Al Maarij

CHAPTER 70

AL-MA’ARIJ

(The Ways of Ascent)

(44 VERSES)

VERSES 1 – 44

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

Brief Introduction of Al-Maarij (71):

Sura Al-Maarij (44 verses) was revealed in Makkah.[1]

‘From Abu Al-Hassan^-asws, may the Salawaat of Allah^-azwj be upon him^-asws regarding His^-azwj Words: A questioner, asked for the Punishment to befall [70:1]. He^-asws said: ‘A man asked about the successors^-asws and about the glory of Laylat Al-Qadr and they^-asws are inspired during it.  The Prophet^-saww said: ‘He asks about the Punishment to befall, then he denies that it may not happen. When it befalls, there isn’t any defender for it.  (It is) from Allah, One with the ways of ascent [70:3], he^-saww said: ‘The Angels and the Spirit ascend – in the morning of Laylat Al-Qadr – to Him [70:4], from presence of the Prophet^-saww and the successor^-asws’’.^[2]

Tafseer Al-Qummi – A questioner, asked for the Punishment to befall [70:1]. He said, ‘Abu Ja’far^-asws was asked about the Meaning of this: so he^-asws said: ‘A fire which would come out from the west and an Angel would be driving it from behind it. It would come to the house of the clan of Sa’ad Bin Haman at their Masjid, so it would not leave any house of the clan of Umayya except it would incinerate it and its people, and it would not leave a house wherein the Progeny^-asws of Muhammad^-saww was wronged, except it would incinerate it, and that is Al-Mahdi^-asws’’.^[3]

Also, in a Hadith for the supplication to be recited during the night of the 21^st of the month of Ramazan is Imam^-asws said recite:  O Allah^-azwj, and Make me from those who are guardians of their entrustments and their agreements [70:32] And those who are steadfast with their more than two testimonies [70:33] And those who are preserving upon their Salats [70:34]’ – up to end of the supplication, and its mention has passed in the first report’’.^[4]

MERITS

ابن بابويه: بإسناده عن جابر، عن أبي عبد الله (عليه السلام)، قال: أكثروا من قراءة سَأَلَ سائِلٌ فإن من أكثر قراءتها لم يسأله الله تعالى يوم القيامة عن ذنب عمله، و أسكنه الجنة مع محمد (صلى الله عليه و آله) إن شاء الله تعالى

Ibn Babuwayh, by his chain, from Jabir, who has said:

‘Abu Abdullah^-asws has said: ‘Frequent yourselves in the recitation of: A questioner, asked [70:1] (Surah Al-Ma’arij), for the one who frequently recites it, would not be Questioned by Allah^-azwj the Exalted on the Day of Judgement, about the sins he committed, and He^-azwj would Settle him with Muhammad^-saww, if Allah^-azwj so Desires it’.[5]

و قال رسول الله (صلى الله عليه و آله): «من قرأها و هو مسجون أو مأسور فرج الله تعالى عنه و رجع إلى أهله سالما

And Rasool-Allah^-saww said: ‘The one who recites it (Surah Al-Ma’arij) while he is imprisoned, or held captive, Allah^-azwj the Exalted would Set him free from it, and he would return to his family safely’.[6]

و قال الصادق (عليه السلام): «من قرأها ليلا أمن من الجنابة و الاحتلام، و أمن في تمام ليله إلى أن يصبح بإذن الله تعالى

And Al-Sadiq^-asws said: ‘The one who recites it (Surah Al-Ma’arij) at night would be safe from the bed wetting (impurities) and wet dreams, and would be safe the whole night up to the morning, by the Permission of Allah^-azwj’.[7]

VERSES 1 – 5

سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ {1}

A questioner, asked for the Punishment to befall [70:1]

لِلْكَافِرِينَ لَيْسَ لَهُ دَافِعٌ {2}

(A Punishment which is specifically) For the Kafirs, (for which) there wouldn’t be a dispeller for it [70:2]

مِنَ اللَّهِ ذِي الْمَعَارِجِ {3}

(It is) from Allah, One with the ways of ascent (climbing-up) [70:3]

تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ {4}

The Angels and the Spirit ascend to Him in that day, its measurement would be of fifty thousand years [70:4]  

فَاصْبِرْ صَبْرًا جَمِيلًا {5}

Therefore, be patient with a beautiful patience [70:5]

The Altered Verse

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ تَعَالَى سَأَلَ سائِلٌ بِعَذابٍ واقِعٍ. لِلْكافِرينَ بِوَلَايَةِ عَلِيٍّ لَيْسَ لَهُ دافِعٌ

Ali Bin Ibrahim, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Muhammad Bin Suleyman, from his father, from Abu Baseer,

‘From Abu Abdullah^-asws regarding the Words of Allah^-azwj the Exalted: A questioner, asked for the Punishment to befall [70:1] For the Kafirs, regarding the Wilayah of Ali, there wouldn’t be a dispeller for it [70:2]’.

ثُمَّ قَالَ هَكَذَا وَ اللَّهِ نَزَلَ بِهَا جَبْرَئِيلُ ( عليه السلام ) عَلَى مُحَمَّدٍ ( صلى الله عليه وآله )

Then he^-asws said: ‘This is how, by Allah^-azwj Jibraeel^-as descended with it unto Muhammad^-saww’.[8]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ قَالَ بَيْنَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) ذَاتَ يَوْمٍ جَالِساً إِذْ أَقْبَلَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالَ لَهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ فِيكَ شَبَهاً مِنْ عِيسَى ابْنِ مَرْيَمَ وَ لَوْ لَا أَنْ تَقُولَ فِيكَ طَوَائِفُ مِنْ أُمَّتِي مَا قَالَتِ النَّصَارَى فِي عِيسَى ابْنِ مَرْيَمَ لَقُلْتُ فِيكَ قَوْلًا لَا تَمُرُّ بِمَلَإٍ مِنَ النَّاسِ إِلَّا أَخَذُوا التُّرَابَ مِنْ تَحْتِ قَدَمَيْكَ يَلْتَمِسُونَ بِذَلِكَ الْبَرَكَةَ

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Suleyman, from his father, from Abu Baseer who said:

‘One day Rasool Allah^-saww was explaining (matters) in a session, when Amir-Al-Momineen^-asws came over. Rasool Allah^-saww said to him^-asws that: ‘In you^-asws there is a similarity with Isa^-as Bin Maryam^-as, and had it not been for a sect from my^-saww community saying regarding you^-asws what the Christians are saying regarding Isa^-as Bin Maryam^-as, I^-saww would have said regarding you^-asws such words that none from the people would pass by you^-asws except that he would take the dust from under your^-asws feet seeking Blessings by that’.

قَالَ فَغَضِبَ الْأَعْرَابِيَّانِ وَ الْمُغِيرَةُ بْنُ شُعْبَةَ وَ عِدَّةٌ مِنْ قُرَيْشٍ مَعَهُمْ فَقَالُوا مَا رَضِيَ أَنْ يَضْرِبَ لِابْنِ عَمِّهِ مَثَلًا إِلَّا عِيسَى ابْنَ مَرْيَمَ

He^-asws said: ‘Two Bedouins became angered along with Al-Mugheira Bin Sho’bat as well a number from the Quraysh among them. So they said, ‘He^-saww was not happy until he^-saww struck an example for the son^-asws of his^-saww uncle^-asws with Isa^-as Bin Maryam^-as’.

فَأَنْزَلَ اللَّهُ عَلَى نَبِيِّهِ ( صلى الله عليه وآله ) فَقَالَ وَ لَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلًا إِذا قَوْمُكَ مِنْهُ يَصِدُّونَ وَ قالُوا أَ آلِهَتُنا خَيْرٌ أَمْ هُوَ ما ضَرَبُوهُ لَكَ إِلَّا جَدَلًا بَلْ هُمْ قَوْمٌ خَصِمُونَ إِنْ هُوَ إِلَّا عَبْدٌ أَنْعَمْنا عَلَيْهِ وَ جَعَلْناهُ مَثَلًا لِبَنِي إِسْرائِيلَ وَ لَوْ نَشاءُ لَجَعَلْنا مِنْكُمْ يَعْنِي مِنْ بَنِي هَاشِمٍ مَلائِكَةً فِي الْأَرْضِ يَخْلُفُونَ

So Allah^-azwj Revealed unto His^-azwj Prophet^-saww Saying: And when an example is struck for the son of Maryam, then your people are laughing loudly [43:57] And they are saying, ‘Are our gods better or him?’ They are not attacking him to you except for quarrelling. But, they are a disputing people [43:58] Surely he is only a servant We Favoured upon and Made him an example for the Children of Israel [43:59] And had We so Desired, We would have Made from you – Meaning the clan of Hashim^-asws, Angels in the earth succeeding (each other) [43:59].

قَالَ فَغَضِبَ الْحَارِثُ بْنُ عَمْرٍو الْفِهْرِيُّ فَقَالَ اللَّهُمَّ إِنْ كانَ هذا هُوَ الْحَقَّ مِنْ عِنْدِكَ أَنَّ بَنِي هَاشِمٍ يَتَوَارَثُونَ هِرَقْلًا بَعْدَ هِرَقْلٍ فَأَمْطِرْ عَلَيْنا حِجارَةً مِنَ السَّماءِ أَوِ ائْتِنا بِعَذابٍ أَلِيمٍ فَأَنْزَلَ اللَّهُ عَلَيْهِ مَقَالَةَ الْحَارِثِ وَ نَزَلَتْ هَذِهِ الْآيَةُ وَ ما كانَ اللَّهُ لِيُعَذِّبَهُمْ وَ أَنْتَ فِيهِمْ وَ ما كانَ اللَّهُ مُعَذِّبَهُمْ وَ هُمْ يَسْتَغْفِرُونَ

He^-asws said: ‘Al-Haaris Bin Amro Al-Fahry became angry and said, ‘O Allah! In case this is the Truth from Your Presence – that the Clan of Hashim^-asws will be inheriting from Heraclius and after Heraclius, then Rain upon us stones from the sky or Give up a painful Punishment [8:32]. So Allah^-azwj Revealed (upon) the words of Al-Haaris and this Verse Came down: And Allah was not going to Punish them while you were among them, nor was Allah Punish them while they are seeking Forgiveness [8:33].

ثُمَّ قَالَ لَهُ يَا ابْنَ عَمْرٍو إِمَّا تُبْتَ وَ إِمَّا رَحَلْتَ فَقَالَ يَا مُحَمَّدُ بَلْ تَجْعَلُ لِسَائِرِ قُرَيْشٍ شَيْئاً مِمَّا فِي يَدَيْكَ فَقَدْ ذَهَبَتْ بَنُو هَاشِمٍ بِمَكْرُمَةِ الْعَرَبِ وَ الْعَجَمِ

Then he^-saww said to him: ‘O Ibn Amro, either you repent or you leave’. He said, ‘O Muhammad^-saww, but you^-saww have made for all of the Quraysh something from what is in your^-saww hands, for the Clan of Hashim^-asws have taken away the prestige of the Arabs and the non-Arabs’.

فَقَالَ لَهُ النَّبِيُّ ( صلى الله عليه وآله ) لَيْسَ ذَلِكَ إِلَيَّ ذَلِكَ إِلَى اللَّهِ تَبَارَكَ وَ تَعَالَى فَقَالَ يَا مُحَمَّدُ قَلْبِي مَا يُتَابِعُنِي عَلَى التَّوْبَةِ وَ لَكِنْ أَرْحَلُ عَنْكَ فَدَعَا بِرَاحِلَتِهِ فَرَكِبَهَا فَلَمَّا صَارَ بِظَهْرِ الْمَدِينَةِ أَتَتْهُ جَنْدَلَةٌ فَرَضَخَتْ هَامَتَهُ

The Prophet^-saww said to him: ‘That is not up to me^-saww, but that is up to Allah^-azwj Blessed and Exalted’. He said, ‘O Muhammad^-saww, my heart does not incline me for the repentance, but I shall leave from you’. So he called for his ride and rode away. When he came to the back of Al-Medina, a stone fell upon him and crushed his skull.

ثُمَّ أَتَى الْوَحْيُ إِلَى النَّبِيِّ ( صلى الله عليه وآله ) فَقَالَ سَأَلَ سائِلٌ بِعَذابٍ واقِعٍ لِلْكافِرينَ بِوَلَايَةِ عَلِيٍّ لَيْسَ لَهُ دافِعٌ مِنَ اللَّهِ ذِي الْمَعارِجِ

Then Revelation Came to the Prophet^-saww Saying: A questioner, asked for the Punishment to befall [70:1] For the Kafirs, regarding the Wilayah of Ali, there wouldn’t be a dispeller for it [70:2] (It is) from Allah, One with the ways of ascent [70:3].

قَالَ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّا لَا نَقْرَؤُهَا هَكَذَا فَقَالَ هَكَذَا وَ اللَّهِ نَزَلَ بِهَا جَبْرَئِيلُ عَلَى مُحَمَّدٍ ( صلى الله عليه وآله ) وَ هَكَذَا هُوَ وَ اللَّهِ مُثْبَتٌ فِي مُصْحَفِ فَاطِمَةَ ( عليها السلام )

He (the narrator) said, ‘I said, ‘May I be sacrificed for you^-asws, we do not read it like this’. He^-asws said: ‘By Allah^-azwj! This is how Jibraeel^-as Descended with it upon Muhammad^-saww, and by Allah^-azwj, this is how it is recorded in the Parchment (Mus’haf) of (Syeda) Fatima^-asws’.

فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِمَنْ حَوْلَهُ مِنَ الْمُنَافِقِينَ انْطَلِقُوا إِلَى صَاحِبِكُمْ فَقَدْ أَتَاهُ مَا اسْتَفْتَحَ بِهِ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ اسْتَفْتَحُوا وَ خابَ كُلُّ جَبَّارٍ عَنِيدٍ

So the Rasool Allah^-saww said to those who were around him^-saww from the hypocrites: ‘Go to your companion, for there has come to him what judgment he was asking for’. Allah^-azwj Mighty and Majestic Said: And they are asking for judgment, and every stubborn tyrant was disappointed [14:15]’’.[9]

العلامة الحلي (قدس سره) في كتاب (الكشكول): عن أحمد بن عبد الرحمن الناوردي يوم الجمعة في شهر رمضان سنة عشرين و ثلاث مائة، قال: قال الحسين بن العباس، عن المفضل الكرماني، قال: حدثني‏ محمد بن صدقة، قال: قال محمد بن سنان، عن المفضل بن عمر الجعفي، قال: و ذكر حديثا طويلا

The Allama Hilli in the book Al Kashkowl, from Ahmad Bin Abdul Rahman Al Nawardy on the day of Friday, during the month of Ramazan of the year three hundred and twenty said, ‘Al Husayn Bin Al Abbas said, from Al Mufazzal Al Kirmany, from Muhammad Bin Sadaqa, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar Al Ju’fy who said, and he mentioned a lengthy Hadeeth,

و قال (عليه السلام) فيه: «أقبل النضر بن الحارث فسلم، فرد عليه النبي (صلى الله عليه و آله)، فقال: يا رسول الله، إذا كنت سيد ولد آدم و أخوك سيد العرب، و ابنتك فاطمة سيدة نساء العالمين، و ابناك الحسن و الحسين سيدي شباب أهل الجنة، و عمك حمزة سيد الشهداء، و ابن عمك ذا جناحين يطير بهما في الجنة حيث يشاء، و عمك العباس جلدة بين عينيك و صنو أبيك، و بنو شيبة لهم السدانة، فما لسائر قومك من قريش و سائر العرب؟

And he (Ja’far^-asws Bin Muhammad^-asws said in it: ‘Al-Nazar Bin Al-Haris came and greeted. So the Prophet^-saww responded to it, and he said, ‘O Rasool-Allah^-saww! When you^-saww were the Chief of the children of Adam^-as, and your^-saww brother^-asws is the Chief of the Arabs, and your^-saww daughter (Syeda) Fatima^-asws is the Chieftess of the women of the worlds, and your^-saww two (grand) sons Al-Hassan^-asws and Al-Husayn^-asws are two Chiefs of the youths of the inhabitants of the Paradise, and your^-saww uncle Hamza^-asws is the Chief of the martyrs, and the son of your^-saww uncle (Ja’far^-asws) is with the two wings flying with these in the Paradise wherever he^-asws so desires to, and your^-saww uncle Abbas is the lash between your^-saww eyes and a begotten of your^-saww father^-asws, and for the clan of Sheyba, for them is the custodianship (of the Kabah), then what is there for the rest of your^-saww people from Quraysh and the rest of the Arabs?

فقد أعلمتنا في بدء الإسلام أنا إذا آمنا بما تقول كان لنا ما لك، و علينا ما عليك

You^-saww taught us in the beginning of Al-Islam, we, when we believe in what you^-saww are saying, the would be for us what is for you^-saww, and against us what is against you^-saww’.

فأطرق رسول الله طويلا، ثم رفع رأسه، ثم قال: ما أنا و الله فعلت بهم هذا، بل الله فعل بهم، فما ذنبي؟

So Rasool-Allah^-saww lowered (his^-saww head) for a long time, then raised it, then said: ‘By Allah^-azwj! It was not I^-saww that did this with them, but Allah^-azwj Did so with them, so what is my^-saww fault?’

فولى النضر بن الحارث و هو يقول: اللهم إن كان هذا هو الحق من عندك فأمطر علينا حجارة من السماء أو ائتنا بعذاب أليم

So Al-Nazar Bin Haris turned around and he was saying, ‘O Allah! In case this is the Truth from Your Presence, then Rain upon us stones from the sky or Give up a painful Punishment [8:32]’.

فأنزل الله عليه مقالة النضر بن الحارث، و هو يقول: اللَّهُمَّ إِنْ كانَ هذا هُوَ الْحَقَّ مِنْ عِنْدِكَ فَأَمْطِرْ عَلَيْنا حِجارَةً مِنَ السَّماءِ أَوِ ائْتِنا بِعَذابٍ أَلِيمٍ و نزلت هذه: وَ ما كانَ اللَّهُ لِيُعَذِّبَهُمْ وَ أَنْتَ فِيهِمْ إلى قوله تعالى: وَ هُمْ يَسْتَغْفِرُونَ

So, Allah^-azwj Revealed unto him^-saww, the speech of Al-Nazar Bin Haris and he was saying, O Allah! In case this is the Truth from Your Presence, then Rain upon us stones from the sky or Give up a painful Punishment [8:32]’, and this was Revealed: And Allah was not going to Punish them while you were among them – up to His^-azwj Words: while they are seeking Forgiveness [8:33].

فبعث رسول الله (صلى الله عليه و آله) إلى النضر بن الحارث الفهري، و تلا عليه الآية، فقال: يا رسول الله، إني قد أسررت ذلك جميعه، أنا و من لم تجعل له ما جعلته لك و لأهل بيتك من الشرف و الفضل في الدنيا و الآخرة، فقد أظهر الله ما أسررنا، أما أنا فأسألك أن تأذن لي فأخرج من المدينة، فإني لا أطيق المقام

So Rasool-Allah^-saww sent for Al-Nazar Bin Al-Haris Al-Fahry and he^-saww recited the Verse to him. He said, ‘O Rasool-Allah^-saww! I have been cheered with all of that, I and the one for whom it has not been Made to him what has been Made to be for you^-saww and for the People^-asws of your^-saww Household, from the nobility and the merits in the world and the Hereafter, so Allah^-azwj has Manifested what cheers us. As for me, so I ask you^-saww if you^-saww could allow me to exit from Al Medina, for I cannot tolerate the place’.

فوعظه النبي (صلى الله عليه و آله) فقال: إن ربك كريم، فإن أنت صبرت و تصابرت لم يخلك من مواهبه، فارض و سلم، فإن الله يمتحن خلقه بضروب من المكاره، و يخفف عمن يشاء، و له الأمر و الخلق، مواهبه و عظيمة، و إحسانه واسع

So Rasool-Allah^-saww advised him, and he^-saww said: ‘Surely your Lord^-azwj is Benevolent. So if you were to be patient and continue being patient you would not be devoid from its Blessings and you would get old and be safe, for Allah^-azwj Tests His^-azwj creatures with a variety of abhorrence, and He^-azwj Lightens from the one He^-azwj so Desires to. And for Him^‑azwj is the Command, and the creatures, its talents and its greatness, and His^-azwj Favours are Capacious’.

فأبي النضر بن الحارث و سأله الإذن، فأذن له رسول الله (صلى الله عليه و آله). فأقبل إلى بيته، و شد على راحلته راكبا متعصبا، و هو يقول: اللهم، إن كان هذا هو الحق من عندك فأمطر علينا حجارة من السماء، أو ائتنا بعذاب أليم

But Al-Nazar Bin Al-Haris refused and asked him^-saww for the permission, so Rasool-Allah^-saww permitted for him. So he returned to him house and mounted upon his ride, riding angrily, and he was saying, ‘O Allah! In case this is the Truth from Your Presence, then Rain upon us stones from the sky or Give up a painful Punishment [8:32]’.

فلما مر بظهر المدينة، و إذا بطير في مخلبه حجر فجدله، فأرسله إليه، فوقع على هامته، ثم دخل في دماغه، و خرت في بطنه [حتى خرجت من دبره، و وقعت على ظهر راحلته و خرت حتى خرجت من بطنها] فاضطربت الراحلة و سقطت و سقط النضر بن الحارث من عليها ميتين

So when he passed by the back of Al-Medina, there was a bird with a stone in its claws, so it released it. It travelled towards him and fell upon his head, then entered into his brain, it fell into the midst of it, until it exited from his back, and it fell upon the back of his ride, and kept falling until it exited from its belly. So the ride trembled and fell, and Al-Nazar Bin Al-Haris fell upon it, as two dead bodies.

فأنزل الله تعالى: سَأَلَ سائِلٌ بِعَذابٍ واقِعٍ لِلْكافِرينَ بعلي و فاطمة و الحسن و الحسين و آل محمد (صلوات الله عليهم) لَيْسَ لَهُ دافِعٌ مِنَ اللَّهِ ذِي الْمَعارِجِ

So Allah^-azwj the Exalted Revealed: A questioner, asked for the Punishment to befall [70:1] For the Kafirs, regarding Ali, and Fatima, and Al-Hassan, and Al-Husayn, and the Progeny of Muhammad, there wouldn’t be a dispeller for it [70:2] (It is) from Allah, the One with the ways of ascent [70:3].

فبعث رسول الله (صلى الله عليه و آله) عند ذلك إلى المنافقين الذين اجتمعوا ليلا مع النضر بن الحارث، فتلا عليهم الآية، و قال: اخرجوا إلى صاحبكم الفهري، حتى تنظروا إليه، فلما رأوه انتحبوا و بكوا، و قالوا: من أبغض عليا و أظهر بغضه قتله بسيفه، و من خرج من المدينة بغضا لعلي أنزل الله ما ترى

So, during that, Rasool-Allah^-saww sent for the hypocrites who had gathered with Al-Nazar Bin Al-Haris, and he^-saww recited the Verse to them and said: ‘Go out to your companions Al-Fahry until you look at him’. So when they saw him, they wailed and cried, and they said, ‘One who hates Ali^-asws and manifests his hatred, gets killed by his^-asws sword, and one who exits from Al-Medina while being hateful to Ali^-asws, Allah^-azwj Sends down what you see’’.[10]

أبو علي الطبرسي، في (مجمع البيان)، قال: أخبرنا السيد أبو الحمد، قال: حدثنا الحاكم أبو القاسم الحسكاني، قال: أخبرنا أبو عبد الله الشيرازي، قال: أخبرنا أبو بكر الجرجاني، قال: أخبرنا أبو أحمد البصري، قال حدثنا محمد بن سهل، قال: حدثنا زيد بن إسماعيل مولى الأنصار، قال: حدثنا محمد بن أيوب الواسطي، قال: حدثنا سفيان بن عيينة، عن جعفر بن محمد الصادق (عليهما السلام)، عن آبائه (عليهم السلام)، قال: «لما نصب رسول الله (صلى الله عليه و آله) عليا (عليه السلام) يوم غدير خم، و قال: من كنت مولاه فعلي مولاه، شاع  ذلك في البلاد

Abu Ali Al- Tabrsy, in Majma Al-Bayan, said, ‘Al-Syed Abu Al- Hamad narrated to us, from Al- Hakim Abu Al- Qasim Al- Haskany, from Abu Abdullah Al- Sheyrazi, from Abu Bakr Al-Jarjany, from Abu Ahmad Al-Basry, from Muhammad Bin Sahl, from Zayd Bin Ismail Mola Al-Ansaar, from Muhammad Bin Ayoub Al-Wasity, from Sufyan Bin Ayayna, who has narrated the following,

‘Ja’far^-asws Bin Muhammad Al-Sadiq^-asws, from his^-asws forefathers^-asws having said: ‘When Rasool-Allah^-saww nominated Ali^-asws on the Day of Ghadeer Khumm and said: ‘The one whom I^-saww was the Master of, so Ali^-asws is his Master (من كنت مولاه فعلي مولاه), that became common knowledge in the country.

فقدم على النبي (صلى الله عليه و آله) النعمان بن الحارث الفهري، فقال: أمرتنا عن الله أن نشهد أن لا إله إلا الله و أنك رسول الله، و أمرتنا بالجهاد و الحج و الصوم و الصلاة و الزكاة فقبلناها، ثم لم ترض حتى نصبت هذا الغلام، فقلت: من كنت مولاه فعلي مولاه، فهذا شي‏ء منك أو أمر من الله؟

Then Al-No’man Al-Haris Al-Fahry came to the Prophet^-saww, so he said, ‘You^-saww commanded us from Allah^-azwj that we should testify that there is no god except for Allah^-azwj, and that you^-saww are the Rasool-Allah^-saww, and commanded us for the Jihaad, and the Hajj, and the Fasts, and the Salat, and the Zakat, so we accepted these, then you^-asws are not happy until you^-saww nominate this boy, so you^-saww said: ‘The one whom I^-saww was the Master of, so Ali^-asws is his Master (من كنت مولاه فعلي مولاه)’. So is this thing from you^-saww or a Command from Allah^-azwj?’

فقال: بلى و الله الذي لا إله إلا هو، إن هذا من الله

He^-saww said: ‘Yes, and Allah^-azwj is the One, there is no god except Him^-azwj, this is from Allah^-azwj’.

فولى النعمان بن الحارث و هو يقول: اللهم إن كان هذا هو الحق من عندك فأمطر علينا حجارة من السماء، فرماه الله بحجر على رأسه فقتله، و أنزل الله تعالى: سَأَلَ سائِلٌ بِعَذابٍ واقِعٍ

So No’man Bin Al-Haris turned around and he was saying, ‘O Allah^-azwj! If this is the Truth from You^-azwj, so let stones rain upon us from the sky!’ So Allah^-azwj Stoned him upon his head, and killed him. And Allah^-azwj Revealed: A questioner, asked for the Punishment to befall [70:1]’.[11]

NB: The name of the rebellion, is reported slightly differently but the matter presented remains the same.

The Punishment – Rising of Al-Mahdi^-asws

علي بن إبراهيم، قال: سئل أبو جعفر (عليه السلام) عن معنى هذا؟ فقال: «نار تخرج من المغرب و ملك يسوقها من خلفها حتى تأتي دار [بني‏] سعد بن همام عند مسجدهم، فلا تدع دارا لبني امية إلا أحرقتها و أهلها، و لا تدع دارا فيها وتر لآل محمد إلا أحرقتها، و ذلك المهدي (عليه السلام)

Ali Bin Ibrahim (Tafseer Qummi), said:

‘Abu Ja’far^-asws was asked about the Meaning of this: (A questioner, asked for the Punishment to befall [70:1]), so he^-asws said: ‘A fire which would come out from the west and an Angel would be driving it from behind it. It would come to the house of the clan of Sa’ad Bin Haman at their Masjid, so it would not leave any house of the clan of Umayya except it would incinerate it and its people, and it would not leave a house wherein the Progeny^-asws of Muhammad^-saww was wronged, except it would incinerate it, and that is Al-Mahdi^-asws’’.[12]

و عنه: عن محمد بن همام، قال: حدثنا جعفر بن محمد بن مالك، قال: حدثنا محمد بن الحسين بن أبي الخطاب، عن الحسن بن علي، عن صالح بن سهل، عن أبي عبد الله (عليه السلام)، في قول‏ الله عز و جل: سَأَلَ سائِلٌ بِعَذابٍ واقِعٍ، فقال: «تأويلها فيما يجي‏ء: عذاب يقع في الثوية- يعني نارا- تنتهي إلى كناسة بني أسد حتى تمر بثقيف، لا تدع وترا لآل محمد إلا أحرقته، و ذلك قبل خروج القائم (عليه السلام)

And from him, from Muhammad Bin Hamam, from Ja’far Bin Muhammad Bin Malik, from Muhammad Bin Al- Husayn Bin Abu Al- Khatab, from Al- Hasan Bin Ali, from Salih Bin Sahl, who has narrated the following:

‘Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: A questioner, asked for the Punishment to befall [70:1], so he^-asws said: ‘Its explanation regarding what is to come – A Punishment which would be occurring in ‘Al-Sawiya’ – meaning fire – ending up to the clan of Asad, until it passes by Saqeef, not leaving any oppressor of the Progeny^-asws of Muhammad^-saww except that it would incinerate him, and that would be before the rising of Al-Qaim^-asws’.[13]

The Night of Pre-determination (Laylat Al-Qadr)

علي بن إبراهيم: و أخبرنا أحمد بن إدريس، عن محمد بن عبد الله، عن محمد بن علي، عن علي بن حسان، عن عبد الرحمن بن كثير، عن أبي الحسن (عليه السلام)، في قوله تعالى: سَأَلَ سائِلٌ بِعَذابٍ واقِعٍ، قال: «سأل رجل عن الأوصياء، و عن شأن ليلة القدر و ما يلهمون فيها؟ فقال: النبي (صلى الله عليه و آله): سألت عن عذاب واقع ثم كفرت بأن ذلك لا يكون، فإذا وقع ف لَيْسَ لَهُ دافِعٌ مِنَ اللَّهِ ذِي الْمَعارِجِ

Ali Bin Ibrahim (Tafseer Qummi) said, ‘Ahmad Bin Idrees informed us, from Muhammad Bin Abdullah, from Muhammad Bin Al-i, from Al-i Bin Hasaan, from Abdul Rahman Bin Kaseer, who has narrated:

(It has been narrated) from Abu Al-Hassan^-asws regarding the Words of the Exalted: A questioner, asked for the Punishment to befall [70:1], he^-asws said: ‘A man asked about the successors^-asws, and about the Glory of the Night of Pre-determination (Laylat Al-Qadr), and what Inspiration is there during it?’ So the Prophet^-saww said: ‘You have asked about the Punishment to befall, then denied it, hoping that it would not happen, so when it does occur For the Kafirs, there wouldn’t be a dispeller for it [70:2] (It is) from Allah, the One with the ways of ascent [70:3]’.

قال: تَعْرُجُ الْمَلائِكَةُ وَ الرُّوحُ في صبح ليلة القدر إِلَيْهِ من عند النبي (صلى الله عليه و آله) و الوصي (عليه السلام)

He^-saww said: ‘The Angels and the Spirit ascend to Him [70:4] – in the morning after the Night of Pre-determination (Laylat Al-Qadr) to Him^-azwj from the presence of the Prophet^-saww and the successor^-asws’.[14]

The measurement of a day of fifty thousand years

محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، و علي بن محمد القاساني، جميعا، عن القاسم بن محمد، عن سليمان بن داود المنقري، عن حفص بن غياث، قال: قال أبو عبد الله (عليه السلام): «إذا أراد أحدكم أن لا يسأل ربه شيئا إلا أعطاه، فلييأس من الناس كلهم، و لا يكون له رجاء إلا من عند الله جل ذكره، فإذا علم الله ذلك من قلبه لم يسأله شيئا إلا أعطاه

Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from his father, and Ali Bin Muhammad Al- Qasany, together from Al- Qasim Bin Muhammad, from Suleyman Bin Dawood Al- Munqary, from Hafs Bin Gayas who said:

‘Abu Abdullah^-asws said: ‘If one of you intends that he should not ask his Lord^-azwj for something except that he would be Given it, then he should despair from the people, All of them, and not have any hope except from the Presence of Allah^-azwj. So when Allah^-azwj Knows that to be in his heart, he would not ask for anything except that He^-azwj would Give it to him.

فحاسبوا أنفسكم قبل أن تحاسبوا عليها، فإن للقيامة خمسين موقفا، كل موقف مقداره ألف سنة»، ثم تلا: فِي يَوْمٍ كانَ مِقْدارُهُ خَمْسِينَ أَلْفَ سَنَةٍ

Therefore, you should take account of yourselves before you are Reckoned upon it, for on the Day of Judgement there are fifty Pausing Stations for it, each of which being of the measurement of a thousand years’.[15]

الطبرسي: روي عن أبي عبد الله (عليه السلام): «لو ولي الحساب غير الله لمكثوا فيه خمسين ألف سنة من قبل أن يفرغوا، و الله سبحانه يفرغ من ذلك في ساعة

Al-Tabarsy said:

‘It has been reported from Abu Abdullah^-asws having said: ‘If the Reckoning were to be managed by anyone other than Allah^-azwj, you would remain in it for fifty thousand years before you are free from it, but Allah^-azwj the Glorious would be Free from that in a moment’.[16]

و عن أبي عبد الله (عليه السلام)، قال: «لا ينتصف ذلك اليوم حتى يكون يقبل أهل الجنة في الجنة و أهل النار في النار

And from Abu Abdullah^-asws having said: ‘It will not come to the middle of that Day until the people of the Paradise are welcomed in the Paradise, and the people of the Fire are in the Fire’.[17]

السيد المعاصر في (الرجعة): عن أسد بن إسماعيل، عن أبي عبد الله (عليه السلام)، أنه قال حين سئل عن اليوم الذي ذكر الله تعالى مقداره في القرآن: فِي يَوْمٍ كانَ مِقْدارُهُ خَمْسِينَ أَلْفَ سَنَةٍ: «هي كرة رسول الله (صلى الله عليه و آله)، فيكون ملكه في كرته خمسين ألف سنة، و يملك أمير المؤمنين (عليه السلام) في كرته أربعا و أربعين ألف سنة

Al- Syed Al- Ma’asir in Al- Raj’at, from Asad Bin Ismail, who has said:

‘Abu Abdullah^-asws has said where he^-asws was asked about the Day the Reckoning of which Allah^-azwj the Exalted Mentioned in the Quran: in a day, its measurement would be of fifty thousand years [70:4], he^-asws said: ‘This is a realm of the Rasool-Allah^-saww, so he^-saww will become its king in his^-saww realm for fifty thousand years, and Amir-Al-Momineen^-asws will rule in his^-asws realm for forty four thousand years’.[18]

The refutation of its Abrogation

عَلِيٌّ رَفَعَهُ قَالَ سَأَلَ أَبُو حَنِيفَةَ أَبَا جَعْفَرٍ مُحَمَّدَ فَقَالَ لَهُ يَا أَبَا جَعْفَرٍ مَا تَقُولُ فِي الْمُتْعَةِ أَ تَزْعُمُ أَنَّهَا حَلَالٌ قَالَ نَعَمْ قَالَ فَمَا يَمْنَعُكَ أَنْ تَأْمُرَ نِسَاءَكَ أَنْ يُسْتَمْتَعْنَ وَ يَكْتَسِبْنَ عَلَيْكَ

Ali, raising it, said,

‘Abu Haneefa asked Abu Ja’far Muhammad^-asws, so he said to him^-asws, ‘O Abu Ja’far^-asws! What are you^-asws saying regarding the Mut’a (temporary marriage) do you^-asws claim that it is Permissible?’ He^-asws said: ‘Yes’.

فَقَالَ لَهُ أَبُو جَعْفَرٍ لَيْسَ كُلُّ الصِّنَاعَاتِ يُرْغَبُ فِيهَا وَ إِنْ كَانَتْ حَلَالًا وَ لِلنَّاسِ أَقْدَارٌ وَ مَرَاتِبُ يَرْفَعُونَ أَقْدَارَهُمْ

He said, ‘So prevents you^-asws in instructing your^-asws womenfolk that they should perform Mut’a and earn for you^-asws?’ So Abu Ja’far^-asws said to him: ‘Not every work has desirability in it, even though it may be Permissible, because people have their values and positions which raise their values.

وَ لَكِنْ مَا تَقُولُ يَا أَبَا حَنِيفَةَ فِي النَّبِيذِ أَ تَزْعُمُ أَنَّهُ حَلَالٌ فَقَالَ نَعَمْ قَالَ فَمَا يَمْنَعُكَ أَنْ تُقْعِدَ نِسَاءَكَ فِي الْحَوَانِيتِ نَبَّاذَاتٍ فَيَكْتَسِبْنَ عَلَيْكَ فَقَالَ أَبُو حَنِيفَةَ وَاحِدَةٌ بِوَاحِدَةٍ وَ سَهْمُكَ أَنْفَذُ

But, what are you saying, O Abu Haneefa, regarding Al-Nabeez, do you claim it as Permissible?’ So he said, ‘Yes’. He^-asws said: ‘So what prevents you from getting your womenfolk to sit in Al-Nabeez shops, so they would be earning for you?’ So Abu Haneefa said, ‘One with one, and your^-asws share is more effective’.

ثُمَّ قَالَ لَهُ يَا أَبَا جَعْفَرٍ إِنَّ الْآيَةَ الَّتِي فِي سَأَلَ سَائِلٌ تَنْطِقُ بِتَحْرِيمِ الْمُتْعَةِ وَ الرِّوَايَةَ عَنِ النَّبِيِّ ( صلى الله عليه وآله ) قَدْ جَاءَتْ بِنَسْخِهَا

Then he said to him^-asws, ‘O Abu Ja’far^-asws! The Verse regarding the questioner asking speaks with the Prohibition of the Mut’a, and the report from the Prophet^-saww has come with its Abrogation’.

فَقَالَ لَهُ أَبُو جَعْفَرٍ يَا أَبَا حَنِيفَةَ إِنَّ سُورَةَ سَأَلَ سَائِلٌ مَكِّيَّةٌ وَ آيَةُ الْمُتْعَةِ مَدَنِيَّةٌ وَ رِوَايَتَكَ شَاذَّةٌ رَدِيَّةٌ

So Abu Ja’far^-asws said to him: ‘O Abu Haneefa! The Surah: A questioner, asked [70:1], is Meccan and the Verse of the Mut’a is Medinite, and your report is abnormal, refuted’ (as an earlier Verse cannot Abrogate a later Verse).

فَقَالَ لَهُ أَبُو حَنِيفَةَ وَ آيَةُ الْمِيرَاثِ أَيْضاً تَنْطِقُ بِنَسْخِ الْمُتْعَةِ فَقَالَ أَبُو جَعْفَرٍ قَدْ ثَبَتَ النِّكَاحُ بِغَيْرِ مِيرَاثٍ قَالَ أَبُو حَنِيفَةَ مِنْ أَيْنَ قُلْتَ ذَاكَ

Abu Haneefa said to him^-asws, ‘And the Verse of the inheritance as well speaks with the Abrogation of the Mut’a’. So Abu Ja’far^-asws said: ‘The marriage is proved (it can be) without inheritance’. Abu Haneefa said, ‘From where do you^-asws speak that?’

فَقَالَ أَبُو جَعْفَرٍ لَوْ أَنَّ رَجُلًا مِنَ الْمُسْلِمِينَ تَزَوَّجَ امْرَأَةً مِنْ أَهْلِ الْكِتَابِ ثُمَّ تُوُفِّيَ عَنْهَا مَا تَقُولُ فِيهَا قَالَ لَا تَرِثُ مِنْهُ قَالَ فَقَدْ ثَبَتَ النِّكَاحُ بِغَيْرِ مِيرَاثٍ ثُمَّ افْتَرَقَا

Abu Ja’far^-asws said: ‘If a man from the Muslims were to marry a woman from the People of the Book, then he dies from her, what would you be saying regarding it?’ He said, ‘She would not inherit from him’. He^-asws said: ‘So that proves the marriage (can be) without inheritance’. Then they departed from each other’.[19]

VERSES 6 – 14

إِنَّهُمْ يَرَوْنَهُ بَعِيدًا {6}

They (kafirs) are seeing it as being remote [70:6]

وَنَرَاهُ قَرِيبًا {7}

And We See it as being near [70:7]

يَوْمَ تَكُونُ السَّمَاءُ كَالْمُهْلِ {8}

On the Day the sky will become like the molten brass [70:8]

وَتَكُونُ الْجِبَالُ كَالْعِهْنِ {9}

And the mountains would become like the wool [70:9]

وَلَا يَسْأَلُ حَمِيمٌ حَمِيمًا {10}

And a friend will not ask (about) a friend [70:10]

يُبَصَّرُونَهُمْ ۚ يَوَدُّ الْمُجْرِمُ لَوْ يَفْتَدِي مِنْ عَذَابِ يَوْمِئِذٍ بِبَنِيهِ {11}

(Although) they would be seeing them. The criminal would love it if he would redeem himself from a Punishment on that Day by his sons [70:11]

وَصَاحِبَتِهِ وَأَخِيهِ {12}

And his (female) companion (wife), and his brother [70:12]

وَفَصِيلَتِهِ الَّتِي تُؤْوِيهِ {13}

And his kinsfolk who had sheltered him [70:13]

وَمَنْ فِي الْأَرْضِ جَمِيعًا ثُمَّ يُنْجِيهِ {14}

And ones in the earth altogether, then they could rescue him (from the punishment) [70:14]

Ali Bin Ibrahim (Tafseer Qummi) –

Regarding the Words of the Exalted: And the mountains would become like the wool [70:9], said, ‘The dissolving of the lead and the copper, similar to that, the sky would melt’’.[20]

ثم قال: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله تعالى: يُبَصَّرُونَهُمْ‏ يقول: «يعرفونهم ثم لا يتساءلون

Then Ali Bin Ibrahim said:

‘And in a report of Abu Al-Jaroud, from Abu Ja’far^-asws, regarding the Words of the Exalted: (Although) they would be seeing them [70:11], he^-asws said: ‘They will be recognising (each other), but they would not be asking about each other’.

قوله: يَوَدُّ الْمُجْرِمُ لَوْ يَفْتَدِي مِنْ عَذابِ يَوْمِئِذٍ بِبَنِيهِ وَ صاحِبَتِهِ وَ أَخِيهِ وَ فَصِيلَتِهِ الَّتِي تُؤْوِيهِ و هي أمه التي ولدته

His^-azwj Words: The criminal would love it if he would redeem himself from a Punishment on that Day by his sons [70:11] And his (female) companion, and his brother [70:12] And his kinsfolk who had sheltered him [70:13], and she would be his mother who gave him birth’.[21]

و عنه، قال: حدثنا أحمد بن محمد بن موسى النوفلي، عن محمد بن عبد الله، عن أبيه، عن الحسن بن محبوب، عن زكريا الموصلي، عن جابر الجعفي، عن أبي جعفر، عن أبيه، عن جده (عليهم السلام): «أن النبي (صلى الله عليه و آله) قال لعلي (عليه السلام): يا علي، و المجرمون هم المنكرون لولايتك

And he said, ‘It was narrated to us by Ahmad Bin Muhammad Bin Musa Al-Nowfaly, from Muhammad Bin Abdullah, from his father, from Al-Hassan Bin Mahboub, from Zakariya Al-Mowsaly, from Jabir Al-Ju’fy, who has narrated the following:

‘Abu Ja’far^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws that: ‘The Prophet^-saww said to Ali^-asws: ‘O Ali^-asws! And the criminals, they are the deniers of your^-asws Wilayah’’.[22]

VERSES 15 – 18

كَلَّا ۖ إِنَّهَا لَظَىٰ {15}

Never! It is a flame [70:15]

نَزَّاعَةً لِلشَّوَىٰ {16}

Dragging them for the roasting (Fire) [70:16]

تَدْعُو مَنْ أَدْبَرَ وَتَوَلَّىٰ {17}

Claiming ones (Fire) who turned and fled (turning away) [70:17]

وَجَمَعَ فَأَوْعَىٰ {18}

And (they the criminals used to) amassed, then stashed (hoarding) it [70:18]

Seven levels of Hell

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

And in a report of Abu Al Jaroud,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And the seventh is Jahannum (Hell), and therein is Al-Falaq [113:1], and it is a pit in Hell. Whenever it is opened, the Fire gets inflamed with a blaze, and it is the most severe of the Fires as Punishment. And as for Saoud, so it is a mountain of brass from Fire in the middle of Hell. And as for Asama, so it is a valley of molten brass flowing around the mountains, and it is the most severe of the Fires as Punishment’’.[23]

VERSES 19 – 23

إِنَّ الْإِنْسَانَ خُلِقَ هَلُوعًا {19}

Surely, the human being is Created of a hasty temperament [70:19]

إِذَا مَسَّهُ الشَّرُّ جَزُوعًا {20}

When the evil touches him, he panics [70:20]

وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا {21}

And when the good touches him, he is niggardly (ungenerous) [70:21]

إِلَّا الْمُصَلِّينَ {22}

Except the ones praying Salat (upon the Wilayah) [70:22]  

الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ {23}

Those who are constant upon their Salat [70:23]

كنز جامع الفوائد و تأويل الآيات الظاهرة رَوَى الصَّدُوقُ بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ الْمَاضِي عَلَيْهِ السَّلَامُ‏ فِي قَوْلِهِ عَزَّ وَ جَلَ‏ إِلَّا الْمُصَلِّينَ الَّذِينَ هُمْ عَلى‏ صَلاتِهِمْ دائِمُونَ‏ قَالَ أُولَئِكَ وَ اللَّهِ أَصْحَابُ الْخَمْسِينَ مِنْ شِيعَتِنَا

(The books) ‘Kunz Jamie Al Fawaid’ and ‘Taweel Al Ayaat Al Zaahira’ – It is reported by Al Sadouq, by his chain from Muhammad Bin Al Fuzeyl,

‘From Abu Al-Hassan Al-Maazy (7^th Imam^-asws), regarding Words of Mighty and Majestic: Except the ones praying Salat [70:22] Those who are constant upon their Salat [70:23]. ‘By Allah^-azwj! They are the companions (performers) of the fifty (Salat) from our^-asws Shias’.

قَالَ قُلْتُ‏ وَ الَّذِينَ هُمْ عَلى‏ صَلاتِهِمْ يُحافِظُونَ‏ قَالَ أُولَئِكَ أَصْحَابُ الْخَمْسِ صَلَوَاتٍ مِنْ شِيعَتِنَا

He (the narrator) said, ‘I said, And those who are preserving upon their Salats [70:34]?’ He^-asws said: ‘They are the companions (performers) of the five (daily Salats) from our^-asws Shias’.

قَالَ قُلْتُ‏ وَ أَصْحابُ الْيَمِينِ‏ قَالَ هُمْ وَ اللَّهِ مِنْ شِيعَتِنَا

He (the narrator) said, ‘I said, ‘And: the companions of the right hand [56:8]?’ He^-asws said: ‘By Allah^-azwj! They are from our^-asws Shias’’.^[24]

فِقْهُ الرِّضَا، قَالَ ع‏ اعْلَمْ أَنَّ لِكُلِّ صَلَاةٍ وَقْتَيْنِ أَوَّلٌ وَ آخِرٌ فَأَوَّلُ الْوَقْتِ رِضْوَانُ اللَّهِ وَ آخِرُهُ عَفْوُ اللَّهِ‏

(The book) ‘Fiqh Al-Reza^-asws’ – He^-asws said: ‘Know that for every Salat there are two timings, the first and the last. The first time is Satisfaction of Allah^-azwj and its last is Pardon of Allah^‑azwj’.

وَ نُرَوَّى أَنَّ لِكُلِّ صَلَاةٍ ثَلَاثَةَ أَوْقَاتٍ أَوَّلٌ وَ أَوْسَطُ وَ آخِرٌ فَأَوَّلُ الْوَقْتِ‏ رِضْوَانُ اللَّهِ وَ أَوْسَطُهُ عَفْوُ اللَّهِ وَ آخِرُهُ غُفْرَانُ اللَّهِ وَ أَوَّلُ الْوَقْتِ أَفْضَلُهُ وَ لَيْسَ لِأَحَدٍ أَنْ يَتَّخِذَ آخِرَ الْوَقْتِ وَقْتاً وَ إِنَّمَا جُعِلَ آخِرُ الْوَقْتِ لِلْمَرِيضِ وَ الْمُعْتَلِّ وَ لِلْمُسَافِرِ

And we are reporting that for every Salat there are three timings – the first, and the middle and the last. The first time is Satisfaction of Allah^-azwj, and its middle is Pardon of Allah^-azwj, and its last is Forgiveness of Allah^-azwj, and the first timing is it’s best, and it isn’t for anyone that he takes last of the timings as a time, and rather last of the timings has been made to be for the sick, and the disabled, and for the traveller’.

وَ قَالَ إِنَّ الرَّجُلَ قَدْ يُصَلِّي فِي وَقْتٍ وَ مَا فَاتَهُ مِنَ الْوَقْتِ خَيْرٌ لَهُ مِنْ أَهْلِهِ وَ مَالِهِ‏

And he^-asws said: ‘The man praying Salat in time, and whatever had been missed by him from the time, is better for him that his family and his wealth’.

وَ قَالَ إِذَا زَالَتِ الشَّمْسُ فُتِحَتْ أَبْوَابُ السَّمَاءِ فَلَا أُحِبُّ أَنْ يَسْبِقَنِي أَحَدٌ بِالْعَمَلِ لِأَنِّي أُحِبُّ أَنْ تَكُونَ صَحِيفَتِي أَوَّلَ صَحِيفَةٍ يُرْفَعُ فِيهَا الْعَمَلُ الصَّالِحُ‏

And he^-asws said: ‘When the sun declines (midday), doors of the sky are opened, so I^-asws do not like it that anyone should precede me^-asws with the (good) deed, because I^-asws love my^-asws book (register of deeds) to be the first book the righteous deed to be raised in it’.

وَ قَالَ مَا يَأْمَنُ أَحَدُكُمُ الْحَدَثَانَ فِي تَرْكِ الصَّلَاةِ وَ قَدْ دَخَلَ وَقْتُهَا وَ هُوَ فَارِغٌ

And he^-asws said: ‘And not one of you is safe from the two events regarding neglecting the Salat, and it’s times has entered and he is free’.

وَ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ الَّذِينَ هُمْ عَلى‏ صَلاتِهِمْ يُحافِظُونَ‏ قَالَ يُحَافِظُونَ عَلَى الْمَوَاقِيتِ

And Allah^-azwj Mighty and Majestic Said: And those who are preserving upon their Salats [70:34]. He^-asws said: ‘They are preserving upon the timings’.

وَ قَالَ‏ الَّذِينَ هُمْ عَلى‏ صَلاتِهِمْ دائِمُونَ‏ قَالَ يَدُومُونَ عَلَى أَدَاءِ الْفَرَائِضِ وَ النَّوَافِلِ فَإِنْ فَاتَهُمْ بِاللَّيْلِ قَضَوْا بِالنَّهَارِ وَ إِنْ فَاتَهُمْ بِالنَّهَارِ قَضَوْا بِاللَّيْلِ‏

And Said: Those who are constant upon their Salat [70:23]. He^-asws said: ‘They are being constant upon fulfilling the obligatory and the optional (Salats). If they miss at night, they fulfil it at daytime, and if they miss it at daytime, they fulfil at night’.

وَ قَالَ أَنْتُمْ رُعَاةُ الشَّمْسِ وَ النُّجُومِ وَ مَا أَحَدٌ يُصَلِّي صَلَاتَيْنِ وَ لَا يُؤْجَرُ أَجْرَيْنِ غَيْرُكُمْ لَكُمْ أَجْرٌ فِي السِّرِّ وَ أَجْرٌ فِي الْعَلَانِيَةِ

And he^-asws said: ‘You (Shias) are care-takers of the sun and the stars, and there is no one praying two Salats, nor being Recompensed two Rewards apart from you (Shias). For you there is a Reward regarding the secret (Taqiyyah), and a Reward regarding the open (announced)’’.^[25]

بيان: قوله ع أنتم رعاة الشمس و النجوم رعاية النجوم لمعرفة أوقات الصلوات فكأنهم رعاتها كما روي عن بعض الصحابة أنه قال صرنا رعاة الشمس و القمر بعد ما كنا رعاة الإبل‏ و الغنم و البقر

Explanation – His^-asws words: ‘You (Shias) are care-takers of the sun and the stars’ – Taking care of the stars in order to recognise the timings of the Salat. It is as if they are its care-takers, like what it reported from one of the companions having said, ‘We have become care-takers of the sun and the moon after having been care-takers (shepherds) of the camels, and the sheep and the cows’’.

VERSES 24 & 25

وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ {24}

And those in whose wealth there is a known right (upon them) [70:24]

لِلسَّائِلِ وَالْمَحْرُومِ {25}

For the beggar and the deprived [70:25]

The known right – other than Zakat

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَرَضَ لِلْفُقَرَاءِ فِي أَمْوَالِ الْأَغْنِيَاءِ فَرِيضَةً لَا يُحْمَدُونَ إِلَّا بِأَدَائِهَا وَ هِيَ الزَّكَاةُ بِهَا حَقَنُوا دِمَاءَهُمْ وَ بِهَا سُمُّوا مُسْلِمِينَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at Bin Mihran,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Imposed for the poor in the wealth of the rich, an imposition they would not be praiseworthy with except by paying it, and it is the Zakāt. By it, their blood is saved, and by it they are named as Muslims.

وَ لَكِنَّ اللَّهَ عَزَّ وَ جَلَّ فَرَضَ فِي أَمْوَالِ الْأَغْنِيَاءِ حُقُوقاً غَيْرَ الزَّكَاةِ فَقَالَ عَزَّ وَ جَلَّ وَ الَّذِينَ فِي أَمْوالِهِمْ حَقٌّ مَعْلُومٌ فَالْحَقُّ الْمَعْلُومُ مِنْ غَيْرِ الزَّكَاةِ وَ هُوَ شَيْ‏ءٌ يَفْرِضُهُ الرَّجُلُ عَلَى نَفْسِهِ فِي مَالِهِ يَجِبُ عَلَيْهِ أَنْ يَفْرِضَهُ عَلَى قَدْرِ طَاقَتِهِ وَ سَعَةِ مَالِهِ فَيُؤَدِّي الَّذِي فَرَضَ عَلَى نَفْسِهِ إِنْ شَاءَ فِي كُلِّ يَوْمٍ وَ إِنْ شَاءَ فِي كُلِّ جُمْعَةٍ وَ إِنْ شَاءَ فِي كُلِّ شَهْرٍ

But, Allah^-azwj Mighty and Majestic Imposed in the wealth of the rich certain rights apart from the Zakāt, so the Mighty and Majestic Said: And those in whose wealth there is a known right [70:24]. So the ‘known right’ is from other than the Zakāt, and it is something which the man imposes upon himself with regards to his wealth. It is Obligated upon him that he imposes upon himself in accordance to his strength and capacity of his wealth. Therefore, he would pay, that which he had imposed upon himself, if he so desires to, during every day, and if he so desires to, during every Friday, and if he so desires to, during every month.

وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ أَيْضاً يُنْفِقُوا مِمَّا رَزَقْناهُمْ سِرًّا وَ عَلانِيَةً

And Allah^-azwj Mighty as Majestic has Said as well [14:31] and spend out of what We have Given them secretly and openly’.[26]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ قَالَ كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ مَعَنَا بَعْضُ أَصْحَابِ الْأَمْوَالِ فَذَكَرُوا الزَّكَاةَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الزَّكَاةَ لَيْسَ يُحْمَدُ بِهَا صَاحِبُهَا وَ إِنَّمَا هُوَ شَيْ‏ءٌ ظَاهِرٌ إِنَّمَا حَقَنَ بِهَا دَمَهُ وَ سُمِّيَ بِهَا مُسْلِماً وَ لَوْ لَمْ يُؤَدِّهَا لَمْ تُقْبَلْ لَهُ صَلَاةٌ وَ إِنَّ عَلَيْكُمْ فِي أَمْوَالِكُمْ غَيْرَ الزَّكَاةِ

Ali Bin Ibrahim, from his father, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Abu Al Magra’a, from Abu Baseer who said,

‘We were in the presence of Abu Abdullah^-asws, and with us was an owner of the wealth (rich man), and they mentioned the Zakāt, so Abu Abdullah^-asws said: ‘The Zakāt is not something which its payer is praised by, and rather it is something which is apparent. But rather, his blood is saved by it and he is named as a Muslim by it, and if were he not to pay it, Salāt would not be Acceptable from him, and that upon you, regarding your wealth, is other than the Zakāt’.

فَقُلْتُ أَصْلَحَكَ اللَّهُ وَ مَا عَلَيْنَا فِي أَمْوَالِنَا غَيْرُ الزَّكَاةِ فَقَالَ سُبْحَانَ اللَّهِ أَ مَا تَسْمَعُ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ وَ الَّذِينَ فِي أَمْوالِهِمْ حَقٌّ مَعْلُومٌ. لِلسَّائِلِ وَ الْمَحْرُومِ

So I said, ‘May Allah^-azwj Keep you well! And what is (imposed) upon us regarding our wealth, apart from the Zakāt?’ So he^-asws said: ‘Glory be to Allah^-azwj! Have you not heard Allah^-azwj Mighty and Majestic Saying in His^-azwj Book: And those in whose wealth there is a known right [70:24] For the beggar and the deprived [70:25]?’

قَالَ قُلْتُ مَا ذَا الْحَقُّ الْمَعْلُومُ الَّذِي عَلَيْنَا قَالَ هُوَ الشَّيْ‏ءُ يَعْمَلُهُ الرَّجُلُ فِي مَالِهِ يُعْطِيهِ فِي الْيَوْمِ أَوْ فِي الْجُمْعَةِ أَوْ فِي الشَّهْرِ قَلَّ أَوْ كَثُرَ غَيْرَ أَنَّهُ يَدُومُ عَلَيْهِ

I said, ‘What is that ‘known right’ which is upon us?’ He^-asws said: ‘It is something which the man works for regarding his wealth which he gives during the day, or during the Friday, or during the month, little or more, apart from that he is persistent upon it’’.[27]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ الَّذِينَ فِي أَمْوالِهِمْ حَقٌّ مَعْلُومٌ. لِلسَّائِلِ وَ الْمَحْرُومِ أَ هُوَ سِوَى الزَّكَاةِ

Ali Bin Muhammad Bin Abdullah, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Ismail Bin Jabir,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: And those in whose wealth there is a known right [70:24] For the beggar and the deprived [70:25], ‘Is it besides the Zakāt?’

فَقَالَ هُوَ الرَّجُلُ يُؤْتِيهِ اللَّهُ الثَّرْوَةَ مِنَ الْمَالِ فَيُخْرِجُ مِنْهُ الْأَلْفَ وَ الْأَلْفَيْنِ وَ الثَّلَاثَةَ الْآلَافِ وَ الْأَقَلَّ وَ الْأَكْثَرَ فَيَصِلُ بِهِ رَحِمَهُ وَ يَحْمِلُ بِهِ الْكَلَّ عَنْ قَوْمِهِ

So he^-asws said: ‘It is the man whom Allah^-azwj has Given the fortune from the wealth, so he extracts from it the thousand, and the two thousand, and the three thousand, and the less and the more, so he helps his relatives with it, and carries by it the burdens from his people’.[28]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنِ الْقَاسِمِ بْنِ عَبْدِ الرَّحْمَنِ الْأَنْصَارِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ رَجُلًا جَاءَ إِلَى أَبِي عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) فَقَالَ لَهُ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ الَّذِينَ فِي أَمْوالِهِمْ حَقٌّ مَعْلُومٌ. لِلسَّائِلِ وَ الْمَحْرُومِ مَا هَذَا الْحَقُّ الْمَعْلُومُ

From him, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Abdul Rahman Bin Al Hajjaj, from Al Qasim Bin Abdul Rahman Al Ansary who said,

‘I heard Abu Ja’far^-asws saying: ‘A man came over to my^-asws father^-asws Ali^-asws Bin Al-Husayn^-asws and he said to him^-asws, ‘Inform me about the Words of Allah^-azwj Mighty and Majestic: And those in whose wealth there is a known right [70:24] For the beggar and the deprived [70:25]. What is this ‘known right’?’

فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) الْحَقُّ الْمَعْلُومُ الشَّيْ‏ءُ يُخْرِجُهُ الرَّجُلُ مِنْ مَالِهِ لَيْسَ مِنَ الزَّكَاةِ وَ لَا مِنَ الصَّدَقَةِ الْمَفْرُوضَتَيْنِ

So Ali^-asws Bin Al-Husayn^-asws said to him: ‘The ‘known right’ is something which the man takes out from his wealth, it neither being from the Zakāt nor from the charity, the two Imposed ones’.

قَالَ فَإِذَا لَمْ يَكُنْ مِنَ الزَّكَاةِ وَ لَا مِنَ الصَّدَقَةِ فَمَا هُوَ فَقَالَ هُوَ الشَّيْ‏ءُ يُخْرِجُهُ الرَّجُلُ مِنْ مَالِهِ إِنْ شَاءَ أَكْثَرَ وَ إِنْ شَاءَ أَقَلَّ عَلَى قَدْرِ مَا يَمْلِكُ فَقَالَ لَهُ الرَّجُلُ فَمَا يَصْنَعُ بِهِ قَالَ يَصِلُ بِهِ رَحِماً وَ يَقْرِي بِهِ ضَيْفاً وَ يَحْمِلُ بِهِ كَلًّا أَوْ يَصِلُ بِهِ أَخاً لَهُ فِي اللَّهِ أَوْ لِنَائِبَةٍ تَنُوبُهُ

He said, ‘So when neither happens to be from the Zakāt, nor from the charity, so what is it?’ So he^-asws said: ‘It is something which the man takes out from his wealth, if he so desires to, more, and if he so desires to, less, upon a measurement of what he owns’. So the man said to him^-asws, ‘And what should he do with it?’ He^-asws said: ‘Help his relatives with it, and entertain guests with it, and carries a burden with it, or helps his brother with it for the Sake of Allah^-azwj or repel (a problem) on his behalf’.

فَقَالَ الرَّجُلُ اللَّهُ يَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَاتِهِ

So, the man said: ‘Allah^-azwj Knows where to Place His Message [6:124]’.[29]

The beggar and the deprived

وَ عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِهِ عَزَّ وَ جَلَّ لِلسَّائِلِ وَ الْمَحْرُومِ قَالَ الْمَحْرُومُ الْمُحَارَفُ الَّذِي قَدْ حُرِمَ كَدَّ يَدِهِ فِي الشِّرَاءِ وَ الْبَيْعِ

And from him, from Ibn Fazzal, from Safwan Al Jammal,

‘From Abu Abdullah^-asws regarding the Words of the Mighty and Majestic: For the beggar and the deprived [70:25]. He^-asws said: ‘The denied one is the constrained one who is denied the toil of his hands regarding the buying and the selling’.

وَ فِي رِوَايَةٍ أُخْرَى عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُمَا قَالَا الْمَحْرُومُ الرَّجُلُ الَّذِي لَيْسَ بِعَقْلِهِ بَأْسٌ وَ لَمْ يُبْسَطْ لَهُ فِي الرِّزْقِ وَ هُوَ مُحَارَفٌ

And in another report, from Abu Ja’far^-asws and Abu Abdullah^-asws, both having said: ‘The deprived is the man, there is nothing wrong with his intellect, but the livelihood is not extensive for him, and he is constrained’.[30]

محمد بن العباس: عن محمد بن أبي بكر، عن محمد بن إسماعيل، عن عيسى بن داود، عن أبي الحسن موسى بن جعفر، عن أبيه (عليهم السلام): «أن رجلا سأل أبا جعفر محمد بن علي (عليهما السلام)، عن قول الله عز و جل: وَ الَّذِينَ فِي أَمْوالِهِمْ حَقٌّ مَعْلُومٌ لِلسَّائِلِ وَ الْمَحْرُومِ، فقال له أبي: أحفظه يا هذا و انظر كيف تروي عني

Muhammad Bin Al- Abbas, from Muhammad Bin Abu Bakr, from Muhammad Bin Ismail, from Isa Bin Dawood, who has said:

‘Abu Al-Hassan Musa Bin Ja’far^-asws, from his^-asws father^-asws. A man asked Abu Ja’far Muhammad Bin Ali^-asws about the Words of Allah^-azwj Mighty and Majestic: And those in whose wealth there is a known right [70:24] For the beggar and the deprived [70:25], so my^-asws father^-asws said to him: ‘You should memorise it, and consider how you are reporting it from me^-asws.

إن السائل و المحروم شأنهما عظيم، أما السائل فهو رسول الله (صلى الله عليه و آله) في مسألة الله لهم في حقه

The beggar (Asker) and the deprived (السائل و المحروم) their glory is great. As for the asker, so he^-saww is the Rasool-Allah^-saww in asking Allah^-azwj to them regarding his^-saww rights.

و المحروم هو من حرم الخمس: أمير المؤمنين علي بن أبي طالب و ذريته الأئمة (صلوات الله عليهم أجمعين)، هل سمعت و فهمت؟ ليس هو كما يقول الناس

And the deprived – He^-asws is the one who has been deprived of the Khums – Amir-al-Momineen^-asws Ali^-asws Bin Abu Talib^-asws, and his^-asws descendants, the Imams^-asws. Did you hear and understand it? This isn’t as what the people are saying (about it)’.[31]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَ بُكَيْرٍ وَ الْفُضَيْلِ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ بُرَيْدٍ الْعِجْلِيِّ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُمَا قَالَا فِي الرَّجُلِ يَكُونُ فِي بَعْضِ هَذِهِ الْأَهْوَاءِ الْحَرُورِيَّةِ وَ الْمُرْجِئَةِ وَ الْعُثْمَانِيَّةِ وَ الْقَدَرِيَّةِ ثُمَّ يَتُوبُ وَ يَعْرِفُ هَذَا الْأَمْرَ وَ يُحْسِنُ رَأْيَهُ أَ يُعِيدُ كُلَّ صَلَاةٍ صَلَّاهَا أَوْ صَوْمٍ أَوْ زَكَاةٍ أَوْ حَجٍّ أَوْ لَيْسَ عَلَيْهِ إِعَادَةُ شَيْ‏ءٍ مِنْ ذَلِكَ قَالَ لَيْسَ عَلَيْهِ إِعَادَةُ شَيْ‏ءٍ مِنْ ذَلِكَ غَيْرِ الزَّكَاةِ لَا بُدَّ أَنْ يُؤَدِّيَهَا لِأَنَّهُ وَضَعَ الزَّكَاةَ فِي غَيْرِ مَوْضِعِهَا وَ إِنَّمَا مَوْضِعُهَا أَهْلُ الْوَلَايَةِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara, and Bukeyr, and Al Fuzayl, and Muhammad Bin Muslim, and Bureyd Al Ijaly,

(It has been narrated) from Abu Ja’far^-asws and Abu Abdullah^-asws, both having said regarding the man who happens to be among one of these followers of personal desires – the Harouriyya, and the Murjiyya, and the Usmaniyya, and the Qadariyya. Then he repents and recognises this matter (Al-Wilayah), and his view (Emān) improves. Would he have to repeat every Salāt he had prayed, or Soām (Fast), or Zakāt, or Hajj, or there isn’t anything upon him to repeat from that?’ He^-asws said: ‘There is no repeating upon him from that other than the Zakāt. It is inevitable that he pays it, because he had placed the Zakāt in other than its (appropriate) place, and rather, its (appropriate) place is the people of Al-Wilayah’.^[32]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الزَّكَاةِ فَقَالَ مَا أَخَذَ مِنْكُمْ بَنُو أُمَيَّةَ فَاحْتَسِبُوا بِهِ وَ لَا تُعْطُوهُمْ شَيْئاً مَا اسْتَطَعْتُمْ فَإِنَّ الْمَالَ لَا يَبْقَى عَلَى هَذَا أَنْ تُزَكِّيَهُ مَرَّتَيْنِ

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Safwan Bin Yahya, from Ays Bin Al Qasim,

(It has been narrated) from Abu Abdullah^-asws regarding the Zakāt, so he^-asws said: ‘Whatever the Clan of Umayya take from you, so reckon with it (as being Zakāt), and do not give them anything what you can (get away with), for the wealth would not remain (but being depleted), if Zakāt were to be paid twice’.^[33]

VERSES 26 – 28

وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ {26}

And those who are ratifying the Day of Religion [70:26]

وَالَّذِينَ هُمْ مِنْ عَذَابِ رَبِّهِمْ مُشْفِقُونَ {27}

And those who are fearful from the Punishment of their Lord [70:27]

إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ {28}

Surely, from the Punishment of their Lord there is no security [70:28]

محمد بن يعقوب: عن علي بن محمد، عن علي بن العباس، عن الحسن بن عبد الرحمن، عن عاصم بن حميد، عن أبي حمزة، عن أبي جعفر (عليه السلام)، في قوله عز و جل: وَ الَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ، قال: «بخروج القائم (عليه السلام)

Muhammad Bin Yaqoub, from Al-i Bin Muhammad, from Al-i Bin Al- Abbas, from Al- Hassan Bin Abdul Rahman, from Asim Bin Hameed, from Abu Hamza, who has said:

‘Abu Ja’far^-asws regarding the Words of the Mighty and Majestic: And those who are ratifying the Day of Religion [70:26], he^-asws said: ‘(Ratifying) the rising of Al-Qaim^-asws’.[34]

VERSES 29 – 31

وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ {29}

And those who are guarding their chastity [70:29]  

إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ {30}

Except from their spouses, or what their right hands possess, so they would be without blame [70:30]  

فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ {31}

But one who seek to go beyond that, so those, they are the transgressors [70:31]  

محمد بن يعقوب: عن محمد بن يحيى، عن أحمد بن محمد، عن العباس بن موسى، عن‏ إسحاق، عن أبي سارة، قال: سألت أبا عبد الله (عليه السلام)، عنها، يعني المتعة؟ فقال لي: «حلال، فلا تتزوج إلا عفيفة، إن الله عز و جل يقول: وَ الَّذِينَ هُمْ لِفُرُوجِهِمْ حافِظُونَ و لا تضع فرجك حيث لا تأمن على دراهمك

Muhammad Bin Yaqoub, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al- Abbas Bin Musa, from Is’haq, from Abu Sara who said:

‘I asked Abu Abdullah^-asws about it, ‘It Means ‘Al-Mut’a?’ He^-asws said to me: ‘Permissible. So do not marry anyone except the chaste. Allah^-azwj Mighty and Majestic is Saying: And those who are guarding their chastity [70:29], and do not place your private parts where you are not sure of your Dirhams’.[35]

VERSE 32

وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ {32}

And those who are guardians of their entrustments and their agreements [70:32]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْهَيْثَمِ بْنِ أَبِي مَسْرُوقٍ عَنْ يَزِيدَ بْنِ إِسْحَاقَ شَعِرٍ عَنِ الْحُسَيْنِ بْنِ عَطِيَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمَكَارِمُ عَشْرٌ فَإِنِ اسْتَطَعْتَ أَنْ تَكُونَ فِيكَ فَلْتَكُنْ فَإِنَّهَا تَكُونُ فِي الرَّجُلِ وَ لَا تَكُونُ فِي وَلَدِهِ وَ تَكُونُ فِي الْوَلَدِ وَ لَا تَكُونُ فِي أَبِيهِ وَ تَكُونُ فِي الْعَبْدِ وَ لَا تَكُونُ فِي الْحُرِّ قِيلَ وَ مَا هُنَّ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Haysam Bin Abu Masrouq, from Yazeed Bin Is’haq Shairin, from Al Husayn Bin Atiyya,

‘From Abu Abdullah^-asws having said: ‘The nobilities are ten. So if you have the capacity that they should happen to be in you, so let it happen, for these can happen to be in the man and not happen to be in his son, and these can happen to be in the son and not happen to be in his father, and these can happen to be in the slave and not happen to be in the free (one)’. It was said, ‘And what are these?’

قَالَ صِدْقُ الْبَأْسِ وَ صِدْقُ اللِّسَانِ وَ أَدَاءُ الْأَمَانَةِ وَ صِلَةُ الرَّحِمِ وَ إِقْرَاءُ الضَّيْفِ وَ إِطْعَامُ السَّائِلِ وَ الْمُكَافَأَةُ عَلَى الصَّنَائِعِ وَ التَّذَمُّمُ لِلْجَارِ وَ التَّذَمُّمُ لِلصَّاحِبِ وَ رَأْسُهُنَّ الْحَيَاءُ

He^-asws said: ‘True bravery, and truthful of the tongue, and paying the entrustments, and helping the relatives, and entertaining the guest, and feeding the beggar, and the rewarding upon the works, and the responsibility for the neighbour, and the responsibility for the companions – and the head of these is ‘الْحَيَاءُ’ the bashfulness’.[36]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَبْعَثْ نَبِيّاً إِلَّا بِصِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ إِلَى الْبَرِّ وَ الْفَاجِرِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Al Husayn Bin Abu Al A’ala,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic did not Send a Prophet except with truthful narrations, and repayment of the entrustments to the righteous as well as the immoral’.[37]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَغْتَرُّوا بِصَلَاتِهِمْ وَ لَا بِصِيَامِهِمْ فَإِنَّ الرَّجُلَ رُبَّمَا لَهِجَ بِالصَّلَاةِ وَ الصَّوْمِ حَتَّى لَوْ تَرَكَهُ اسْتَوْحَشَ وَ لَكِنِ اخْتَبِرُوهُمْ عِنْدَ صِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ

From him, from Usman Bin Isa, from Is’haq bin Ammar, and someone else,

‘From Abu Abdullah^-asws having said: ‘Do not be deceived by their Salāt and by their Fasting, for sometimes the man gets habitual with the Salāt and the Fasting to the extent that if he were to leave it, he gets terrified. But, get their information during the truthful narration and the repayment of the entrustments’.[38]

VERSE 33

وَالَّذِينَ هُمْ بِشَهَادَاتِهِمْ قَائِمُونَ {33}

And those who are steadfast with their more than two testimonies [70:33]

NB: Most of Muslims (Amma) have translated 70:33 as ‘And the ones who standby their testimony’.[39]

The Command of Allah^-azwj

فقد روي عن الإمام الصادق (علیه السلام (أنه قال: (لمّا خلق االله السماوات والأرض، أمر منادیاً فنادى: أشهدُ أنْ لا إلهَ إلاَّ الله – ثلاث مرات – أشهدُ أن محمّداً رسول االله – ثلاث مرات – أشهدُ أن علیاً أمیر المؤمنین حقّاً – ثلاث مرات (.

It has been reported from the Imam Al-Sadiq^-asws that he^-asws said: ‘When Allah^-azwj Created the skies and the earth, He^-azwj Commanded a caller, so he called out: ‘I testify that there is no god except Allah^-azwj’ – three times (and), ‘I testify that Muhammad^-saww is a Rasool^-saww of Allah^-azwj’ – three times, (and), ‘I testify that Ali^-asws is Emir of the Momineen truly’ – three times’’.[40]

The order of Imam Al-Sadiq^-asws

فقد جاء الأمر من الإمام جعفر الصادق (علیه السلام) أن من قال: لَاإِلَٰهَ إِلَّا اللّٰهُ مُحَمَّدٌ رَسُولُ اللّٰهِ، فلیقل: علي أمیر المؤمنین

And there has come an order from the Imam Ja’far Al Sadiq^-asws that one who says, ‘There is no god except Allah^-azwj, Muhammad^-saww is a Rasool^-saww of Allah^-azwj’, so let him immediately say, ‘Ali^-asws is Amir Al-Momineen^-asws’’.[41]

Third testimony is a pre-condition for the acceptance of the first two

قَالَ وَ بِهَذَا الْإِسْنَادِ قَالَ: حَدَّثَنَا الْحَسَنُ بْنُ مُحَمَّدٍ الْهَاشِمِيُّ الْكُوفِيُّ قَالَ: حَدَّثَنَا فُرَاتُ بْنُ إِبْرَاهِيمَ بْنِ فُرَاتٍ الْكُوفِيُّ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ ظَهِيرٍ قَالَ: حَدَّثَنَا الْحَسَنُ بْنُ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَخِي يُونُسَ الْبَغْدَادِيُّ بِبَغْدَادَ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ يَعْقُوبَ النَّهْشَلِيُّ قَالَ

He said, ‘And by the chain, from Al Hassan Bin Muhammad Al Hashimy Al Kufy, from Furat Bin Ibrahim Bin Furat Al Kufy, from Muhammad Bin Zaheer, from Al Hassan Bin Muhammad Bin Al Husayn Bin Akhy Yunus Al Baghdady at Baghdad, from Muhammad Bin Yaqoub Al Nahshaly who said,

حَدَّثَنَا عَلِيُّ بْنُ مُوسَى الرِّضَا عَنْ أَبِيهِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَنِ النَّبِيِّ عَنْ جَبْرَئِيلَ عَنْ مِيكَائِيلَ عَنْ إِسْرَافِيلَ عَنِ اللَّهِ جَلَّ جَلَالُهُ أَنَّهُ سُبْحَانَهُ قَالَ

‘It was narrated to us by Ali^-asws Bin Musa Al-Reza^-asws, from his^-asws father^-asws Musa^-asws Bin Ja’far^-asws, from his^-asws father^-asws Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws Muhammad^-asws Bin Ali^-asws, from his^-asws father^-asws Ali^-asws Bin Al-Husayn^-asws, from his^-asws father Al-Husayn^-asws Bin Ali^-asws, from his^-asws father^-asws Ali^-asws Bin Abu Talib^-asws, from the Prophet^-saww, from Jibraeel^-as, from Mikaeel^-as, from Israfeel^-as, from Allah^-azwj, Majestic is His^-azwj Majesty, that He^-azwj, Glorious is He^-azwj, Said: –

لَا أَقْبَلُ عَمَلَ عَامِلٍ‏ مِنْهُمْ إِلَّا بِالْإِقْرَارِ بِوَلَايَتِهِ مَعَ نُبُوَّةِ أَحْمَدَ رَسُولِي

I^-azwj Will not Accept a deed of a performer from them except with the acknowledgement of his^-asws Wilayah along with the Prophet-hood of Ahmad^-saww My^-azwj Rasool^-saww. [42]

Testimony of the Prophets^-as on the night of Ascension (Mi’raj)

ویحدّث الإمام أمیر المؤمنین (علیه السلام) أن رسول االله (صلى االله علیه وآله) لمّا صلّى بالنبیّین لیلة المعراج أمره االله أن یسألهم: بم تشهدون؟

And the Imam Amir Al-Momineen^-asws has narrated that Rasool-Allah^-saww, when he^-saww prayed Salat with (all) the Prophets^-as on the night of the Ascension (Mi’raj), Allah^-azwj Commanded him^-asws that he^-saww asks them^-as: ‘With how many did you^-as all testify?’

فالتفت إلیهم وقال: (بم تشهدون؟ قالوا: نشهد أن لا إله إلا االله وحده لا شریك له، وأنك رسول االله، وأن علیاً أمیر المؤمنین وصیّك على ذلك، أخذت مواثیقنا لكما بالشهادة

So he^-saww turned around towards them^-as and said: ‘With how many did you^-as all testify?’ They^-as said: ‘We^-as testified that there is no god except Allah^-azwj Alone, there being no associates for Him^-azwj, and you^-saww are a Rasool^-saww of Allah^-azwj, and that Ali^-asws is Amir Al-Momineen^-asws, being your^-saww successor^-asws upon that. He^-azwj Took our^-as Covenant for both of you^-asws with the testimonies’’.[43]

The nature of the human beings they have been Natured upon

حدثنا احمد بن موسى عن الحسن بن موسى الخشاب عن على بن حسان عن عبد الرحمن بن كثير عن ابى عبد الله عليه السلام في قوله عزوجل فطرة الله التى فطر الناس عليها قال فقال على التوحيد ومحمد رسول الله صلى الله عليه وآله وعلى امير المؤمنين عليه السلام

Narrated to us Ahmad Bin Musa, from Al-Hassan Bin Musa Al-Khashaab, from Ali Bin Hasaan, from Abdul Rahmaan Bin Kaseer who has said:

Abu Abdullah^-asws, regarding the Statement of the Mighty and Majestic: the nature of Allah which He has Natured the people upon [30:30], having said: ‘Upon the Tawheed, and Muhammad is a Rasool^-saww of Allah^-saww, and Ali^-asws is the Emir of the Momineen.’[44]

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

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

‘Abu Abdullah^-asws has said: ‘O Aban! When you proceed to Al-Kufa, so narrate this Hadeeth: ‘The one who sincerely testifies that there is no god except for Allah^-azwj, the Paradise becomes Obligatory upon him’.

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

I said, ‘They will come to me from every type of people, so shall I report to them this Hadeeth?’ He^-asws: ‘Yes. O Aban! When it will be the Day of Judgement, and Allah^-azwj Gathers the Former ones and the Later ones, so He^-azwj would Confiscate ‘There is no god but Allah^-azwj from them, except from the one who was upon this matter (Al-Wilayah)’.[45]

حَدَّثَنَا مُحَمَّدُ بْنُ مُوسَى بْنِ الْمُتَوَكِّلِ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا أَبُو الْحُسَيْنِ مُحَمَّدُ بْنُ جَعْفَرٍ الْأَسَدِيُّ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ الْحُسَيْنِ الصَّوْلِيُ‏ قَالَ حَدَّثَنَا يُوسُفُ بْنُ عَقِيلٍ عَنْ إِسْحَاقَ بْنِ رَاهَوَيْهِ قَالَ: لَمَّا وَافَى أَبُو الْحَسَنِ الرِّضَا ع نَيْسَابُورَ وَ أَرَادَ أَنْ يَخْرُجَ مِنْهَا إِلَى الْمَأْمُونِ اجْتَمَعَ عَلَيْهِ أَصْحَابُ الْحَدِيثِ فَقَالُوا لَهُ يَا ابْنَ رَسُولِ اللَّهِ تَرْحَلُ‏ عَنَّا وَ لَا تُحَدِّثُنَا بِحَدِيثٍ فَنَسْتَفِيدَهُ مِنْكَ وَ كَانَ قَدْ قَعَدَ فِي الْعَمَّارِيَّةِ فَأَطْلَعَ رَأْسَهُ وَ قَالَ سَمِعْتُ أَبِي مُوسَى بْنَ جَعْفَرٍ يَقُولُ سَمِعْتُ أَبِي جَعْفَرَ بْنَ مُحَمَّدٍ يَقُولُ سَمِعْتُ أَبِي مُحَمَّدَ بْنَ عَلِيٍّ يَقُولُ سَمِعْتُ أَبِي عَلِيَّ بْنَ الْحُسَيْنِ يَقُولُ سَمِعْتُ أَبِي الْحُسَيْنَ بْنَ عَلِيٍّ يَقُولُ سَمِعْتُ أَبِي أَمِيرَ الْمُؤْمِنِينَ عَلِيَّ بْنَ أَبِي طَالِبٍ ع يَقُولُ سَمِعْتُ النَّبِيَّ ص يَقُولُ سَمِعْتُ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لَا إِلَهَ‏ إِلَّا اللَّهُ‏ حِصْنِي فَمَنْ دَخَلَ حِصْنِي أَمِنَ مِنْ عَذَابِي قَالَ فَلَمَّا مَرَّتِ الرَّاحِلَةُ نَادَانَا بِشُرُوطِهَا وَ أَنَا مِنْ شُرُوطِهَا

It is narrated from Mohammed Ibn Musa Ibn Al Mutawakkal, from Ali, from his father, from Yusuf Bin Aqeel, from Is’haq Bin Rahwiya who said,

‘When Abu Al-Hassan Al-Reza^-asws arrived at Neshapour and wanted to depart from it to Al-Mamoun, the narrators of Hadeeth gathered to him^-asws. They said to him, ‘O son^-asws of Rasool-Allah^-saww! You^-asws are departing from us and you^-asws are not narrating to us with any Hadeeth, so we can benefit by it from you^-asws!’

وَ قَدْ كَانَ قَعَدَ فِي الْعَمَّارِيَّةِ فَأَطْلَعَ رَأْسَهُ وَ قَالَ سَمِعْتُ أَبِي مُوسَى بْنَ جَعْفَرٍ يَقُولُ سَمِعْتُ أَبِي جَعْفَرَ بْنَ مُحَمَّدٍ يَقُولُ سَمِعْتُ أَبِي مُحَمَّدَ بْنَ عَلِيٍّ يَقُولُ سَمِعْتُ أَبِي عَلِيَّ بْنَ الْحُسَيْنِ يَقُولُ سَمِعْتُ أَبِي الْحُسَيْنَ بْنَ عَلِيٍّ يَقُولُ سَمِعْتُ أَبِي أَمِيرَ الْمُؤْمِنِينَ عَلِيَّ بْنَ أَبِي طَالِبٍ ع يَقُولُ

And he^-asws had been sitting in the carriage, so he^-asws emerged his^-asws head and said: ‘I^-asws heard my^-asws father Musa^-asws Bin Ja’far^-asws saying: ‘I^-asws heard my^-asws father Ja’far^-asws Bin Muhammad^-asws saying: ‘I^-asws heard my^-asws father Muhammad^-asws Bin Ali^-asws saying: ‘I^-asws heard my^-asws father Ali^-asws Bin Al-Husayn^-asws saying: ‘I^-asws heard my^-asws father Al-Husayn^-asws Bin Ali^-asws saying: ‘I^-asws heard my^-asws father Ali^-asws Bin Abu Talib^-asws saying:

سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ سَمِعْتُ جَبْرَئِيلَ ع يَقُولُ سَمِعْتُ اللَّهَ جَلَّ وَ عَزَّ يَقُولُ لَا إِلَهَ إِلَّا اللَّهُ حِصْنِي فَمَنْ دَخَلَ حِصْنِي أَمِنَ مِنْ عَذَابِي

‘I^-asws heard Rasool-Allah^-saww saying: ‘I^-saww heard Jibraeel^-as saying: ‘I^-as heard Allah^-azwj Majestic and Mighty Saying: “(The phrase) ‘There is no god except Allah^-azwj’ is My^-azwj Fort. So, the one who enters My^-azwj fort would be safe from My^-azwj Punishment!”

فَلَمَّا مَرَّتِ الرَّاحِلَةُ نَادَانَا بِشُرُوطِهَا وَ أَنَا مِنْ شُرُوطِهَا

When they passed on, he^-asws called out to us: ‘With its conditions! And I^-asws am from its conditions!’’^[46][47]

VERSES 34 & 35

وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ {34}

And those who are preserving upon their Salats [70:34]

NB: Amma translate 70:34 as: And those who attend to their prayers,[48]

أُولَٰئِكَ فِي جَنَّاتٍ مُكْرَمُونَ {35}

They would be in Gardens, being honoured [70:35]

وَ بِهَذَا الْإِسْنَادِ عَنْ حَرِيزٍ عَنِ الْفُضَيْلِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الَّذِينَ هُمْ عَلى صَلَواتِهِمْ يُحافِظُونَ قَالَ هِيَ الْفَرِيضَةُ قُلْتُ الَّذِينَ هُمْ عَلى صَلاتِهِمْ دائِمُونَ قَالَ هِيَ النَّافِلَةُ

And by this chain, from Hareyz, from Al Fuzayl who said,

‘I asked Abu Ja’far^-asws about the words of Allah^-azwj Mighty and Majestic: And those who are preserving upon their Salats [70:34]. He^-asws said: ‘It is the Obligatory (Salāt)’. I said, ‘Those who are constant upon their Salat [70:23]?’ He^-asws said: ‘It is the optional (Salat)’.[49]

ابن بابويه: عن محمد بن موسى بن المتوكل، بإسناده، عن محمد بن الفضيل، عن أبي الحسن الماضي (عليه السلام)، في قوله عز و جل: إِلَّا الْمُصَلِّينَ الَّذِينَ هُمْ عَلى صَلاتِهِمْ دائِمُونَ، قال: «أولئك و الله أصحاب الخمسين من شيعتنا

Ibn babuwayh, from Muhammad Bin Musa Bin Al Mutawakkal, by his chain, from Muhammad Bin Al Fazeyl,

‘From Abu Al Hassan Al Maazy^-asws (7^th Imam^-asws) regarding the Words of the Mighty and Majestic: Except the ones praying Salat [70:22] Those who are constant upon their Salat [70:23] having said: ‘By Allah^-azwj! They are the companions (performers) of the fifty (51 Raka’at?) from our^-asws Shias’.

قال: قلت: وَ الَّذِينَ هُمْ عَلى صَلَواتِهِمْ يُحافِظُونَ؟ قال: «أولئك أصحاب الخمس [صلوات‏] من شيعتنا

He (the narrator) said, ‘I said, And those who are preserving upon their Salats [70:34]?’ He^-asws said: ‘They are the companions (performers) of the five (daily Salats) from our^-asws Shias’.

قال: قلت: وَ أَصْحابُ الْيَمِينِ؟ قال: «هم و الله من شيعتنا

He (the narrator) said, ‘I said, ‘And: the companions of the right hand [56:8]?’ He^-asws said: ‘By Allah^-azwj! They are from our^-asws Shias’’.[50]

VERSES 36 – 41

فَمَالِ الَّذِينَ كَفَرُوا قِبَلَكَ مُهْطِعِينَ {36}

Yet what is wrong with those who disbelieved, that they should try to dash on ahead of you? [70:36]

عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ {37}

On the right and on the left in separate groups? [70:37]

أَيَطْمَعُ كُلُّ امْرِئٍ مِنْهُمْ أَنْ يُدْخَلَ جَنَّةَ نَعِيمٍ {38}

Does every person from them desires that he should enter the Garden of Bliss? [70:38]

كَلَّا ۖ إِنَّا خَلَقْنَاهُمْ مِمَّا يَعْلَمُونَ {39}

Never! Surely, We Created them of what they know [70:39]

فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ إِنَّا لَقَادِرُونَ {40}

But no! I swear by the Lord of the Easts and the Wests that We are certainly Able [70:40]

عَلَىٰ أَنْ نُبَدِّلَ خَيْرًا مِنْهُمْ وَمَا نَحْنُ بِمَسْبُوقِينَ {41}

Upon Replacing better than them, and We will not be preceded [70:41]

كان إبراهيم بن موسى شجاعا كريما و تقلد الإمرة على اليمن في أيام المأمون من قبل محمد بن زيد بن علي بن الحسين بن علي بن أبي طالب ع الذي بايعه أبو السرايا بالكوفة و مضى إليها ففتحها و أقام بها مدة إلى أن كان من أمر أبي السرايا ما كان و أخذ له الأمان من المأمون و صرحا بأن لكل من ولد أبي الحسن موسى ع فضل و منقبة مشهورة

Ibrahim son of Musa^-asws was brave, benevolent, and he was collared with the governance upon Al Yemen during the days of Al-Mamoun, from before Muhammad Bin Zayd son of Ali^-asws Bin Al-Husayn^-asws Bin Ali^-asws Bin Abu Talib^-asws, the one whom Abu Al-Saraya pledged at Al-Kufa, and he went to it. He conquered it and stayed at it for a period until it happened from the matter of Abu Al Saraya what happened, and he took the amnesty for him from Al-Mamoun. And it is stated that for every one of the children of Abu Al-Hassan Musa^-asws, were well-known merits and virtues.

و في وجيزة المجلسي إبراهيم بن موسى بن جعفر ممدوح وَ فِي الْكَافِي فِي بَابِ أَنَّ الْإِمَامَ مَتَى يَعْلَمُ أَنَّ الْأَمْرَ قَدْ صَارَ إِلَيْهِ بِسَنَدِهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ قَالَ قُلْتُ لِلرِّضَا ع إِنَّ رَجُلًا عَنَى أَخَاكَ إِبْرَاهِيمَ فَذَكَرَ لَهُ أَنَّ أَبَاكَ فِي الْحَيَاةِ وَ أَنْتَ‏ تَعْلَمُ مِنْ ذَلِكَ مَا لَا يَعْلَمُ

And in brief, Al-Majlisi, ‘Ibrahim son of Musa^-asws Bin Ja’far^-asws was praise-worthy. And in Al-Kafi, in a chapter, ‘When does the Imam^-asws know that the command has come to him^-asws’, by his chain from Ali Bin Asbaat, said, ‘I said to Al-Reza^-asws, ‘A man is worried about your^-asws brother Ibrahim. He mentioned to him that your^-asws father^-asws is still alive, and you^-asws know what you^-asws know from that, what he does not know’.

فَقَالَ سُبْحَانَ اللَّهِ يَمُوتُ رَسُولُ اللَّهِ ص وَ لَا يَمُوتُ مُوسَى قَدْ وَ اللَّهِ مَضَى كَمَا مَضَى رَسُولُ اللَّهِ ص وَ لَكِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يَزَلْ مُنْذُ قَبَضَ نَبِيَّهُ ص هَلُمَّ جَرّاً يَمُنُّ بِهَذَا الدِّينِ عَلَى أَوْلَادِ الْأَعَاجِمِ وَ يَصْرِفُهُ عَنْ قَرَابَةِ نَبِيِّهِ هَلُمَّ جَرّاً فَيُعْطِي هَؤُلَاءِ وَ يَمْنَعُ هَؤُلَاءِ

He^-asws said: ‘Glory be to Allah^-azwj! Rasool-Allah^-azwj died and Musa^-asws did not die? By Allah^-azwj, he^-asws has passed away, just like Rasool-Allah^-saww had passed away. But Allah^-azwj Blessed and Exalted, did not cease to Recall His^-azwj Prophet^-saww, and so on, Conferring with this religion upon the children of the foreigners and Turning it away from the relatives of His^-azwj Prophet^-saww, and so on. So He^-azwj Gives these and Prevents those.

لَقَدْ قَضَيْتُ عَنْهُ فِي هِلَالِ ذِي الْحِجَّةِ أَلْفَ دِينَارٍ بَعْدَ أَنْ أَشْفَى عَلَى طَلَاقِ نِسَائِهِ وَ عِتْقِ مَمَالِيكِهِ وَ لَكِنْ قَدْ سَمِعْتُ مَا لَقِيَ يُوسُفُ مِنْ إِخْوَتِهِ

I^-asws have paid off a thousand Dinars on his behalf during the crescent (beginning) of Zul Hijjaj, after restoring the divorce of his wives, and freeing of his slaves. But you have already heard what Yusuf^-as had faced from his^-as brothers’.

قال جدي الصالح في شرح أصول الكافي قوله على أولاد الأعاجم كسلمان و غيره و فيه مدح عظيم للعجم و تفضيلهم على العرب

My righteous grandfather said in the commentary of ‘Usool Al-Kafi’, ‘His^-asws words: ‘Upon the children of foreigners’, like Salman^-ra and others. And in it is mighty praise for the non-Arabs and their superiority over the Arabs.

و كتب أبو عامر بن حرشنة كتابا في تفضيل العجم على العرب و كذلك إسحاق بن سلمة و كيف ينكر فضلهم و في الأخبار ما يدل على أنهم من أعوان القائم عجل الله تعالى فرجه الشريف و أنهم أهل تأييد الدين

And Abu Aamir Bin Harshana wrote regarding the merits of the non-Arabs over the Arabs, ‘And like what was Is’haq Bin Salmah. And how can their merits be denied, and in the Ahadeeth is what evidence’s upon that they (non-Arabs) would be from the assistants of Al-Qaim^-asws, may Allah^-azwj the Exalted Hasten his^-asws noble relief, and they would be the people supporting the religion.

قَالَ النَّبِيُّ ص أَسْعَدُ النَّاسِ بِهَذَا الدِّينِ فَارِسُ رواه الشيخ أبو محمد جعفر بن أحمد بن علي القمي نزيل الري في كتاب جامع الأحاديث مع أنهم في تأييد الدين و قبول العلم أحسن و أكثر من العرب يدل على ذلك قوله تعالى‏ وَ لَوْ نَزَّلْناهُ عَلى‏ بَعْضِ الْأَعْجَمِينَ فَقَرَأَهُ عَلَيْهِمْ ما كانُوا بِهِ مُؤْمِنِينَ‏

The Prophet^-saww said: ‘The most fortunate of the people with this religion are the Persians’. It is reported by the sheykh Abu Muhammad Ja’far Bin Ahmad Bin Ali Al-Qummy, resident of Al-Rayy, in the book ‘Jamie Al Ahadeeth’, along with that they would be among supporters of the religion, and excellent accepters of the knowledge, and they would be more numerous than the Arabs. That is evidenced upon by His^-azwj Words: And had We Revealed it unto one of the non-Arabs [26:198] So he would have recited it to them, they would not have been believers in it [26:199].

قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ قَالَ الصَّادِقُ ع لَوْ نُزِّلَ الْقُرْآنُ عَلَى الْعَجَمِ مَا آمَنَتْ بِهِ الْعَرَبُ وَ قَدْ نُزِّلَ عَلَى الْعَرَبِ فَآمَنَتْ بِهِ الْعَجَمُ فَهِيَ فَضِيلَةٌ لِلْعَجَمِ

Ali Bin Ibrahim said, ‘Al-Sadiq^-asws said: ‘If the Quran had been Revealed upon the non-Arabs, the Arabs would not have believed in it, and it has been Revealed upon the Arabs, and the non-Arabs are believing in it. Thus, it is a merit for the non-Arabs’.

وَ قَالَ عِنْدَ تَفْسِيرِ قَوْلِهِ تَعَالَى‏ وَ جَعَلْناكُمْ شُعُوباً وَ قَبائِلَ لِتَعارَفُوا إِنَّ أَكْرَمَكُمْ‏ عِنْدَ اللَّهِ أَتْقاكُمْ‏ الشُّعُوبُ مِنَ الْعَجَمِ وَ القَبَائِلُ مِنَ الْعَرَبِ وَ الْأَسْبَاطُ مِنْ بَنِي إِسْرَائِيلَ قال و روي ذلك عن الصادق ع

And he said at the interpretation of Words of the Exalted: and Made you as nations and tribes in order to recognise each other. Surely, the most honourable of you in the Presence of Allah is the most pious of you. Surely Allah is Knowing, Aware [49:13]. The nations are from the non-Arabs, and the tribes are from the Arabs, and the tribes are from the children of Israel’. He said, ‘And that is reported from Al-Sadiq^-asws’.

وَ قَالَ رَسُولُ اللَّهِ ص يَوْمَ فَتْحِ مَكَّةَ يَا أَيُّهَا النَّاسُ إِنَّ اللَّهَ قَدْ أَذْهَبَ عَنْكُمْ بِالْإِسْلَامِ نَخْوَةَ الْجَاهِلِيَّةِ وَ تَفَاخُرَهَا بِآبَائِهَا إِنَّ الْعَرَبِيَّةَ لَيْسَتْ بِأَبٍ وَالِدٍ وَ إِنَّمَا هُوَ لِسَانٌ نَاطِقٌ فَمَنْ تَكَلَّمَ بِهِ فَهُوَ عَرَبِيٌّ أَلَا إِنَّكُمْ مِنْ آدَمَ وَ آدَمُ مِنَ التُّرَابِ و هذا صريح في أن التكلم بلغة العرب وحده لا فخر فيه بل المناط هو التقوى

And Rasool-Allah^-saww said on the day of the conquest of Makkah: ‘O you people! Allah^-azwj has Removed away from you the arrogance of the pre-Islamic period and priding with forefathers, by Al-Islam! The Arabism isn’t by a parental father, and rather it is a tongue (language) spoken. The one who speaks with it, he is an Arabian. Indeed! You are all from Adam^-as, and Adam^-as is from the soil!’ And this is clear that speaking in the Arabic language alone, there is no pride in it, but the honour, it is the piety.

و في الفتوحات المكية في الباب السادس و الستين و ثلاثمائة أن وزراء المهدي عليه السلام من الأعاجم ما فيهم عربي لكن لا يتكلمون إلا بالعربية لهم حافظ ليس من جنسهم انتهى

And in ‘Al-Futuhaat Al-Makkiya’, in the chapter three hundred and sixty-six, ‘The ministers of Al-Mahdi^-asws would be from the non-Arabs. There will not be any Arab among them, but they will not be speaking except in Arabic. For them would be such preservation, not being from their race’ – end. (an extract).[51]

الطبرسي في (الاحتجاج): عن الأصبغ بن نباتة، قال: خطبنا أمير المؤمنين (عليه السلام) على منبر الكوفة، فحمد الله و أثنى عليه، ثم قال: «أيها الناس، سلوني فإن بين جوانحي علما» فقام إليه ابن الكواء، فقال: يا أمير المؤمنين، وجدت كتاب الله ينقض بعضه بعضا

Al-Tabarsy, in Al-Ihtijaj, from Al- Asbagh Bin Nabata who said:

‘Amir-Al-Momineen^-asws preached to us upon the Pulpit of Al-Kufa. So he^-asws Praised Allah^-azwj and Extolled Him^-azwj, then said: ‘O you people! Ask me^-asws, for between my^-asws ribs is the (Divine) Knowledge’. So Ibn Al-Kawa stood up and said, ‘O Amir-Al-Momineen^-asws, I have found in the Book of Allah^-azwj (Verses) which invalidate each other’.

قال: «ثكلتك أمك يا بن الكواء، كتاب الله‏ يصدق بعضه بعضا، و لا ينقض بعضه بعضا، فسل عما بدا لك؟

He^-asws said: ‘May your mother be bereft of you, O Ibn Al-Kawa! The Book of Allah^-azwj, (Verses) ratify each other, and do not invalidate each other, so ask whatever comes to you’.

قال: يا أمير المؤمنين، سمعته يقول: بِرَبِّ الْمَشارِقِ وَ الْمَغارِبِ و قال في آية أخرى: رَبُّ الْمَشْرِقَيْنِ وَ رَبُّ الْمَغْرِبَيْنِ ، و قال في آية اخرى: رَبُّ الْمَشْرِقِ وَ الْمَغْرِبِ

He said, ‘O Amir-Al-Momineen^-asws! I heard Him^-azwj Saying: I swear by the Lord of the Easts and the Wests [70:40]. And in another Verse: Lord of the two Easts and Lord of the two Wests [55:17]. And in another Verse: ‘Lord of the east and the west [26:28]’.

قال: «ثكلتك أمك يا بن الكواء، هذا المشرق و هذا المغرب، [و أما] قوله: رَبُّ الْمَشْرِقَيْنِ وَ رَبُّ الْمَغْرِبَيْنِ فإن مشرق الشتاء على حدة، و مشرق الصيف على حدة، أما تعرف ذلك من قرب الشمس و بعدها؟

He^-asws said: ‘May your mother be bereft of you, O Ibn Al- Kawa! This is the east and this is the west. And as for His^-azwj Words: Lord of the two Easts and Lord of the two Wests [55:17], so it is the east of the winter upon a limit, and east of the summer upon a limit. But do you not recognise that from the nearness of the sun and its remoteness?

و أما قوله: بِرَبِّ الْمَشارِقِ وَ الْمَغارِبِ فإن لها ثلاث مائة و ستين برجا، تطلع كل يوم من برج و تغرب  في آخر، فلا تعود إليه إلا من قابل في ذلك اليوم

And as for His^-azwj Words: I swear by the Lord of the Easts and the Wests [70:40], so it has for it three hundred and sixty constellations, (the sun is) emerging from each constellation and setting in another. So it does not return to it except from the following year in that particular day’.[52]

شرف الدين النجفي: عن محمد بن خالد البرقي، عن محمد بن سليمان، عن أبيه، عن أبي بصير، عن أبي عبد الله (عليه السلام) [في قوله عز و جل‏]: فَلا أُقْسِمُ بِرَبِّ الْمَشارِقِ وَ الْمَغارِبِ، قال: «المشارق: الأنبياء، و المغارب: الأوصياء (صلوات الله عليهم أجمعين)

Sharaf Al Deen Al Najafy, from Muhammad Bin Khalid Al Barqy, from Muhammad Bin Suleyman, from his father, from Abu Baseer, who has reported:

‘Abu Abdullah^-asws regarding the Words of the Mighty and Majestic: But no! I swear by the Lord of the Easts and the Wests [70:40], he^-asws said: ‘The Easts – The Prophets^-as; and the Wests – The successors^-as’.[53]

VERSE 42

فَذَرْهُمْ يَخُوضُوا وَيَلْعَبُوا حَتَّىٰ يُلَاقُوا يَوْمَهُمُ الَّذِي يُوعَدُونَ {42}

So leave them engaging in vanities and playing around until they meet their Day which they are Promised [70:42]

ثُمَّ حَلَّاهُمْ وَ وَصَفَهُمْ كَيْ لَا يَطْمَعَ فِي اللِّحَاقِ بِهِمْ إِلَّا مَنْ كَانَ مِنْهُمْ فَقَالَ فِيمَا حَلَّاهُمْ بِهِ وَ وَصَفَهُمْ الَّذِينَ هُمْ فِي صَلاتِهِمْ خاشِعُونَ وَ الَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ إِلَى قَوْلِهِ أُولئِكَ هُمُ الْوارِثُونَ الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيها خالِدُونَ

Then He^-azwj Extolled them^-asws and Described them^-asws [23:2] Who are humble in their Prayers [23:3] And who turn aside from the vanities [23:4]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَنْبَسَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اسْتِمَاعُ الْغِنَاءِ وَ اللَّهْوِ يُنْبِتُ النِّفَاقَ فِي الْقَلْبِ كَمَا يُنْبِتُ الْمَاءُ الزَّرْعَ

Ali Bin Ibrahim, from his father, form Ibn Mahboub, from Anbasa,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Listening to the singing (music) and the vanities grow the hypocrisy in the heart just as the water grows the plantation’.^[54]

يَا هِشَامُ مَنْ سَلَّطَ ثَلَاثاً عَلَى ثَلَاثٍ فَكَأَنَّمَا أَعَانَ عَلَى هَدْمِ عَقْلِهِ مَنْ أَظْلَمَ نُورُ تَفَكُّرِهِ بِطُولِ أَمَلِهِ وَ مَحَا طَرَائِفَ حِكْمَتِهِ بِفُضُولِ كَلَامِهِ وَ أَطْفَأَ نُورَ عِبْرَتِهِ بِشَهَوَاتِ نَفْسِهِ فَكَأَنَّمَا أَعَانَ هَوَاهُ عَلَى هَدْمِ عَقْلِهِ وَ مَنْ هَدَمَ عَقْلَهُ أَفْسَدَ عَلَيْهِ دِينَهُ وَ دُنْيَاهُ

(Amir-Al-Momineen advised to) O Hisham! The one whom three (things) overcome three (things) so it is as if he is assisted upon the ruination of his own intellect – the one who darkens the light of his pondering by the prolongation of his expectancies, and his antics delete his wisdom by the vanities of his speech, and he extinguishes the light of his learning (lessons) by the lustful desires of his self. Thus, it is as if he is assisting himself upon the ruination of his own intellect. And the one who ruins his intellect, his Religion and his world would be spoilt upon him.

يَا هِشَامُ إِنَّ الْعُقَلَاءَ تَرَكُوا فُضُولَ الدُّنْيَا فَكَيْفَ الذُّنُوبَ وَ تَرْكُ الدُّنْيَا مِنَ الْفَضْلِ وَ تَرْكُ الذُّنُوبِ مِنَ الْفَرْضِ

O Hisham! The intellectual ones are neglecting the vanities of the world, so how (would they not neglect) the sins, and the neglect of the world is from the merits and neglect of the sins is from the Obligations’’.[55]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ أَبِي كَانَ يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يَقْبِضُ الْعِلْمَ بَعْدَ مَا يُهْبِطُهُ وَ لَكِنْ يَمُوتُ الْعَالِمُ فَيَذْهَبُ بِمَا يَعْلَمُ فَتَلِيهِمُ الْجُفَاةُ فَيَضِلُّونَ وَ يُضِلُّونَ وَ لَا خَيْرَ فِي شَيْ‏ءٍ لَيْسَ لَهُ أَصْلٌ

Ali Bin Muhammad, from Sahl Bin Ziyad, from Ali Bin Asbat, from his uncle Yaqoub Bin Salim, from Dawood Bin Farqad who said,

‘Abu Abdullah^-asws said: ‘My^-asws father^-asws was saying: ‘Allah^-azwj Mighty and Majestic does not Capture the knowledge after having Sent it down, but He^-azwj Causes the death of a scholar, so he goes away with whatever he knew and the vanities follow them (the people), so they would be straying and causing others to be straying, and there is no goodness in something which does not originate from its source (the Divine Knowledge)’.^[56]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) مَا عَلَامَةُ الْإِمَامِ الَّذِي بَعْدَ الْإِمَامِ فَقَالَ طَهَارَةُ الْوِلَادَةِ وَ حُسْنُ الْمَنْشَإِ وَ لَا يَلْهُو وَ لَا يَلْعَبُ

Muhammad Bin Yahya, from Muhammad Bin Ismail, from Ali Bin Al Hakam, from Muawiya Bin Wahab who said,

‘I said to Abu Ja’far^-asws, ‘What is the sign of the Imam^-azwj who is to be after the (current) Imam^-asws?’ So he^-asws said: ‘Clean of birth, and good upbringing,
and he^-asws would neither indulge in vanities nor playfulness’.^[57]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ كَفَّ نَفْسَهُ عَنْ أَعْرَاضِ النَّاسِ أَقَالَ اللَّهُ نَفْسَهُ يَوْمَ الْقِيَامَةِ وَ مَنْ كَفَّ غَضَبَهُ عَنِ النَّاسِ كَفَّ اللَّهُ تَبَارَكَ وَ تَعَالَى عَنْهُ عَذَابَ يَوْمِ الْقِيَامَةِ

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aasim Bin Humeyd, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who restrains himself from the vanities of the world, Allah^-azwj would Discharge his soul on the Day of Judgment; and the one who restrains his anger from the people, Allah^-azwj Blessed and Exalted would Restrain the Punishment from him on the Day of Judgment’.^[58]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ شَرَفُ الْمُؤْمِنِ صَلَاتُهُ بِاللَّيْلِ وَ عِزُّ الْمُؤْمِنِ كَفُّهُ عَنْ أَعْرَاضِ النَّاسِ

Muhammad Bin Yahya, from Ahmad Bin Is’haq, from Sa’dan Bin Muslim, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A nobility of the Believer is his Salāt at night, and an honour of the Believer is his restraint from the vanities of the people’.^[59]

VERSES 43 & 44

يَوْمَ يَخْرُجُونَ مِنَ الْأَجْدَاثِ سِرَاعًا كَأَنَّهُمْ إِلَىٰ نُصُبٍ يُوفِضُونَ {43}

The Day they would be coming out from the graves quickly as if they are running to a goal [70:43]  

خَاشِعَةً أَبْصَارُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ۚ ذَٰلِكَ الْيَوْمُ الَّذِي كَانُوا يُوعَدُونَ {44}

Their visions humbled, humiliation having tired them. That is the Day which they had been Promised [70:44]

شرف الدين النجفي: بإسناده، عن سليمان بن خالد، عن ابن سماعة، عن عبد الله بن القاسم، عن يحيى بن ميسر، عن أبي جعفر (عليه السلام)، في قوله عز و جل: خاشِعَةً أَبْصارُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ذلِكَ الْيَوْمُ الَّذِي كانُوا يُوعَدُونَ، قال: «يعني يوم خروج القائم (عليه السلام)

Sharaf Al- Deen Al- Najafy, by his chain, from Suleyman Bin Khalid, from Ibn Sama’at, from Abdullah Bin Al- Qasim, from Yahya Bin Maysar, who has said:

‘Abu Ja’far^-asws, regarding the Words of the Mighty and Majestic: Their visions humbled, humiliation having exhausted them. That is the Day which they had been Promised [70:44], he^-asws said: ‘It Means the day of the rising of Al-Qaim^-asws’.[60]

[1] تفسير القمي، ج‏2، ص: 385

[2] Bihar Al-Anwaar V 94 – The Book of Fasts – Ch 53 22

[3] Bihar Al Anwaar – V 52 The book of History – Imam Al-Mahdi^-ajfj, Ch 25 H 14

[4] Bihar Al-Anwaar V 94 – The Book of Fasts – Ch 67 H 5 / 21

[5] (ثواب الأعمال: 119.)

[6] Tafseer Al Burhan – H 11054

[7] Tafseer Al Burhan – H 11054

[8] Al Kafi V 1 – The Book Of Divine Authority CH 108 H 47

[9] الكافي 8: 57/ 18 H 14466

[10] الكشكول فيما جرى على آل الرسول: 179 (Extract)

[11] (مجمع البيان 10: 529.)

[12] (تفسير القمي 2: 385.)

[13] (الغيبة: 272/ 48)

[14] (تفسير القمي 2: 385)

[15] (الكافي 2: 119/ 2)

[16] (مجمع البيان 10: 531.)

[17] (مجمع البيان 10: 531.)

[18] Tafseer Al Burhan – H 11074

[19] Al Kafi – V 5 – The Book of Marriage Ch 93 H 8

[20] (تفسير القمّي 2: 386.)

[21] (تفسير القمّي 2: 386)

[22] تفسير القمّي 2: 395. (Extract)

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

[24] Bihar Al-Anwaar – V 27, The book of Imamate, P 6 Ch 4 H 143

[25] Bihar Al-Anwaar V 79 – The Book Salat  – Ch 5 H 23

[26] Al Kafi V 3 – The Book Of Zakaat CH 1 H 8

[27] Al Kafi V 3 – The Book Of Zakaat CH 1 H 9 (Extract)

[28] Al Kafi V 3 – The Book Of Zakaat CH 1 H 10

[29] Al Kafi V 3 – The Book Of Zakaat CH 1 H 11

[30] Al Kafi V 3 – The Book Of Zakaat CH 1 H 12

[31] (تأويل الآيات 2: 724/ 5)

[32] Al Kafi V 3 – The Book Of Zakāt  CH 28 H 1

[33] Al Kafi V 3 – The Book Of Zakāt  CH 25 H 4

[34] (الكافي 8: 287/ 432)

[35] (الكافي 5: 453/ 2.)

[36] Al Kafi V 2 – The Book Of Belief and Disbelief CH 30 H 1

[37] Al Kafi V 2 – The Book Of Belief and Disbelief CH 51 H 1

[38] Al Kafi V 2 – The Book Of Belief and Disbelief CH 51 H 2

[39] Shakir 70:33] And those who are upright in their testimonies,

[Pickthal 70:33] And those who stand by their testimony

[Yusufali 70:33] And those who stand firm in their testimonies;

[40] Bihar Al Anwaar – V 37 Ch 54 H 10

[41] Al Ihtijaj Al Tabarsi – V 1 P 230

[42] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 1 H 44 (Extract)

[43] AL YAQEEN – SYED IBN TAWOOS – 589 TO 684 AH

[44] Basaair Al Darajaat – P 1 Ch 10 H 7

[45] الكافي 2: 378/ 1

[46] Bihar Al-Anwaar – V 49, The book of History – Ali Al-Reza^-asws, Ch 11 H 4

[47] عيون أخبار الرضا عليه السلام، ج‏2، ص: 136

[48] [Shakir 70:34] And those who keep a guard on their prayer,

[Pickthal 70:34] And those who are attentive at their worship.

[Yusufali 70:34] And those who guard (the sacredness) of their worship;-

[49] Al Kafi V 3 – The Book of Salāt CH 2 H 12

[50] تأويل الآيات 2: 724/ 4

[51] Bihar Al-Anwaar, Vol. 48

[52] (الاحتجاج: 259) Extract

[53] (تأويل الآيات 2: 725/ 6.)

[54] Al Kafi – V 6 – The Book of Drinks Ch 34 H 23

[55] Al Kafi V 1 – The Book Of Intellect and Ignorance CH 1 H 16 (Extract)

[56] Al Kafi V 1 – The Book Of Intellect and Ignorance CH 7 H 5

[57] Al Kafi V 1 – The Book Of Divine Authority CH 62 H 4

[58] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 14

[59] Al Kafi V 3 – The Book Of Salāt  CH 100 H 9

[60] (تأويل الآيات 2: 726/ 7)