْظُ الْمُنَافِقِينَ وَ بَوَارُ الْكَافِرِينَ

The Imam^-asws is the one purified from the sins, and the free from the faults, the one specialised with the knowledge, the one marked by the forbearance, a system of the Religion, and an honour of the Muslims, and an enrager of the hypocrites, and destroyer of the disbelievers.

الْإِمَامُ وَاحِدُ دَهْرِهِ لَا يُدَانِيهِ أَحَدٌ وَ لَا يُعَادِلُهُ عَالِمٌ وَ لَا يُوجَدُ مِنْهُ بَدَلٌ وَ لَا لَهُ مِثْلٌ وَ لَا نَظِيرٌ مَخْصُوصٌ بِالْفَضْلِ كُلِّهِ مِنْ غَيْرِ طَلَبٍ مِنْهُ لَهُ وَ لَا اكْتِسَابٍ بَلِ اخْتِصَاصٌ مِنَ الْمُفْضِلِ الْوَهَّابِ

The Imam^-asws is one of his^-asws time. Neither can anyone resemble him^-asws nor can a scholar be equivalent to him^-asws, nor can a replacement be found for him^-asws, nor is there an example for him^-asws, nor a match. He^-asws is specialised with the (Divine) merits, all of it, without there being a seeking from him^-asws for it, nor being attained. But a specialisation as the Grace of the Endower.

فَمَنْ ذَا الَّذِي يَبْلُغُ مَعْرِفَةَ الْإِمَامِ أَوْ يُمْكِنُهُ اخْتِيَارُهُ هَيْهَاتَ هَيْهَاتَ ضَلَّتِ الْعُقُولُ وَ تَاهَتِ الْحُلُومُ وَ حَارَتِ الْأَلْبَابُ وَ خَسَأَتِ الْعُيُونُ وَ تَصَاغَرَتِ الْعُظَمَاءُ وَ تَحَيَّرَتِ الْحُكَمَاءُ وَ تَقَاصَرَتِ الْحُلَمَاءُ وَ حَصِرَتِ الْخُطَبَاءُ وَ جَهِلَتِ الْأَلِبَّاءُ وَ كَلَّتِ الشُّعَرَاءُ وَ عَجَزَتِ الْأُدَبَاءُ وَ عَيِيَتِ الْبُلَغَاءُ عَنْ وَصْفِ شَأْنٍ مِنْ شَأْنِهِ أَوْ فَضِيلَةٍ مِنْ فَضَائِلِهِ وَ أَقَرَّتْ بِالْعَجْزِ وَ التَّقْصِيرِ

So, who is that who can reach the recognition of the Imam^-asws, or is able to choose him^-asws? Far be it! Far be it! The intellects have strayed, and the tolerances are lost, and the understanding ones are confused, and the eyes are dulled, and the great ones are belittled, and wise ones are confused, and the tolerant ones are deficient, and the preachers are restricted, and the intelligent ones are ignorant, and the poets are scarce (of words), and the writers are frustrated, and the eloquent ones are wordless from describing a glory from his^-asws glories, or a merit from his^-asws merits and are acknowledging the frustration and the deficiency.

وَ كَيْفَ يُوصَفُ بِكُلِّهِ أَوْ يُنْعَتُ بِكُنْهِهِ أَوْ يُفْهَمُ شَيْ‏ءٌ مِنْ أَمْرِهِ أَوْ يُوجَدُ مَنْ يَقُومُ مَقَامَهُ وَ يُغْنِي غِنَاهُ لَا كَيْفَ وَ أَنَّى وَ هُوَ بِحَيْثُ النَّجْمِ مِنْ يَدِ الْمُتَنَاوِلِينَ وَ وَصْفِ الْوَاصِفِينَ فَأَيْنَ الِاخْتِيَارُ مِنْ هَذَا وَ أَيْنَ الْعُقُولُ عَنْ هَذَا وَ أَيْنَ يُوجَدُ مِثْلُ هَذَا أَ تَظُنُّونَ أَنَّ ذَلِكَ يُوجَدُ فِي غَيْرِ آلِ الرَّسُولِ مُحَمَّدٍ ( صلى الله عليه وآله ) كَذَبَتْهُمْ وَ اللَّهِ أَنْفُسُهُمْ وَ مَنَّتْهُمُ الْأَبَاطِيلَ

And how can he^-asws be described with all of it or attributed with his^-asws qualities, or anything from his^-asws matters be understood, or someone can be found to stand in his^-asws place and be needless with his^-asws needlessness? No! How and where, and he^-asws is where the star is from the hands of the possessors, and the description of the describers. So where is the choice from this, and where are the intellects from this, and where can a likeness of this be found? Are they thinking that, that can be found among other than the Progeny^-asws of the Rasool^-saww Muhammad^-saww? By Allah^-azwj! They are belying their own selves and the falsehoods have induced them.

فَارْتَقَوْا مُرْتَقاً صَعْباً دَحْضاً تَزِلُّ عَنْهُ إِلَى الْحَضِيضِ أَقْدَامُهُمْ رَامُوا إِقَامَةَ الْإِمَامِ بِعُقُولٍ حَائِرَةٍ بَائِرَةٍ نَاقِصَةٍ وَ آرَاءٍ مُضِلَّةٍ فَلَمْ يَزْدَادُوا مِنْهُ إِلَّا بُعْداً قَاتَلَهُمُ اللَّهُ أَنَّى يُؤْفَكُونَ

So they are ascending a difficult ascent whereby their feet would slip them back to the rock bottom. They are wishing to establish the Imam by their own intellects which are confused, deficient, and their misleading views? So it will not increase them from it except for remoteness. May Allah Fight them, How deluded they are! [9:30].

وَ لَقَدْ رَامُوا صَعْباً وَ قَالُوا إِفْكاً وَ ضَلُّوا ضَلَالًا بَعِيداً وَ وَقَعُوا فِي الْحَيْرَةِ إِذْ تَرَكُوا الْإِمَامَ عَنْ بَصِيرَةٍ وَ زَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ وَ كَانُوا مُسْتَبْصِرِينَ

And they have thrown an insult and are saying a lie, and are straying a far straying, and they are falling into confusion when they are neglecting the Imam^-asws from an insight: And the Satan adorned their deeds for them, so he blocked them from the Way, although they were insightful [29:38].

رَغِبُوا عَنِ اخْتِيَارِ اللَّهِ وَ اخْتِيَارِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ أَهْلِ بَيْتِهِ إِلَى اخْتِيَارِهِمْ وَ الْقُرْآنُ يُنَادِيهِمْ وَ رَبُّكَ يَخْلُقُ ما يَشاءُ وَ يَخْتارُ ما كانَ لَهُمُ الْخِيَرَةُ سُبْحانَ اللَّهِ وَ تَعالى عَمَّا يُشْرِكُونَ

They are turning away from the Choice of Allah^-azwj and the choice of Rasool-Allah^-saww and the People^-asws of his^-saww Household to go to their own choices, and the Quran is calling out to them, And your Lord Creates whatever He so Desires to and Chooses (whoever He so Desires to). The choosing was not for them. Glorious is Allah and Exalted from what they are associating [28:68].

وَ قَالَ عَزَّ وَ جَلَّ وَ ما كانَ لِمُؤْمِنٍ وَ لا مُؤْمِنَةٍ إِذا قَضَى اللَّهُ وَ رَسُولُهُ أَمْراً أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ الْآيَةَ

And the Mighty and Majestic Said: And it was not for a Momin nor for a Momina, when Allah and His Rasool decide a matter that the choice would happen to be for them from their matter [33:36] – the Verse.

فَكَيْفَ لَهُمْ بِاخْتِيَارِ الْإِمَامِ وَ الْإِمَامُ عَالِمٌ لَا يَجْهَلُ وَ رَاعٍ لَا يَنْكُلُ مَعْدِنُ الْقُدْسِ وَ الطَّهَارَةِ وَ النُّسُكِ وَ الزَّهَادَةِ وَ الْعِلْمِ وَ الْعِبَادَةِ مَخْصُوصٌ بِدَعْوَةِ الرَّسُولِ ( صلى الله عليه وآله ) وَ نَسْلِ الْمُطَهَّرَةِ الْبَتُولِ

So, how can there be a choice for them to choose the Imam^-asws, and the Imam^-asws is a knowledgeable one, not ignorant, and a shepherd not recoiling from the Holy Duties, and the cleanliness, and the rituals, and the ascetism, and the knowledge, and the worship, specialised by the call of the Rasool^-saww, and of the lineage of the purified, the chaste (mother).

لَا مَغْمَزَ فِيهِ فِي نَسَبٍ وَ لَا يُدَانِيهِ ذُو حَسَبٍ فِي الْبَيْتِ مِنْ قُرَيْشٍ وَ الذِّرْوَةِ مِنْ هَاشِمٍ وَ الْعِتْرَةِ مِنَ الرَّسُولِ ( صلى الله عليه وآله ) وَ الرِّضَا مِنَ اللَّهِ عَزَّ وَ جَلَّ

There would neither be any blemish in him^-asws regarding a lineage, nor can he equate with him^-asws, the one with the noble descent among the households of Quraysh, and he^-asws is of the offspring from Hashim^-asws, and the family of the Rasool^-saww, and the Pleasure from Allah^-azwj Mighty and Majestic.

شَرَفُ الْأَشْرَافِ وَ الْفَرْعُ مِنْ عَبْدِ مَنَافٍ نَامِي الْعِلْمِ كَامِلُ الْحِلْمِ مُضْطَلِعٌ بِالْإِمَامَةِ عَالِمٌ بِالسِّيَاسَةِ مَفْرُوضُ الطَّاعَةِ قَائِمٌ بِأَمْرِ اللَّهِ عَزَّ وَ جَلَّ نَاصِحٌ لِعِبَادِ اللَّهِ حَافِظٌ لِدِينِ اللَّهِ

He^-asws is the noblest of the nobles, and the branch from Abd Manaf, of growing knowledge, perfect of the forbearance, undertaker of the Imamate, knowledgeable of the governance (of people), of the necessitated obedience, established of the Commands of Allah^-azwj Mighty and Majestic, an adviser to the servants of Allah^-azwj, a protector of the Religion of Allah^-azwj.

وَ إِنَّ الْعَبْدَ إِذَا اخْتَارَهُ اللَّهُ عَزَّ وَ جَلَّ لِأُمُورِ عِبَادِهِ شَرَحَ صَدْرَهُ لِذَلِكَ وَ أَوْدَعَ قَلْبَهُ يَنَابِيعَ الْحِكْمَةِ وَ أَلْهَمَهُ الْعِلْمَ إِلْهَاماً فَلَمْ يَعْيَ بَعْدَهُ بِجَوَابٍ وَ لَا يُحَيَّرُ فِيهِ عَنِ الصَّوَابِ

And the servant, when Allah^-azwj Mighty and Majestic Chooses him^-asws for the affairs of His^-azwj servants, Expands his chest for that, and Places springs of wisdom in his^-asws chest, and Inspires the Knowledge with an Inspiration. So after it, he^-asws neither tires of answering (based on opinions), nor does he^-asws get confused with regards to it from the correct answer.

فَهُوَ مَعْصُومٌ مُؤَيَّدٌ مُوَفَّقٌ مُسَدَّدٌ قَدْ أَمِنَ مِنَ الْخَطَايَا وَ الزَّلَلِ وَ الْعِثَارِ يَخُصُّهُ اللَّهُ بِذَلِكَ لِيَكُونَ حُجَّتَهُ عَلَى عِبَادِهِ وَ شَاهِدَهُ عَلَى خَلْقِهِ وَ ذلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشاءُ وَ اللَّهُ ذُو الْفَضْلِ الْعَظِيمِ

Thus, he^-asws is infallible, Assisted, Harmonised, Protected. He^-asws is secure from the mistakes, and the slips, and the short-comings. Allah^-azwj Specialises him^-asws with that in order for him^-asws to become His^-azwj Divine Authority upon His^-azwj servant, and His^-azwj witness upon His^-azwj creatures, and: That is a Grace of Allah. He Gives it to the one He so Desires to, and Allah is with the Mighty Grace [57:21].

فَهَلْ يَقْدِرُونَ عَلَى مِثْلِ هَذَا فَيَخْتَارُونَهُ أَوْ يَكُونُ مُخْتَارُهُمْ بِهَذِهِ الصِّفَةِ فَيُقَدِّمُونَهُ تَعَدَّوْا وَ بَيْتِ اللَّهِ الْحَقَّ وَ نَبَذُوا كِتَابَ اللَّهِ وَرَاءَ ظُهُورِهِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ وَ فِي كِتَابِ اللَّهِ الْهُدَى وَ الشِّفَاءُ فَنَبَذُوهُ وَ اتَّبَعُوا أَهْوَاءَهُمْ

So, are they able upon the likes of this, that they would be choosing him^-asws, or can they chosen one be with this description so they would be putting him forward? They are transgressing, and I^-asws swear by the House of Allah^-azwj, the Truth, and they flung the Book of Allah behind their backs, as if they were not knowing [2:101]. And in the Book of Allah^-azwj is the Guidance, and the Healing. So they disregarded it and followed their own opinions’.

وَ قَالَ فَتَعْساً لَهُمْ وَ أَضَلَّ أَعْمالَهُمْ وَ قَالَ كَبُرَ مَقْتاً عِنْدَ اللَّهِ وَ عِنْدَ الَّذِينَ آمَنُوا كَذلِكَ يَطْبَعُ اللَّهُ عَلى كُلِّ قَلْبِ مُتَكَبِّرٍ جَبَّارٍ وَ صَلَّى اللَّهُ عَلَى النَّبِيِّ مُحَمَّدٍ وَ آلِهِ وَ سَلَّمَ تَسْلِيماً كَثِيراً

And he^-asws said: ‘May Allah^-azwj Send Salawat upon the Prophet^-saww Muhammad^-saww, and his^-saww Progeny^-asws, and submit abundant greetings’.[108]

[1] تفسير القمي، ج‏2، ص: 350

[2] Bihar Al-Anwaar – V 23, The book of Imamate, P 1 Ch 18 H 7

[3] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 63 H 62

[4] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 63 H 63

[5] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 26 H 14

[6] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 58 H 10

[7] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 58 H 11

[8] Bihar Al-Anwaar – V 23, The book of Imamate, P 1 Ch 18 H 7

[9] Bihar Al-Anwaar – V 23, The book of Imamate, P 1 Ch 21 H 95

[10] ثواب الأعمال: 117.

[11] مجمع البيان 9: 345.

[12] Tafseer Al Burhan – H 10460

[13] خواصّ القرآن: 20، 53 «مخطوط»

[14] تفسير نور الثقلين، ج‏5، ص: 231 – H 2

[15] تفسير العيّاشي 2: 294/ 82

[16] Tafseer Abu Hamza Al-Sumaly – H 180

[17] تفسير العيّاشي 2: 294/ 84

[18] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allah^azwj) CH 16 H 5

[19] الكافي 1: 90/ 6

[20] تفسير نور الثقلين، ج‏5، ص: 237 – H 31 to 37

[21] Kitaab Sulaym Bin Qays Al Hilali – H 72

[22] تأويل الآيات 2: 654/ 1

[23] تأويل الآيات 2: 655/ 2

[24] تفسير العيّاشي 2: 120/ 6.

[25] تفسير العيّاشي 2: 120/ 7.

[26] التوحيد: 324/ 1.

[27] عيون أخبار الرّضا (عليه السّلام) 1: 134/ 33. (Extract)

[28] Al Kafi – V 8 H 14565

[29] تفسير القمّي 2: 350.

[30] الكافي 1: 99/ 9.

[31] تفسير العيّاشي 2: 120/ 7.

[32] الكافي 1: 99/ 9.

[33] تفسير القمّي 1: 321.

[34] Al Kafi – H 14563 (Extract)

[35] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 11 H 380

[36] Tafseer Imam Hassan Al Askari^asws – S 38 (Extract)

[37] Taweel Al Ayaat Al Zaahira – Ch 2 – H 1

[38] تفسير القمّي 1: 246

[39] Al Kafi V 1 – The Book Of Divine Authority CH 108 H 4

[40] Al Kafi V 1 – The Book Of Divine Authority CH 108 H 53

[41] المناقب 3: 80.

[42] Tafseer Noor Al Saqalayn – V 1 P 579 H 698

[43] تفسير العيّاشي 1: 138/ 461. (Extract)

[44] ( 2) الخصال 1/ 277، ح 20.

[45] Al Kafi – H 14884

[46] Al Kafi V 1 – The Book Of Divine Authority CH 86 H 3

[47] تفسير العيّاشي 1: 138/ 461.

[48] تفسير العيّاشي 1: 139/ 462.

[49] المناقب 3: 81.

[50] الأمالي 2: 175

[51] Al Kafi V 1 – The Book Of Divine Authority CH 129 H 4

[52] Al Kafi V 8 – H 14909

[53] تأويل الآيات 2: 2: 658/ 5

[54] الكافي 1: 451/ 3

[55] الكافي 1: 452/ 5

[56] الكافي 1: 452/7.

[57] تأويل الآيات 2: 2: 659/ 9

[58] Bihar Al-Anwaar – V 23, The book of Imamate, P 1 Ch 18 H 25

[59] Bihar Al-Anwaar – V 23, The book of Imamate, P 1 Ch 18 H 22

[60] Kitab Al Zohad – Ch 17 H 249

[61] تأويل الآيات 2: 660/ 11

[62] تأويل الآيات 2: 662/ 13

[63] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 53 H 36

[64] الغيبة: 24 (Extract)

[65] كمال الدين و تمام النعمة: 668/ 12

[66] تأويل الآيات 2: 662/ 14

[67] Al Kafi – V 7 – The Book of Legal Penalties Ch 1 H 2

[68] Al Kafi – H 14838

[69] تأويل الآيات 2: 663/ 15.

[70] تفسير القمّي 1: 199. (Extract)

[71] تفسير القمّي 1: 309.

[72] الكافي 1: 161/ 3 (Extract)

[73] تفسير القمّي 2: 350

[74] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 21 (Extract)

[75] Al Mahaasin – V 1 Bk 4 – H 115

[76] Al Mahaasin – V 1 Bk 4 – H 117

[77] مجمع البيان 9: 359

[78] الخصال: 635/ 10، تأويل الآيات 2: 667/ 25

[79] تأويل الآيات 2: 665/ 21

[80] تأويل الآيات 2: 666/ 22.

[81] تأويل الآيات 2: 664/ 18

[82] Al Kafi – H 14570

[83] خصائص الأئمة (عليه السّلام): 90

[84] (فضائل العترة)

[85] Tafseer Noor Al Saqalayn – CH 57 H 83

[86] المناقب 3: 99

[87] الكافي 2: 149/ 4.

[88] تفسير القمي 2: 351

[89] تفسير القمّي 2: 352

[90] Tafseer Noor Al Saqalayn – CH 57 H 88

[91] تفسير القمّي 2: 146

[92] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 4

[93] تفسير القمي 2: 351.

[94] Al Kafi V 1 – The Book Of Divine Authority CH 41 H 1 (Extract)

[95] Al Kafi V 2 – The Book Of Belief and Disbelief CH 115 H 9

[96] Al Kafi V 2 – The Book Of Belief and Disbelief CH 157 H 3

[97] , H. 49.بحارالأنوار ج : 83 ص : 187

[98] Basaair Al Darajaat – P 9 CH 22 H 4 (Extract)

[99] تفسير القمّي 12: 274.

[100] المناقب 3: 294 (From non-Shia source)

[101] عيون أخبار الرّضا (عليه السّلام) 1: 229/ 1

[102] Tafseer Noor Al Saqalayn – CH 57 H 107

[103] الكافي 1: 150/ 3.

[104] الكافي 1: 356/ 86.

[105] تأويل الآيات 2: 669/ 28.

[106] تأويل الآيات 2: 669/ 30.

[107] الكافي 2: 149/ 4.

[108] Al Kafi V 1 – The Book Of Divine Authority CH 15 H 1