Al Inshirah

CHAPTER 94

AL-INSHIRAH

(Consolation)

(8 VERSES)

VERSES 1 – 8

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

Brief Introduction of Al-Inshirah (94):

Sura Al-Inshirah (8 verses) was revealed in Makkah  ^[1] ” Abu Abdullah^-asws said, regarding the statement of Allah^-azwj: “Have We not expanded your chest for you (94:1)?  Imam^-asws said: By the guardianship of Amir Al-Momineen Ali^-asws.[2]‘And when he^-saww conquered Makkah and Quraysh entered into Al-Islam, Allah^-azwj Expanded his^-saww chest and cheered him^-saww – And Placed down your burden from you, [94:2]. He said, ‘By Ali^-asws, the war – Which was breaking your back? [94:3] – i.e., weighing down your^-saww back.

And We Raised your Zikr for you? [94:4]. He^-azwj Said: ‘You^-saww will be mentioned whenever I^-azwj am mentioned’ – and it is the word of the people, ‘I testify there is no god except Allah^-azwj, and I testify that Muhammad^-saww is Rasool^-saww of Allah^-azwj’.

Then He^-azwj Said: ‘Then, surely with the difficulty, there is ease [94:5]. He^-azwj Said, ‘Whatever difficulty you^-saww were in, We^-azwj Gave you^-saww ease’. So when you are free, then nominate [94:7]. He^-azwj Said: ‘So, when you^-saww are free from the farewell Hajj, then nominate Amir Al-Momineen^-asws, And to your Lord be hopeful [94:8]’’.^[3]

MERITS

ابن بابويه: بإسناده، عن معاوية بن عمار، عن أبي عبد الله (عليه السلام)، قال: «من أكثر قراءة (و الشمس) و (و الليل إذا يغشى) و (و الضحى) و (ألم نشرح) في يوم أو ليلة، لم يبق شي‏ء بحضرته إلا شهد له يوم القيامة، حتى شعره و بشره و لحمه و دمه و عروقه و عصبه و عظامه، و كل ما أقلته الأرض معه

Ibn Babuwayh, by his chain, from Muawiya Bin Amaar, who has said:

‘Abu Abdullah^-asws having said: ‘The one who frequents in reciting: (I Swear) by the sun and its clarity [91:1] (Surah Al-Shams), and (I Swear) by the night when enveloping [92:1] (Surah Al-Layl), and (I Swear) by the clarity [93:1] (Surah Al-Zoha), and Did We not Expand your chest for you? [94:1] (Surah Al-Inshirah), during a day of night, there would not remain anything in his presence except it would testify for him on the Day of Judgment, to the extent of his hair, and his skin, and his flesh, and his blood, and his veins, and his nerves, and his bones, and all what the ground carried with him.

و يقول الرب تبارك و تعالى: قبلت شهادتكم لعبدي، و أجزتها له، انطلقوا به إلى جناني حتى يتخير منها حيث ما أحب، فأعطوه [إياها] من غير من، و لكن رحمة مني و فضلا عليه، و هنيئا لعبدي

And the Lord^-azwj Blessed and Exalted would be Saying: ‘I^-azwj Accept your testimonies for My^-azwj servant) and would Recompense him for it. Go with him to My^-azwj Garden unto he chooses from it wherever he loves to be, and I^-azwj would Give it to him from without a Favour, but as a Mercy from Me^-azwj and a Grace upon him. And congratulations to My^-azwj servant!”’.[4]

و من (خواص القرآن): قال رسول الله (صلى الله عليه و آله): «من قرأها أعطاه الله اليقين و العافية

And from Khawas Al-Quran:

The one who recites it (Surah Al-Inshirah), Allah^-azwj Would Grant him conviction and the health.

و من قرأها على ألم في الصدر، و كتبها له، شفاه الله

And one who recites it on pain in the chest, and writes it for it, Allah^-azwj would Heal him’.[5]

و قال رسول الله (صلى الله عليه و آله): «من كتبها في إناء و شربها، و كان حصر البول، شفاه الله و سهل الله إخراجه

And the Rasool-Allah^-saww said: ‘The one who writes it (Surah Al-Inshirah) in a bowl and drinks it, and he had difficulty in passing the urine, Allah^-azwj would Heal him and Ease its excretion’.[6]

و قال الصادق (عليه السلام): «من قرأها على الصدر تنفع من ضره، و على الفؤاد تسكنه بإذن الله، و ماؤها ينفع لمن به البرد بإذن الله تعالى

And Al-Sadiq^-asws said: ‘The one who recites it (Surah Al-Inshirah) upon the chest would benefit from what harms him, and he would have tranquillity on his heart by the Permission of Allah^-azwj, and its water (if recited on the water) would benefit the one with the cold, by the Permission of Allah^-azwj’.[7]

Supplication to facilitate the birth

ابنا بسطام في طب الأئمة عليهم السلام عن الخواتيمي عن محمد بن علي الصيرفي عن محمد بن أسلم عن الحسن بن محمد الهاشمي عن أبان بن أبي عياش عن سليم بن قيس الهلالي عن أمير المؤمنين عليه السلام، قال: إني لأعرف آيتين من كتاب الله المنزل تكتبان للمرأة إذا عسر عليها ولدها، تكتبان في رق ظبي ويعلقه في حقويها: (بسم الله وبالله، إن مع العسر يسرا، إن مع العسر يسرا) ، سبع مرات

Ibn Bastaan in (the book) Tibb Al-Aimma^-asws, from Al-Khwataymi, from Muhammad Bin Ali Al-Sayrafi, from Muhammad Bin Aslam, from Al-Hassan Bin Muhammad Al-Hashmy, from Abaan Bin Abu Ayyash, from Sulaym Bin Qays Al-Hilaly, who has narrated:

Amir-Al-Momineen^-asws said: ‘I^-asws know of two Verses from the Revealed Book of Allah^-azwj, to be written for the woman in order to ease her pangs of birth. Both of these are to be written on the skin of a deer, and to be attached to her waist – “In the Name of Allah^-azwj, the Beneficent, the Merciful, Then surely with the difficulty, there is ease [94:5] Surely with the difficulty there is ease [94:6] – seven times.

(يا أيها الناس اتقوا ربكم، إن زلزلة الساعة شيئ عظيم، يوم ترونها تذهل كل مرضعة عما أرضعت وتضع كل ذات حمل حملها وترى الناس سكارى وما هم بسكارى ولكن عذاب الله شديد) مرة واحدة

O you people! Fear your Lord. Surely the earthquake of the Hour is a mighty thing [22:1] On the Day you will see it, every breast-feeding woman shall quit from what she breast-fed, and everyone with a pregnancy would place her burden; and you will see the people as intoxicated, and they will not be with intoxication, but the Punishment of Allah would be severe [22:2] – Once.

يكتب على ورقة وتربط بخيط من كتان غير مفتول وتشد على فخذها الأيسر. فإذا ولدته قطعته من ساعتك ولا تتواني عنه

Write upon the paper, and connect it with a linen thread, not being woven, to be tied to her left thigh. So when the birth takes place, it should be untied and do not be careless from it.

ويكتب: (حي ولدت مريم ومريم ولدت حي، يا حي اهبط إلى الأرض الساعة بإذن الله تعالى)

And write, ‘The live one gave birth to Maryam^-as, and Maryam gave birth to a live one. O live one, get down to the earth right now by the Permission of Allah^-azwj, the Exalted’.[8]

VERSES 1 – 3

أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ {1}

Did We not Expand your chest for you? [94:1]

وَوَضَعْنَا عَنْكَ وِزْرَكَ {2}

And Placed down your burden from you, [94:2]  

الَّذِي أَنْقَضَ ظَهْرَكَ {3}

That pressed down upon your back? [94:3]

محمد بن الحسن الصفار: عن أحمد بن محمد، عن ابن أبي عمير، عن جميل، و الحسن بن راشد، عن أبي عبد الله (عليه السلام)، في قوله تبارك و تعالى: أَ لَمْ نَشْرَحْ لَكَ صَدْرَكَ، قال: فقال: «بولاية أمير المؤمنين (عليه السلام)

Muhammad Bin Al-Hassan Al-Saffar – From Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Jameel, and Al-Hassan Bin Rashid, who has said:

‘Abu Abdullah^-asws, regarding the Words of the Blessed and Exalted: Did We not Expand your chest for you? [94:1], said: ‘By the Wilayah of Amir-Al-Momineen^-asws’.[9]

و عنه: عن محمد بن همام، بإسناده، عن إبراهيم بن هاشم، عن ابن أبي عمير، عن المهلبي، عن سلمان، قال: قلت لأبي عبد الله (عليه السلام): قوله تعالى: أَ لَمْ نَشْرَحْ لَكَ صَدْرَكَ؟ قال: «بعلي، فاجعله وصيا

And from him, from Muhammad Bin Hamam, by his chain from Ibrahim Bin Hashim, from Ibn Abu Umeyr, from Al-Mahalby, from Salman who said:

‘I said to Abu Abdullah^-asws, ‘(What about) The Words of the Exalted: Did We not Expand your chest for you? [94:1]?’ He^-asws said: ‘With Ali^-asws, so make him^-asws a successor^-asws’’.[10]

ابن شهر آشوب: عن الباقر و الصادق (عليهما السلام)، في قوله تعالى: أَ لَمْ نَشْرَحْ لَكَ صَدْرَكَ:  «أ لم نعلمك من وصيك؟ فجعلنا ناصرك و مذل عدوك

Ibn Shehr Ashub, says:

‘Al-Baqir^-asws and Al-Sadiq^-asws regarding the Words of the Exalted: Did We not Expand your chest for you? [94:1]: ‘Have We^-azwj not let you^-saww know who your^-saww successor^-asws is, so We^-azwj Made him^-asws to be your^-saww helper and the humiliater of your^-saww enemies?’

الَّذِي أَنْقَضَ ظَهْرَكَ و أخرج منه سلالة الأنبياء الذين يهتدى بهم وَ رَفَعْنا لَكَ ذِكْرَكَ فلا أذكر إلا ذكرت معي فَإِذا فَرَغْتَ من دينك فَانْصَبْ عليا للولاية تهتدي به الفرقة

(It was a matter), Which was breaking your back? [94:3], and Extracted from him^-asws, offspring of the Prophets^-as, those who can be Guided by’’.[11]

و عن عبد السلام بن صالح، عن الرضا (عليه السلام): «أَ لَمْ نَشْرَحْ لَكَ صَدْرَكَ يا محمد، ألم نجعل علينا وصيك؟

And from Abdul Salam Bin Salih, who has said:

‘From Al-Reza^-asws: ‘Did We not Expand your chest for you? [94:1], O Muhammad^-saww! Have We^-azwj not Made (the appointment) of your^-saww successor^-asws to be upon Us?’

وَ وَضَعْنا عَنْكَ وِزْرَكَ ثقل مقاتلة الكفار و أهل التأويل بعلي بن أبي طالب (عليه السلام)

And Placed down your burden from you, [94:2] – the heaviness of the fighting the Kafirs, and the people of the interpretation, by Ali^-asws Bin Abu Talib^-asws?’’.[12]

The altered Verse

البرسي: بالإسناد، يرفعه إلى المقداد بن الأسود الكندي (رضي الله عنه)، قال: كنا مع رسول الله (صلى الله عليه و آله) و هو متعلق بأستار الكعبة، و يقول: «اللهم اعضدني، و اشدد أزري، و اشرح لي صدري، و ارفع‏ ذكري

Al-Barsy, by his unbroken chain to Al-Miqdad Bin Al-Aswad Al-Kindy^-ra who said:

‘I^-ra was with Rasool-Allah^-saww and he^-saww was holding the curtains of the Kabah and saying: ‘Our Allah^-azwj! Unburden me^-saww, and Strengthen my^-saww back, and Expand for me^-saww my^-saww chest, and Raise my^-saww mention!’

فنزل عليه جبرئيل (عليه السلام)، و قال: اقرأ يا محمد أَ لَمْ نَشْرَحْ لَكَ صَدْرَكَ يا محمد وَ وَضَعْنا عَنْكَ وِزْرَكَ الَّذِي أَنْقَضَ ظَهْرَكَ وَ رَفَعْنا لَكَ ذِكْرَكَ بعلي صهرك

So Jibraeel^-as descended upon him^-saww and said: ‘Read, O Muhammad^-saww: Did We not Expand your chest for you, O Muhammad? [94:1] And Placed down your burden from you, [94:2] Which was breaking your back? [94:3] And We Raised your Zikr for you, with Ali your son-in-law? [94:4]’.

قال: فقرأها النبي (صلى الله عليه و آله). و أثبتها ابن مسعود، و انتقصها  عثمان

He^-asws said: ‘The Prophet^-saww recited it, And Ibn Mas’ud corroborated it, but Usman (collector of the current version of the Holy Quran), reduced it’.[13]

VERSE 4

وَرَفَعْنَا لَكَ ذِكْرَكَ {4}

And We Raised your Zikr for you? [94:4]

في كتاب الاحتجاج للطبرسي روى عن موسى بن جعفر عن أبيه عن آبائه عن الحسين بن على عليهم السلام قال: ان يهوديا من يهود الشام وأحبارهم قال لعلى عليه السلام: هذا ادريس عليه السلام أعطاه الله عزوجل مكانا عليا ؟

In the book ‘Al-Ihtijaj Al-Tabarsy’, who has said:

It has been reported from Musa^-asws Bin Ja’far^-asws from his^-asws father^-asws, from his^-asws forefathers^-asws, from Al-Husayn^-asws Bin Ali^-asws having said: ‘A Jew from the Jews of Syria, and he was one of their Rabbis, said to Ali^-asws, ‘This Idrees^-as, Allah^-azwj Mighty and Majestic has Given him^-as a high place’.

قال له على عليه السلام: لقد كان كذلك ومحمد صلى الله عليه وآله أعطى ما هو أفضل من هذا، ان الله جل ثناؤه قال فيه: ” ورفعنا لك ذكرك ” فكفى بهذا من الله رفعة

Ali^-asws said to him: ‘Such is the case, and Muhammad^-saww has been Given that which is higher than this. Allah^-azwj has Praised him^-saww and said with regards to him^-saww: And We Raised your Zikr for you? [94:4]. So this is sufficient as an Exaltation from Allah^-azwj’.

قال له اليهودي: فقد القى الله على موسى محبة منه ؟

The Jew said to him, ‘Allah^-azwj Gave to Musa^-as, Love from Him^-azwj’.

قال له على عليه السلام: لقد كان كذلك وقد أعطى الله محمدا صلى الله عليه وآله ما هو أفضل من هذا، لقد ألقى الله عزوجل عليه محبة منه، فمن هذا الذى يشركه في هذا الاسم اذتم من الله عزوجل به الشهادة، فلا تتم الشهادة الا أن يقال اشهد ان لا اله الا الله واشهد ان محمدا رسول الله، ينادى على المنار، فلا يرفع صوت بذكر الله عزوجل الا رفع بذكر محمد صلى الله عليه وآله معه

Ali^-asws said to him: ‘Such is the case, and Gave to Muhammad^-saww that which is higher than this. Allah^-azwj, Mighty and Majestic Gave Love from Him^-azwj, so from this is what He^-azwj Included him^-saww with His^-azwj Own Name in the testimony. So now, the testimony is not complete except unless one says, ‘There is no god except Allah^-azwj and I testify that Muhammad^-saww is Rasool-Allah^-saww, being called out from the Minarets. So the Mention of Allah^-azwj, Mighty and Majestic does not get raised except with the raising of the mention of Muhammad^-saww along with it’’.[14]

ابن شهر آشوب: عن الباقر و الصادق (عليهما السلام)، في قوله تعالى: وَ رَفَعْنا لَكَ ذِكْرَكَ فلا أذكر إلا ذكرت معي فَإِذا فَرَغْتَ من دينك فَانْصَبْ عليا للولاية تهتدي به الفرقة

Ibn Shehr Ashub, says:

‘Al-Baqir^-asws and Al-Sadiq^-asws regarding the Words of the Exalted: We Raised your Zikr for you? [94:4], So I^-azwj do not get Mentioned except that you^-saww are mentioned along with Me^-azwj’’.[15]

في مجمع البيان: وفى الحديث عن أبى سعيد الخدرى عن النبي صلى الله عليه وآله في هذه الآية قال: قال لى جبرئيل: قال الله عزوجل: إذا ذكرت ذكرت معى فان مع العسر يسرا ان مع العسر يسرا

In Majma Al-Bayan:

And in the Hadeeth from Abu Saeed Al-Khudry, from the Prophet^-saww regarding this Verse, said: ‘Jibraeel^-as said to the Prophet^-saww: ‘Allah^-azwj, Mighty and Majestic Said: “Whenever you^-saww are mentioned, you^-saww will be mentioned along with Me^-azwj”.[16]

VERSES 5 & 6

فَإِنَّ مَعَ الْعُسْرِ يُسْرًا {5}

Then, surely with the difficulty, there is ease [94:5]

إِنَّ مَعَ الْعُسْرِ يُسْرًا {6}

Surely, with the difficulty there is ease [94:6]  

في من لا يحضره الفقيه باسناده إلى النبي صلى الله عليه وآله قال: واعلم ان مع العسر يسرا وان مع الصبر النصر وان الفرج مع الكرب وان مع العسر يسرا ان مع العسر يسرا

In Man La Yahzar Al-Faqih, by its chain going up to the Rasool Allah^-saww

The Rasool Allah^-saww has said: ‘And know that with the difficulty there is ease, and that with the patience is the Help, and that relief is with the affliction, Then surely with the difficulty, there is ease [94:5] Surely with the difficulty there is ease [94:6]’’.[17]

قَالَتْ‏ يَا أَبَهْ‏ قَدْ سَرَرْتَنِي‏ وَ أَحْزَنْتَنِي قَالَ كَذَلِكِ يَا بُنَيَّةِ أُمُورُ الدُّنْيَا يَشُوبُ سُرُورُهَا حُزْنَهَا وَ صَفْوُهَا كَدِرَهَا أَ فَلَا أَزِيدُكِ يَا بُنَيَّةِ قَالَتْ بَلَى يَا رَسُولَ

(In a long Hadith) Syeda^-asws said: ‘O father^-saww! You^—saww have cheered me—^asws and saddened me-^-asws’. He^-saww said: ‘O daughter^-asws! Like that are the affairs of the world. Its happiness is mixed with its grief, and its cleanliness with its filth……..(an extract).[18]

وَ الدَّهْرُ يَوْمَانِ يَوْمٌ لَكَ وَ يَوْمٌ عَلَيْكَ فَإِذَا كَانَ لَكَ فَلَا تَبْطَرْ وَ إِذَا كَانَ عَلَيْكَ فَاصْبِرْ

And the times are of two days – a day being for you and a day against you. When it were to be for you, do not be arrogant, and where it were to be against you, then be patient’’.^[19]

 

 

و عن الحسن قال:خرج النبي صلى الله عليه و آله مسرورا فرحا و هو يضحك و يقول لن يغلب عسر يسرين‏ «فَإِنَ‏ مَعَ الْعُسْرِ يُسْراً إِنَّ مَعَ الْعُسْرِ يُسْراً

And from Al-Hassan having said, ‘The Prophet^–saww, may the Salawaat of Allah^–azwj be upon him^–saww came out cheerful, happy, and he^–saww smiling and saying: ‘Hardship will never overcome the ease! Then, surely with the difficulty, there is ease [94:5] Surely, with the difficulty there is ease [94:6]’.

VERSES 7 & 8

فَإِذَا فَرَغْتَ فَانْصَبْ {7}

So when you are free, then nominate (your successor) [94:7]  

وَإِلَىٰ رَبِّكَ فَارْغَبْ {8}

And crave for reaching to your Lord [94:8]

و عن أبي حاتم الرازي: أن جعفر بن محمد (عليهما السلام) قرأ فَإِذا فَرَغْتَ فَانْصَبْ قال: «فإذا فرغت من إكمال الشريعة فانصب عليا لهم إماما

And from Abu Hatim Al-Razy that,

‘Ja’far^-asws Bin Muhammad^-asws recited: So when you are free, then nominate [94:7], he^-asws said: ‘So when you^-saww are free from completing the Law (Sharia), then nominate Ali^-asws as an Imam^-asws for them’’.[20]

و عنه: عن محمد بن همام، بإسناده، عن إبراهيم بن هاشم، عن ابن أبي عمير، عن المهلبي، عن سلمان، قال: قلت لأبي عبد الله (عليه السلام): و قوله: فَإِذا فَرَغْتَ فَانْصَبْ؟ قال: «إن الله عز و جل أمره بالصلاة و الزكاة و الصوم و الحج، ثم أمره إذا فعل ذلك أن ينصب عليا وصيه

And from him, from Muhammad Bin Hamam, by his chain from Ibrahim Bin Hashim, from Ibn Abu Umeyr, from Al-Mahalby, from Salman who said:

‘I said to Abu Abdullah^-asws, ‘And (What about) His^-azwj Words: So when you are free, then nominate [94:7]?’ He^-asws said: ‘Allah^-azwj Mighty and Majestic Commanded Rasool^-saww for the Salat, and the Zakat, and the Fasting, and the Hajj, then Commanded him^-saww that when he^-saww has done that, he^-saww should nominate Ali^-asws as his^-saww successor^-asws’.[21]

محمد بن العباس، قال: حدثنا محمد بن همام، عن عبد الله بن جعفر، عن الحسن بن موسى، عن علي بن حسان، عن عبد الرحمن، عن أبي عبد الله جعفر بن محمد (عليه السلام): قال: «قال [الله‏] سبحانه و تعالى فَإِذا فَرَغْتَ من نبوتك فَانْصَبْ عليا [وصيا] وَ إِلى رَبِّكَ فَارْغَبْ في ذلك

Muhammad Bin Al-Abbas, from Muhammad Bin Hamam, from Abdullah Bin Ja’far, from Al-Hassan Bin Musa, from Ali Bin Hasaan, from Abdul Rahman, who has said:

‘From Abu Abdullah Ja’far^-asws Bin Muhammad^-asws having said: ‘Allah^-azwj, Glorious and Exalted Said: So, when you are free [94:7] from your^-saww Prophet-hood (duties), then nominate [94:7] – Ali^-asws as a successor^-asws, And to your Lord be hopeful [94:8], regarding that’.[22]

مُحَمَّدُ بْنُ الْحُسَيْنِ وَ غَيْرُهُ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ عِيسَى وَ مُحَمَّدُ بْنُ يَحْيَى وَ مُحَمَّدُ بْنُ الْحُسَيْنِ جَمِيعاً عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ وَ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ عَبْدِ الْحَمِيدِ بْنِ أَبِي الدَّيْلَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَوْصَى مُوسَى ( عليه السلام ) إِلَى يُوشَعَ بْنِ نُونٍ وَ أَوْصَى يُوشَعُ بْنُ نُونٍ إِلَى وَلَدِ هَارُونَ وَ لَمْ يُوصِ إِلَى وَلَدِهِ وَ لَا إِلَى وَلَدِ مُوسَى إِنَّ اللَّهَ تَعَالَى لَهُ الْخِيَرَةُ يَخْتَارُ مَنْ يَشَاءُ مِمَّنْ يَشَاءُ

Muhammad Bin Al Husayn and someone else, from Sahl, from Muhammad Bin Isa and Muhammad Bin Yahya and Muhammad Bin Al Husayn, altogether from Muhammad Bin Sinan, from Ismail Bin Jabir and Abdul Kareem Bin Amro, from Abdul Hameed Bin Abu Al Daylam,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Musa^-as bequeathed to Yoshua^-as Bin Noon^-as, and Yoshua^-as Bin Noon^-as bequeathed to a son of Haroun^-as and did not bequeath to his^-as own son, nor to a son of Musa^-as. Allah^-azwj the Exalted Gave him^-as the choice that he^-as can choose the one whom he^-as so desires to, from the ones he^-as so desires to.

وَ بَشَّرَ مُوسَى وَ يُوشَعُ بِالْمَسِيحِ ( عليه السلام ) فَلَمَّا أَنْ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ الْمَسِيحَ ( عليه السلام ) قَالَ الْمَسِيحُ لَهُمْ إِنَّهُ سَوْفَ يَأْتِي مِنْ بَعْدِي نَبِيٌّ اسْمُهُ أَحْمَدُ مِنْ وُلْدِ إِسْمَاعِيلَ ( عليه السلام ) يَجِي‏ءُ بِتَصْدِيقِي وَ تَصْدِيقِكُمْ وَ عُذْرِي وَ عُذْرِكُمْ وَ جَرَتْ مِنْ بَعْدِهِ فِي الْحَوَارِيِّينَ فِي الْمُسْتَحْفَظِينَ وَ إِنَّمَا سَمَّاهُمُ اللَّهُ تَعَالَى الْمُسْتَحْفَظِينَ لِأَنَّهُمُ اسْتُحْفِظُوا الِاسْمَ الْأَكْبَرَ وَ هُوَ الْكِتَابُ الَّذِي يُعْلَمُ بِهِ عِلْمُ كُلِّ شَيْ‏ءٍ الَّذِي كَانَ مَعَ الْأَنْبِيَاءِ ( صلوات الله عليهم )

And Musa^-as and Yoshua^-as gave glad tidings of the Messiah^-as. So when Allah^-azwj Mighty and Majestic Sent the Messiah^-as, the Messiah^-as said to them: ‘There would be soon coming a Prophet^-saww after me^-as whose name is Ahmad^-saww, from the children of Ismail^-as. He^-saww would come ratifying me^-as and ratifying you, and my^-as justifications and your justifications’. And there flowed from after him^-as among the disciples, among the preservers, and rather Allah^-azwj Named them as ‘preservers’ because they preserved the Great Name, and it is the ‘Book’ through which one can find out the knowledge of everything which was with the Prophets^-as.

فَلَمْ تَزَلِ الْوَصِيَّةُ فِي عَالِمٍ بَعْدَ عَالِمٍ حَتَّى دَفَعُوهَا إِلَى مُحَمَّدٍ ( صلى الله عليه وآله ) فَلَمَّا بَعَثَ اللَّهُ عَزَّ وَ جَلَّ مُحَمَّداً ( صلى الله عليه وآله ) أَسْلَمَ لَهُ الْعَقِبُ مِنَ الْمُسْتَحْفِظِينَ وَ كَذَّبَهُ بَنُو إِسْرَائِيلَ وَ دَعَا إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ جَاهَدَ فِي سَبِيلِه

So the bequest did not cease to be in a knowledgeable one after a knowledgeable one until it was handed over to Muhammad^-saww. So when Allah^-azwj Mighty and Majestic Sent Muhammad^-saww, the descendants from the ‘preservers’ submitted to him^-saww and the Children of Israel belied him^-saww, and they (the descendants of the preservers) called to Allah^-azwj and fought in His^-azwj Way.

ثُمَّ أَنْزَلَ اللَّهُ جَلَّ ذِكْرُهُ عَلَيْهِ أَنْ أَعْلِنْ فَضْلَ وَصِيِّكَ فَقَالَ رَبِّ إِنَّ الْعَرَبَ قَوْمٌ جُفَاةٌ لَمْ يَكُنْ فِيهِمْ كِتَابٌ وَ لَمْ يُبْعَثْ إِلَيْهِمْ نَبِيٌّ وَ لَا يَعْرِفُونَ فَضْلَ نُبُوَّاتِ الْأَنْبِيَاءِ ( عليهم السلام ) وَ لَا شَرَفَهُمْ وَ لَا يُؤْمِنُونَ بِي إِنْ أَنَا أَخْبَرْتُهُمْ بِفَضْلِ أَهْلِ بَيْتِي فَقَالَ اللَّهُ جَلَّ ذِكْرُهُ وَ لا تَحْزَنْ عَلَيْهِمْ وَ قُلْ سَلامٌ فَسَوْفَ يَعْلَمُونَ

Then Allah^-azwj, Majestic is His^-azwj Mention, Revealed unto him^-saww: “Proclaim the merits of your^-saww successor^-asws!” So he^-saww said: ‘Lord^-azwj! The Arabs are a disloyal people. There has not happened to be a Book among them nor a Prophet^-as was Sent to them, but they are neither recognising the merits of the Prophet-hoods of the Prophets^-as, nor their^-as nobilities, nor would they be believing in me^-saww if I^-saww were to inform them with the merits of the People^-asws of my^-saww Household’. So Allah^-azwj, Majestic is His^-azwj Mention Said: “And do not grieve upon them and say: (So pardon them) and say: ‘Salam!’, for soon they would come to know [43:89]’.

فَذَكَرَ مِنْ فَضْلِ وَصِيِّهِ ذِكْراً فَوَقَعَ النِّفَاقُ فِي قُلُوبِهِمْ فَعَلِمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ذَلِكَ وَ مَا يَقُولُونَ فَقَالَ اللَّهُ جَلَّ ذِكْرُهُ يَا مُحَمَّدُ وَ لَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِما يَقُولُونَ فَإِنَّهُمْ لا يُكَذِّبُونَكَ وَ لكِنَّ الظَّالِمِينَ بِآياتِ اللَّهِ يَجْحَدُونَ وَ لَكِنَّهُمْ يَجْحَدُونَ بِغَيْرِ حُجَّةٍ لَهُمْ

So he^-saww mentioned the merits of his^-saww successor^-asws with a mention, and the hypocrisy occurred in their hearts. So Rasool-Allah^-saww knew that and what they were saying, so Allah^-azwj, Majestic is His^-azwj Mention, Said: “O Muhammad^-saww! We do Know it has grieved you, that which they are saying. They are not belying you, but the unjust ones are rejecting the Signs of Allah [6:33] ”. But they were denying without there being any proof/argument for them.

وَ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَتَأَلَّفُهُمْ وَ يَسْتَعِينُ بِبَعْضِهِمْ عَلَى بَعْضٍ وَ لَا يَزَالُ يُخْرِجُ لَهُمْ شَيْئاً فِي فَضْلِ وَصِيِّهِ حَتَّى نَزَلَتْ هَذِهِ السُّورَةُ فَاحْتَجَّ عَلَيْهِمْ حِينَ أُعْلِمَ بِمَوْتِهِ وَ نُعِيَتْ إِلَيْهِ نَفْسُهُ

And it was so that Rasool-Allah^-saww used to harmonise with them and assist with some of them upon the others, and he^-saww did not cease to bring out for them something regarding the merits of his^-saww successor^-asws until this Chapter was Revealed. So he^-saww argued against them when he^-saww knew of (nearness of) his^-saww own death, and gave the news of it to himself^-saww.

فَقَالَ اللَّهُ جَلَّ ذِكْرُهُ فَإِذا فَرَغْتَ فَانْصَبْ وَ إِلى رَبِّكَ فَارْغَبْ يَقُولُ إِذَا فَرَغْتَ فَانْصَبْ عَلَمَكَ وَ أَعْلِنْ وَصِيَّكَ فَأَعْلِمْهُمْ فَضْلَهُ عَلَانِيَةً

So Allah^-azwj, Majestic is His^-azwj Mention Said: So, when you are free, then nominate [94:7] And to your Lord be hopeful [94:8]. He^-saww is Saying: “When you^-saww are free, then nominate your^-saww flag and proclaim your^-saww successor^-asws, so let them (people) know his^-asws merits publicly”.

فَقَالَ ( صلى الله عليه وآله ) مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ اللَّهُمَّ وَالِ مَنْ وَالَاهُ وَ عَادِ مَنْ عَادَاهُ ثَلَاثَ مَرَّاتٍ ثُمَّ قَالَ لَأَبْعَثَنَّ رَجُلًا يُحِبُّ اللَّهَ وَ رَسُولَهُ وَ يُحِبُّهُ اللَّهُ وَ رَسُولُهُ لَيْسَ بِفَرَّارٍ يُعَرِّضُ بِمَنْ رَجَعَ يُجَبِّنُ أَصْحَابَهُ وَ يُجَبِّنُونَهُ

So he^-saww said: ‘The one whose Master I^-saww was, so Ali^-asws is his Master! O Allah^-azwj! Befriend the one who befriends him^-asws and be Inimical to the one who is inimical to him^-asws’ – three times. Then he^-saww said (on the Day of Khyber): ‘I^-saww shall be sending a man who loves Allah^-azwj and His^-azwj Rasool^-saww, and Allah^-azwj and His^-azwj Rasool^-saww love him^-asws. He^-asws isn’t with fleeing’ thus exposing the cowards from his^-saww companions and their cowardice.

وَ قَالَ ( صلى الله عليه وآله ) عَلِيٌّ سَيِّدُ الْمُؤْمِنِينَ وَ قَالَ عَلِيٌّ عَمُودُ الدِّينِ وَ قَالَ هَذَا هُوَ الَّذِي يَضْرِبُ النَّاسَ بِالسَّيْفِ عَلَى الْحَقِّ بَعْدِي وَ قَالَ الْحَقُّ مَعَ عَلِيٍّ أَيْنَمَا مَالَ وَ قَالَ إِنِّي تَارِكٌ فِيكُمْ أَمْرَيْنِ إِنْ أَخَذْتُمْ بِهِمَا لَنْ تَضِلُّوا كِتَابَ اللَّهِ عَزَّ وَ جَلَّ وَ أَهْلَ بَيْتِي عِتْرَتِي أَيُّهَا النَّاسُ اسْمَعُوا وَ قَدْ بَلَّغْتُ إِنَّكُمْ سَتَرِدُونَ عَلَيَّ الْحَوْضَ فَأَسْأَلُكُمْ عَمَّا فَعَلْتُمْ فِي الثَّقَلَيْنِ وَ الثَّقَلَانِ كِتَابُ اللَّهِ جَلَّ ذِكْرُهُ وَ أَهْلُ بَيْتِي فَلَا تَسْبِقُوهُمْ فَتَهْلِكُوا وَ لَا تُعَلِّمُوهُمْ فَإِنَّهُمْ أَعْلَمُ مِنْكُمْ

And he^-saww said: ‘Ali^-asws is the chief of the Momineen’, and said: ‘Ali^-asws is the pillar of the Religion’, and said: ‘This is the one who would be striking the people with the sword upon the Truth after me^-saww’, and said: ‘The Truth is with Ali^-asws wherever he^-asws so inclines’. And said: ‘I^-saww leave behind among you all two matters. If you were to take to these two, you will never stray – the Book of Allah^-azwj Mighty and Majestic and the People^-asws of my^-saww Household, my^-saww family. O you people! Listen, and I^-saww have delivered (the Message). You will soon be returning to me^-saww at the Fountain, and I^-saww will be asking you all about what you had done with the two weighty things, and the two weighty things are the Book of Allah^-azwj, Mighty is His^-azwj Mention and the People^-asws of my^-saww Household. Therefore, do not precede them^-asws for you will be destroyed, and not do (try to) teach them^-asws, for they^-asws are more knowledgeable than you are’.

فَلَمَّا رَجَعَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنْ حَجَّةِ الْوَدَاعِ نَزَلَ عَلَيْهِ جَبْرَئِيلُ ( عليه السلام ) فَقَالَ يا أَيُّهَا الرَّسُولُ بَلِّغْ ما أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَ إِنْ لَمْ تَفْعَلْ فَما بَلَّغْتَ رِسالَتَهُ وَ اللَّهُ يَعْصِمُكَ مِنَ النَّاسِ إِنَّ اللَّهَ لا يَهْدِي الْقَوْمَ الْكافِرِينَ

When Rasool-Allah^-saww returned from the Farewell Hajj, Jibraeel^-as descended unto him^-saww and said: O you Rasool! Deliver what has been Revealed unto you from your Lord; and if you don’t do so, then you have not delivered His Message, and Allah will Protect you from the people. Surely Allah does not Guide the Kafir people [5:67].

فَنَادَى النَّاسَ فَاجْتَمَعُوا وَ أَمَرَ بِسَمُرَاتٍ فَقُمَّ شَوْكُهُنَّ ثُمَّ قَالَ ( صلى الله عليه وآله ) يَا أَيُّهَا النَّاسُ مَنْ وَلِيُّكُمْ وَ أَوْلَى بِكُمْ مِنْ أَنْفُسِكُمْ فَقَالُوا اللَّهُ وَ رَسُولُهُ فَقَالَ مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ اللَّهُمَّ وَالِ مَنْ وَالَاهُ وَ عَادِ مَنْ عَادَاهُ ثَلَاثَ مَرَّاتٍ

So he^-saww called the people, and they gathered, and he^-saww ordered with the clearing (of the ground), so the thorns were removed. Then he^-saww said: ‘O you people! Who is your guardian and closer with you all than your own selves?’ So they (people) said, ‘Allah^-azwj and His^-azwj Rasool^-saww!’ So he^-saww said: ‘The one whose Master I^-saww am, so Ali^-asws is his Master. O Allah^-azwj! Befriend the one who befriends him^-asws and be Inimical to the one who is inimical to him^-asws’ – three times.

فَوَقَعَتْ حَسَكَةُ النِّفَاقِ فِي قُلُوبِ الْقَوْمِ وَ قَالُوا مَا أَنْزَلَ اللَّهُ جَلَّ ذِكْرُهُ هَذَا عَلَى مُحَمَّدٍ قَطُّ وَ مَا يُرِيدُ إِلَّا أَنْ يَرْفَعَ بِضَبْعِ ابْنِ عَمِّهِ

So the thorns of hypocrisy occurred in the hearts of the people and they said, ‘Allah^-azwj, Majestic is His^-azwj Mention has not Revealed this unto Muhammad^-saww at all, and he^-saww does not intend except to raise the shoulder of his^-asws cousin^-asws’.

ثُمَّ أَتَاهُ جَبْرَئِيلُ فَقَالَ يَا مُحَمَّدُ إِنَّكَ قَدْ قَضَيْتَ نُبُوَّتَكَ وَ اسْتَكْمَلْتَ أَيَّامَكَ فَاجْعَلِ الِاسْمَ الْأَكْبَرَ وَ مِيرَاثَ الْعِلْمِ وَ آثَارَ عِلْمِ النُّبُوَّةِ عِنْدَ عَلِيٍّ ( عليه السلام ) فَإِنِّي لَمْ أَتْرُكِ الْأَرْضَ إِلَّا وَ لِيَ فِيهَا عَالِمٌ تُعْرَفُ بِهِ طَاعَتِي وَ تُعْرَفُ بِهِ وَلَايَتِي وَ يَكُونُ حُجَّةً لِمَنْ يُولَدُ بَيْنَ قَبْضِ النَّبِيِّ إِلَى خُرُوجِ النَّبِيِّ الْآخَرِ

Then Jibraeel^-as came over to him^-saww and he^-as said: ‘O Muhammad^-saww! (Allah^-azwj is Saying): “You^-saww have spent your^-saww Prophet-hood and completed your^-saww days, therefore make the Great Name, and the inherited Knowledge, and the traces (Ahadeeth) of the Knowledge of the Prophet-hood to be with Ali^-asws, for I^-azwj do not Leave the earth except there is a scholar for Me^-azwj in it, by whom My^-azwj obedience can be recognised, and by him^-asws My^-azwj Wilayah can be recognised, and he^-asws can happen to be My^-azwj Divine Authority to the ones who would be born from the passing away of a Prophet^-as to the coming out of another Prophet^-as”’.

قَالَ فَأَوْصَى إِلَيْهِ بِالِاسْمِ الْأَكْبَرِ وَ مِيرَاثِ الْعِلْمِ وَ آثَارِ عِلْمِ النُّبُوَّةِ وَ أَوْصَى إِلَيْهِ بِأَلْفِ كَلِمَةٍ وَ أَلْفِ بَابٍ يَفْتَحُ كُلُّ كَلِمَةٍ وَ كُلُّ بَابٍ أَلْفَ كَلِمَةٍ وَ أَلْفَ بَابٍ

He^-asws said: ‘So he^-saww bequeathed to him^-asws with the Great Name, and the inherited Knowledge, and traces (Ahadeeth) of the Knowledge of the Prophet-hood, and bequeathed to him^-asws with a thousand words and a thousand topics, with each word and each topic opening a thousand words and a thousand topics’.[23]

ابن شهر آشوب: عن الباقر و الصادق (عليهما السلام)، في قوله تعالى: فَإِذا فَرَغْتَ من دينك فَانْصَبْ عليا للولاية تهتدي به الفرقة

Ibn Shehr Ashub, says:

‘From Al-Baqir^-asws and Al-Sadiq^-asws regarding the Words of the Exalted: So when you are free, then nominate [94:7], Ali^-asws for the Wilayah, the (Shia) sect can be Guided by it’’.[24]

Summary of Al-Inshirah

In Tafseer e Qummi, it is:

فس، تفسير القمي‏ أَ لَمْ نَشْرَحْ لَكَ صَدْرَكَ‏ قَالَ بِعَلِيٍّ فَجَعَلْنَاهُ وَصِيَّكَ قَالَ وَ حِينَ فَتَحَ مَكَّةَ وَ دَخَلَتْ قُرَيْشٌ فِي الْإِسْلَامِ شَرَحَ اللَّهُ صَدْرَهُ وَ سَرَّهُ- وَ وَضَعْنا عَنْكَ وِزْرَكَ‏ قَالَ بِعَلِيٍّ الْحَرْبَ- الَّذِي أَنْقَضَ ظَهْرَكَ‏ أَيْ أَثْقَلَ ظَهْرَكَ‏

Tafseer Al-Qummi – Did We not Expand your chest for you? [94:1]. He^-azwj Said, ‘With Ali^-asws, so We^-azwj have Made him^-asws your^-saww successor^-asws’. He said, ‘And when he^-saww conquered Makkah and Quraysh entered into Al-Islam, Allah^-azwj Expanded his^-saww chest and cheered him^-saww – And Placed down your burden from you, [94:2]. He said, ‘By Ali^-asws, the war – Which was breaking your back? [94:3] – i.e. weighing down your^-saww back.

وَ رَفَعْنا لَكَ ذِكْرَكَ‏ قَالَ‏ تُذْكَرُ إِذَا ذُكِرْتُ وَ هُوَ قَوْلُ النَّاسِ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص

And We Raised your Zikr for you? [94:4]. He^-azwj Said: ‘You^-saww will be mentioned whenever I^-azwj am mentioned’ – and it is the word of the people, ‘I testify there is no god except Allah^-azwj, and I testify that Muhammad^-saww is Rasool^-saww of Allah^-azwj’.

ثُمَّ قَالَ‏ إِنَّ مَعَ الْعُسْرِ يُسْراً قَالَ مَا كُنْتَ فِي الْعُسْرِ أَتَاكَ الْيُسْرُ- فَإِذا فَرَغْتَ فَانْصَبْ‏ قَالَ فَإِذَا فَرَغْتَ مِنْ حَجَّةِ الْوَدَاعِ فَانْصِبْ أَمِيرَ الْمُؤْمِنِينَ ع‏ وَ إِلى‏ رَبِّكَ فَارْغَبْ‏

Then He^-azwj Said: ‘Then, surely with the difficulty, there is ease [94:5]. He^-azwj Said, ‘Whatever difficulty you^-saww were in, We^-azwj Gave you^-saww ease’. So when you are free, then nominate [94:7]. He^-azwj Said: ‘So, when you^-saww are free from the farewell Hajj, then nominate Amir Al-Momineen^-asws, And to your Lord be hopeful [94:8]’’.^[25]

The Announcement of Successor and the Completion of Religion:

محمد بن يعقوب: عن أبي محمد القاسم بن العلاء (رحمه الله)، رفعه، عن عبد العزيز بن مسلم، قال: كنا مع الرضا (عليه السلام) بمرو، فاجتمعنا في الجامع يوم الجمعة في بدء مقدمنا، فأداروا أمر الإمامة، و كثرة اختلاف الناس فيها، فدخلت على سيدي (عليه السلام)، فأعلمته في خوض الناس فيه، فتبسم (عليه السلام)، ثم قال: «يا عبد العزيز، جهل القوم، و خدعوا عن أديانهم

Muhammad Bin Yaqoub, from Abu Muhammad Al-Qasim Bin Al-A’la, raising it, from Abdul Aziz Bin Muslim who said,

‘I was with Al-Reza^-asws as Merv, and we had gathered in the Mosque on Friday during the beginning of our arrival. So they were narrating the matter of the Imamate, and there was a lot of differing by the people with regards to it. So I went over to my Master^-asws and informed him^-asws of the quarrelling of the people regarding it. So he^-asws smiled at me, then said: ‘O Abdul Aziz! The people are ignorant and have been deceived about their religions.

إن الله عز و جل لم يقبض نبيه (صلى الله عليه و آله) حتى أكمل له الدين، و أنزل عليه القرآن فيه تبيان كل شي‏ء، بين فيه الحلال و الحرام، و الحدود و الأحكام، و جميع ما يحتاج إليه الناس كملا

Allah^-azwj Mighty and Majestic did not Cause His^-azwj Prophet^-saww to pass away until Completing the Religion for him^-saww, and Revealed the Quran unto him^-saww in which is the explanation of everything, regarding the Permissibles, and the Prohibitions, and the Legal punishment, and the Ordinances, and the entirety of what the people would be needy to from him^-saww in totality.

و قال عز و جل: ما فَرَّطْنا فِي الْكِتابِ مِنْ شَيْ‏ءٍ و أنزل فيه ما أنزل في حجة الوداع- و هي آخر عمره (صلى الله عليه و آله)-: الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَ أَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَ رَضِيتُ لَكُمُ الْإِسْلامَ دِيناً، و أمر الإمامة من تمام الدين

And the Mighty and Majestic Said: We did not neglect in the Book of anything [6:38]; and Revealed in it what He^-azwj Revealed during the Farewell Pilgrimage – and it was at the end of his^-saww lifetime: Today I Perfected your Religion for you and Completed My Favour upon you, and am Pleased with Al Islam as a Religion for you [5:3]. And the matter of Imamate is from the Completion of the Religion.

و لم يمض رسول الله (صلى الله عليه و آله) حتى بين لامته معالم دينهم، و أوضح لهم سبيلهم، و تركهم على قصد سبيل الحق، و أقام لهم عليا (عليه السلام) علما و إماما، و ما ترك شيئا تحتاج إليه الامة إلا بينه، فمن زعم أن الله عز و جل لم يكمل دينه فقد رد كتاب الله، و من رد كتاب الله فهو كافر به.

And Rasool-Allah^-saww did not leave (this world) until he^-saww had explained to his^-saww community, then the matters of their Religion, and clarified for them their way, and left them facing the Way of the Truth. And he^-saww nominated for them Ali^-asws as a flag and an Imam^-asws. And he^-saww did not leave anything out which the community would need from him^-saww except that he^-saww explained it. So the one who claims that Allah^-azwj Mighty and Majestic did not Complete His^-azwj Religion, so he has rejected the Book  of Allah^-azwj, and the one who rejects the Book of Allah^-azwj so he is a Kafir with it’.^[26]

عن جعفر بن محمد الخزاعي، عن أبيه، قال: سمعت أبا عبد الله (عليه السلام) يقول: «لما نزل رسول الله (صلى الله عليه و آله) عرفات يوم الجمعة أتاه جبرئيل (عليه السلام)، فقال له: يا محمد، إن الله يقرئك السلام، و يقول لك: قل لامتك الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ بولاية علي بن أبي طالب وَ أَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَ رَضِيتُ لَكُمُ الْإِسْلامَ دِيناً و لست انزل عليكم بعد هذا، قد أنزلت عليكم الصلاة و الزكاة و الصوم و الحج، و هي الخامسة، و لست أقبل هذه الأربعة إلا بها

From Ja’far Bin Muhammad Al Khazai’e, from his father who said,

‘I heard Abu Abdullah^-asws saying: ‘When Rasool-Allah^-saww encamped at Arafaat on the day of Friday, Jibraeel^-as came up to him^-saww as said to him^-saww: ‘O Muhammad^-saww! Allah^-azwj Conveys His^-azwj Greeting to you^-saww and is Saying to you^-saww: “Say to your^-saww community Today I Perfected your Religion for you by the Wilayah of Ali Bin Abu Talib^-asws and Completed My Favour upon you, and am Pleased with Al-Islam as a Religion for you [5:3], and there will not be Revealed upon you all (any Obligation) after this, for there has been Revealed unto you the Salat, and the Zakat, and the Soam, and the Hajj, and this is the fifth, and these four wouldn’t be Acceptable except by it (Wilayah)’.^[27]

و عنه، قال: أخبرنا جماعة، عن أبي المفضل، قال: حدثنا أبو محمد الفضل بن محمد بن المسيب الشعرانيبجرجان، قال: حدثنا هارون بن عمر بن عبد العزيز بن محمد بن أبو موسى المجاشعي، قال: حدثنا محمد بن جعفر بن محمد، عن أبيه أبي عبد الله (عليه السلام)، عن علي أمير المؤمنين (عليه السلام)، قال: «سمعت رسول الله (صلى الله عليه و آله) يقول: بناء  الإسلام على خمس خصال: على الشهادتين، و القرينتين

And from him, said, ‘A group informed us from Abu Al Mufazzal, from Abu Muhammad Al Fazl Bin Muhammad Bin Al Musayyab Al Sharanayjarjan, from Haroun Bin Umar Bin Abdul Aziz Bin Muhammad Bin Abu Musa Al Majashy,

(It has been narrated) from Muhammad son of Ja’far^-asws Bin Muhammad^-asws, from Abu Abdullah^-asws, from Amir Al-Momineen^-asws who said, ‘I^-asws heard Rasool-Allah^-saww saying: ‘Al-Islam is built upon five characteristics – upon the two testimonies and the two pairs’.

قيل له: أما الشهادتان فقد عرفناهما، فما القرينتان؟

It was said to him^-saww, ‘As for the two testimonies, so we have recognised them both. But, what are the two pairs?’

قال: الصلاة و الزكاة، فإنه لا تقبل إحداهما إلا بالأخرى، و الصيام و حج بيت الله من استطاع إليه سبيلا، و ختم ذلك بالولاية، فأنزل الله عز و جل: الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَ أَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَ رَضِيتُ لَكُمُ الْإِسْلامَ دِيناً

He^-saww said: ‘The Salat and the Zakat (being one pair), for one of these is not Acceptable except with the other one; and the Soam and the Hajj of the House of Allah^-azwj for the one who can capacity to it (being another pair), and that is sealed by the Wilayah. So Allah^-azwj Mighty and Majestic Revealed: Today I Perfected your Religion for you and Completed My Favour upon you, and am Pleased with Al-Islam as a Religion for you [5:3]’’.^[28]

[1]                          تفسير القمي، ج‏2، ص: 428

[2]        بصائر الدرجات في فضائل آل محمد صلى الله عليهم، ج‏1، ص: 72

[3] Bihar Al-Anwaar – V 36, The book of History – Amir Al-Momineen^-asws, Ch 39 H 87 a

[4] (ثواب الأعمال: 123)

[5] Tafseer Al Burhan – H 11715

[6] Tafseer Al Burhan – H 11716

[7] Tafseer Al Burhan – H 11717

[8] Kitaab Sulaym Bin Qays Al Hilali – H 88

[9] (بصائر الدرجات: 92/ 3.)

[10] (تأويل الآيات 2: 812/ 3)

[11] (المناقب 3: 23.) (Extract)

[12] (المناقب 3: 23.)

[13] (الفضائل لابن شاذان: 151، البحار 36: 116/ 63)

[14] Tafseer Noor Al Saqalayn CH 94 H 9 (Extract)

[15] (المناقب 3: 23.) (Extract)

[16] Tafseer Noor Al Saqalayn – CH 94 H 9

[17] Tafseer Noor Al Saqalayn – CH 94 H 13

[18]                         بحار الأنوار (ط – بيروت)، ج‏40، ص: 67

[19] Nahj Al Balagah – Saying 396

[20] (المناقب 3: 23.)

[21] (تأويل الآيات 2: 812/ 3) (Extract)

[22] (تأويل الآيات 2: 811/ 1)

[23] Al Kafi V 1 – The Book Of Divine Authority CH 65 H 3 (Extracts)

[24] (المناقب 3: 23.) (Extract)

[25] Bihar Al-Anwaar – V 36, The book of History – Amir Al-Momineen^-asws, Ch 39 H 87 a

[26] الكافي 1: 154/ 1 (Extract)

[27] تفسير العيّاشي 1: 293/ 21

[28] الأمالي 2: 131