Al Muhammad

CHAPTER 47

MUHAMMAD^-SAWW

(Prophet Mohammed^-saww)

(38 VERSES)

VERSES 1 – 38

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

Brief Introduction of Muhammad (47):

Sura Muhammad (38 verses) was revealed in Medinah.[1]

Abu Ja’far^-asws (5^th Imam) narrates that ‘Amir Al-Momineen^-asws said, after the expiry of Rasool-Allah^-saww, in the Masjid, and the people were around him^-asws, in a loud voice: Those who commit Kufr and hinder from the Way of Allah, their deeds would be lost [47:1].

Ibn Abbas said, ‘O Abu Al-Hassan^-asws! Why did you^-asws say what you^-asws said: ‘He^-asws said: ‘I^-asws (only) recited something from the Quran’. He said, ‘Did you^-asws said it for a (particular) matter?’  He^-asws said: ‘Allah^-azwj the Exalted Said in His^-azwj Book: ‘And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7]. So, can you testify upon Rasool-Allah^-saww and he^-saww chose Abu Bakr as caliph?’  He said, ‘I did not hear Rasool-Allah^-saww bequeath except to you^-asws’. He^-asws said: ‘Then why didn’t you pledge allegiance to me^-asws’. He said, ‘The people gathered to Abu Bakr, so I was with them’.

Amir Al-Momineen^-asws said: ‘Just as the people of the calf gathered to the calf. Over here is your Fitna, and your Example is like the example of those who kindled a fire, but when it had illumined all around them, Allah Took away their light, and left them in darkness – not seeing [2:17]. Deaf, dumb (and) blind, so they will not be returning [2:18]’’.^[2]

Amir Al-Momineen^-asws said to Ibn Abbas: It is as if they have not heard Allah^-azwj Mighty and Majestic Saying: and if they had referred it to the Rasool and to the (Divine) Authority from them they would have known it, those who can extract it; [4:83]. And they have known that they are needy to me^-asws, and I^-asws have been needless from them: or are there locks upon (their) hearts [47:24]. O Ibn Abbas! Woe be unto the ones who oppressed me^-asws, and repelled my^-asws rights, and did away with the greatness of my^-asws status (an extract).^[3]

‘Abu Abdullah^-asws (6^th Imam) said: ‘And those who believe and do righteous deeds, and believe in what is Revealed unto Muhammad regarding Ali, and it is the Truth from their Lord, their evil deeds would be expiated from them and their state would be corrected [47:2]. This is how it was Revealed’’.^[4]

‘From Abu Abdullah^-asws (6^th Imam) says: ‘There is a Verse regarding us^-asws in Surah Muhammad^-saww, and there is a Verse regarding our^-asws enemies, and the evidence upon that are His^-azwj Words: Like that, Allah Strikes their examples for the people [47:3] So when you meet (in battle) those who are committing Kufr, then strike the necks [47:4] – up to His^-azwj Words: He would Take Retribution from them, [47:4]. So, this is the sword against the non-Arab Polytheists from the Atheists, and the one who does not have a Book, and worships the fires and the planets’.

And His^-azwj Words: So when you meet (in battle) those who are committing Kufr, then strike the necks [47:4] – The Address is to the community, and the meaning is for Rasool-Allah^-saww and the Imam^-asws after him^-saww. And those who fought in the Way of Allah^-azwj, so their deeds will never be lost: He will be Guiding them and He will Correct their state [47:5] And Enter them into the Paradise, having Introduced it to them (before) [47:6] – i.e. Promised it to them, and Treasured it for them – but He Tries some with others. [47:4], i.e. Tests.

Then He^-azwj Addressed Amir Al-Momineen^-asws, so He^-azwj Said: O you those who believe! If you help (the Cause of) Allah, He will Help you and Affirm your feet [47:7]. Then Said: And those who commit Kufr, so Perdition is for them, and their deeds would be lost [47:8] That is because they abhorred what Allah Revealed, – regarding Ali^-asws – so He Nullified their deeds [47:9]’’.^[5]

‘From Abu Ja’far^-asws (5^th Imam) having said: ‘Jibraeel^-as descended unto Muhammad^-saww with this Verse like this: That is because they abhorred what Allah Revealed regarding Ali, so He Nullified their deeds [47:9]. Indeed, they have rubbed off the name (Ali^-asws), so He Nullified their deeds’’.^[6]

Al-Baqir^-asws (4^th Imam) regarding Words of the Exalted: That is because they follow what Angers Allah and abhor His Pleasure, therefore He Nullified their deeds [47:28], he^-asws said: ‘They hated Ali^-asws, and Ali^-asws was the Pleasure of Allah^-azwj and the pleasure of His^-azwj Rasool^-saww. Allah^-azwj Commanded for the Wilayah of Ali^-asws on the Day of Badr, and the Day of Hunayn, and under the Palm tree on the Day of Al-Tarwiyya. Twenty-two Verses were Revealed with regards to it in rebuttal of the argument in which Rasool-Allah^-saww closed (the doors) from the Sacred Masjid at Al-Johfa and at Khumm’. And it means by Words of the Exalted: and those who followed them with goodness, Allah is Pleased from them and they are pleased from Him, [9:100] – Ali^-asws’’.^[7]

‘From Al-Baqir (5^th Imam): ‘The Prophet^-saww said: ‘Who from you will accept my^-saww bequest and be my^-saww Vizier upon my^-saww matters, and pay off my^-saww debts, and fulfil my^-saww promises from after me^-saww, and stand in my^-saww position?’ – in a speech of his^-as. Two men said to Salman^-ra, ‘What is that Muhammad^-saww was saying just now?’ Amir Al-Momineen^-asws stood up to him^-as, so he^-saww hugged him^-asws to his^-saww chest and said: ‘You^-saww are for it, O Ali^-asws!’ So, Allah^-azwj Revealed: And from them are ones who listen intently to you – up to His^-azwj Words: Allah has Sealed upon their hearts, [47:16]’’.^[8]

And from Abu Ja’far^-asws: and oppose the Rasool from after the Guidance having been clarified to them, [47:32]. He^-asws said: ‘Regarding the matter of Ali^-asws’.^[9]

‘From Abu Abdullah^-asws (6^th Imam) regarding the Words of the Exalted: Surely, those who turned back upon their back [47:25], he^-asws said: ‘It (guidance) is the way of Ali^-asws’’.^[10]  

It was asked from Abu Ja’far^-asws about the Words of the Exalted: That is because they follow what Angers Allah [47:28], he^-asws said: ‘They abhorred Ali^-asws, and Ali^-asws was the Pleasure of Allah^-azwj and pleasure of His^-azwj Rasool^-saww. Allah^-azwj Commanded with his^-asws Wilayah on the day of Badr, and day of Hunayn, and inside the date palm plantation, and the day of Al-Tarwiyya. Twenty-five Verses were Revealed regarding the Hajj which Rasool-Allah^-saww was hindered from the Sacred Masjid at Al-Johfa, and at Khumm’’.^[11]

Al-Hassan^-asws Bin Ali^-asws (2^nd Imam) said: And Allah^-azwj Blessed and Exalted Said: Say: ‘I do not ask you for recompense over it, except for the cordiality to be for my relatives’. [42:23]. Therefore know that the one who is stingy, rather he is stingy about himself, [47:38]. and Allah is the Needless, and you are the poor – to Him^-azwj [47:38]. There is no god except He^-azwj. So, work from afterwards whatever you like to, for Allah will See your work and (so will) His Rasool and the Momineen; and you shall be Returned to the Knower of the unseen and the seen, then He will inform you of what you were doing’ [9:105] , and the end-result is for the pious [7:128], and the Praise is for Allah^-azwj Lord^-azwj of the worlds’’.^[12]

MERITS

ابن بابويه: بإسناده، عن أبي المغرا، عن أبي بصير، عن أبي عبد الله (عليه السلام)، قال: «من قرأ سورة الَّذِينَ كَفَرُوا لم يرتب أبدا، و لم يدخله شك في دينه أبدا، و لم يبتله الله بفقر أبدا، و لا خوف من سلطان أبدا، و لم يزل محفوظا من الشك و الكفر أبدا حتى يموت

Ibn Babuwayh, by his chain, from Abu Al-Magra, from Abu Baseer,

‘From Abu Abdullah^-asws: ‘The one who recites Surah: Those who commit Kufr [47:1] (Chapter 47 known as Surah Muhammad^-saww), would not be suspicious ever, and doubt will not enter in his Religion ever, and Allah^-azwj will never Involve him in poverty ever, and will not fear the ruling authorities ever, and will not cease being Protected from the doubt and the Kufr ever, until he dies.

فإذا مات وكل الله به في قبره ألف ملك يصلون في قبره، يكون ثواب صلاتهم له، و يشيعونه حتى يوقفوه موقف الأمن عند الله عز و جل، و يكون في أمان الله و أمان محمد (صلى الله عليه و آله)

So, when he dies, Allah^-azwj Allocates a thousand Angels to be in his grave to be praying Salat in his grave, their Rewards of their Salats would be transferred onto him. They would escort him until he pauses at a secure place in the Presence of Allah^-azwj Mighty and Majestic, and would come to be in the Protection of Allah^-azwj and the protection of Muhammad^-saww’.[13]

و من (خواص القرآن): روي عن النبي (صلى الله عليه و آله)، أنه قال: «من قرأ هذه السورة لم يول وجهه جهة إلا رأى فيه وجه رسول الله (صلى الله عليه و آله) إذا خرج من قبره، و كان حقا على الله تعالى أن يسقيه من أنهار الجنة

And from Khawas Al-Quran –

‘It has been reported from the Prophet^-saww having said: ‘The one who recites this Chapter (Surah Muhammad^-saww), when he comes out from his grave, he would not turn his face in any direction except he would see in it the face of Rasool-Allah^-saww, and he would have a right upon Allah^-azwj the Exalted that he should be quenches from the River of the Paradise.

و من كتبها و علقها عليه، أمن في نومه و يقظته من كل محذور ببركتها

And the one who recites it and attaches it (as an amulet), would be safe in his sleep, and be vigilant from every hazard due to its Blessings’.[14]

و قال رسول الله (صلى الله عليه و آله): «من كتبها و علقها عليه، أمن في نومه و يقظته من كل محذور، و كان محروسا من كل بلاء و داء

And Rasool-Allah^-saww said: ‘The one who writes it (Surah Muhammad^-saww) and attaches it (as an amulet), would be safe in his sleep, and be vigilant from every hazard, and would be given strength against every affliction and disease’.[15]

و قال الصادق (عليه السلام): «من كتبها و علقها عليه دفع عنه الجان، و أمن في نومه و يقظته و إذا جعلها إنسان على رأسه كفي شر كل طارق بإذن الله تعالى

And Al-Sadiq^-asws said: ‘The one who writes it and attaches it (as an amulet), the Jinn would be repulsed from him, and he would be safe in his sleep, and be vigilant when a human makes an evil to come upon his head on every road, by the Permission of Allah^-azwj’.[16]

في مجمع البيان بعد ان نقل حديث ثواب الاعمال وقال عليه السلام: من اراد ان يعرف حالنا وحال اعدائنا فليقرأ سورة محمد صلى الله عليه واله فانه يراها آية فينا وآية فيهم

In Majma Al-Bayaan after having copied a Hadeeth from Sawaab Al-Amaal,

And he^-asws said: ‘The one who intends to recognise our^-asws situation and the situation of our^-asws enemies, so he should recite Surah Muhammad^-saww, for he would see a Verse regarding us^-asws and a Verse regarding them’ (enemies).[17]

Merit of the Name ‘Muhammad’

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ كَانَ لَهُ حَمْلٌ فَنَوَى أَنْ يُسَمِّيَهُ مُحَمَّداً أَوْ عَلِيّاً وُلِدَ لَهُ غُلَامٌ

A number of our companions, from Sahl Bin Ziyad, from one of his companions, raising it, said,

‘Rasool-Allah^-saww said: ‘The one for whom was a pregnancy, so he makes the intention that he would be naming him as ‘Muhammad’, or ‘Ali’, there would be born for him, a boy’.[18]

حَدَّثَنَا أَبِي عَنْ حُمَيْدٍ عَنْ أَنَسٍ عَنْ أَبِي ذَرٍّ قَالَ: سَمِعْتُ النَّبِيَّ ص بِأُذُنَيَّ وَ إِلَّا صَمَّتَا وَ هُوَ يَقُولُ خُلِقْتُ أَنَا وَ عَلِيٌّ مِنْ نُورٍ وَاحِدٍ نُسَبِّحُ اللَّهَ عَلَى يَمْنَةِ الْعَرْشِ مِنْ قَبْلِ‏ أَنْ يُخْلَقَ أَبُونَا آدَمُ بِأَلْفَيْ عَامٍ فَلَمَّا خُلِقَ أَبُونَا آدَمُ صِرْنَا فِي صُلْبِهِ ثُمَّ نُقِلْنَا مِنْ كِرَامِ الْأَصْلَابِ إِلَى مُطَهَّرَاتِ الْأَرْحَامِ حَتَّى صِرْنَا فِي صُلْبِ جَدِّي عَبْدِ الْمُطَّلِبِ

It was narrated to us by my father, from Humeyd, from Anas,

‘From Abu Zarr^-ra who said, ‘I^-ra heard the Prophet^-saww saying, by my^-ra own ears, or else I^-ra be deafened, and he^-saww was saying: ‘I^-saww and Ali^-asws were Created from one Light. We^-asws Glorified Allah^-azwj upon the right of the Throne from before He^-azwj Created our^-asws father^-as Adam^-as, by two thousand years. So when our^-asws father^-as Adam^-as was Created, we^-asws came to be in his^-as forehead. Then we^-asws transferred from the honourable foreheads to the purified laps until we^-asws came to be in the forehead of my^-saww grandfather^-asws Abdul Muttalib^-asws.

ثُمَّ شَقَّنَا نِصْفَيْنِ وَ صَيَّرَنِي فِي صُلْبِ عَبْدِ اللَّهِ وَ صَيَّرَ عَلِيّاً فِي صُلْبِ أَبِي طَالِبٍ وَ اخْتَارَنِي لِلنُّبُوَّةِ وَ الرَّحْمَةِ وَ الْبَرَكَةِ وَ اخْتَارَ عَلِيّاً لِلشَّجَاعَةِ وَ الْعِلْمِ وَ الْفَصَاحَةِ وَ اشْتَقَّ لَنَا اسْمَيْنِ مِنْ أَسْمَائِهِ

Then we^-asws split into two halves, and I^-saww came to be in the forehead of Abdullah^-asws, and Ali^-asws came to be in the forehead of Abu Talib^-asws, and He^-azwj Chose me^-saww for the Prophet-hood and the Mercy and the Blessings, and Chose Ali^-asws for the bravery, and the knowledge, and the eloquence, and Derived two names for us^-asws from His^-azwj Names.

عَزَّ وَ جَلَّ مَحْمُودٌ وَ أَنَا مُحَمَّدٌ وَ اللَّهُ الْعَلِيُّ وَ هَذَا عَلِيٌّ

The Mighty and Majestic is ‘Mahmoud’ (The Most-Praised One) and I^-saww am ‘Muhammad’ (the praised one), and Allah^-azwj is ‘Ali Al-Azeem’ (the Magnificent), and this is Ali^-asws (Exalted)’’.[19]

Names of Rasool-Allah^-saww in the Holy Quran

حدثنا ابراهيم بن هاشم عن اعمش بن عيسى عن حماد الطيافى عن الكلبى عن ابى عبد الله عليه السلام قال قال لى كم لمحمد اسم في القرآن قال قلت اسمان أو ثلث فقال يا كلبى له عشرة اسماء

It has been narrated to us by Ibrahim Bin Haashim, from A’amsh Bin Isa, from Hamaad Al-Taaafi, from Al-Kalby, who has narrated:

Abu Abdullah^-asws said to me: ‘How many names are there in the Quran for (name of) Muhammad^-saww?’ I said, ‘Two names or three’. He^-asws said: ‘O Kalby, for him^-saww there are ten names.

وما محمد الا رسول قد خلت من قبله الرسل

And Muhammad is not except for a Rasool; the Rasools have already passed away before him [3:144].

ومبشرا برسول يأتي من بعدى اسمه احمد

And: giving glad tidings of a Rasool to come after me, his name being Ahmad’. [61:6]

ولما قام عبد الله كادوا يكونون عليه لبدا

And: surely when Abdullah stood supplicating to Him, they almost became crowding upon him [72:19]

وطه ما انزلنا عليك القرآن لتشقى

And: Ta Ha [20:1] We have not Revealed the Quran unto you for you to be distressed [20:2]

ويس والقرآن الحكيم انك لمن المرسلين على صراط مستقيم

And: Ya Seen [36:1] By the Wise Quran [36:2] You are one of the Rasools [36:3] Upon a Straight Path [36:4] 

ون والقلم وما يسطرون وما انت بنعمة ربك بمجنون

And: Noon! By the Pen, and what they will be writing! [68:1] By the Grace of your Lord you are not insane! [68:2]

ويا ايها المزمل

And: O Muzzammil! [73:1]

ويا ايها المدثر

And: O Muddasar! [74:1]

وانا انزلنا ذكرا رسولا فالذكر اسم من اسماء محمد صلى الله عليه وآله نحن اهل الذكر فسئل يا كلبي عما بدا لك

And: Allah has Sent down to you a Zikr [65:10] A Rasool [65:11]. So the ‘Zikr’ is a name from the names of Muhammad^-saww. We^-asws are the ‘Ahl Al-Zikr’ (Family of Zikr), therefore ask, O Kalby, about whatever comes to you’.

قال فانسيت والله القرآن كله فما حفظت منه حرفا اسئله عنه

He (the narrator) said, ‘But I forgot, by Allah^-azwj, the Quran, all of it, and I could not recall a sentence I could ask him^-asws about’’.[20]

VERSE 1

الَّذِينَ كَفَرُوا وَصَدُّوا عَنْ سَبِيلِ اللَّهِ أَضَلَّ أَعْمَالَهُمْ {1}

Those who commit Kufr and hinder from the Way of Allah, their deeds would be lost [47:1]

ابن شهرآشوب: عن جعفر، و أبي جعفر (عليهما السلام)، في قوله تعالى: الَّذِينَ كَفَرُوا: يعني بني أمية وَ صَدُّوا عَنْ سَبِيلِ اللَّهِ عن ولاية علي بن أبي طالب (عليه السلام)

Ibn Shehr Ashub,

Ja’far^-asws and Abu Ja’far^-asws regarding the Words of the Exalted: Those who commit Kufr [47:1] – Meaning the Clan of Umayya, and hinder from the Way of Allah – from the Wilayah of Ali^-asws Bin Abu Talib^-asws’.[21]

و عنه، قال: حدثنا أحمد بن محمد الكاتب، عن حميد بن الربيع، عن عبيد بن موسى، قال: أخبرنا فطر بن إبراهيم، عن أبي الحسن موسى (عليه السلام)، أنه قال: «من أراد أن يعلم فضلنا على عدونا، فليقرأ هذه السورة التي يذكر فيها الَّذِينَ كَفَرُوا وَ صَدُّوا عَنْ سَبِيلِ اللَّهِ فينا آية، و فيهم آية، إلى آخرها

And from him, from Ahmad Bin Muhammad Al-Katib, from Hameed Bin Al-Rabi’e, from Ubeyd Bin Musa, from Fatar Bin Ibrahim,

Abu Al-Hassan^-asws Musa^-asws has said: ‘The one who intends to know our^-asws merits upon our^-asws enemies, so he should recite this Chapter in which is Mentioned: Those who commit Kufr and hinder from the Way of Allah [47:1]. Regarding us^-asws is a Verse, and regarding them is a Verse, up to its end’.[22]

محمد بن العباس: عن أحمد بن محمد بن سعيد، عن أحمد بن الحسن، عن أبيه، عن حصين ابن مخارق، عن سعد بن طريف و أبي حمزة، عن الأصبغ، عن علي (عليه السلام)، أنه قال: «سورة محمد (صلى الله عليه و آله) آية فينا، و آية في بني أمية

Muhammad Bin Al-Abbas, from Ahmad Bin Muhammad Bin Saeed, from Ahmad Bin Al-Hassan, from his father, from Haseyn Ibn Makharaq, from Sa’d Bin Tareyf and Abu Hamza, from Al-Asbagh,

‘Ali^-asws said: ‘Surah Muhammad^-saww has a Verse regarding us^-asws, and a Verse regarding the clan of Umayya’.[23]

ثم قال علي بن إبراهيم: أخبرنا أحمد بن إدريس، عن أحمد بن محمد، عن الحسن بن العباس الحريشي، عن أبي جعفر (عليه السلام)، قال: «قال أمير المؤمنين (عليه السلام)، بعد وفاة رسول الله (صلى الله عليه و آله) في المسجد و الناس مجتمعون بصورت عال: الَّذِينَ كَفَرُوا وَ صَدُّوا عَنْ سَبِيلِ اللَّهِ أَضَلَّ أَعْمالَهُمْ، فقال له: ابن عباس: يا أبا الحسن، لم قلت ما قلت؟ قال: قرأت شيئا من القرآن

Then Ali Bin Ibrahim said, ‘Ahmad Bin Idrees informed us, from Ahmad Bin Muhammad, from Al-Hassan Bin Al-Abbas Al-Hareyshi,

Abu Ja’far^-asws has said: ‘Amir Al-Momineen^-asws said in a loud voice after the passing away of Rasool-Allah^-saww, in the Masjid, and the people had gathered, Those who commit Kufr and hinder from the Way of Allah, their deeds would be lost [47:1]. So Ibn Abbas said to him^-asws, ‘O Abu Al-Hassan^-asws! Why did you^-asws say what you^-asws said?’ He^-asws said: ‘I^-asws recited something from the Quran’.

قال: لقد قلته لأمر. قال: نعم إن الله تعالى يقول في كتابه: ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا، أ فتشهد على رسول الله (صلى الله عليه و آله) أنه استخلف أبا بكر؟ قال: ما سمعت رسول الله (صلى الله عليه و آله) أوصى إلا إليك. قال فهلا بايعتني؟ قال: اجتمع الناس على أبي بكر، فكنت منهم

He said, ‘You^-asws have said a command’. He^-asws said: ‘Yes. Allah^-azwj the High is Saying in His^-azwj Book: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain [59:7]. Did you testify to Rasool-Allah^-saww having appointed Abu Bakr as a successor?’ He said, ‘I heard Rasool-Allah^-saww bequeathing it to you^-asws’. He^-asws said: ‘So had you not pledged your allegiance to me^-asws?’ He said, ‘The people gathered around Abu Bakr, and I (Ibn Abbas) was among them’.

فقال أمير المؤمنين (عليه السلام): كما اجتمع أهل العجل على العجل، هاهنا فتنتم، و مثلكم: كَمَثَلِ الَّذِي اسْتَوْقَدَ ناراً فَلَمَّا أَضاءَتْ ما حَوْلَهُ ذَهَبَ اللَّهُ بِنُورِهِمْ وَ تَرَكَهُمْ فِي ظُلُماتٍ لا يُبْصِرُونَ‏ صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لا يَرْجِعُونَ

So Amir Al-Momineen^-asws said: ‘Just as the people of the calf had gathered around the calf. This here is your strife, and your example, is like the example of those who kindled a fire, but when it had illumined all around them, Allah Took away their light, and left them in darkness – not seeing [2:17]. Deaf, dumb (and) blind, so they will not be returning’[2:18].[24]

VERSES 2 & 3

وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَآمَنُوا بِمَا نُزِّلَ عَلَىٰ مُحَمَّدٍ وَهُوَ الْحَقُّ مِنْ رَبِّهِمْ ۙ كَفَّرَ عَنْهُمْ سَيِّئَاتِهِمْ وَأَصْلَحَ بَالَهُمْ {2}

And those who believe and do righteous deeds, and believe in what is Revealed unto Muhammad, and it is the Truth from their Lord, their evil deeds would be expiated from them and their state would be corrected [47:2]  

ذَٰلِكَ بِأَنَّ الَّذِينَ كَفَرُوا اتَّبَعُوا الْبَاطِلَ وَأَنَّ الَّذِينَ آمَنُوا اتَّبَعُوا الْحَقَّ مِنْ رَبِّهِمْ ۚ كَذَٰلِكَ يَضْرِبُ اللَّهُ لِلنَّاسِ أَمْثَالَهُمْ {3}

That is because those who commit Kufr are following the falsehood, and surely, those who believe are following the Truth from their Lord. Like that, Allah Strikes their examples for the people [47:3]

The Altered Verse

علي بن إبراهيم، قال: أخبرنا الحسين بن محمد، عن المعلى بن محمد بإسناده، عن إسحاق بن عمار، قال: قال أبو عبد الله (عليه السلام): «وَ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ وَ آمَنُوا بِما نُزِّلَ عَلى مُحَمَّدٍ في علي وَ هُوَ الْحَقُّ مِنْ رَبِّهِمْ كَفَّرَ عَنْهُمْ سَيِّئاتِهِمْ وَ أَصْلَحَ بالَهُمْ، هكذا نزلت

Ali Bin Ibrahim said, ‘Al-Husayn Bin Muhammad informed us, from Al-Moala Bin Muhammad, by his chain, from Is’haq Bin Amaar who said,

‘Abu Abdullah^-asws said: ‘And those who believe and do righteous deeds, and believe in what is Revealed unto Muhammad regarding Ali, and it is the Truth from their Lord, their evil deeds would be expiated from them and their state would be corrected [47:2]. This is how it was Revealed’.[25]

ثم قال علي بن إبراهيم أيضا، في قوله تعالى: وَ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ: نزلت في‏ أبي ذر و سلمان و عمار و المقداد، و لم ينقضوا العهد وَ آمَنُوا بِما نُزِّلَ عَلى مُحَمَّدٍ، أي ثبتوا على الولاية التي أنزلها الله: وَ هُوَ الْحَقُّ، يعني أمير المؤمنين (عليه السلام): مِنْ رَبِّهِمْ كَفَّرَ عَنْهُمْ سَيِّئاتِهِمْ وَ أَصْلَحَ بالَهُمْ أي حالهم

Then Ali Bin Ibrahim said as well,

‘Regarding the Words of the Exalted: And those who believe and do righteous deeds [47:2] – was Revealed regarding Abu Zarr^-ra, and Salman^-ra, and Ammar, and Al-Miqdad^-ra, and they did not breach the pledges, and believe in what is Revealed unto Muhammad, i.e., they were steadfast upon the Wilayah which Allah^-azwj Revealed, and it is the Truth from their Lord – Meaning Amir Al-Momineen^-asws, from their Lord, their evil deeds would be expiated from them and their state would be corrected [47:2]  – i.e., their state of affairs.

ثم ذكر أعمالهم فقال: ذلِكَ بِأَنَّ الَّذِينَ كَفَرُوا اتَّبَعُوا الْباطِلَ و هم الذين اتبعوا أعداء رسول الله (صلى الله عليه و آله) و أمير المؤمنين (عليه السلام): وَ أَنَّ الَّذِينَ آمَنُوا اتَّبَعُوا الْحَقَّ مِنْ رَبِّهِمْ

Then He^-azwj Mentioned their deeds, so He^-azwj Said: That is because those who commit Kufr are following the falsehood [47:3], and these are the ones who followed the enemies of Rasool-Allah^-saww and Amir Al-Momineen^-asws, and surely those who believe are following the Truth from their Lord’.[26]

VERSES 4 – 6

فَإِذَا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقَابِ حَتَّىٰ إِذَا أَثْخَنْتُمُوهُمْ فَشُدُّوا الْوَثَاقَ فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِدَاءً حَتَّىٰ تَضَعَ الْحَرْبُ أَوْزَارَهَا ۚ ذَٰلِكَ وَلَوْ يَشَاءُ اللَّهُ لَانْتَصَرَ مِنْهُمْ وَلَٰكِنْ لِيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ ۗ وَالَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ فَلَنْ يُضِلَّ أَعْمَالَهُمْ {4}

So when you meet (in battle) those who are committing Kufr, then strike the necks until when you have captured them, so tighten the bond. Then either a favour (set free) afterwards or a ransom, until the war places its burden (terminates). That (shall be so), and if Allah so Desires He would Take Retribution from them, but He Tries some with others. And those who are killed in the Way of Allah, their deeds will never be lost [47:4]  

In the Battle of Badr, Al-Abbas Ibn Abd Al-Mutlib came with the polytheist of Makkah and was captured by Muslims, as a prisoner of war, see an extract from a Hadeeth:

وَ قَالَ أَبُو جَعْفَرٍ الْبَاقِرُ ع‏ كَانَ الْفِدَاءُ يَوْمَ بَدْرٍ كُلُّ رَجُلٍ مِنَ الْمُشْرِكِينَ بِأَرْبَعِينَ أُوقِيَّةً وَ الْأُوقِيَّةُ أَرْبَعُونَ مِثْقَالًا إِلَّا الْعَبَّاسَ فَإِنَّ فِدَاءَهُ كَانَ مِائَةَ أُوقِيَّةٍ وَ كَانَ أُخِذَ مِنْهُ حِينَ أُسِرَ عِشْرُونَ أُوقِيَّةً ذَهَباً فَقَالَ النَّبِيُّ ذَلِكَ غَنِيمَةٌ فَفَادِ نَفْسَكَ وَ ابْنَيْ أَخِيكَ نَوْفَلًا وَ عَقِيلًا فَقَالَ لَيْسَ مَعِي شَيْ‏ءٌ

And Abu Ja’far Al-Baqir^-asws said: ‘The ransom on the day of Badar of each man from the Polytheist was with forty ounces (Awqiya), and the ounce is of forty ‘Misqals’, except for Al-Abbas, for his ransom was one hundred ounces, and twenty ounces of gold were taken from him when he was captured. The Prophet^-saww said: ‘That is war booty, so ransom yourself and the two sons of your brother, Nowfal and Aqeel’. He said, ‘There is nothing with me’.

فَقَالَ أَيْنَ الذَّهَبُ الَّذِي‏ سَلَّمْتَهُ إِلَى أُمِّ الْفَضْلِ وَ قُلْتَ إِنْ حَدَثَ بِي حَدَثٌ فَهُوَ لَكِ وَ لِلْفَضْلِ وَ عَبْدِ اللَّهِ وَ قُثَمَ فَقَالَ مَنْ أَخْبَرَكَ بِهَذَا قَالَ اللَّهُ تَعَالَى فَقَالَ أَشْهَدُ أَنَّكَ رَسُولُ اللَّهِ وَ اللَّهِ مَا اطَّلَعَ عَلَى هَذَا أَحَدٌ إِلَّا اللَّهُ تَعَالَى

He^-saww said: ‘Where is the gold which you submitted to Umm Al-Fazl and said, ‘If death occurs with me then it is for you and for Al-Fazl and Abdullah and Qusam’. He said, ‘Who informed you^-saww with this?’ He^-saww said: ‘Allah^-azwj the Exalted’. He said, ‘I testify that you^-saww are a Rasool^-saww of Allah^-azwj. By Allah^-azwj! I did not notify anyone upon this except Allah^-azwj the Exalted’.

ثم خاطب الله سبحانه نبيه ص فقال‏ يا أَيُّهَا النَّبِيُّ قُلْ لِمَنْ فِي أَيْدِيكُمْ‏ إنما ذكر الأيدي لأن من كان في وثاقهم فهو بمنزلة من يكون في أيديهم لاستيلائهم عليه‏ مِنَ الْأَسْرى‏ يعني أسراء بدر الذين أخذ منهم الفداء

Then Allah^-azwj the Glorious Addressed His^-azwj Prophet^-saww and He^-azwj Said: O you Prophet! Say to the ones in your hand  [8:70] –  but rather He^-azwj mentioned the hand because the one who was in their bondage, so he is at the status of the one who happens to be in their hands of their seizure upon him, from the captives: – meaning the captives of Badar, those from whom ransom was taken.

إِنْ يَعْلَمِ اللَّهُ فِي قُلُوبِكُمْ خَيْراً أي إسلاما و إخلاصا أو رغبة في الإيمان و صحة نية يُؤْتِكُمْ‏ أي يعطكم‏ خَيْراً مِمَّا أُخِذَ مِنْكُمْ‏ من الفداء إما في الدنيا و الآخرة و إما في الآخرة

‘If Allah Knows any goodness in your hearts – i.e., Islam and sincerity or desire regarding the Eman and healthy intention, He would Give you – i.e., Grant you, better than what He Takes from you [8:70] – of the ransom, either in the world and the Hereafter, or in the Hereafter (an extract).^[27]

سَيَهْدِيهِمْ وَيُصْلِحُ بَالَهُمْ {5}

He will be Guiding them and He will Correct their state [47:5]

وَيُدْخِلُهُمُ الْجَنَّةَ عَرَّفَهَا لَهُمْ {6}

And Enter them into the Paradise, having Introduced it to them (before) [47:6]

علي بن إبراهيم، قال: حدثني أبي، عن بعض أصحابنا، عن أبي عبد الله (عليه السلام)، قال: «في سورة محمد (صلى الله عليه و آله) آية فينا و آية في عدونا، و الدليل على ذلك قوله تعالى: كَذلِكَ يَضْرِبُ اللَّهُ لِلنَّاسِ أَمْثالَهُمْ فَإِذا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقابِ إلى قوله تعالى: لَانْتَصَرَ مِنْهُمْ، فهذا السيف على مشركي العجم من الزنادقة، و من ليس معه كتاب من عبدة النيران و الكواكب

Ali Bin Ibrahim said, ‘My father narrated to me, from one of our companions,

‘Abu Abdullah^-asws said: ‘In Surah Muhammad^-saww is a Verse regarding us^-asws, and a Verse regarding our^-asws enemies, and the evidence upon that are the Words of the Exalted: Like that, Allah Strikes their examples for the people [47:3] So when you meet (in battle) those who are committing Kufr, then strike the necks [47:4] – up to His^-azwj Words: So when you meet (in battle) those who are committing Kufr, then strike the necks. So, this is the sword against the non-Arab Polytheists from the Atheists, and the one who does not have a Book, and worships the fires and the planets’.[28]

يَحْيَى الْحَلَبِيُّ عَنْ أَبِي الْمُسْتَهِلِّ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَأَلَنِي أَبُو عَبْدِ اللَّهِ (عليه السلام) فَقَالَ مَا دَعَاكُمْ إِلَى الْمَوْضِعِ الَّذِي وَضَعْتُمْ فِيهِ زَيْداً قَالَ قُلْتُ خِصَالٌ ثَلَاثٌ أَمَّا إِحْدَاهُنَّ فَقِلَّةُ مَنْ تَخَلَّفَ مَعَنَا إِنَّمَا كُنَّا ثَمَانِيَةَ نَفَرٍ وَ أَمَّا الْأُخْرَى فَالَّذِي تَخَوَّفْنَا مِنَ الصُّبْحِ أَنْ يَفْضَحَنَا وَ أَمَّا الثَّالِثَةُ فَإِنَّهُ كَانَ مَضْجَعَهُ الَّذِي كَانَ سَبَقَ إِلَيْهِ فَقَالَ كَمْ إِلَى الْفُرَاتِ مِنَ الْمَوْضِعِ الَّذِي وَضَعْتُمُوهُ فِيهِ قُلْتُ قَذْفَةُ حَجَرٍ

Yahya Al-Halby, from Abu Al-Mustahal, from Suleyman Bin Khalid who said:

Abu Abdullah^-asws questioned me: ‘What was the place in which you placed (the body of) Zayd?’ I said, ‘There were three issues. As for one of them, so there were very few of us who were left behind with us, but rather, we were eight persons. As for the other one, so we were afraid from the morning, which would have exposed us. And as for the third, so it was his bed (resting place) which he proceeded to’. So he^-asws said: ‘How far was the Euphrates from the place in which you placed (buried) him?’ I said, ‘A stone’s throw away’.

فَقَالَ سُبْحَانَ اللَّهِ أَ فَلَا كُنْتُمْ أَوْقَرْتُمُوهُ حَدِيداً وَ قَذَفْتُمُوهُ فِي الْفُرَاتِ وَ كَانَ أَفْضَلَ فَقُلْتُ جُعِلْتُ فِدَاكَ لَا وَ اللَّهِ مَا طُقْنَا لِهَذَا فَقَالَ أَيَّ شَيْ‏ءٍ كُنْتُمْ يَوْمَ خَرَجْتُمْ مَعَ زَيْدٍ قُلْتُ مُؤْمِنِينَ قَالَ فَمَا كَانَ عَدُوُّكُمْ قُلْتُ كُفَّاراً

So, he^-asws said: ‘Glory be to Allah^-azwj! So why did you all not tie a (piece of) iron to him, and throw him in the Euphrates, and that would have been preferable?’ I said, ‘May I be sacrificed for you^-asws, no, by Allah^-azwj, we had no way for this’. He^-asws said: ‘Which thing (were you on) on the day you all came out with Zayd?’ I said, ‘We were Momineen’. He^-asws said: ‘Who were your enemies?’ I said, ‘Kafirs’.

قَالَ فَإِنِّي أَجِدُ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ يَا أَيُّهَا الَّذِينَ آمَنُوا فَإِذا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقابِ حَتَّى إِذا أَثْخَنْتُمُوهُمْ فَشُدُّوا الْوَثاقَ فَإِمَّا مَنًّا بَعْدُ وَ إِمَّا فِداءً حَتَّى تَضَعَ الْحَرْبُ أَوْزارَها فَابْتَدَأْتُمْ أَنْتُمْ بِتَخْلِيَةِ مَنْ أَسَرْتُمْ سُبْحَانَ اللَّهِ مَا اسْتَطَعْتُمْ أَنْ تَسِيرُوا بِالْعَدْلِ سَاعَةً

He^-asws said: ‘I^-asws found in the Book of Allah^-azwj Mighty and Majestic: So when you meet (in battle) those who are committing Kufr, then strike the necks until when you have captured them, so tighten the bond. Then either a favour (set free) afterwards or a ransom, until the war places its burden (terminates) [47:4]. You all began by evacuating yourselves from captivity. Glory be to Allah^-azwj! You did not have the ability to travel with the justice even for a while’.[29]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رَجُلٍ ذَكَرَهُ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَيْفَ صَنَعْتُمْ بِعَمِّي زَيْدٍ قُلْتُ إِنَّهُمْ كَانُوا يَحْرُسُونَهُ فَلَمَّا شَفَّ النَّاسُ أَخَذْنَا جُثَّتَهُ فَدَفَنَّاهُ فِي جُرُفٍ عَلَى شَاطِئِ الْفُرَاتِ فَلَمَّا أَصْبَحُوا جَالَتِ الْخَيْلُ يَطْلُبُونَهُ فَوَجَدُوهُ فَأَحْرَقُوهُ فَقَالَ أَ فَلَا أَوْقَرْتُمُوهُ حَدِيداً وَ أَلْقَيْتُمُوهُ فِي الْفُرَاتِ صَلَّى اللَّهُ عَلَيْهِ وَ لَعَنَ اللَّهُ قَاتِلَهُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from a man he mentioned, from Suleyman Bin Khalid who said:

‘Abu Abdullah^-asws said to me: ‘What did you do to my^-asws uncle Zayd?’ I said, ‘They were guarding him, so when the people dispersed, we took his body and buried him in on a cliff on the shores of Al-Furaat. When it was the morning, the horsemen came looking for him, so they found him and burnt his body’. He^-asws said: ‘So why did you not tie iron to him and throw him in Al-Furaat? Greetings of Allah^-azwj be upon him, and Curse of Allah^-azwj be upon his killers’.[30].

وَ بِإِسْنَادِهِ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلَ رَجُلٌ أَبِي ( صلوات الله عليه ) عَنْ حُرُوبِ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) وَ كَانَ السَّائِلُ مِنْ مُحِبِّينَا فَقَالَ لَهُ أَبُو جَعْفَرٍ ( عليه السلام ) بَعَثَ اللَّهُ مُحَمَّداً ( صلى الله عليه وآله ) بِخَمْسَةِ أَسْيَافٍ ثَلَاثَةٌ مِنْهَا شَاهِرَةٌ فَلَا تُغْمَدُ حَتَّى تَضَعَ الْحَرْبُ أَوْزَارَهَا وَ لَنْ تَضَعَ الْحَرْبُ أَوْزَارَهَا حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا فَإِذَا طَلَعَتِ الشَّمْسُ مِنْ مَغْرِبِهَا آمَنَ النَّاسُ كُلُّهُمْ فِي ذَلِكَ الْيَوْمِ

And by his chain, form Al Minqary, from Hafs Bin Giyas,

‘From Abu Abdullah^-asws who said, ‘A man asked my^-asws father^-asws about the wars of Amir Al-Momineen^-asws, and the questioner was from those that love us^-asws, so Abu Ja’far^-asws said to him: ‘Allah^-azwj Sent Muhammad^-saww with five swords, three of these were brandished (waved), so they would not be sheathed until the wars come to an end, and the wars will never come to an end until the sun emerges from its west. When the sun emerges from its west, the people would be in safety, all of them, during that day.

فَيَوْمَئِذٍ لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمانِها خَيْراً وَ سَيْفٌ مِنْهَا مَكْفُوفٌ وَ سَيْفٌ مِنْهَا مَغْمُودٌ سَلُّهُ إِلَى غَيْرِنَا وَ حُكْمُهُ إِلَيْنَا

So, in those days no soul would benefit from its Eman if it had not believed from beforehand, or goodness achieved from its Eman; and a sword from these is restrained, and a sword from these is sheathed and would be unsheathed to other than us^-asws, and its decision is for us^-asws (to make)’.

وَ السَّيْفُ الثَّالِثُ سَيْفٌ عَلَى مُشْرِكِي الْعَجَمِ يَعْنِي التُّرْكَ وَ الدَّيْلَمَ وَ الْخَزَرَ قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي أَوَّلِ السُّورَةِ الَّتِي يَذْكُرُ فِيهَا الَّذِينَ كَفَرُوا فَقَصَّ قِصَّتَهُمْ ثُمَّ قَالَ فَضَرْبَ الرِّقابِ حَتَّى إِذا أَثْخَنْتُمُوهُمْ فَشُدُّوا الْوَثاقَ فَإِمَّا مَنًّا بَعْدُ وَ إِمَّا فِداءً حَتَّى تَضَعَ الْحَرْبُ أَوْزارَها

And the third sword is a sword upon the non-Arab Polytheists, meaning the Turks, and Al-Daylam, and Al-Khazar. Allah^-azwj Mighty and Majestic Says in the beginning of the Chapter in which He^-azwj Mentioned those who disbelieved, so He^-azwj Related their story, then Said: So when you meet (in battle) those who are committing Kufr, then strike the necks until when you have captured them, so tighten the bond. Then either a favour (set free) afterwards or a ransom, until the war places its burden (terminates) [47:4].

فَأَمَّا قَوْلُهُ فَإِمَّا مَنًّا بَعْدُ يَعْنِي بَعْدَ السَّبْيِ مِنْهُمْ وَ إِمَّا فِداءً يَعْنِي الْمُفَادَاةَ بَيْنَهُمْ وَ بَيْنَ أَهْلِ الْإِسْلَامِ فَهَؤُلَاءِ لَنْ يُقْبَلَ مِنْهُمْ إِلَّا الْقَتْلُ أَوِ الدُّخُولُ فِي الْإِسْلَامِ وَ لَا يَحِلُّ لَنَا مُنَاكَحَتُهُمْ مَا دَامُوا فِي دَارِ الْحَرْبِ

As for His^-azwj Words: afterwards – Meaning after taking captives from them, or a ransom – Meaning the ransoming between them and the people of Al-Islam. So, they are the ones from whom nothing would be accepted except for the killing, or the entry into Al-Islam, and marrying them would not be Permissible for us for as long as they are in the house of the war. [31]

VERSES 7 – 9

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تَنْصُرُوا اللَّهَ يَنْصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ {7}

O you those who believe! If you help (the Cause of) Allah, He will Help you and Affirm your feet [47:7]

قَالَ وَ حَدَّثَنِي أَبِي عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: فِي سُورَةِ مُحَمَّدٍ آيَةٌ فِينَا وَ آيَةٌ فِي عَدُوِّنَا وَ الدَّلِيلُ عَلَى ذَلِكَ قَوْلُهُ‏ كَذلِكَ يَضْرِبُ اللَّهُ لِلنَّاسِ أَمْثالَهُمْ- فَإِذا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقابِ‏ إِلَى قَوْلِهِ‏ لَانْتَصَرَ مِنْهُمْ‏ فَهَذَا السَّيْفُ الَّذِي هُوَ عَلَى مُشْرِكِي الْعَجَمِ‏ مِنَ الزَّنَادِقَةِ وَ مَنْ لَيْسَ مَعَهُ الْكِتَابُ مِنْ عَبَدَةِ النِّيرَانِ وَ الْكَوَاكِبِ

He said, ‘And it is narrated to me by my father, from one of our companion,

‘From Abu Abdullah^-asws having said: ‘There is a Verse regarding us^-asws in Surah Muhammad^-saww, and there is a Verse regarding our^-asws enemies, and the evidence upon that are His^-azwj Words: Like that, Allah Strikes their examples for the people [47:3] So when you meet (in battle) those who are committing Kufr, then strike the necks [47:4] – up to His^-azwj Words: He would Take Retribution from them, [47:4]. So, this is the sword against the non-Arab Polytheists from the Atheists, and the one who does not have a Book, and worships the fires and the planets’.

وَ قَوْلُهُ‏ فَإِذا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقابِ‏ فَالْمُخَاطَبَةُ لِلْجَمَاعَةِ وَ الْمَعْنَى لِرَسُولِ اللَّهِ ص وَ الْإِمَامِ بَعْدَهُ‏- وَ الَّذِينَ قَاتَلُوا فِي سَبِيلِ اللَّهِ فَلَنْ يُضِلَّ أَعْمَالَهُمْ- سَيَهْدِيهِمْ وَ يُصْلِحُ بالَهُمْ وَ يُدْخِلُهُمُ الْجَنَّةَ عَرَّفَها لَهُمْ‏ أَيْ وَعَدَهَا إِيَّاهُمْ وَ ادَّخَرَهَا لَهُمْ‏- لِيَبْلُوَا بَعْضَكُمْ بِبَعْضٍ‏ أَيْ يَخْتَبِرَ

And His^-azwj Words: So when you meet (in battle) those who are committing Kufr, then strike the necks [47:4] – The Address is to the community, and the meaning is for Rasool-Allah^-saww and the Imam^-asws after him^-saww. And those who fought in the Way of Allah^-azwj, so their deeds will never be lost: He will be Guiding them and He will Correct their state [47:5] And Enter them into the Paradise, having Introduced it to them (before) [47:6] – i.e. Promised it to them, and Treasured it for them – but He Tries some with others. [47:4], i.e. Tests.

ثُمَّ خَاطَبَ أَمِيرَ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ فَقَالَ‏ يا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تَنْصُرُوا اللَّهَ يَنْصُرْكُمْ وَ يُثَبِّتْ أَقْدامَكُمْ‏ ثُمَّ قَالَ‏ وَ الَّذِينَ كَفَرُوا فَتَعْساً لَهُمْ وَ أَضَلَّ أَعْمالَهُمْ ذلِكَ بِأَنَّهُمْ كَرِهُوا ما أَنْزَلَ اللَّهُ‏ فِي عَلِيٍّ- فَأَحْبَطَ أَعْمالَهُمْ‏

Then He^-azwj Addressed Amir Al-Momineen^-asws, so He^-azwj Said: O you those who believe! If you help (the Cause of) Allah, He will Help you and Affirm your feet [47:7]. Then Said: And those who commit Kufr, so Perdition is for them, and their deeds would be lost [47:8] That is because they abhorred what Allah Revealed, – regarding Ali^-asws – so He Nullified their deeds [47:9]’’.^[32]

وَالَّذِينَ كَفَرُوا فَتَعْسًا لَهُمْ وَأَضَلَّ أَعْمَالَهُمْ {8}

And those who commit Kufr, so Perdition is for them, and their deeds would be lost [47:8]

ذَٰلِكَ بِأَنَّهُمْ كَرِهُوا مَا أَنْزَلَ اللَّهُ فَأَحْبَطَ أَعْمَالَهُمْ {9}

That is because they abhorred what Allah Revealed, so He Nullified their deeds [47:9]

The Altered Verse

في تفسير على بن ابراهيم حدثنا جعفر بن أحمد قال: حدثنا عبد الكريم بن عبد الرحيم عن محمد بن على عن محمد بن الفضيل عن أبى حمزة عن أبى جعفر عليه السلام قال: نزل جبرئيل على محمد صلى الله عليه واله بهذه الاية هكذا: ” ذلك بانهم كرهوا ما انزل الله في على ” الا أنه كشط الاسم ” فأحبط اعمالهم

In Tafseer Qummi – Ali Bin Ibrahim said, ‘Ja’far Bin Ahmad narrated to us, from Abdul Kareem Bin Abdul Raheem, from Muhammad Bin Ali, from Muhammad Bin Al-Fazeylm from Abu Hamza,

‘Abu Ja’far^-asws has said: ‘Jibraeel^-as descended upon Muhammad^-saww with this Verse like this: That is because they abhorred what Allah Revealed regarding Ali, so He Nullified their deeds [47:9]. Indeed, they have rubbed off the name (Ali^-asws), so He Nullified their deeds’.[33]

محمد بن العباس، قال: حدثنا أحمد بن القاسم، عن أحمد بن محمد، عن أحمد بن خالد عن محمد بن علي، عن ابن الفضيل، عن أبي حمزة، عن جابر، عن أبي جعفر (عليه السلام)، أنه قال: «قوله تعالى: ذلِكَ بِأَنَّهُمْ كَرِهُوا ما أَنْزَلَ اللَّهُ في علي فَأَحْبَطَ أَعْمالَهُمْ

Muhammad Bin Al-Abbas, from Ahmad Bin Al-Qasim, from Ahmad Bin Muhammad, from Ahmad Bin Khalid, from Muhammad Bin Ali, from Ibn Al-Fazeyl, from Abu Hamza, from Jabir,

‘Abu Ja’far^-asws has said: ‘The Words of the Exalted are as: That is because they abhorred what Allah Revealed regarding Ali, so He Nullified their deeds [47:9]’.[34]

VERSE 10

أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ ۚ دَمَّرَ اللَّهُ عَلَيْهِمْ ۖ وَلِلْكَافِرِينَ أَمْثَالُهَا {10}

So why don’t they travel in the earth and look at how was the end-result of those from before them? Allah Brought devastation upon them, and for the Kafirs would be similar to it [47:10]  

ابن بابويه، قال: سئل الصادق (عليه السلام) عن قول الله عز و جل: أَ فَلَمْ يَسِيرُوا فِي الْأَرْضِ، قال: «معناه أ و لم ينظروا في القرآن

Ibn Babuwayh said,

‘Al-Sadiq^-asws was asked about the Words of Allah^-azwj Mighty and Majestic: So why don’t they travel in the earth [47:10], he^-asws said: ‘Its Meaning is – ‘Why don’t they look into the Quran?’[35]

و قال جابر: سألت أبا جعفر (عليه السلام) عن قول الله عز و جل: أَ فَلَمْ يَسِيرُوا فِي الْأَرْضِ، فقرأ أبو جعفر (عليه السلام): الَّذِينَ كَفَرُوا، حتى بلغ أَ فَلَمْ يَسِيرُوا فِي الْأَرْضِ، ثم قال: «هل لك في رجل يسير بك [فيبلغ بك‏] من المطلع إلى المغرب [في‏] يوم واحد؟

And Jabir said,

‘I asked Abu Ja’far^-asws about the Words of Allah^-azwj Mighty and Majestic: So why don’t they travel in the earth [47:10], so Abu Ja’far^-asws recited: And those who commit Kufr [47:8], until he^-asws reached: So why don’t they travel in the earth [47:10], so Abu Ja’far^-asws recited: And those who commit Kufr [47:8], then said: ‘Is there a man among you with whom you can journey from the East to the West in one day?’

قال: فقلت: يا بن رسول الله- جعلني الله فداك- و من لي بهذا؟ فقال: «ذاك أمير المؤمنين (عليه السلام)، أ لم تسمع قول رسول الله (صلى الله عليه و آله): لتبلغن الأسباب، و الله لتركبن السحاب، و الله لتؤتن عصا موسى، و الله لتعطن خاتم سليمان». ثم قال: «هذا قول رسول الله (صلى الله عليه و آله)

I said, ‘O son^-asws of Rasool-Allah^-saww – May Allah^-azwj Makes us to be sacrificed for you^-asws – and who is this for me?’ So he^-asws said: ‘That is Amir Al-Momineen^-asws. Have you not heard the Words of Rasool-Allah^-saww: ‘He^-asws will be preaching the sources. By Allah^-azwj, he^-asws will be riding the clouds. By Allah^-azwj, he^-asws will come with the Staff of Musa^-as. By Allah^-azwj, he^-asws will be wearing the ring of Suleyman^-as’. Then he^-asws said: ‘These are the Words of Rasool-Allah^-saww’.[36]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبَانٍ عَنِ الْحَسَنِ الصَّيْقَلِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَمَّا يَرْوِي النَّاسُ أَنَّ تَفَكُّرَ سَاعَةٍ خَيْرٌ مِنْ قِيَامِ لَيْلَةٍ قُلْتُ كَيْفَ يَتَفَكَّرُ قَالَ يَمُرُّ بِالْخَرِبَةِ أَوْ بِالدَّارِ فَيَقُولُ أَيْنَ سَاكِنُوكِ أَيْنَ‏ بَانُوكِ مَا بَالُكِ لَا تَتَكَلَّمِينَ

Once I asked Abu Abd Allah^asws about what people’s narration, Taffakur (thinking) for ‘سَاعَةٍ’ one moment is better than worshipping a whole night, How should they think?  The Imam^asws said:  They pass by the ruins of dwellings or a building and ask: ‘Where are your inhabitants?  Where are your builders? Why do you not speak?^[37]

VERSE 11

ذَٰلِكَ بِأَنَّ اللَّهَ مَوْلَى الَّذِينَ آمَنُوا وَأَنَّ الْكَافِرِينَ لَا مَوْلَىٰ لَهُمْ {11}

That is because Allah is the Guardian of those who believe, and that the Kafirs, there is no Guardian for them [47:11]

أَخْبَرَنَا الشَّيْخُ الْمُفِيدُ أَبُو عَلِيٍّ الْحَسَنُ بْنُ مُحَمَّدِ بْنِ الْحَسَنِ الطُّوسِيُّ رَحِمَهُ اللَّهُ فِي الْمَوْضِعِ وَ التَّارِيخِ الْمُقَدَّمِ ذِكْرُهُمَا عَنْ أَبِيهِ قَالَ: أَخْبَرَنَا أَبُو عُمَرَ عَبْدُ الْوَاحِدِ بْنُ مُحَمَّدِ بْنِ مَهْدِيٍّ قَالَ: أَخْبَرَنَا أَبُو الْعَبَّاسِ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ سَعِيدٍ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرِ بْنِ مداد [مِدْرَارٍ] قَالَ: حَدَّثَنَا مُعَاوِيَةُ بْنُ مَيْسَرَةَ بْنِ شُرَيْحٍ قَالَ: حَدَّثَنَا الْحَكَمُ بْنُ عُتَيْبَةَ وَ سَلَمَةُ بْنُ كُهَيْلٍ قَالَ: حَدَّثَنَا حَبِيبٌ وَ كَانَ إِسْكَافاً فِي بَنِي بَدِيٍّ وَ أَثْنَى عَلَيْهِ خَيْراً أَنَّهُ سَمِعَ مِنِ ابْنِ أَرْقَمَ يَقُولُ‏

It was informed to us by the Sheykh Al Mufeed Abu Ali Al Hassan Bin Muhammad Bin Al Hassan Al Toosy in the place and date mentioned before, from his father, from Abu Umar Abdul Wahid Bin Muhammad Bin Mahdy, from Abu Al Abbas Ahmad Bin Muhammad Bin Saeed, from Muhammad Bin Ja’far Bin Madad (Midrar), from Muawiya Bin Maysara Bin Shareeh, from Al Hakam Bin Uteyba and Salmat Bin Kuheyl, from Habeeb, and he was a shoemaker among the Clan of Udayy, and had goodly praise upon him, he heard from Ibn Arqam saying,

خَطَبَنَا رَسُولُ اللَّهِ ص يَوْمَ غَدِيرِ خُمٍّ فَقَالَ‏ مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ اللَّهُمَّ وَالِ مَنْ وَالاهُ وَ عَادِ مَنْ عَادَاهُ

‘Rasool-Allah^-saww addressed us on the Day of Ghadeer Khumm: ‘The one who guardian I^-saww was, so Ali^-asws is his guardian. O Allah^-azwj! Befriend the one who befriends him^-asws, and be Inimical to the one who is inimical to him^-asws’.[38]

In most of Holy Verses, where the Word ‘Moula’ is Revealed, it is in the meanings of ‘Master’ and/or ‘Guardian’ and is mainly used for Allah^-azwj. e.g.,

أَنْتَ مَوْلَانَا  , . اللَّهُ مَوْلَاكُمْ , ‘مَوْلَاهُمُ الْحَقِّ’ , أَنَّ اللَّهَ مَوْلَاكُمْ, هُوَ مَوْلَانَا.  Allah^-azwj has Used the Word Moula in the meanings of Master (to be Obeyed as being His^-azwj Messengers^-as) His^-azwj Angels^-as and His^-azwj Selected (Divine) Prophet/Imams.  Moula is also used in Holy Quran when denouncing the fake imams and sins leading to Fire as well as those destined to Fire trying to looking for assistance from their associates, without success, from the wrath of Allah^-azwj (22:13, 44:41 and 57:15).

Moula either means Master/Guardian (Allah^-azwj and His^-azwj Divine Authorities^-as) or when Allah denounces the fake imams and sinners who will try to assist each other against the Decree of Allah^-azwj.  For further details, see: https://hubeali.com/articles/MoulaMeaningsFromHolyQuran.pdf

VERSES 12 – 14

إِنَّ اللَّهَ يُدْخِلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ۖ وَالَّذِينَ كَفَرُوا يَتَمَتَّعُونَ وَيَأْكُلُونَ كَمَا تَأْكُلُ الْأَنْعَامُ وَالنَّارُ مَثْوًى لَهُمْ {12}

Surely Allah will Enter those who believe and do the righteous deeds into the Paradise, the rivers flowing from beneath it. And those who commit Kufr are enjoying and eating just as the animals eat, and the Fire would be an abode for them [47:12]  

وَكَأَيِّنْ مِنْ قَرْيَةٍ هِيَ أَشَدُّ قُوَّةً مِنْ قَرْيَتِكَ الَّتِي أَخْرَجَتْكَ أَهْلَكْنَاهُمْ فَلَا نَاصِرَ لَهُمْ {13}

And how many a town was stronger in prowess than your town which expelled you? We Destroyed them and there was no helper for them [47:13]

أَفَمَنْ كَانَ عَلَىٰ بَيِّنَةٍ مِنْ رَبِّهِ كَمَنْ زُيِّنَ لَهُ سُوءُ عَمَلِهِ وَاتَّبَعُوا أَهْوَاءَهُمْ {14}

Is one who has clear evidence from his Lord like one to whom his evil deeds have been made attractive and who follows their own desires? [47:14]

الطبرسي: عن أبي جعفر (عليه السلام)، في قوله تعالى: كَمَنْ زُيِّنَ لَهُ سُوءُ عَمَلِهِ وَ اتَّبَعُوا أَهْواءَهُمْ «نزلت في المنافقين

Al Tabarsy –

‘From Abu Ja’far^-asws – regarding the Words of the Exalted: like one to whom his evil deeds have been made attractive and who follows their own desires? [47:14]: ‘It was Revealed regarding the hypocrites’’.[39]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِهِ لا تُدْرِكُهُ الْأَبْصارُ قَالَ إِحَاطَةُ الْوَهْمِ أَ لَا تَرَى إِلَى قَوْلِهِ قَدْ جاءَكُمْ بَصائِرُ مِنْ رَبِّكُمْ لَيْسَ يَعْنِي بَصَرَ الْعُيُونِ فَمَنْ أَبْصَرَ فَلِنَفْسِهِ لَيْسَ يَعْنِي مِنَ الْبَصَرِ بِعَيْنِهِ وَ مَنْ عَمِيَ فَعَلَيْها لَيْسَ يَعْنِي عَمَى الْعُيُونِ إِنَّمَا عَنَى إِحَاطَةَ الْوَهْمِ كَمَا يُقَالُ فُلَانٌ بَصِيرٌ بِالشِّعْرِ وَ فُلَانٌ بَصِيرٌ بِالْفِقْهِ وَ فُلَانٌ بَصِيرٌ بِالدَّرَاهِمِ وَ فُلَانٌ بَصِيرٌ بِالثِّيَابِ اللَّهُ أَعْظَمُ مِنْ أَنْ يُرَى بِالْعَيْنِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Najran, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws regarding His^-azwj Words [6:103] Visions cannot comprehend Him. He^-asws said: ‘The grasping of the imaginations. Do you not see His^-azwj Words [6:104] There has come to you Insight from your Lord? It does not Mean the insight of the eyes whoever will therefore see, it is for his own soul, it does not Mean the visualising with his eyes and whoever will be blind, it shall be against himself, it does not mean the blindness of the eyes. But rather, it Means the grasp of the imagination, just as it is said, ‘So and so has insight in the poetry, and so and so has insight in the understanding, and so and so has insight in the Dirhams, and so and so has insight in the clothes’. Allah^-azwj is more Magnificent than that He^-azwj should be seen with the eye’.^[40]

VERSE 15

مَثَلُ الْجَنَّةِ الَّتِي وُعِدَ الْمُتَّقُونَ ۖ فِيهَا أَنْهَارٌ مِنْ مَاءٍ غَيْرِ آسِنٍ وَأَنْهَارٌ مِنْ لَبَنٍ لَمْ يَتَغَيَّرْ طَعْمُهُ وَأَنْهَارٌ مِنْ خَمْرٍ لَذَّةٍ لِلشَّارِبِينَ وَأَنْهَارٌ مِنْ عَسَلٍ مُصَفًّى ۖ وَلَهُمْ فِيهَا مِنْ كُلِّ الثَّمَرَاتِ وَمَغْفِرَةٌ مِنْ رَبِّهِمْ ۖ كَمَنْ هُوَ خَالِدٌ فِي النَّارِ وَسُقُوا مَاءً حَمِيمًا فَقَطَّعَ أَمْعَاءَهُمْ {15}

An example of the Paradise which the pious are Promised – Therein are rivers of water without stagnation, and rivers of milk the taste of it does not change, and rivers of wine drink (drink of knowledge) pleasurable for those who drink, and rivers of clear honey; and for them therein are from all fruits, and Forgiveness from their Lord. (Are the pious) like the ones who would be eternally in the Fire and Quenched from the scalding water, so it would cut their intestines? [47:15]

ثم قال شرف الدين: و منها ما رواه مرفوعا، عن ابن أبي عمير، عن حماد بن عيسى، عن محمد الحلبي، قال: ثم قال (عليه السلام): «مَثَلُ الْجَنَّةِ الَّتِي وُعِدَ الْمُتَّقُونَ، و هم آل محمد و أشياعهم

Then Sharaf Al Deen (Al Najafi) said, ‘And from it is what is reported with an unbroken chain, from Ibn Abu Umeyr, from Hamad Bin Isa, from Muhammad Al Halby who said,

‘Then he^-asws said: ‘An example of the Paradise which the pious are Promised [47:15] – and they^-asws are the Progeny^-asws of Muhammad^-saww and their^-asws Shias’.

ثم قال: « [قال‏] أبو جعفر (عليه السلام): أما قوله تعالى: فِيها أَنْهارٌ، فالأنهار رجال، و قوله تعالى: مِنْ ماءٍ غَيْرِ آسِنٍ فهوعلي (عليه السلام) في الباطن

Then Abu Ja’far^-asws said: ‘As for the Words of the Exalted: Therein are rivers – so the rivers are men^-asws, and the Words of the Exalted: of water without stagnation, so it is Ali^-asws in the esoteric (Meaning).

و قوله تعالى: وَ أَنْهارٌ مِنْ لَبَنٍ لَمْ يَتَغَيَّرْ طَعْمُهُ فإنه الإمام (عليه السلام)، و أما قوله تعالى: وَ أَنْهارٌ مِنْ خَمْرٍ لَذَّةٍ لِلشَّارِبِينَ ، فإنه علمهم يتلذذ منه شيعتهم

And the Words of the Exalted: and rivers of milk the taste of it does not change, so this is the Imam^-asws, and as for the Words of the Exalted: and rivers of drink pleasurable for the drinkers, so this is their^-asws Knowledge, pleasurable for their^-asws Shias.

و إنما كنى عن الرجال بالأنهار على سبيل المجاز، أي أصحاب الأنهار و مثله وَ سْئَلِ الْقَرْيَةَ، فالأئمة (عليهم السلام) هم أصحاب الجنة و ملاكها

But rather, the teknonyms from the men with the rivers is upon the way of the metaphors, i.e., ‘Companions of the Rivers’, and its example is: And ask the town [12:82]. So the Imams^-asws, they^-asws are the Companions of the Paradise (أصحاب الجنة) and their owners’.

ثم قال (عليه السلام): «و أما قوله تعالى: وَ مَغْفِرَةٌ مِنْ رَبِّهِمْ، ولاية أمير المؤمنين (عليه السلام)، أي من والى أمير المؤمنين (عليه السلام) له مغفرة من ربه، فذلك قوله تعالى: وَ مَغْفِرَةٌ مِنْ رَبِّهِمْ

Then he^-asws said: ‘And as for the Words of the Exalted: and Forgiveness from their Lord [47:15] – Wilayah of Amir Al-Momineen^-asws, i.e., the one who befriends Amir Al-Momineen^-asws would have Forgiveness for him from his Lord^-azwj, so these are His^-azwj Words: and Forgiveness from their Lord [47:15]’.

ثم قال (عليه السلام): «كَمَنْ هُوَ خالِدٌ فِي النَّارِ، أي إن المتقين كمن هو خالد داخل في ولاية عدو آل محمد، و ولاية عدو آل محمد هي النار، من دخلها فقد دخل النار، ثم أخبر سبحانه عنهم: وَ سُقُوا ماءً حَمِيماً فَقَطَّعَ أَمْعاءَهُمْ

Then he^-asws said: ‘(Are the pious) like the ones who would be eternally in the Fire [47:15], i.e., the pious are the ones who are abiding in the Wilayah of the Progeny^-asws of Muhammad^-saww, (are they like) the ones who abide in the Wilayah of the enemies of the Progeny^-asws of Muhammad^-saww, and this is the Fire. The one who enters it has entered the Fire. Then the Glorious Informs about them: and Quenched from the scalding water, so it would cut their intestines? [47:15]’.[41]

و عن النّبيّ صلَّى اللَّه عليه و آله و سلم قال: يقرب إليه فيكرهه فإذا أدنى‏ منه‏ شوى وجهه و وقع فروة رأسه فإذا شرب قطع أمعاؤه حتّى يخرج من دبره يقول اللَّه عزّ و جلّ‏ وَ سُقُوا ماءً حَمِيماً فَقَطَّعَ أَمْعاءَهُمْ‏

And from the Prophet^-saww having said: ‘He (inhabitant of Hell) would come near to it, and he would dislike it. So, when he is near to it, his face would be grilled and the scalp of his face would fall off. So when he drinks, it would cut his intestines until they come out from his behind. Allah^-azwj Mighty and Majestic is Saying: and Quenched from the scalding water, so it would cut their intestines? [47:15]’’.[42]

VERSES 16 & 17

وَمِنْهُمْ مَنْ يَسْتَمِعُ إِلَيْكَ حَتَّىٰ إِذَا خَرَجُوا مِنْ عِنْدِكَ قَالُوا لِلَّذِينَ أُوتُوا الْعِلْمَ مَاذَا قَالَ آنِفًا ۚ أُولَٰئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَاتَّبَعُوا أَهْوَاءَهُمْ {16}

And from them are ones who listen intently to you until when they exit from your presence, so they are saying to the one Given the Knowledge, ‘What is that he said just now?’ They are those Allah has Sealed upon their hearts, and they are pursuing their whims [47:16]

وَالَّذِينَ اهْتَدَوْا زَادَهُمْ هُدًى وَآتَاهُمْ تَقْوَاهُمْ {17}

And those who follow the rightful Guidance, He Increases them in Guidance and Gives them their piety [47:17]

محمد بن العباس، قال: حدثنا أحمد بن محمد النوفلي، عن محمد بن عيسى العبيدي، عن أبي محمد الأنصاري- و كان خيرا- عن صباح المزني، عن الحارث بن حصيرة، عن الأصبغ بن نباتة، عن علي (عليه السلام)، أنه قال: «كنا [نكون‏] عند رسول الله (صلى الله عليه و آله) فيخبرنا بالوحي، فأعيه أنا دونهم و الله و ما يعونه، و إذا خرجوا قالوا لي: ماذا قال آنفا

Muhammad Bin Al-Abbas, from Ahmad Bin Muhammad Al-Nowfaly, from Muhammad Bin Isa Al-Ubeydi, from Abu Muhammad Al-Ansary, from Sabah Al-Mazany, from Al-Haris Bin Haseyra, from Al-Asbagh Bin Nabata, who has narrated:

Ali^-asws has said: ‘We tended to be in the presence of Rasool-Allah^-saww, and he^-saww would inform us of the Revelation. I^-asws retained it, apart from them, and by Allah^-azwj, they did not retain it. And when they went out, they said to me^-asws, ‘‘What is that he said just now?’ [47:16]’[43]

ثم قال شرف الدين: و منها ما رواه مرفوعا، عن ابن أبي عمير، عن حماد بن عيسى، عن محمد الحلبي، قال: قرأ أبو عبد الله (عليه السلام): «وَ الَّذِينَ اهْتَدَوْا، بولاية علي (عليه السلام)، زادَهُمْ هُدىً حيث عرفهم الأئمة (عليهم السلام) من بعده و القائم (عليه السلام)، وَ آتاهُمْ تَقْواهُمْ [أي ثواب تقواهم‏] أمانا من النار

Then Sharaf Al Deen (Al Najafi) said, ‘And from it is what is reported by an unbroken chain, from Ibn Abu Umeyr, from Hamad Bin Isa, from Muhammad Bin Al Halby who said,

‘Abu Abdullah^-asws: And those who follow the rightful Guidance [47:17] – by the Wilayah of Ali^-asws, He Increases them in Guidance [47:17] – where they achieve recognition of the Imams^-asws from after him^-saww and Al-Qaim^-asws, and Gives them their piety – i.e., the Reward for their piety – security from the Fire’.[44]

ثم قال علي بن إبراهيم: حدثنا محمد بن أحمد بن ثابت، قال: حدثنا الحسن بن محمد بن سماعة، عن وهب بن حفص، عن أبي بصير، عن أبي جعفر (عليه السلام)، قال: سمعته يقول: «إن رسول الله (صلى الله عليه و آله) كان يدعو أصحابه، فمن أراد الله به خيرا سمع و عرف ما يدعو إليه، و من أراد الله به شرا طبع على‏ قلبه و لا يسمع و لا يعقل

Then Ali Bin Ibrahim said, ‘Muhammad Bin Ahmad Bin Sabit narrated to us, from Al-Hassan Bin Muhammad Bin Sama’at, from Wahab Bin Hafs, from Abu Baseer,

‘I heard Abu Ja’far^-asws him^-asws saying: ‘Rasool-Allah^-saww used to call his^-saww companions, and the one for whom Allah^-azwj Intended goodness, heard and understood what he was being called to, and the one for whom Allah^-azwj Intended evil, his heart was sealed, and he neither heard nor understood.

و هو قول الله تعالى: حَتَّى إِذا خَرَجُوا مِنْ عِنْدِكَ إلى قوله تعالى: ما ذا قالَ آنِفاً أُولئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلى قُلُوبِهِمْ الآية

And these are the Words of Allah^-azwj the Exalted: until when they exit from your presence, so they are saying to the one Given the Knowledge, ‘What is that he said just now?’ They are those Allah has Sealed upon their hearts, and they are pursuing their whims [47:16]’.[45]

حدثنا محمد بن عيسى عن ابى محمد الأنصاري عن صباح المزني عن الحرث بن حصيرة المزني عن الاصبغ بن نباته قال قال لما قدم على الكوفة صلى بهم اربعين صباحا فقرء بهم سبح اسم ربك الأعلى فقال المنافقون والله ما يحسن ان يقراء ابن ابى طالب القرآن ولو احسن ان يقراء لقراء بنا غير هذه السوره

It has been narrated to us Muhammad Bin Isa, from Abu Muhammad Al-Ansary, from Sabaah Al-Mazn, from Al-Hars Bin Haseerat Al-Mazny, from Al-Asbagh Bin Nabaata who said:

‘When Ali^-asws came to Al-Kufa, he^-asws led them (in Salat) for forty mornings reciting Glorify the Name of your Lord, the Most Exalted [87:1] (Surah Al-A’ala)’. The hypocrites said, ‘By Allah^-azwj! It is not best for the son^-asws of Abu Talib^-asws to recite the Quran that he^-asws recites. It would have been better if he^-asws had recited with us other than this Chapter’.

قال فبلغه ذلك فقال ويلهم انى لاعرف ناسخه ومنسوخه ومحكمه ومتشابهه وفصله من وصله وحروفه من معانيه

That reached him^-asws. He^-asws said: ‘Woe be unto them! I^-asws am aware of its Abrogating ones, and its Abrogated ones, and its Decisive ones, and its Allegorical ones, and its Separated ones, and its Linked ones, and its Letters from its meanings.

والله ما حرف نزل على محمد صلى الله عليه وآله الا وانا اعرف فيمن انزل وفى أي يوم نزل وفى أي موضع نزل

By Allah^-azwj, there is no word which Came down upon Muhammad^-saww except that I^-asws am aware of who it Came down for, and in which day it Came down, and for which subject it Came down.

ويلهم اما يقرأون ان هذا لفى الصحف الاولى صحف ابراهيم وموسى والله عندي ورثتها رسول الله وورثها رسول الله صلى الله عليه وآله من ابراهيم وموسى

Woe be unto them! But, are they not reading, Surely this is in the former Parchments [87:18] The Parchments of Ibrahim and Musa [87:19]. By Allah^-azwj, with me^-asws is the inheritance of Rasool-Allah^-saww, and the Rasool-Allah^-saww inherited from Ibrahim^-as and Musa^-as.

ويلهم والله انى انا الذى انزل الله في وتعيها اذن واعية فانا كنا عند رسول الله فخبرنا بالوحى فاعيه ويفوتهم فإذا خرجنا قالوا ما ذا قال انفا

Woe be unto them! By Allah^-azwj, I^-asws am the one regarding whom^-asws Allah^-azwj Revealed: and the retaining ear will retain it [69:12], for I^-asws was with Rasool-Allah^-saww, (when) he^-saww informed us of the Revelation. I^-asws retained it while they missed out on it, when they went out from us^-asws they said: ‘What is that he said just now?’ [47:16]’’[46]

VERSE 18

فَهَلْ يَنْظُرُونَ إِلَّا السَّاعَةَ أَنْ تَأْتِيَهُمْ بَغْتَةً ۖ فَقَدْ جَاءَ أَشْرَاطُهَا ۚ فَأَنَّىٰ لَهُمْ إِذَا جَاءَتْهُمْ ذِكْرَاهُمْ {18}

So, are they only awaiting the Hour that would come to them suddenly? It’s indications have already come, so how would it be for them when their Zikr comes to them? [47:18]

علي بن إبراهيم، قال: حدثنا أبي، عن سليمان بن مسلم الخشاب، عن عبد الله بن جريح المكي، عن عطاء بن أبي رياح، عن عبد الله بن عباس، قال: حججنا مع رسول الله (صلى الله عليه و آله) حجة الوداع، فأخذ بحلقة باب الكعبة، ثم أقبل علينا بوجهه، فقال: «ألا أخبركم بأشراط الساعة؟».- و كان أدنى الناس [منه‏] يومئذ سلمان (رحمة الله عليه)- فقالوا: بلى يا رسول الله

Ali Bin Ibrahim said, ‘My father narrated to me, from Suleyman Bin Muslim Al-Khashaab, from Abdullah Bin Jareeh Al-Makky, from Ata’a Bin Abu Riyah,

Abdullah Bin Abbas who said, ‘We were on Hajj with Rasool-Allah^-saww during the Farewell Hajj, when he^-saww grabbed hold of the Door of the Kabah, then turned towards us by his^-saww face and said: ‘Shall I^-saww inform you all with the Signs of the Hour?’ And the nearest to him^-saww on that day was Salman^-ra, so he^-ra said, ‘Yes, O Rasool-Allah^-saww!’

فقال (صلى الله عليه و آله): «من أشراط الساعة إضاعة الصلاة ، و اتباع الشهوات، و الميل إلى الأهواء و تعظيم أصحاب المال، و بيع الدين بالدنيا، فعندها يذاب قلب المؤمن في جوفه كما يذاب الملح بالماء، مما يرى من المنكر فلا يستطيع أن يغيره

He^-saww said: ‘From the Signs of the Hour is wasting of the Salat (not being prayed), and pursuing the lusts, and the tendency towards the (personal) desires, and reverence for the owners of the wealth, and selling of the Religion for the (sake of the) world. So, during it, the heart of the Momin would melt from his inside, just like salt melts in the water, from what he would be seeing from the evil, and he would not have the ability to change it’.

قال سلمان: و إن هذا لكائن، يا رسول الله؟ قال: إي و الذي نفسي بيده

Salman^-ra said, ‘And this is to happen, O Rasool-Allah^-saww?’ He^-saww said: ‘Yes, by the One^-azwj in Whose Hand is my^-saww soul’.

يا سليمان، إن عندها أمراء جورة و وزراء فسقة، و عرفاء ظلمة، و أمناء خونة». فقال سلمان: و إن هذا لكائن، يا رسول الله؟ فقال (صلى الله عليه و آله): «إي و الذي نفسي بيده

O Salman^-ra! During it the rich would be inequitable, and the ministers immoral, and the officers unjust, and the trustees embezzlers’. Salman^-ra said, ‘And this is to happen, O Rasool-Allah^-saww?’ He^-saww said: ‘Yes, by the One^-azwj in Whose Hand is my^-saww soul’.

يا سلمان إن عندها يكون المنكر معروفا، و المعروف منكرا، و يؤتمن الخائن، و يخون الأمين، و يصدق الكاذب، و يكذب الصادق». قال سلمان: و إن هذا لكائن، يا رسول الله؟ قال (صلى الله عليه و آله): «إي و الذي نفسي بيده

O Salman^-ra! During it the evil would be considered good, and good as evil, and the trustworthy as embezzlers and the embezzlers as trustworthy, and the truthful as a liar, and a liar as a truthful’. Salman^-ra said, ‘And this is to happen, O Rasool-Allah^-saww?’ He^-saww said: ‘Yes, by the One^-azwj in Whose Hand is my^-saww soul’.

يا سلمان فعندها تكون إمارة النساء، و مشاورة الإماء، و قعود الصبيان على المنابر، و يكون الكذب ظرفا، و الزكاة مغرما، و الفي‏ء مغنما، و يجفو الرجل والديه، و يبر صديقه، و يطلع الكوكب المذنب». قال سلمان: و إن هذا لكائن، يا رسول الله؟ قال: إي و الذي نفسي بيده

O Salman^-ra! So during it, the women would be in high positions, and the slave girls would be consulted, and the young would ascend the Pulpits, and lying would become common, and Zakat regarded as a tax, and Al-Fey as a gain, and the man would abandon his parents and respect his friend (instead), and the sinful planet would emerge’. Salman^-ra said, ‘And this is to happen, O Rasool-Allah^-saww?’ He^-saww said: ‘Yes, by the One^-azwj in Whose Hand is my^-saww soul’.

يا سلمان، و عندها تشارك المرأة زوجها في التجارة، و يكون المطر قيظا، و يغاظ الكرام غيظا، و يحتقر الرجل المعسر، فعندها تقارب الأسواق، إذا قال هذا: لم أبع شيئا، و قال هذا: لم أربح [شيئا]، فلا ترى إلا ذاما لله». قال سلمان: و إن هذا لكائن، يا رسول الله؟ قال: «إي و الذي نفسي بيده

O Salman^-ra! And during it, the person would associate his wife in the business, and rains would be in mid-summer, and the nobles would be enraged with a rage, and the man would despise the insolvent (man). During it the markets would be approached. This one would say, ‘I did not sell anything’, and this one would say, ‘I did not gain anything’, You will not see anything except them blaming Allah^-azwj’. Salman^-ra said, ‘And this is to happen, O Rasool-Allah^-saww?’ He^-saww said: ‘Yes, by the One^-azwj in Whose Hand is my^-saww soul’.

يا سلمان، فعندها يليهم أقوام إن تكلموا قتلوهم و إن سكتوا استباحوهم، ليستأثروا بفيئهم، و ليطؤن حرمتهم، و ليسفكن دماءهم، و لتملأن قلوبهم دغلا و رعبا، فلا تراهم إلا و جلين خائفين مرعوبين مرهوبين». قال سلمان: و إن هذا لكائن، يا رسول الله؟ قال: «إي و الذي نفسي بيده

O Salman^-ra! So, during it, if the people speak out, they would be killed, and if they remain silent, they would be considered neutral, their privacies would be invaded and their blood would be shed, and their hearts would be filled with corruption and terror. So you will not see them except as frightened, and terrified and scared’. Salman^-ra said, ‘And this is to happen, O Rasool-Allah^-saww?’ He^-saww said: ‘Yes, by the One^-azwj in Whose Hand is my^-saww soul’.

يا سلمان، إن عندها يؤتى بشي‏ء من المشرق و شي‏ء من المغرب يلون أمتي، فالويل لضعفاء أمتي منهم، و الويل لهم من الله، لا يرحمون صغيرا، و لا يوقرون كبيرا، و لا يتجاوزون عن مسي‏ء، جثتهم جثة الآدميين، و قلوبهم قلوب الشياطين». قال سلمان: و إن هذا لكائن، يا رسول الله؟ قال: «إي و الذي نفسي بيده

O Salman^-ra! During it, a thing would be brought from the East, and a thing from the West to colour my^-saww community, so woe be unto the weak ones of my^-saww community among them, and the woe be unto them from Allah^-azwj. They will not be merciful to the young ones, nor would they respect the elders, nor would they forgive the harm. Their bodies would be the bodies of the human beings and their hearts would be of the devils’. Salman^-ra said, ‘And this is to happen, O Rasool-Allah^-saww?’ He^-saww said: ‘Yes, by the One^-azwj in Whose Hand is my^-saww soul’.

يا سلمان، و عندها يكتفي الرجال بالرجال، و النساء بالنساء، و يغار على الغلمان كما يغار على الجارية في بيت أهلها، و تشبه الرجال بالنساء و النساء بالرجال، و يركبن ذوات الفروج السروج، فعليهن من أمتي لعنة الله». قال سلمان: و إن هذا لكائن، يا رسول الله؟ قال: «إي و الذي نفسي بيده

O Salman^-ra! And during it, the man would be satisfied by the man, and the woman by the woman, and he would be covetous of the male servant just like he was covetous of the female servant in his family home, and the man would resemble the woman, and the woman would resemble the man, and they with the openings (women) would ride the saddles, so upon these women from my^-saww community is the Curse of Allah^-azwj!’ Salman^-ra said, ‘And this is to happen, O Rasool-Allah^-saww?’ He^-saww said: ‘Yes, by the One^-azwj in Whose Hand is my^-saww soul’.

يا سلمان إن عندها تزخرف المساجد كما تزخرف البيع و الكنائس، و تحلى المصاحف، و تطول المنارات، و تكثر الصفوف بقلوب متباغضة و ألسن مختلفة». قال سلمان: و إن هذا لكائن، يا رسول الله؟ قال: «إي و الذي نفسي بيده

O Salman^-ra! During it, the Masjids would be decorated, as if for sale and like the Churches, and the Qurans would be sweetened, and the Minarets would be tall, and the rows (for Salats) would increase with the hostile hearts and differing tongues’. Salman^-ra said, ‘And this is to happen, O Rasool-Allah^-saww?’ He^-saww said: ‘Yes, by the One^-azwj in Whose Hand is my^-saww soul’.

يا سلمان، و عندها تحلى ذكور أمتي بالذهب و يلبسون الحرير و الديباج، و يتخذون جلود النمور صفاقا». قال سلمان: و إن هذا لكائن، يا رسول الله؟ قال: «إي و الذي نفسي بيده

O Salman^-ra! And during it, my^-saww community would be mentioned by the gold and their wearing of the silk and brocade, and they would be taking to the tiger skins for rugs’. Salman^-ra said, ‘And this is to happen, O Rasool-Allah^-saww?’ He^-saww said: ‘Yes, by the One^-azwj in Whose Hand is my^-saww soul’.

يا سلمان، و عندها يظهر الربا. و يتعاملون بالعينة و الرشا، و يوضع الدين، و ترفع الدنيا» قال سلمان: و إن هذا لكائن، يا رسول الله؟ قال: «إي و الذي نفسي بيده

O Salman^-ra! And during it, usury would be apparent, and they would be working on forward selling and the bribery, and they would put down the Religion and raise the world’. Salman^-ra said, ‘And this is to happen, O Rasool-Allah^-saww?’ He^-saww said: ‘Yes, by the One^-azwj in Whose Hand is my^-saww soul’.

يا سلمان، و عندها يكثر الطلاق، فلا يقام لله حد، و لن يضر الله شيئا». قال سلمان: و إن هذا لكائن، يا رسول الله؟ قال: إي و الذي نفسي بيده

O Salman^-ra! And during it there would be numerous divorces, and the Legal Punishments (of the Law) would not be established for the Sake of Allah^-azwj, and they will not be able to do any harm to Allah^-azwj’. Salman^-ra said, ‘And this is to happen, O Rasool-Allah^-saww?’ He^-saww said: ‘Yes, by the One^-azwj in Whose Hand is my^-saww soul’.

يا سلمان، و عندها تظهر القينات و المعازف، و يليهم شرار أمتي». قال سلمان: و إن هذا لكائن، يا رسول الله؟ قال (صلى الله عليه و آله): «إي و الذي نفسي بيده

O Salman^-ra! And during it, there will appear singing and musical instruments, and it would be pursued by the evil ones of my^-saww community’. Salman^-ra said, ‘And this is to happen, O Rasool-Allah^-saww?’ He^-saww said: ‘Yes, by the One^-azwj in Whose Hand is my^-saww soul’.

يا سلمان، و عندها تحج أغنياء أمتي للنزهة، و تحج أوساطها للتجارة، و تحج فقراؤها للرياء و السمعة، فعندها يكون أقوام يتعلمون القرآن لغير الله، فيتخذونه مزامير، و يكون أقوام يتفقهون لغير الله، و تكثر أولاد الزنا و يتغنون بالقرآن، و يتهافتون بالدنيا». قال سلمان: و إن هذا لكائن، يا رسول الله؟ قال (صلى الله عليه و آله): «إي و الذي نفسي بيده

O Salman^-ra! And during it, the rich ones would go on Hajj for pleasure, and the middle class for the business, and the poor ones for the showing off and to be named (as Haajis). So during it, the people would be learning the Quran for other than Allah^-azwj, and they would be taking to wind instruments, and the people would be pondering for other than Allah^-azwj, and the sons of adultery would be numerous, and they would be singing with the Quran, and they would be scrambling for the world’. Salman^-ra said, ‘And this is to happen, O Rasool-Allah^-saww?’ He^-saww said: ‘Yes, by the One^-azwj in Whose Hand is my^-saww soul’.

يا سلمان، ذاك إذا انتهكت المحارم، و اكتسبت المآثم، و تسلط الأشرار على الأخيار، و يفشو الكذب، و تظهر اللجاجة، و تفشو الفاقة، و يتباهون في اللباس، و يمطرون في غير أوان المطر، و يستحسنون الكوبة، و المعازف، و ينكرون الأمر بالمعروف و النهي عن المنكر، حتى يكون المؤمن في ذلك الزمان أذل من الأمة، و يظهر قراؤهم و عبادهم فيما بينهم التلاوم، فأولئك يدعون في ملكوت السماوات الأرجاس و الأنجاس». قال سلمان: و إن هذا لكائن، يا رسول الله؟ قال (صلى الله عليه و آله): «إي و الذي نفسي بيده

O Salman^-ra! That is when incest would be violated, and the sins would be acquired, and the evil ones would overcome the good ones, and the lying would be widespread, and obstinacy would be apparent, and hunger would be widespread, and there would be boasting regarding the dress, and it would be raining in other than the time for the rains, and the string instruments would be favoured, and the musical instruments, and the enjoining of the good would be disliked along with the prohibiting of the evil, to the extent that the believer of that era would be the most humiliated one of the community, and their reciters and their worshippers would blame each other, so these are the ones who would be referred to in the Kingdoms of the skies are the dirty and the impure’. Salman^-ra said, ‘And this is to happen, O Rasool-Allah^-saww?’ He^-saww said: ‘Yes, by the One^-azwj in Whose Hand is my^-saww soul’.

يا سلمان، فعندها لا يخشى الغني الا الفقير، حتى إن السائل يسأل فيما بين الجمعتين لا يصيب أحدا يضع في كفه شيئا». قال سلمان: و إن هذا لكائن، يا رسول الله؟ قال (صلى الله عليه و آله): «إي و الذي نفسي بيده

O Salman^-ra! So, during it, the rich would not be afraid of the poor, to the extent that he would ask in what is between the two groups, no one would place anything in his hand’. Salman^-ra said, ‘And this is to happen, O Rasool-Allah^-saww?’ He^-saww said: ‘Yes, by the One^-azwj in Whose Hand is my^-saww soul’.

يا سلمان، و عندها يتكلم الرويبضة». قال سلمان: و ما الرويبضة، يا رسول الله؟ فداك أبي و امي، قال (صلى الله عليه و آله): «يتكلم في أمر العامة من لم يكن يتكلم، فلم يلبثوا إلا قليلا حتى تخور الأرض خورة، فلا يظن كل قوم إلا أنها خارت في ناحيتهم، فيمكثون ما شاء الله، ثم يمكثون في مكثهم فتلقي لهم الأرض أفلاذ كبدها

O Salman^-ra! And during it ‘Al-Ruweyza’ would speak’. Salman^-ra said, ‘May my^-ra father and mother be sacrificed for you^-saww, and what is ‘Al-Ruweyza’, O Rasool-Allah^-saww?’ He^-saww said: ‘He will speak, the one who did not speak in public matters. So this will not remain as such until the earth is routed with a weakness, and every community would think that it has weakened in their area only. This would remain as such for as long as Allah^-azwj so Desires it to, then they would remain in their situation, so the earth would give to them pieces of its interior’.

قال: «ذهب و فضة». ثم أومأ بيده إلى الأساطين، فقال: «مثل هذا، فيومئذ لا ينفع ذهب و لا فضة

He^-saww said: ‘Gold and silver’. Then he^-saww gestured by his^-saww hand to the two sleeves, so he^-saww said: ‘Similar to this. But, on that Day neither gold nor the silver would be of benefit’.

فهذا معنى قوله تعالى: فَقَدْ جاءَ أَشْراطُها

So this is the Meaning of the Words of the Exalted: It’s indications have already come [47:18]’.[47]

VERSE 19

فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنْبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ۗ وَاللَّهُ يَعْلَمُ مُتَقَلَّبَكُمْ وَمَثْوَاكُمْ {19}

So know that there is no god except Allah, and seek Forgiveness for your sin and for the Momineen and the Mominaat; and Allah Knows the place of your returning and the place of your abiding [47:19]

Tawheed

و عنه: عن علي بن إبراهيم، عن ياسر، عن الرضا (عليه السلام)، قال: «مثل الاستغفار مثل ورق على شجرة تحرك فيتناثر، و المستغفر من ذنب و يفعله كالمستهزئ بربه

And from him, from Ali Bin Ibrahim, from Yaaser,

(Imam) Al-Reza^-asws has said: ‘The example of the repentance is similar to the leaves upon a tree, which, when shaken, they fall off. And the repenting one from the sin, when he commits it (repeatedly) is like one who is mocking his Lord^-azwj’.[48]

وباسناده إلى اسحاق بن راهويه قال: لما وافى أبو الحسن الرضا عليه السلام نيشابور واراد ان يخرج منها إلى المأمون أجتمع إليه اصحاب الحديث فقالوا: يابن رسول الله ترحل عنا ولا تحدثنا بحديث فنستفيده منك

And by his chain going up to Is’haq Bin Rahawiya who said, ‘When Abu Al-Hassan Al-Reza^-asws was going to Neyshabour, and intended to come out from it to go to Al-Ma’moun, the companions (narrators) of the Hadeeth gathered around him^-asws, so they said, ‘O son^-asws of Rasool-Allah^-saww! You^-asws are going away from us and why don’t you^-asws narrate to us a Hadeeth so we can benefit by it from you^-asws’.

وكان قعد في العمارية فاطلع راسه وقال: سمعت أبى موسى بن جعفر يقول: سمعت ابى جعفر بن محمد يقول: سمعت ابى محمد بن على يقول: سمعت ابى على بن الحسين يقول. سمعت ابى الحسين بن على يقول: سمعت ابى أمير المؤمنين على بن ابى طالب عليه السلام يقول: سمعت رسول الله صلى الله عليه واله يقول

And he^-asws was seated in the carriage, so his^-asws head emerged from it, and he^-asws said: ‘I^-asws heard my^-asws father^-asws Musa^-asws Bin Ja’far^-asws saying, ‘I^-asws heard it from my^-asws father^-asws Ja’far^-asws Bin Muhammad^-asws saying, ‘I^-asws heard my^-asws father^-asws Muhammad^-asws Bin Ali^-asws saying, ‘I^-asws heard my^-asws father^-asws Ali^-asws Bin Al-Husayn^-asws saying, ‘I^-asws heard my^-asws father^-asws Al-Husayn^-asws Bin Ali^-asws saying, ‘I^-asws heard my^-asws father^-asws Amir-ul-Momineen^-asws Ali^-asws Bin Abu Talib^-asws saying: ‘I^-asws heard Rasool-Allah^-saww saying:

سمعت جبرئيل يقول: سمعت الله يقول: لا اله الا الله حصنى فمن دخل حصنى امن من عذابي، فلما مرت الراحلة نادى: بشروطها و انا بشروطها

‘I^-saww heard Jibraeel^-as saying: ‘I^-as heard Allah^-azwj Saying: “There is no god except Allah^-azwj (The Phrase) is My^-azwj Fort. So, the one who enters My^-azwj Fort is safe from My^-azwj Punishment”. So, when the camel passed by, he^-asws called out: ‘(It is), however, with conditions, and I^-asws am (one of) its conditions’.[49]

وباسناده إلى على بن بلال عن على بن موسى الرضا عن موسى بن جعفر عن جعفر بن محمد عن محمد بن على عن على بن الحسين عن حسين بن على بن أبى طالب عليهم السلام عن النبي صلى الله عليه واله عن جبرئيل عن ميكائيل عن اسرافيل عن اللوح عن القلم قال: يقول الله عزوجل: ولاية على بن أبى طالب حصنى فمن دخل حصنى أمن من عذابي

And by his chain going up to Ali Bin Bilal,

‘From Ali^-asws Bin Musa Al-Reza^-asws from Musa^-asws Bin Ja’far^-asws, from Ja’far^-asws Bin Muhammad^-asws, from Muhammad^-asws Bin Ali^-asws, from Ali^-asws Bin Al-Husayn^-asws, from Husayn Bin Ali Bin Abu Talib^-asws, from the Prophet^-saww, from Jibraeel^-as, from Mikaeel^-as, from Israfeel^-as, from the (Guarded) Tablet, from The Pen  (القلم) having Said: ‘Allah^-azwj Mighty and Majestic is Saying: “Wilayah Ali^-asws Bin Abu Talib^-asws is My^-azwj Fort, so the one who enters My^-azwj Fort is safe from My^-azwj Punishment’.[50]

Seeking Forgiveness

محمد بن يعقوب: بإسناده عن الفضيل بن عبد الوهاب، عن إسحاق بن عبيد الله، عن عبيد الله بن‏ الوليد الوصافي، رفعه، قال: قال رسول الله (صلى الله عليه و آله): «من قال لا إله إلا الله، غرست له شجرة في الجنة من ياقوتة حمراء، نبتها في مسك أبيض أحلى من العسل، و أشد بياضا من الثلج، و أطيب ريحا من المسك، فيها أمثال ثدي الأبكار، تفلق عن سبعين حلة

Muhammad Bin Yaqoub, by his chain from Al-Fazeyl Bin Abdul Wahab, from Is’haq Bin Ubeydullah, from Ubeydullah Bin Al-Waleed Al-Wasafy, with an unbroken chain, said,

‘Rasool-Allah^-saww said: ‘The one who says ‘There is no god except Allah^-azwj, a tree of red rubies is planted for him in the Paradise, in (ground of) musk whiter and sweeter than honey, and more intensely white than the snow, and more fragrant than the musk. In it are similar to the bosom of the virgins, would be visible from behind seventy veils’.

و قال رسول الله (صلى الله عليه و آله): «خير العبادة قول لا إله إلا الله» و قال: «خير العبادة الاستغفار، و ذلك قول الله عز و جل في كتابه: فَاعْلَمْ أَنَّهُ لا إِلهَ إِلَّا اللَّهُ وَ اسْتَغْفِرْ لِذَنْبِكَ

And Rasool-Allah^-saww said: ‘The best of worship is to say ‘There is no god except Allah^-azwj’. The best worship is the Repentance, and these are the Words of Allah^-azwj Mighty and Majestic in His^-azwj Book: So know that there is no god except Allah, and seek Forgiveness for your sin [47:19]’.[51]

و عنه: عن أبي علي الأشعري، عن محمد بن عبد الجبار، عن صفوان بن يحيى، عن الحسين بن زيد، عن أبي عبد الله (عليه السلام)، قال: «قال رسول الله (صلى الله عليه و آله): الاستغفار و قول: لا إله إلا الله، خير العبادة، قال الله العزيز الجبار: فَاعْلَمْ أَنَّهُ لا إِلهَ إِلَّا اللَّهُ وَ اسْتَغْفِرْ لِذَنْبِكَ‏

And from him, from Abu Ali Al-Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Al-Husayn Bin Zayd,

‘Abu Abdullah^-asws has narrated that Rasool-Allah^-saww said: ‘The repentance, and the saying that there is no god except for Allah^-azwj, are the best of the worship. Allah^-azwj the Mighty, the Compeller Said: So know that there is no god except Allah, and seek Forgiveness for your sin [47:19]’.[52]

و عنه: عن محمد بن يحيى، عن أحمد بن محمد، عن ابن فضال، عن ابن بكير، عن أبي عبد الله (عليه السلام)، قال: «إن رسول الله (صلى الله عليه و آله) كان يتوب إلى الله في كل يوم سبعين مرة من غير ذنب

And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazal, from Ibn Bakeyr,

‘Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww used to repent to Allah^-azwj seventy times every day, without having sinned’.[53]

و عنه: عن علي بن إبراهيم، عن أبيه، عن النوفلي، عن السكوني، عن أبي عبد الله (عليه السلام) قال: «قال رسول الله (صلى الله عليه و آله): خير الدعاء الاستغفار

And from him, from Ali Bin Ibrahim, from his father, from Al-Nowfaly, from Al-Sakuny,

From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The best of supplications, is repentance’.[54]

و عنه: عن محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن محمد بن سنان، عن عمار بن مروان، قال: قال أبو عبد الله (عليه السلام): «من قال: أستغفر الله، مائة مرة في [كل‏] يوم، غفر الله له سبعمائة ذنب، و لا خير في عبد يذنب في كل يوم سبعمائة ذنب

A from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Amaar Bin Marwan who said,

‘Abu Abdullah^-asws said: ‘The one who says ‘I seek Forgiveness from Allah^-azwj’   (أستغفر الله) a hundred times every day, Allah^-azwj would Forgive seven hundred sins for him. And there is no good in a servant who sins (more than) seven hundred every day’.[55]

و عنه: عن محمد بن يحيى، عن أحمد بن محمد، عن ابن فضال، عن علي بن عقبة بياع الأكسية، عن أبي عبد الله (عليه السلام)، قال: «إن المؤمن ليذنب الذنب فيذكر بعد عشرين سنة، فيستغفر الله فيغفر له، و إنما يذكره ليغفر له، و إن الكافر ليذنب فينساه من ساعته

And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazaal, from Ali Bin Uqba,

‘Abu Abdullah^-asws having said: ‘The Momin commits a sin and remembers it after twenty years, so he seeks Forgiveness from Allah^-azwj and He^-azwj Forgives him. But rather, he remembers it, and He^-azwj Forgives it for him. And if the Kafir commits a sin, so he forgets about it from the same moment’.[56]

VERSES 20 – 23

وَيَقُولُ الَّذِينَ آمَنُوا لَوْلَا نُزِّلَتْ سُورَةٌ ۖ فَإِذَا أُنْزِلَتْ سُورَةٌ مُحْكَمَةٌ وَذُكِرَ فِيهَا الْقِتَالُ ۙ رَأَيْتَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ يَنْظُرُونَ إِلَيْكَ نَظَرَ الْمَغْشِيِّ عَلَيْهِ مِنَ الْمَوْتِ ۖ فَأَوْلَىٰ لَهُمْ {20}

And those who believe are saying: ‘If only a Chapter would be Revealed!’ But when a Decisive Chapter is Revealed, and fighting is mentioned therein, you see those in whose hearts is a disease looking at you with the look of one fainting from the death. Woe unto them! [47:20]

طَاعَةٌ وَقَوْلٌ مَعْرُوفٌ ۚ فَإِذَا عَزَمَ الْأَمْرُ فَلَوْ صَدَقُوا اللَّهَ لَكَانَ خَيْرًا لَهُمْ {21}

Obedience and a gentle word (is better), so when the matter is determined, had they ratified Allah it would have been better for them [47:21]

فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الْأَرْضِ وَتُقَطِّعُوا أَرْحَامَكُمْ {22}

So, if perhaps you were to be rulers, you would make mischief in the land and cut off your relationships [47:22]

أُولَٰئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَأَعْمَىٰ أَبْصَارَهُمْ {23}

They are those Allah has Cursed, so He Made Deafened them and Blinded their visions [47:23]

وَ بِهَذَا الْإِسْنَادِ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي الْعَبَّاسِ الْمَكِّيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عليه السلام) يَقُولُ إِنَّ عُمَرَ لَقِيَ عَلِيّاً (صلوات الله عليه) فَقَالَ لَهُ أَنْتَ الَّذِي تَقْرَأُ هَذِهِ الْآيَةَ بِأَيِّكُمُ الْمَفْتُونُ وَ تُعَرِّضُ بِي وَ بِصَاحِبِي

And by this chain, from Abaan, from Abdul Rahmaan Bin Abu Abdullah, from Abu Al-Abbas Al-Makky who said:

‘I heard Abu Ja’far^-asws saying that: ‘Umar met Ali^-asws, so he said to him^-asws, ‘You^-asws are the one who is reciting this Verse: Which one of you is bewitched [68:6], and applying it to me and to my companion’.

قَالَ فَقَالَ لَهُ أَ فَلَا أُخْبِرُكَ بِآيَةٍ نَزَلَتْ فِي بَنِي أُمَيَّةَ فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الْأَرْضِ وَ تُقَطِّعُوا أَرْحامَكُمْ

He^-asws said: ‘So he^-asws said to him: ‘Shall I inform you of a Verse which has Descended about the Clan of Umayya: So if perhaps you were to be rulers, you would make mischief in the land and cut off your relationships [47:22]?’

فَقَالَ كَذَبْتَ بَنُو أُمَيَّةَ أَوْصَلُ لِلرَّحِمِ مِنْكَ وَ لَكِنَّكَ أَبَيْتَ إِلَّا عَدَاوَةً لِبَنِي تَيْمٍ وَ بَنِي عَدِيٍّ وَ بَنِي أُمَيَّةَ

He said, ‘You^-asws are lying. The clan of Umayya are better at maintaining relations than you^-asws are, but you^-asws refuse to do anything except being inimical to the clan of Taym (Abu Bakr’s tribe), and the clan of Ady (Umar’s tribe), and the clan of Umayya (Muawiya’s tribe)’.[57]

و عنه: عن عدة من أصحابنا، عن سهل بن زياد، عن عمرو بن عثمان، عن محمد بن عذافر، عن بعض أصحابه، عن محمد بن مسلم، أو أبي حمزة، عن أبي عبدالله، عن أبيه (عليهما السلام)، قال: «قال علي بن الحسين (عليهما السلام)- في حديث فيه- قال: و إياك و مصاحبة القاطع لرحمه، فإني وجدته ملعونا في كتاب الله عز و جل في ثلاثة مواضع، قال الله عز و جل: فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الْأَرْضِ وَ تُقَطِّعُوا أَرْحامَكُمْ أُولئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَ أَعْمى أَبْصارَهُمْ

And from him, from a number of our companions, from Sahl Bin Ziyad, from Amro bin Usman, from Muhammad Bin Azafar, from one of his companions, from Muhammad Bin Muslim, or Abu Hamza,

‘Abu Abdullah^-asws, from his^-asws father^-asws having said: ‘Ali^-asws Bin Al-Husayn^-asws – in a Hadeeth in which he^-asws said: ‘And beware of accompanying the one who severs the ties of kinship, for I^-asws have found him to be Cursed in the Book of Allah^-azwj Mighty and Majestic, in three places. Allah^-azwj Mighty and Majestic Said: So if perhaps you were to be rulers, you would make mischief in the land and cut off your relationships [47:22] They are those Allah has Cursed, so He Made Deafened them and Blinded their visions [47:23].

و قال: الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثاقِهِ وَ يَقْطَعُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يُفْسِدُونَ فِي الْأَرْضِ أُولئِكَ لَهُمُ اللَّعْنَةُ وَ لَهُمْ سُوءُ الدَّارِ

And Said: And those who are breaking the Pact of Allah from after its Covenanting and are cutting off relationships what Allah has Commanded with to be maintained, and they are corrupting in the land. They, for them is the Curse and for them would be the evil abode [13:25].

و قال في البقرة: الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثاقِهِ وَ يَقْطَعُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يُفْسِدُونَ فِي الْأَرْضِ أُولئِكَ هُمُ الْخاسِرُونَ

And Said in (Surah) Al-Baqra: Those who are breaking the Pact of Allah from after Covenanting it and are cutting asunder what Allah has Commanded to be joined, and are making mischief in the land; those are the losers [2:27]’’.[58]

The Altered Verse

روى الشيخ شرف الدين النجفي، قال: ذكر علي بن إبراهيم في (تفسيره) في تأويل هذه السورة، قال: حدثني أبي، عن إسماعيل بن مرار، عن محمد بن الفضيل، عن أبي عبد الله (عليه السلام)، قال: و قرأ أبو عبد الله (عليه السلام) هذه الآية هكذا: «فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ. و سلطتم و ملكتم: أَنْ تُفْسِدُوا فِي الْأَرْضِ وَ تُقَطِّعُوا أَرْحامَكُمْ، نزلت في بني عمنا بني عباس و بني أمية

Al-Skeykh Sharaf Al-Deen Najafy has reported that Ali Bin Ibrahim has mentioned in his Tafseer (Qummi) in the explanation of this Chapter saying that it was to him by his father, from Ismail Bin Marar, from Muhammad Bin Al-Fazeyl, who said,

‘And Abu Abdullah ^-asws recited this Verse like this: So if perhaps you were to be rulers, and overcome and possess kingdom, you would make mischief in the land and cut off your relationships [47:22], it was Revealed regarding the clan of sons of our uncle, and clan of Abbas, and clan of Umayya.

و فيهم يقول الله تعالى: أُولئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَ أَعْمى أَبْصارَهُمْ أَ فَلا يَتَدَبَّرُونَ الْقُرْآنَ، فيقضوا ما عليهم من الحق أَمْ عَلى قُلُوبٍ أَقْفالُها

And it is regarding them that Allah^-azwj the Exalted is Saying: They are those Allah has Cursed, so He Made Deafened them and Blinded their visions [47:23] So do they not ponder on the Quran – So they eliminated what was against them from the Truth, or are there locks upon (their) hearts [47:24]’.[59]

ثم قال شرف الدين: و منها ما رواه مرفوعا، عن ابن أبي عمير، عن حماد بن عيسى، عن محمد الحلبي، قال: قرأ أبو عبد الله (عليه السلام): فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ، و سلطتم و ملكتم أَنْ تُفْسِدُوا فِي الْأَرْضِ وَ تُقَطِّعُوا أَرْحامَكُمْ. ثم قال: «نزلت هذه الآية في بني عمنا بني عباس و بني أمية

Then Sharaf Al-Deen said, ‘And from it is what has been reported with an unbroken chain, from Ibn Abu Umeyr, from Hamaad Bin Isa, from Muhammad Al-Halby who said,

‘Abu Abdullah^-asws recited: So if perhaps you were to be rulers, and overcome and possess kingdom, you would make mischief in the land and cut off your relationships [47:22], then said: ‘This Verse was Revealed regarding sons of our uncle (from) clan of Abbas, and clan of Umayya’.[60]

VERSE 24

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَا {24}

So do they not ponder on the Quran, or are there locks upon (their) hearts [47:24]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ أَفْضَلُ الْعِبَادَةِ إِدْمَانُ التَّفَكُّرِ فِي اللَّهِ وَ فِي قُدْرَتِهِ

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Ahmad ibn Muhammad ibn Abu Nasr from certain individuals of his people who has narrated the following from Abu Abd Allah^asws:

Abu Abd Allah^asws has said: The most virtuous form of worship is thinking about Allah^azwj very often and about His^azwj Power.^[61]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ع يَقُولُ لَيْسَ الْعِبَادَةُ كَثْرَةَ الصَّلَاةِ وَ الصَّوْمِ إِنَّمَا الْعِبَادَةُ التَّفَكُّرُ فِي أَمْرِ اللَّهِ عَزَّ وَ جَلَّ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn Isa from Muammar ibn Khallad who said:

I heard Abu AI-Hassan Al-Reza^asws saying: ‘A great deal of prayer and fasting only are not (everything in) worship. Worship is only in thinking about the affairs of Allah^azwj.^[62]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ إِسْمَاعِيلَ بْنِ سَهْلٍ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع قَالَ أَمِيرُ الْمُؤْمِنِينَ ص إِنَّ التَّفَكُّرَ يَدْعُو إِلَى الْبِرِّ وَ الْعَمَلِ بِهِ

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from lsmail ibn Sahl from Hammad from Ribi who has said:

Abu Abd Allah^asws has said that Amir-ul-Momineen^asws has said: ‘Thinking leads to virtue and to acting virtuously.^[63]

لا تذكر الله سبحانه ساهيا و لا تنسه لاهيا و اذكره [ذكرا] كاملا يوافق فيه قلبك لسانك و يطابق إضمارك إعلانك و لن تذكره حقيقة الذكر حتى تنسى نفسك في ذكرك و تفقدها في أمرك

Neither do ‘Zikr’^[64] of Allah^azwj in drowsiness nor forget to mention Him when involved in ‘Lahu Lahab’ (un-Islamic pleasures), but mention Him^azwj with full concentration so that your heart supports what you utter from your tongue, your internal feelings are reflected by your gestures.  You can never do justice to His^azwj ‘Zikr’ until you forget about yourself and lose yourself in His^azwj Remembrance’.^[65]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ هَذَا الْقُرْآنَ فِيهِ مَنَارُ الْهُدَى وَ مَصَابِيحُ الدُّجَى فَلْيَجْلُ جَالٍ بَصَرَهُ وَ يَفْتَحُ لِلضِّيَاءِ نَظَرَهُ فَإِنَّ التَّفَكُّرَ حَيَاةُ قَلْبِ الْبَصِيرِ كَمَا يَمْشِي الْمُسْتَنِيرُ فِي الظُّلُمَاتِ بِالنُّورِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ahmad Bin Yahya, from Talha Bin Zayd,

‘From Abu Abdullah^-asws having said: ‘This Quran, in it are minarets of guidance, and lanterns for the darkness. So let him brighten the brightness of his vision and open his vision for the illumination, for the pondering is a revival for the insight of the heart just as the enlightened one would walk in multiple darkness with the light’.[66]

كَنْزُ الْفَوَائِدِ لِلْكَرَاجُكِيِّ ذَكَرَ أَنَّ أَبَا حَنِيفَةَ أَكَلَ طَعَاماً مَعَ الْإِمَامِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع فَلَمَّا رَفَعَ ع يَدَهُ مِنْ أَكْلِهِ قَالَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ اللَّهُمَّ إِنَّ هَذَا مِنْكَ وَ مِنْ رَسُولِكَ

(The book) Kanz Al Fawaid of Al Karajuki –

‘It is mentioned that Abu Haneefa ate a meal with the Imam Sadiq Ja’far^-asws Bin Muhammad^-asws. So when he^-asws raised his^-asws hand from eating, he^-asws said: ‘The Praise is for Allah^-azwj, Lord^-azwj ow the worlds. O Allah^-azwj! Surely this is from You^-azwj and from Your^-azwj Rasool^-saww’.

فَقَالَ أَبُو حَنِيفَةَ يَا أَبَا عَبْدِ اللَّهِ أَ جَعَلْتَ مَعَ اللَّهِ شَرِيكاً

So, Abu Haneefa said, ‘O Abu Abdullah^-asws! Are you^-asws making (Rasool-Allah^-saww) to be as an associate with Allah^-azwj?’

فَقَالَ لَهُ وَيْلَكَ إِنَّ اللَّهَ تَعَالَى يَقُولُ فِي كِتَابِهِ وَ ما نَقَمُوا إِلَّا أَنْ أَغْناهُمُ اللَّهُ وَ رَسُولُهُ مِنْ فَضْلِهِ  وَ يَقُولُ فِي مَوْضِعٍ آخَرَ وَ لَوْ أَنَّهُمْ رَضُوا ما آتاهُمُ اللَّهُ وَ رَسُولُهُ وَ قالُوا حَسْبُنَا اللَّهُ سَيُؤْتِينَا اللَّهُ مِنْ فَضْلِهِ وَ رَسُولُهُ

He^-asws said to him: ‘Woe be unto you! Surely Allah^-azwj the Exalted is Saying in His^-azwj Book: ‘and they hated except if Allah and His Rasool was to Enrich them from His Grace [9:74]. And He^-azwj is Saying in another place: And if only they had been pleased with what Allah and His Rasool gave them, and they should be saying: ‘Allah is Sufficient for us; Allah will soon Give us from His Grace and (so would) His Rasool [9:59]’.

فَقَالَ أَبُو حَنِيفَةَ وَ اللَّهِ لَكَأَنِّي مَا قَرَأْتُهُمَا قَطُّ مِنْ كِتَابِ اللَّهِ وَ لَا سَمِعْتُهُمَا إِلَّا فِي هَذَا الْوَقْتِ

So Abu Haneefa said, ‘By Allah^-azwj! It is as if I had not read these two (Verses) at all from the Book of Allah^-azwj nor heard them (before), except during this time!’

فَقَالَ أَبُو عَبْدِ اللَّهِ ع بَلَى قَدْ قَرَأْتَهُمَا وَ سَمِعْتَهُمَا وَ لَكِنَّ اللَّهَ تَعَالَى أَنْزَلَ فِيكَ وَ فِي أَشْبَاهِكَ أَمْ عَلى‏ قُلُوبٍ أَقْفالُها وَ قَالَ كَلَّا بَلْ رانَ عَلى‏ قُلُوبِهِمْ ما كانُوا يَكْسِبُون

Abu Abdullah^-asws said: ‘Yes, you have read and heard them both, but Allah^-azwj the Exalted Revealed regarding you and regarding the likes of you: So do they not ponder on the Quran, or are there locks upon (their) hearts [47:24]. And He^-azwj Said: Never! But, it has rusted upon their hearts, what they had been earning [83:14]’’.[67]

عنه، عن عبد الله بن هشام بن سالم، عن سليمان بن خالد قال: قال أبو عبد الله عليه السلام: يا سليمان إن لك قلبا ومسامع، وإن الله إذا أراد أن يهدى عبدا فتح مسامع قلبه، وإذا أراد به غير ذلك ختم مسامع قلبه فلا يصلح أبدا، وهو قول الله عزوجل ” أم على قلوب أقفالها

From him, from Abdullah Bin Hisham Bin Salim, from Suleyman Bin Khalid who said,

‘Abu Abdullah^-asws said: ‘O Suleyman! Verily for your heart is a hearing. And when Allah^-azwj Intends to Guide a servant, (Allah^-azwj) Opens the hearing of his heart. And when He^-azwj Intends with him other than that, (Allah^-azwj) Seals the hearing of his heart, so he would not be correct, ever. And these are the Words of Allah^-azwj Mighty and Majestic: So, do they not ponder on the Quran, or are there locks upon (their) hearts [47:24]’.[68]

عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن إسماعيل بن مهران عن عبيس بن هشام، عمن ذكره، عن أبي جعفر عليه السلام قال: قراء القرآن ثلاثة: رجل قرأ القرآن فاتخذه بضاعة واستدربه الملوك واستطال به على الناس ورجل قرأ القرآن فحفظ حروفه وضيع حدوده وأقامه إقامة القدح فلا كثرالله هؤلاء من حملة القرآن ورجل قرأ القرآن فوضع دواء القرآن على داء قلبه فأسهر به ليله وأظمأ به نهاره وقام به في مساجده وتجافى به عن فراشه

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mahran, from Ubeys Bin Hisham, from the one who mentioned it,

‘Abu Ja’far^-asws has said: ‘The reciters of the Quran are three – A man who recites the Quran, so he takes it as a merchandise in order to attract the rulers and dominate the people by it. And a man who recites the Quran, so he memorises its letters but wastes its Limits, so his standing is the standing of the slander. I^-asws wish Allah^-azwj would not Make these type who bear the Quran to be numerous. And a man who recites the Quran, so he places the medicine of the Quran upon the sickness of his heart, so he is vigilant with it at night, and endures thirst due to it during the day, and stands by it in his Masjid, and forsakes his bed for it.

فباولئك يدفع الله العزيز الجبار البلاء وباولئك يديل الله عزوجل من الاعداء وباولئك ينزل الله عزوجل الغيث من السماء فو الله لهؤلاء في قراء القرآن أعز من الكبريت الاحمر

So it is by these (type of reciters) that Allah^-azwj the Mighty the Compeller Repulses the afflictions, and it is by these that Allah^-azwj Defends against the enemies, and it is by these that Allah^-azwj Mighty and Majestic Sends down the rains from the sky. So, by Allah^-azwj, these ones among the reciters of the Quran are more cherished than red rubies’.[69]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ أَبِي سَعِيدٍ الْقَمَّاطِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَ لَا أُخْبِرُكُمْ بِالْفَقِيهِ حَقِّ الْفَقِيهِ مَنْ لَمْ يُقَنِّطِ النَّاسَ مِنْ رَحْمَةِ اللَّهِ وَ لَمْ يُؤْمِنْهُمْ مِنْ عَذَابِ اللَّهِ وَ لَمْ يُرَخِّصْ لَهُمْ فِي مَعَاصِي اللَّهِ وَ لَمْ يَتْرُكِ الْقُرْآنَ رَغْبَةً عَنْهُ إِلَى غَيْرِهِ

A number of our companions, from Ahmad Bin Muhammad Al Barqy, from Ismail Bin Mihran, from Abu Saeed Al Qammat, from Al Halby,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Shall I^-asws inform you all with the understanding one who is truly an understanding one? (It is) the one who does not despair the people from the Mercy of Allah^-azwj, and does not liberate them from the Punishment of Allah^-azwj, and does not permit for them to be in the disobedience of Allah^-azwj, and does not neglect the Quran, turning away from it to something else.

أَلَا لَا خَيْرَ فِي عِلْمٍ لَيْسَ فِيهِ تَفَهُّمٌ أَلَا لَا خَيْرَ فِي قِرَاءَةٍ لَيْسَ فِيهَا تَدَبُّرٌ أَلَا لَا خَيْرَ فِي عِبَادَةٍ لَيْسَ فِيهَا تَفَكُّرٌ

Indeed! There is no goodness in a knowledge wherein there is no understanding. Indeed! There is no goodness in the recitation (of the Quran) wherein there is no pondering. Indeed! There is no goodness in a worship there being no thinking in it’.

وَ فِي رِوَايَةٍ أُخْرَى أَلَا لَا خَيْرَ فِي عِلْمٍ لَيْسَ فِيهِ تَفَهُّمٌ أَلَا لَا خَيْرَ فِي قِرَاءَةٍ لَيْسَ فِيهَا تَدَبُّرٌ أَلَا لَا خَيْرَ فِي عِبَادَةٍ لَا فِقْهَ فِيهَا أَلَا لَا خَيْرَ فِي نُسُكٍ لَا وَرَعَ فِيهِ

And in another report, (He^-asws said): ‘Indeed! There is no goodness in a knowledge wherein there is no understanding. Indeed! There is no goodness in a recitation (of the Quran) wherein there is no pondering. Indeed! There is no goodness in a worship there being no thinking in it. There is no goodness in a ritual, there being no piety in it’.[70]

VERSES 25 & 26

إِنَّ الَّذِينَ ارْتَدُّوا عَلَىٰ أَدْبَارِهِمْ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمُ الْهُدَى ۙ الشَّيْطَانُ سَوَّلَ لَهُمْ وَأَمْلَىٰ لَهُمْ {25}

Surely, those who turned back upon their back from after the Guidance having become clarified to them, the Satan had enticed for them and dictated to them [47:25]  

 

ذَٰلِكَ بِأَنَّهُمْ قَالُوا لِلَّذِينَ كَرِهُوا مَا نَزَّلَ اللَّهُ سَنُطِيعُكُمْ فِي بَعْضِ الْأَمْرِ ۖ وَاللَّهُ يَعْلَمُ إِسْرَارَهُمْ {26}

That is because they said to those who abhorred what Allah Revealed, ‘We shall obey you in some of the matters’, and Allah Knows their secrets [47:26]

محمد بن يعقوب: عن الحسين بن محمد، عن معلى بن محمد، عن محمد بن أورمة، و علي بن عبد الله، عن علي بن حسان، عن عبد الرحمن بن كثير، عن أبي عبد الله (عليه السلام)، في قوله تعالى: إِنَّ الَّذِينَ ارْتَدُّوا عَلى أَدْبارِهِمْ مِنْ بَعْدِ ما تَبَيَّنَ لَهُمُ الْهُدَى: «فلان و فلان و فلان ارتدوا عن الإيمان في ترك ولاية أمير المؤمنين (عليه السلام)

Muhammad Bin Yaqoub, from Al-Husayn Bin Muhammad, from Moala Bin Muhammad, from Muhammad Bin Awramat, and Ali Bin Abdullah, from Ali Bin Hisan, from Abdul Rahman Bin Kaseer,

Abu Abdullah^-asws regarding the Words of the Exalted: Surely those who turned back upon their back from after the Guidance having become clarified to them, the Satan had enticed for them and dictated to them [47:25], he^-asws said: ‘So and so, and so and so, and so and so (Abu Bakr, and Umar, and Usman) turned back from the Eman (became apostates) by leaving the Wilayah of Amir-Al-Momineen^-asws’.

قلت: قوله تعالى: ذلِكَ بِأَنَّهُمْ قالُوا لِلَّذِينَ كَرِهُوا ما نَزَّلَ اللَّهُ سَنُطِيعُكُمْ فِي بَعْضِ الْأَمْرِ؟

I said, ‘(What about) the Words of the Exalted: That is because they said to those who abhorred what Allah Revealed, ‘We shall obey you in some of the matters’, and Allah Knows their secrets [47:26]?’

قال: «نزلت فيهما و في أتباعهما، و هو قول الله عز و جل الذي نزل به جبرئيل على محمد (صلى الله عليه و آله): ذلِكَ بِأَنَّهُمْ قالُوا لِلَّذِينَ كَرِهُوا ما نَزَّلَ اللَّهُ، في علي (عليه السلام): سَنُطِيعُكُمْ فِي بَعْضِ الْأَمْرِ

He^-asws said: ‘It was Revealed regarding the two of them (Abu Bakr and Umar), and regarding the ones who followed both of them, and these are the Words of Allah^-azwj Mighty and Majestic which Jibraeel^-as descended with upon Muhammad^-saww: That is because they said to those who abhorred what Allah Revealed – regarding Ali^-asws, ‘We shall obey you in some of the matters’, and Allah Knows their secrets [47:26].

قال: «دعوا بني أمية إلى ميثاقهم ألا يصيروا الأمر فينا بعد النبي (صلى الله عليه و آله)، و لا يعطونا من الخمس شيئا، و قالوا: إن أعطيناهم إياه لم يحتاجوا إلى شي‏ء، و لم يبالوا أن لا يكون الأمر فيهم، فقالوا: سنطيعكم في بعض الأمر الذي دعوتمونا إليه، و هو الخمس، أن لا نعطيهم منه شيئا

He^-asws said: ‘The Clan of Umayya called to their covenant, that they will never let the command to be among us^-asws after the Prophet^-saww, nor did they give to us^-asws anything from the Khums, and said, ‘We will not give to them^-asws who are not needy for anything’, and they did not even care if the command were not to be among them, so they said, ‘We shall obey you in some of the matters’, which you are calling us to, and it is Al-Khums that we will not give to them^-asws anything of.

و قوله تعالى: كَرِهُوا ما نَزَّلَ اللَّهُ، و الذي نزل الله ما افترض على خلقه من ولاية أمير المؤمنين (عليه السلام)، و كان معهم أبو عبيدة، و كان كاتبهم، فأنزل الله عز و جل: أَمْ أَبْرَمُوا أَمْراً فَإِنَّا مُبْرِمُونَ أَمْ يَحْسَبُونَ أَنَّا لا نَسْمَعُ سِرَّهُمْ وَ نَجْواهُمْ الآية

And the Exalted Said: abhorred what Allah Revealed [47:26] – and this is which Allah^-azwj Revealed what He^-azwj Obligated upon His^-azwj creatures from the Wilayah of Amir-al-Momineen^-asws. And among them was Abu Ubeyda, and he was their scribe, so Allah^-azwj Mighty and Majestic Revealed: Or are they reckoning that We cannot Hear their secrets and their whisperings? Yes! And our Messengers (who are) with them, are recording [43:80]’.[71]

علي بن إبراهيم، قال: حدثنا محمد بن القاسم، عن عبيد الكندي، قال: حدثنا عبد الله بن عبد الفارس، عن محمد بن علي، عن أبي عبد الله (عليه السلام)، في قوله تعالى: إِنَّ الَّذِينَ ارْتَدُّوا عَلى أَدْبارِهِمْ: «عن الإيمان بتركهم ولاية أمير المؤمنين (عليه السلام) الشَّيْطانُ سَوَّلَ لَهُمْ وَ أَمْلى لَهُمْ، يعني الثاني

Ali Bin Ibrahim, from Muhammad Bin Al-Qasim, from Ubeyd Al-Kindy, from Abdullah Bin Abdul Faras, from Muhammad Bin Ali,

Abu Abdullah^-asws regarding the Words of the Exalted: Surely those who turned back upon their back – from the Eman by their neglecting the Wilayah of Amir-ul-Momineen^-asws – the Satan had enticed for them and dictated to them [47:25] – (Satan^-la meaning the second one (Umar)’.

قوله تعالى: ذلِكَ بِأَنَّهُمْ قالُوا لِلَّذِينَ كَرِهُوا ما نَزَّلَ اللَّهُ، و هو ما افترض على خلقه من ولاية أمير المؤمنين (عليه السلام): سَنُطِيعُكُمْ فِي بَعْضِ الْأَمْرِ- قال: دعوا بني أمية إلى ميثاقهم أن لا يصيروا الأمر لنا بعد النبي (صلى الله عليه و آله)، و لا يعطونا من الخمس شيئا، و قالوا: إن أعطيناهم الخمس استغنوا به

The Words of the Exalted: That is because they said to those who abhorred what Allah Revealed [47:26] – and it is what Allah^-azwj had Necessitated upon His^-azwj creatures, from the Wilayah of Amir Al Momineen^-asws, ‘We shall obey you in some of the matters’, he^-asws said: ‘Leave the clan of Umayya upon their covenant if the command does not come to be for us after the Prophet^-saww’, and they did not give us anything from the Khums, and they said, ‘If we were to give them^-asws the Khums, they would become needless with it’.

فقالوا: سنطيعكم في بعض الأمر، أي لا تعطوهم من الخمس شيئا، فأنزل الله تبارك و تعالى على نبيه (صلى الله عليه و آله): أَمْ أَبْرَمُوا أَمْراً فَإِنَّا مُبْرِمُونَ أَمْ يَحْسَبُونَ أَنَّا لا نَسْمَعُ سِرَّهُمْ وَ نَجْواهُمْ بَلى وَ رُسُلُنا لَدَيْهِمْ يَكْتُبُونَ

And they said, ‘We shall obey them (the clan of Umayya) in some of the matters, i.e. ‘We shall give them something from the Khums’. Therefore Allah^-azwj Blessed and Exalted Revealed unto His^-azwj Prophet^-saww: Or are they (trying to) conclude a matter? But We are the Concluders [43:79] Or are they reckoning that We cannot Hear their secrets and their whisperings? Yes! And our Messengers (who are) with them, are recording [43:80]’’. [72] 

محمد بن العباس، قال: حدثنا علي بن سليمان الزراري، عن محمد بن الحسين، عن ابن فضال، عن أبي جميلة، عن محمد بن علي الحلبي، عن أبي عبد الله (عليه السلام)، في قوله عز و جل: إِنَّ الَّذِينَ ارْتَدُّوا عَلى أَدْبارِهِمْ مِنْ بَعْدِ ما تَبَيَّنَ لَهُمُ الْهُدَى، قال: الهدى هو سبيل علي بن أبي طالب (عليه السلام)

Muhammad Bin Al-Abbas, from Ali Bin Suleyman Al-Zarari, from Muhammad Bin Al-Husayn, from Ibn Fazal, from Abu Jameela, from Muhammad Bin Ali Al-Halby,

Abu Abdullah^-asws regarding the Words of the Mighty and Majestic: Surely those who turned back upon their back from after the Guidance having become clarified to them [47:25], he^-asws said; ‘The Guidance – It is the way of Ali^-asws Bin Abu Talib^-asws’.[73]

الطبرسي: المروي عن أبي جعفر و أبي عبد الله (عليهما السلام): «أنهم بنو أمية، كرهوا ما أنزل الله في ولاية علي (عليه السلام)

Al-Tabarsy –

The report from Abu Ja’far^-asws and Abu Abdullah^-asws having said: ‘They were the clan of Umayya who hated what Allah^-azwj Revealed regarding the Wilayah of Ali^-asws’.[74]

 VERSES 27 & 28

فَكَيْفَ إِذَا تَوَفَّتْهُمُ الْمَلَائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ {27}

But how would it be when the Angels cause them to die, striking their faces and their backs? [47:27] 

مُحَمَّدُ بْنُ الْقَاسِمِ بْنِ عُبَيْدٍ الْكِنْدِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الْفَارِسِ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ‏ فِي قَوْلِهِ: إِنَّ الَّذِينَ ارْتَدُّوا عَلى‏ أَدْبارِهِمْ‏ عَنِ الْإِيمَانِ بِتَرْكِهِمْ وَلَايَةَ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ: الشَّيْطانُ سَوَّلَ لَهُمْ‏ يَعْنِي الثَّانِيَ

Tafseer Al Qummi – Muhammad Bin Al Qasim Bin Ubeydu Al Kindy, from Abdullah Bin Abdul Farsi, from Muhammad Bin Ali,

‘From Abu Abdullah^-asws regarding His^-azwj Words: ‘Surely, those who turned back upon their back [47:25], away from the Eman by their neglecting the Wilayah of Amir Al-Momineen^-asws, the Satan had enticed for them and dictated to them [47:25] – meaning the second (Umar had enticed)’.

وَ قَوْلُهُ‏: ذلِكَ بِأَنَّهُمْ قالُوا لِلَّذِينَ كَرِهُوا ما نَزَّلَ اللَّهُ‏ هُوَ مَا افْتَرَضَ اللَّهُ عَلَى خَلْقِهِ مِنْ وَلَايَةِ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ: سَنُطِيعُكُمْ فِي بَعْضِ الْأَمْرِ

And His^-azwj Words: That is because they said to those who abhorred what Allah Revealed, he^-asws said: ‘It is what Allah^-azwj had Necessitated His^-azwj creatures the Wilayah of Amir Al-Momineen^-asws, ‘We shall obey you in some of the matters’, [47:26]’.

قَالَ: دَعُوا بَنِي أُمَيَّةَ إِلَى مِيثَاقِهِمْ أَنْ لَا يُصَيِّرُوا لَنَا الْأَمْرَ بَعْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ لَا يُعْطُونَا مِنَ الْخُمُسِ شَيْئاً، وَ قَالُوا: إِنْ أَعْطَيْنَاهُمُ الْخُمُسَ اسْتَغْنَوْا بِهِ، فَقَالُوا: سَنُطِيعُكُمْ فِي بَعْضِ الْأَمْرِ لَا تُعْطُوهُمْ‏ مِنَ الْخُمُسِ شَيْئاً

He^-asws said: ‘The clan of Umayya called to their covenant that they would not let the command come to us^-asws after the Prophet^-saww, nor would they give us^-asws anything from the Khums, and they said, ‘If we were to give them^-asws the Khums, they^-asws would become needless by it, so they said, ‘‘We shall obey you in some of the matters’, [47:26], we will not give them^-asws anything from the Khums.

فَأَنْزَلَ اللَّهُ عَلَى نَبِيِّهِ: أَمْ أَبْرَمُوا أَمْراً فَإِنَّا مُبْرِمُونَ أَمْ يَحْسَبُونَ أَنَّا لا نَسْمَعُ سِرَّهُمْ وَ نَجْواهُمْ بَلى‏ وَ رُسُلُنا لَدَيْهِمْ يَكْتُبُونَ‏

Allah^-azwj Revealed unto His^-azwj Prophet^-saww: Or are they (trying to) conclude a matter? But We are the Concluders [43:79] Or are they reckoning that We cannot Hear their secrets and their whisperings? Yes! And our Messengers (who are) with them, are recording [43:80]’.

وَ قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ فِي قَوْلِهِ: إِنَّ الَّذِينَ ارْتَدُّوا عَلى‏ أَدْبارِهِمْ مِنْ بَعْدِ ما تَبَيَّنَ لَهُمُ الْهُدَى‏ نَزَلَتْ فِي الَّذِينَ نَقَضُوا عَهْدَ اللَّهِ فِي أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ‏ الشَّيْطانُ سَوَّلَ لَهُمْ‏  أَيْ هَيَّنَ لَهُمْ، وَ هُوَ فُلَانٌ، وَ أَمْلى‏ لَهُمْ‏ .. أَيْ بَسَطَ لَهُمْ أَنْ لَا يَكُونَ مِمَّا قَالَ مُحَمَّدٌ شَيْئاً

And Ali Bin Ibrahim said regarding His^-azwj Words: ‘Surely, those who turned back upon their back from after the Guidance having become clarified to them, – it was Revealed regarding those who broke the Pact of Allah^-azwj regarding Amir Al-Momineen^-asws, the Satan had enticed for them – i.e., eased it for them, and he is so and so (Umar),  and dictated to them [47:25] – i.e. extended it for them that nothing should take place, from what Muhammad^-saww had said.

ذلِكَ بِأَنَّهُمْ قالُوا لِلَّذِينَ كَرِهُوا ما نَزَّلَ اللَّهُ‏ يَعْنِي‏ فِي أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ: سَنُطِيعُكُمْ فِي بَعْضِ الْأَمْرِ يَعْنِي فِي الْخُمُسِ أَنْ لَا يَرُدُّوهُ فِي بَنِي هَاشِمٍ: وَ اللَّهُ يَعْلَمُ إِسْرارَهُمْ‏

That is because they said to those who abhorred what Allah Revealed, – meaning regarding Amir Al-Momineen^-asws, ‘We shall obey you in some of the matters’, – meaning regarding the Khums that they will not return it to be among the Clan of Hashim^-as, and Allah Knows their secrets [47:26].

قَالَ اللَّهُ: فَكَيْفَ إِذا تَوَفَّتْهُمُ الْمَلائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَ أَدْبارَهُمْ‏ بِنَكْثِهِمْ وَ بَغْيِهِمْ وَ إِمْسَاكِهِمُ الْأَمْرَ بَعْدَ أَنْ أُبْرِمَ عَلَيْهِمْ إِبْرَاماً، يَقُولُ: إِذَا مَاتُوا سَاقَتْهُمُ الْمَلَائِكَةُ إِلَى النَّارِ فَيَضْرِبُونَهُمْ مِنْ خَلْفِهِمْ وَ مِنْ قُدَّامِهِمْ‏

Allah^-azwj Said: ‘But how would it be when the Angels cause them to die, striking their faces and their backs? [47:27], due to their breaking (the covenant), and their rebelling and withholding the command after it had been concluded upon them with a conclusion. He^-azwj Said, ‘When they died, the Angels would usher them to the Fire and strike them from behind them and from their front.

ذلِكَ بِأَنَّهُمُ اتَّبَعُوا ما أَسْخَطَ اللَّهَ‏ يَعْنِي مُوَالاةَ فُلَانٍ وَ فُلَانٍ وَ ظَالِمِي أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ‏ فَأَحْبَطَ أَعْمالَهُمْ‏ يَعْنِي الَّذِي عَمِلُوهَا مِنَ الْخَيْرِ: إِنَّ الَّذِينَ كَفَرُوا وَ صَدُّوا عَنْ‏ سَبِيلِ اللَّهِ‏، قَالَ: عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ: وَ شَاقُّوا الرَّسُولَ‏ .. أَيْ قَطَعُوهُ‏ فِي أَهْلِ بَيْتِهِ بَعْدَ أَخْذِهِ الْمِيثَاقَ عَلَيْهِمْ لَهُ

That is because they follow what Angers Allah [47:28] – meaning governance of so and so, and so and so (Abu Bakr and Umar) and oppressors of Amir Al-Momineen^-asws, therefore He Nullified their deeds [47:28] – i.e. they cut it, regarding People^-asws of the Household after the Covenant had been Taken upon them for it’’.^[75] 

ذَٰلِكَ بِأَنَّهُمُ اتَّبَعُوا مَا أَسْخَطَ اللَّهَ وَكَرِهُوا رِضْوَانَهُ فَأَحْبَطَ أَعْمَالَهُمْ {28}

That is because they follow what Angers Allah and abhor His Pleasure, therefore He Nullified their deeds [47:28]

محمد بن العباس، قال: حدثنا علي بن عبد الله، عن إبراهيم بن محمد، عن إسماعيل بن يسار، عن علي بن جعفر الحضرمي، عن جابر بن يزيد، قال سألت أبا جعفر (عليه السلام) عن قول الله عز و جل: ذلِكَ بِأَنَّهُمُ اتَّبَعُوا ما أَسْخَطَ اللَّهَ وَ كَرِهُوا رِضْوانَهُ فَأَحْبَطَ أَعْمالَهُمْ، قال: «كرهوا عليا، و كان علي رضا الله و رضا رسوله (صلى الله عليه و آله)، أمر الله بولايته يوم بدر، و يوم حنين و ببطن نخلة و يوم التروية، نزلت فيه اثنتان و عشرون آية في الحجة التي صد فيها رسول الله (صلى الله عليه و آله) عن المسجد الحرام بالجحفة و بخم

Muhammad Bin Al-Abbas, from Ali Bin Abdullah, from Ibrahim Bin Muhammad, from Ismail Bin Yasaar, from Ali Bin Ja’far Al-Hazramy, from Jabir Bin Yazeed who said,

‘I asked Abu Ja’far^-asws about the Words of Allah^-azwj Mighty and Majestic: That is because they follow what Angers Allah and abhor His Pleasure, therefore He Nullified their deeds [47:28], he^-asws said: ‘They hated Ali^-asws, and Ali^-asws was the Pleasure of Allah^-azwj and the pleasure of His^-azwj Rasool^-saww. Allah^-azwj Commanded for the Wilayah of Ali^-asws on the Day of Badr, and the Day of Hunayn, and under the Palm tree on the Day of Al-Tarwiyya. Twenty two Verses were Revealed with regards to it in rebuttal of the argument in which Rasool-Allah^-saww closed (the doors) from the Sacred Masjid (and also announced) at Al-Johfa and at Khumm’.[76]

The Anger and the Pleasure of Allah^-azwj

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْعَبَّاسِ بْنِ عَمْرٍو عَنْ هِشَامِ بْنِ الْحَكَمِ فِي حَدِيثِ الزِّنْدِيقِ الَّذِي سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَكَانَ مِنْ سُؤَالِهِ أَنْ قَالَ لَهُ فَلَهُ رِضًا وَ سَخَطٌ

Ali Bin Ibrahim, from his father, from Al Abbas Bin Amro,

(It has been narrated) from Hisham Bin Al-Hakam in a Hadeeth of the atheist who questioned Abu Abdullah^-asws. So, it was from his questions that he said to him^-asws, ‘So, for Him^-azwj is Pleasure and Anger?’

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) نَعَمْ وَ لَكِنْ لَيْسَ ذَلِكَ عَلَى مَا يُوجَدُ مِنَ الْمَخْلُوقِينَ وَ ذَلِكَ أَنَّ الرِّضَا حَالٌ تَدْخُلُ عَلَيْهِ فَتَنْقُلُهُ مِنْ حَالٍ إِلَى حَالٍ لِأَنَّ الْمَخْلُوقَ أَجْوَفُ مُعْتَمِلٌ مُرَكَّبٌ لِلْأَشْيَاءِ فِيهِ مَدْخَلٌ وَ خَالِقُنَا لَا مَدْخَلَ لِلْأَشْيَاءِ فِيهِ لِأَنَّهُ وَاحِدٌ وَاحِدِيُّ الذَّاتِ وَاحِدِيُّ الْمَعْنَى

Abu Abdullah^-asws said: ‘Yes, but that is not upon what is found from the creatures, and that is because the pleasure is a state entered upon, so you would be transferred from a state into a state, because the creature is hollow, active, compound of the things. In him is an entrance, and our Creator has no entrance for the things in Him^-azwj, because He^-azwj is the One^-azwj. The One^-azwj in the Self and One in the Meaning.

فَرِضَاهُ ثَوَابُهُ وَ سَخَطُهُ عِقَابُهُ مِنْ غَيْرِ شَيْ‏ءٍ يَتَدَاخَلُهُ فَيُهَيِّجُهُ وَ يَنْقُلُهُ مِنْ حَالٍ إِلَى حَالٍ لِأَنَّ ذَلِكَ مِنْ صِفَةِ الْمَخْلُوقِينَ الْعَاجِزِينَ الْمُحْتَاجِينَ

Thus, His^-azwj Pleasure is His^-azwj Rewarding, and His^-azwj Anger is His^-azwj Punishment from without anything having entered Him^-azwj, so it would provoke Him^-azwj and He^-azwj would change from a state to a state, because that is from the attributes of the creatures, the frustrated, the needy’.[77]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ عَمِّهِ حَمْزَةَ بْنِ بَزِيعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) َقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يَأْسَفُ كَأَسَفِنَا وَ لَكِنَّهُ خَلَقَ أَوْلِيَاءَ لِنَفْسِهِ يَأْسَفُونَ وَ يَرْضَوْنَ وَ هُمْ مَخْلُوقُونَ مَرْبُوبُونَ فَجَعَلَ رِضَاهُمْ رِضَا نَفْسِهِ وَ سَخَطَهُمْ سَخَطَ نَفْسِهِ لِأَنَّهُ جَعَلَهُمُ الدُّعَاةَ إِلَيْهِ وَ الْأَدِلَّاءَ عَلَيْهِ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from his uncle Hamza Bin Bazie,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic does not regret like we tend to regret, but He^-azwj Created Friends for Himself^-azwj who are regretting and being pleased, and they are creations, being Nourished. Thus, He^-azwj Made their^-asws pleasure as being His^-azwj Pleasure, and their^-asws anger as being His^-azwj Anger, because He^-azwj Made them^-asws as the inviters to Him^-azwj, and the Indicators to Him^-azwj.

فَلِذَلِكَ صَارُوا كَذَلِكَ وَ لَيْسَ أَنَّ ذَلِكَ يَصِلُ إِلَى اللَّهِ كَمَا يَصِلُ إِلَى خَلْقِهِ لَكِنْ هَذَا مَعْنَى مَا قَالَ مِنْ ذَلِكَ وَ قَدْ قَالَ مَنْ أَهَانَ لِي وَلِيّاً فَقَدْ بَارَزَنِي بِالْمُحَارَبَةِ وَ دَعَانِي إِلَيْهَا

So, due to that, they^-asws came to be like that, and it isn’t so that it (anger) comes to Allah^-azwj just as it tends to come to His^-azwj creatures. But, this is the Meaning of what He^-azwj Said from that, and He^-azwj has Said: “The one who offends a friend of Mine^-azwj, so he has duelled against Me^-azwj with the battle and called Me^-azwj to it”.

فَكُلُّ هَذَا وَ شِبْهُهُ عَلَى مَا ذَكَرْتُ لَكَ وَ هَكَذَا الرِّضَا وَ الْغَضَبُ وَ غَيْرُهُمَا مِنَ الْأَشْيَاءِ مِمَّا يُشَاكِلُ ذَلِكَ وَ لَوْ كَانَ يَصِلُ إِلَى اللَّهِ الْأَسَفُ وَ الضَّجَرُ وَ هُوَ الَّذِي خَلَقَهُمَا وَ أَنْشَأَهُمَا لَجَازَ لِقَائِلِ هَذَا أَنْ يَقُولَ إِنَّ الْخَالِقَ يَبِيدُ يَوْماً مَا لِأَنَّهُ إِذَا دَخَلَهُ الْغَضَبُ وَ الضَّجَرُ دَخَلَهُ التَّغْيِيرُ وَ إِذَا دَخَلَهُ التَّغْيِيرُ لَمْ يُؤْمَنْ عَلَيْهِ الْإِبَادَةُ

All of this and the likes of it are upon what we^-asws mentioned to you, and like this is the (Divine) Pleasure, and the Anger, and other than these two from the things which are identical to that. And had it been so that the regret, and the weariness arrives to Allah^-azwj, and He^-azwj is the One^-azwj Who Created both, it would be allowed for a speaker to say this that one day the Creator would be obliterated, because He^-azwj, when the anger and the weariness enters Him^-azwj, the change would enter Him^-azwj, the obliteration would not be safe upon Him^-azwj.

ثُمَّ لَمْ يُعْرَفِ الْمُكَوِّنُ مِنَ الْمُكَوَّنِ وَ لَا الْقَادِرُ مِنَ الْمَقْدُورِ عَلَيْهِ وَ لَا الْخَالِقُ مِنَ الْمَخْلُوقِ تَعَالَى اللَّهُ عَنْ هَذَا الْقَوْلِ عُلُوّاً كَبِيراً بَلْ هُوَ الْخَالِقُ لِلْأَشْيَاءِ لَا لِحَاجَةٍ فَإِذَا كَانَ لَا لِحَاجَةٍ اسْتَحَالَ الْحَدُّ وَ الْكَيْفُ فِيهِ فَافْهَمْ إِنْ شَاءَ اللَّهُ تَعَالَى

Then it would not be recognised, the Bringer into being from the comer into being, nor the Powerful from the one empowered upon, nor the Creator from the Created. Exalted is Allah^-azwj from this speech, Loftier, Greater. But, He^-azwj is the Creator of the things, not for a need. So when there was no need, the limitation is impossible, (as well as the) ‘how’ (Qualitative State) regarding Him^-azwj. Therefore, understand, if Allah^-azwj the Exalted so Desires’.[78]

VERSES 29 & 30

أَمْ حَسِبَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ أَنْ لَنْ يُخْرِجَ اللَّهُ أَضْغَانَهُمْ {29}

Or do they in whose hearts is a disease, reckon that Allah will never Bring forth their grudges? [47:29]

Why Did Rasool Allah^-saww not exposed and persecuted Munafaqeen?

الخرائج و الجرائح رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا زَالَ الْقُرْآنُ يَنْزِلُ بِكَلَامِ الْمُنَافِقِينَ حَتَّى تَرَكُوا الْكَلَامَ وَ اقْتَصَرُوا بِالْحَوَاجِبِ يَغْمِزُونَ فَقَالَ بَعْضُهُمْ تَأْمَنُونَ‏ أَنْ تُسَمَّوْا فِي الْقُرْآنِ فَتَفْتَضِحُوا أَنْتُمْ وَ عَقِبُكُمْ هَذِهِ عَقَبَةٌ بَيْنَ أَيْدِينَا لَوْ رَمَيْنَا بِهِ مِنْهَا يَنْقَطِعُ‏ فَقَعَدُوا عَلَى الْعَقَبَةِ وَ يُقَالُ لَهَا عَقَبَةُ ذِي فَتْقٍ‏

(The book) ‘Al-Kharaij Wa Al-Jaraih’ – it is reported from Abu Abdullah^-asws having said: ‘The Quran did not cease to be revealed with the talk of the hypocrites until they left the talking and they were limited to winking with their eyebrows. Some of them said, ‘There is no safety that you will be named in the Quran then you will be exposed and (so will) your posterity, this posterity in front of us. If we were to shoot (arrows) we would be terminated with it’. They sat upon the Aqaba, and it is called ‘Aqaba with crevice’.

وَ قَالَ حُذَيْفَةُ كَانَ رَسُولُ اللَّهِ إِذَا أَرَادَ النَّوْمَ عَلَى نَاقَتِهِ اقْتَصَدَتْ فِي السَّيْرِ فَقَالَ حُذَيْفَةُ قُلْتُ لَيْلَةً مِنَ اللَّيَالِي لَا وَ اللَّهِ لَا أُفَارِقُ رَسُولَ اللَّهِ ص قَالَ فَجَعَلْتُ أَحْبِسُ نَاقَتِي عَلَيْهِ

And Huzeyfa said, ‘When Rasool-Allah^-saww wanted to sleep upon his^-saww camel, he^-saww became moderate in the travel’. Huzeyfa said, ‘I said on a night from the nights, ‘No by Allah^-azwj! I will not separate from Rasool-Allah^-saww’. So I went on to withhold my camel upon it.

فَنَزَلَ جَبْرَئِيلُ عَلَى رَسُولِ اللَّهِ ص فَقَالَ هَذَا فُلَانٌ وَ فُلَانٌ وَ فُلَانٌ حَتَّى عَدَّهُمْ قَدْ قَعَدُوا يَنْفِرُونَ بِكَ فَقَالَ رَسُولُ اللَّهِ يَا فُلَانُ يَا فُلَانُ يَا فُلَانُ يَا أَعْدَاءَ اللَّهِ حَتَّى سَمَّاهُمْ بِأَسْمَائِهِمْ كُلِّهِمْ

Jibraeel^-as descended unto Rasool-Allah^-saww and said: ‘This so and so, and so and so, and so and so’ – until he^-as counted them – ‘have sat to frighten (the camel) with you^-saww’. Rasool-Allah^-saww said: ‘O so and so! O so and so! O so and so! O enemies of Allah^-azwj!’ – until he^-saww named them with their names, all of them.

ثُمَّ نَظَرَ فَإِذَا حُذَيْفَةُ فَقَالَ عَرَفْتَهُمْ قُلْتُ نَعَمْ بِرَوَاحِلِهِمْ وَ هُمْ مُتَلَثِّمُونَ فَقَالَ لَا تُخْبِرْ بِهِمْ أَحَداً فَقُلْتُ يَا رَسُولَ اللَّهِ أَ فَلَا تَقْتُلُهُمْ قَالَ إِنِّي أَكْرَهُ أَنْ يَقُولَ النَّاسُ قَاتَلَ بِهِمْ حَتَّى ظَفِرَ فَقَتَلَهُمْ‏ فَكَانُوا مِنْ قُرَيْشٍ

Then he^-saww looked and there was Huzeyfa, so he^-saww said: ‘Did you recognise them?’ I said, ‘Yes, by their camels, and they were masked’. He^-saww said: ‘Do not inform anyone about them’. I said, ‘O Rasool-Allah^-saww! So, shall I kill them?’ He^-saww said: ‘I^-saww dislike it that the people would say, ‘He^-saww fought with them (their help) until he^-saww achieved victory, then he^-saww killed them’. They were from Quraysh’’.^[79]

وَلَوْ نَشَاءُ لَأَرَيْنَاكَهُمْ فَلَعَرَفْتَهُمْ بِسِيمَاهُمْ ۚ وَلَتَعْرِفَنَّهُمْ فِي لَحْنِ الْقَوْلِ ۚ وَاللَّهُ يَعْلَمُ أَعْمَالَكُمْ {30}

And if We so Desire, We would Show them to you, so you would recognise them by their marks, and you can (already) recognise them by their tone of speech, and Allah Knows your deeds [47:30]

قصص الأنبياء عليهم السلام الصَّدُوقُ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيٍّ عَنِ النَّضْرِ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ: قَالَ بَعْضُ أَصْحَابِنَا لِأَبِي عَبْدِ اللَّهِ ع عَلِمَ رَسُولُ اللَّهِ ص أَسْمَاءَ الْمُنَافِقِينَ فَقَالَ لَا وَ لَكِنَّ رَسُولَ اللَّهِ ص لَمَّا كَانَ فِي غَزْوَةِ تَبُوكَ كَانَ يَسِيرُ عَلَى نَاقَتِهِ وَ النَّاسُ أَمَامَهُ فَلَمَّا انْتَهَى إِلَى الْعَقَبَةِ وَ قَدْ جَلَسَ عَلَيْهَا أَرْبَعَةَ عَشَرَ رَجُلًا سِتَّةٌ مِنْ قُرَيْشٍ وَ ثَمَانِيَةٌ مِنْ أَفْنَاءِ النَّاسِ أَوْ عَلَى عَكْسِ هَذَا

(The book) ‘Qasas Al-Anbiya’ of Al-Sadouq – From his father, from Sa’ad, from Ibrahim Bin Mahazim, from his brother Ali, from Al-Nazar, from Musa Bin Bakr who said,

‘One of our companions said to Abu Abdullah^-asws, ‘Did Rasool-Allah^-saww know the names of the hypocrites?’ He^-asws said: ‘No, but when Rasool-Allah^-saww was in the military expedition of Tabuk he^-saww had travelled upon his^-saww camel and the people were in front of him^-saww. When he^-saww ended up to Al-Aqaba, and fourteen men had sat upon it – six from Quraysh and eight from a mixture of (tribes of) people’, or upon the reverse of that.

فَأَتَاهُ جَبْرَئِيلُ ع فَقَالَ إِنَّ فُلَاناً وَ فُلَاناً وَ فُلَاناً فَقَدْ قَعَدُوا لَكَ عَلَى الْعَقَبَةِ لِيُنَفِّرُوا نَاقَتَكَ فَنَادَاهُمْ رَسُولُ اللَّهِ ص يَا فُلَانُ وَ يَا فُلَانُ وَ يَا فُلَانُ أَنْتُمُ الْقُعُودُ لِتُنَفِّرُوا نَاقَتِي وَ كَانَ حُذَيْفَةُ خَلْفَهُ فَلَحِقَ‏ بِهِمْ فَقَالَ يَا حُذَيْفَةُ سَمِعْتَ قَالَ نَعَمْ قَالَ اكْتُمْ‏

(He^-asws said): ‘Jibraeel^-as came to him^-saww and said: ‘So and so, and so and so have been sitting in wait for you^-saww upon Al-Aqaba in order to frighten your^-saww camel’. Rasool-Allah^-saww called out to them: ‘O so and so, and so and so, and so and so! You are the ones sitting in order to frighten my^-saww camel!’ And Huzeyfa was behind it, and he joined up with them (the hypocrites). He^-saww said: ‘O Huzeyfa! Did you hear?’ He said, ‘Yes’. He^-saww said: ‘Conceal’’.^[80]

الخرائج و الجرائح رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا زَالَ الْقُرْآنُ يَنْزِلُ بِكَلَامِ الْمُنَافِقِينَ حَتَّى تَرَكُوا الْكَلَامَ وَ اقْتَصَرُوا بِالْحَوَاجِبِ يَغْمِزُونَ فَقَالَ بَعْضُهُمْ تَأْمَنُونَ‏ أَنْ تُسَمَّوْا فِي الْقُرْآنِ فَتَفْتَضِحُوا أَنْتُمْ وَ عَقِبُكُمْ هَذِهِ عَقَبَةٌ بَيْنَ أَيْدِينَا لَوْ رَمَيْنَا بِهِ مِنْهَا يَنْقَطِعُ‏ فَقَعَدُوا عَلَى الْعَقَبَةِ وَ يُقَالُ لَهَا عَقَبَةُ ذِي فَتْقٍ‏

(The book) ‘Al-Kharaij Wa Al-Jaraih’ – it is reported from Abu Abdullah^-asws having said: ‘The Quran did not cease to be Revealed with the talk of the hypocrites until they left the talking and they were limited to winking with their eyebrows. Some of them said, ‘There is no safety that you will be named in the Quran then you will be exposed and (so will) your posterity, this posterity in front of us. If we were to shoot (arrows) we would be terminated with it’. They sat upon the Aqaba, and it is called ‘Aqaba with crevice’.

وَ قَالَ حُذَيْفَةُ كَانَ رَسُولُ اللَّهِ إِذَا أَرَادَ النَّوْمَ عَلَى نَاقَتِهِ اقْتَصَدَتْ فِي السَّيْرِ فَقَالَ حُذَيْفَةُ قُلْتُ لَيْلَةً مِنَ اللَّيَالِي لَا وَ اللَّهِ لَا أُفَارِقُ رَسُولَ اللَّهِ ص قَالَ فَجَعَلْتُ أَحْبِسُ نَاقَتِي عَلَيْهِ

And Huzeyfa said, ‘When Rasool-Allah^-saww wanted to sleep upon his^-saww camel, he^-saww became moderate in the travel’. Huzeyfa said, ‘I said on a night from the nights, ‘No by Allah^‑azwj! I will not separate from Rasool-Allah^-saww’. So, I went on to withhold my camel upon it.

فَنَزَلَ جَبْرَئِيلُ عَلَى رَسُولِ اللَّهِ ص فَقَالَ هَذَا فُلَانٌ وَ فُلَانٌ وَ فُلَانٌ حَتَّى عَدَّهُمْ قَدْ قَعَدُوا يَنْفِرُونَ بِكَ فَقَالَ رَسُولُ اللَّهِ يَا فُلَانُ يَا فُلَانُ يَا فُلَانُ يَا أَعْدَاءَ اللَّهِ حَتَّى سَمَّاهُمْ بِأَسْمَائِهِمْ كُلِّهِمْ

Jibraeel^-as descended unto Rasool-Allah^-saww and said: ‘This so and so, and so and so, and so and so’ – until he^-as counted them – ‘have sat to frighten (the camel) with you^-saww’. Rasool-Allah^-saww said: ‘O so and so! O so and so! O so and so! O enemies of Allah^-azwj!’ – until he^-saww named them with their names, all of them.

ثُمَّ نَظَرَ فَإِذَا حُذَيْفَةُ فَقَالَ عَرَفْتَهُمْ قُلْتُ نَعَمْ بِرَوَاحِلِهِمْ وَ هُمْ مُتَلَثِّمُونَ فَقَالَ لَا تُخْبِرْ بِهِمْ أَحَداً فَقُلْتُ يَا رَسُولَ اللَّهِ أَ فَلَا تَقْتُلُهُمْ قَالَ إِنِّي أَكْرَهُ أَنْ يَقُولَ النَّاسُ قَاتَلَ بِهِمْ حَتَّى ظَفِرَ فَقَتَلَهُمْ‏ فَكَانُوا مِنْ قُرَيْشٍ

Then he^-saww looked and there was Huzeyfa, so he^-saww said: ‘Did you recognise them?’ I said, ‘Yes, by their camels, and they were masked’. He^-saww said: ‘Do not inform anyone about them’. I said, ‘O Rasool-Allah^-saww! So, shall I kill them?’ He^-saww said: ‘I^-saww dislike it that the people would say, ‘He^-saww fought with them (their help) until he^-saww achieved victory, then he^-saww killed them’. They were from Quraysh’’.^[81]

محمد بن العباس، قال: حدثنا عبد العزيز بن يحيى، عن محمد بن زكريا، عن جعفر بن محمد بن عمارة، قال: حدثني أبي، عن جابر، عن أبي جعفر محمد بن علي (عليهما السلام)، عن جابر بن عبد الله (رضي الله عنه)، قال: «لما نصب رسول الله (صلى الله عليه و آله)، عليا (عليه السلام) يوم غدير خم قال قوم: ما باله يرفع بضبع ابن عمه! فأنزل الله تعالى: أَمْ حَسِبَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ أَنْ لَنْ يُخْرِجَ اللَّهُ أَضْغانَهُمْ

Muhammad Bin Al-Abbas, from Abdul Aziz Bin Yahya, from Muhammad Bin Zakariyya, from Ja’far Bin Muhammad Bin Amarat, from his father, from Jabir,

Abu Ja’far Muhammad Bin Ali^-asws, from Jabir Bin Abdullah having said, ‘When Rasool-Allah^-saww nominated Ali^-asws on the Day of Ghadeer Khumm, the people said, ‘What is the matter he^-saww is raising his^-saww cousin by the arms?’ So Allah^-azwj Revealed: Or do they in whose hearts is a disease, reckon that Allah will never Bring forth their grudges? [47:29]’’.[82]

و عنه: عن أحمد بن إدريس، عن أحمد بن محمد بن عيسى، عن الحسن بن محبوب، عن علي ابن رئاب، عن ابن بكير، قال: قال أبو جعفر (عليه السلام): «إن الله جل و عز أخذ ميثاق شيعتنا بالولاية، فنحن نعرفهم في لحن القول

And from him, from Ahmad Bin Idrees, from Ahmad Bin Muhammad Bin Isa, from Al-Hassan Bin Mahboub, from Ali Ibn Ra’aib, from Ibn Bakeyr who said,

‘Abu Ja’far^-asws said: ‘Allah^-azwj Mighty and Majestic Took the Covenant from our^-asws Shias for the Wilayah, so we^-asws recognise them by the tone of their speech’.[83]

أحمد بن محمد بن خالد البرقي: بإسناد مرفوع، قال: قلت لأبي عبد الله (عليه السلام): كان حذيفة بن اليمان يعرف المنافقين؟ فقال: «أجل، كان يعرف اثني عشر رجلا، و أنت تعرف أثني عشر ألف رجل، إن الله تبارك و تعالى يقول: وَ لَتَعْرِفَنَّهُمْ فِي لَحْنِ الْقَوْلِ، فهل تدري ما لحن القول؟» قلت: لا و الله. قال: «بغض علي بن أبي طالب (صلوات الله عليه) و رب الكعبة

Ahmad Bin Muhammad Bin Khalid Al-Barqy, by an unbroken chain, said,

‘I said to Abu Abdullah^-asws, ‘Huzeyfa Bin Al-Yaman used to recognise the hypocrites?’ So he^-asws said: ‘Yes, he used to recognise twelve men, and you can recognise twelve thousand men. Allah^-azwj Blessed and Exalted is Saying: and you can (already) recognise them by their tone of speech [47:30], so do you know what is the tone of speech?’ I said, ‘No, by Allah^-azwj’. He^-asws said: ‘Hatred of Ali^-asws Bin Abu Talib^-asws, by the Lord^-azwj of the Kabah’.[84]

و من طريق المخالفين: ابن المغازلي الشافعي في (المناقب)، يرفعه إلى أبي سعيد الخدري، في قوله تعالى: وَ لَتَعْرِفَنَّهُمْ فِي لَحْنِ الْقَوْلِ، قال: ببغضهم علي بن أبي طالب (عليه السلام)

And from the way of the adversaries – Ibn Al-Magazily Al Shafi’e in (the book) Al Manaqib, raising it to Abu Saeed Al Khudry,

‘Regarding the Words of the Exalted: and you can (already) recognise them by their tone of speech [47:30], said, ‘By their hatred of Ali^-asws Bin Abu Talib^-asws’’.[85]

VERSES 31& 32

وَلَنَبْلُوَنَّكُمْ حَتَّىٰ نَعْلَمَ الْمُجَاهِدِينَ مِنْكُمْ وَالصَّابِرِينَ وَنَبْلُوَ أَخْبَارَكُمْ {31}

And We will Test you until We Make known the striving ones from you and the patient ones, and We Test your affairs [47:31]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ يَعْقُوبَ السَّرَّاجِ وَ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) لَمَّا بُويِعَ بَعْدَ مَقْتَلِ عُثْمَانَ صَعِدَ الْمِنْبَرَ وَ خَطَبَ بِخُطْبَةٍ ذَكَرَهَا يَقُولُ فِيهَا أَلَا إِنَّ بَلِيَّتَكُمْ قَدْ عَادَتْ كَهَيْئَتِهَا يَوْمَ بَعَثَ اللَّهُ نَبِيَّهُ ( صلى الله عليه وآله ) وَ الَّذِي بَعَثَهُ بِالْحَقِّ لَتُبَلْبَلُنَّ بَلْبَلَةً وَ لَتُغَرْبَلُنَّ غَرْبَلَةً حَتَّى يَعُودَ أَسْفَلُكُمْ أَعْلَاكُمْ وَ أَعْلَاكُمْ أَسْفَلَكُمْ وَ لَيَسْبِقَنَّ سَبَّاقُونَ كَانُوا قَصَّرُوا وَ لَيُقَصِّرَنَّ سَبَّاقُونَ كَانُوا سَبَقُوا وَ اللَّهِ مَا كَتَمْتُ وَسْمَةً وَ لَا كَذَبْتُ كَذِبَةً وَ لَقَدْ نُبِّئْتُ بِهَذَا الْمَقَامِ وَ هَذَا الْيَوْمِ

Ali Bin Ibrahim, from his father, from Al Hassan Bin Mahboub, from Yaqoub Al Sarraj and Ali Bin Raib, from;

Abu Abdullah^-asws says that ‘When Amir Al-Momineen^-asws was pledged allegiance to after the killing of Usman, he^-asws ascended the Pulpit and addressed with a sermon, he (Abu Abdullah^-asws) mentioned, saying therein:

‘Indeed! Your trials have returned as if these were on the day Allah^-azwj Sent His^-azwj Prophet^-saww. By the One^-azwj Who Sent him^-saww with the Truth, you will be tried with trials and you would be sifted with a sifting until your lower ones would turn to be your higher ones and your higher ones, your lower ones, and your forwards ones who were ahead would be left behind, and those who were left behind would precede.

By Allah^-azwj! I^-asws have not concealed and (have) specified, and I^-asws did not lie with a lie, and I^-asws had been Informed with this place and this day’.^[86]

مُحَمَّدُ بْنُ يَحْيَى وَ الْحَسَنُ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ إِسْمَاعِيلَ الْأَنْبَارِيِّ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ أَبِي الْمَغْرَاءِ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ وَيْلٌ لِطُغَاةِ الْعَرَبِ مِنْ أَمْرٍ قَدِ اقْتَرَبَ قُلْتُ جُعِلْتُ فِدَاكَ كَمْ مَعَ الْقَائِمِ مِنَ الْعَرَبِ قَالَ نَفَرٌ يَسِيرٌ قُلْتُ وَ اللَّهِ إِنَّ مَنْ يَصِفُ هَذَا الْأَمْرَ مِنْهُمْ لَكَثِيرٌ قَالَ لَا بُدَّ لِلنَّاسِ مِنْ أَنْ يُمَحَّصُوا وَ يُمَيَّزُوا وَ يُغَرْبَلُوا وَ يُسْتَخْرَجُ فِي الْغِرْبَالِ خَلْقٌ كَثِيرٌ

Muhammad Bin Yahya, and Al Hassan Bin Muhammad, from Ja’far Bin Muhammad, from Al Qasim Bin Ismail Al Anbary, from Al Husayn Bin Ali, from Abu Al Magra’a, from Ibn Abu Yafour who said,

‘I heard Abu Abdullah^-asws saying: ‘Woe be unto the tyrants of the Arabs from a matter which has drawn closer!’ I said, ‘May I be sacrificed for you^-asws! How many from the Arabs would be with Al-Qaim^-asws?’ He^-asws said: ‘A small number’.

I said, ‘By Allah^-azwj! Surely the ones who describe this matter are most of them’. He^-asws said: ‘It is inevitable for the people from being vetted, and differentiated, and sifted, and there would be exited during the sifting, a lot of people’.^[87]

مُحَمَّدُ بْنُ يَحْيَى وَ الْحَسَنُ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الصَّيْرَفِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الصَّيْقَلِ عَنْ أَبِيهِ عَنْ مَنْصُورٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا مَنْصُورُ إِنَّ هَذَا الْأَمْرَ لَا يَأْتِيكُمْ إِلَّا بَعْدَ إِيَاسٍ وَ لَا وَ اللَّهِ حَتَّى تُمَيَّزُوا وَ لَا وَ اللَّهِ حَتَّى تُمَحَّصُوا وَ لَا وَ اللَّهِ حَتَّى يَشْقَى مَنْ يَشْقَى وَ يَسْعَدَ مَنْ يَسْعَدُ

Muhammad Bin Yahya, and Al Hassan Bin Muhammad, from Ja’far Bin Muhammad, from Al Hassan Bin Muhammad Al Sayrafi, from Ja’far Bin Muhammad Al Sayqal, from his father, from Mansour who said,

‘Abu Abdullah^-asws said to me: ‘O Mansour! This matter would not be coming to you all except after despair, and no, by Allah^-azwj, until you are differentiated, and no, by Allah^-azwj, until you are vetted, and no, by Allah^-azwj, until he becomes wretched, the one who is wretched, and he becomes fortunate, the one who is fortunate’.^[88]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلى حَرْفٍ قَالَ هُمْ قَوْمٌ وَحَّدُوا اللَّهَ وَ خَلَعُوا عِبَادَةَ مَنْ يُعْبَدُ مِنْ دُونِ اللَّهِ فَخَرَجُوا مِنَ الشِّرْكِ وَ لَمْ يَعْرِفُوا أَنَّ مُحَمَّداً ( صلى الله عليه وآله ) رَسُولُ اللَّهِ فَهُمْ يَعْبُدُونَ اللَّهَ عَلَى شَكٍّ فِي مُحَمَّدٍ ( صلى الله عليه وآله ) وَ مَا جَاءَ بِهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al hakam, from Musa Bin Bakr, from Zurara, from;

Abu Ja’far^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic [22:11] And among men is he who worships Allah superficially. He^-asws said: ‘They are a people professing the Oneness of Allah^-azwj and keeping away from worshipping the ones besides Allah^-azwj. So they are exiting from the Shirk (Polytheism) but are not recognising that Muhammad^-saww is the Rasool^-saww of Allah^-azwj. Thus, they are worshipping Allah^-azwj upon doubt regarding Muhammad^-saww and what he^-saww came with.

فَأَتَوْا رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَ قَالُوا نَنْظُرُ فَإِنْ كَثُرَتْ أَمْوَالُنَا وَ عُوفِينَا فِي أَنْفُسِنَا وَ أَوْلَادِنَا عَلِمْنَا أَنَّهُ صَادِقٌ وَ أَنَّهُ رَسُولُ اللَّهِ وَ إِنْ كَانَ غَيْرَ ذَلِكَ نَظَرْنَا

So they came over to Rasool-Allah^-saww and said, ‘We shall consider, so if our wealth becomes abundant, and we are with good health regarding ourselves and our children, we will know that he^-saww is truthful and that he^-saww is Rasool^-saww of Allah^-azwj; but if it is other than that, we shall reconsider’.

قَالَ اللَّهُ عَزَّ وَ جَلَّ فَإِنْ أَصابَهُ خَيْرٌ اطْمَأَنَّ بِهِ يَعْنِي عَافِيَةً فِي الدُّنْيَا وَ إِنْ أَصابَتْهُ فِتْنَةٌ يَعْنِي بَلَاءً فِي نَفْسِهِ وَ مَالِهِ انْقَلَبَ عَلى وَجْهِهِ انْقَلَبَ عَلَى شَكِّهِ إِلَى الشِّرْكِ خَسِرَ الدُّنْيا وَ الْآخِرَةَ ذلِكَ هُوَ الْخُسْرانُ الْمُبِينُ يَدْعُوا مِنْ دُونِ اللَّهِ ما لا يَضُرُّهُ وَ ما لا يَنْفَعُهُ

Allah^-azwj Mighty and Majestic Said [22:11] so that if good befalls him he is satisfied therewith Meaning the wellbeing in the world but if a trial afflicts him  Meaning an affliction regarding himself and his wealth he turns back headlong overturning upon his doubt to the Shirk (Polytheism)  he loses this world as well as the Hereafter; that is a manifest loss. He supplicates to the ones besides Allah^-azwj who can neither harm him nor that can benefit him’. ^[89] (An extract).

مُحَمَّدُ بْنُ الْحَسَنِ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ الصَّيْقَلِ عَنْ أَبِيهِ قَالَ كُنْتُ أَنَا وَ الْحَارِثُ بْنُ الْمُغِيرَةِ وَ جَمَاعَةٌ مِنْ أَصْحَابِنَا جُلُوساً وَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَسْمَعُ كَلَامَنَا فَقَالَ لَنَا فِي أَيِّ شَيْ‏ءٍ أَنْتُمْ هَيْهَاتَ هَيْهَاتَ لَا وَ اللَّهِ لَا يَكُونُ مَا تَمُدُّونَ إِلَيْهِ أَعْيُنَكُمْ حَتَّى تُغَرْبَلُوا لَا وَ اللَّهِ لَا يَكُونُ مَا تَمُدُّونَ إِلَيْهِ أَعْيُنَكُمْ حَتَّى تُمَحَّصُوا لَا وَ اللَّهِ لَا يَكُونُ مَا تَمُدُّونَ إِلَيْهِ أَعْيُنَكُمْ حَتَّى تُمَيَّزُوا لَا وَ اللَّهِ مَا يَكُونُ مَا تَمُدُّونَ إِلَيْهِ أَعْيُنَكُمْ إِلَّا بَعْدَ إِيَاسٍ لَا وَ اللَّهِ لَا يَكُونُ مَا تَمُدُّونَ إِلَيْهِ أَعْيُنَكُمْ حَتَّى يَشْقَى مَنْ يَشْقَى وَ يَسْعَدَ مَنْ يَسْعَدُ

Muhammad Bin Al Hassan, and Ali Bin Muhammad, from Sahl Bin Ziyad, from Muhammad Bin Sinan, from Muhammad Bin Mansour Al Sayqal, from his father who said,

‘I and Haris Bin Al-Mugheira, and a group of our companions were seated, and Abu Abdullah^-asws heard our speech. So he^-asws said to us: ‘In which thing (discussion) are you in? Far be it! Far be it! No, by Allah^-azwj! What you all are extending your eyes towards will not be happening until you are scrutinised!

No, by Allah^-azwj! What you are extending your eyes towards will not be happening until you are differentiated! No, by Allah^-azwj! What you are extending your eyes towards will not be happening until after despair! No, by Allah^-azwj! What you are extending your eyes towards will not be happening until the one who is a wretch becomes a wretch, and the one who is ‘يَسْعَدَ’ auspicious becomes auspicious’.^[90]

سَهْلٌ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ يُونُسَ عَنْ عَبْدِ الْأَعْلَى قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ (عليه السلام) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَلْيَحْذَرِ الَّذِينَ يُخالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذابٌ أَلِيمٌ قَالَ فِتْنَةٌ فِي دِينِهِ أَوْ جِرَاحَةٌ لَا يَأْجُرُهُ اللَّهُ عَلَيْهَا

Sahl, from Muhammad Bin Abdul Hameed, from Yunus, from Abdul A’ala who said:

I asked Abu Abdullah^-asws about the Statement of Allah^-azwj: “[24:63] therefore let those beware who go against his order lest a trial afflict them or there befall them a painful chastisement”. Imam^-asws said: (it’s) ‘فِتْنَةٌ’ Trial in His^-azwj Religion or oppression (from others) for which Allah^-azwj does not Reward’ (as one fell into it while clear religious instructions and warning were known to him).^[91]

إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَنْ سَبِيلِ اللَّهِ وَشَاقُّوا الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمُ الْهُدَىٰ لَنْ يَضُرُّوا اللَّهَ  شَيْئًا وَسَيُحْبِطُ أَعْمَالَهُمْ {32}

Surely, those who commit Kufr and hinder from the Way of Allah and oppose the Rasool from after the Guidance having been clarified to them, will never (be able to) harm Allah of anything, and He would Nullify their deeds [47:32]

ابن شهر آشوب: عن أبي الورد، عن أبي جعفر (عليه السلام): وَ شَاقُّوا الرَّسُولَ مِنْ بَعْدِ ما تَبَيَّنَ لَهُمُ الْهُدى، قال: «في أمر علي بن أبي طالب (عليه السلام)

Ibn Shehr Ashub, from Abu Al-Ward, who has narrated the following:

‘Abu Ja’far^-asws: and oppose the Rasool from after the Guidance having been clarified to them [47:32], he^-asws said: ‘Regarding the matter of Amir Al-Momineen^‑asws’.[92]

علي بن إبراهيم، في قوله تعالى: إِنَّ الَّذِينَ كَفَرُوا وَ صَدُّوا عَنْ سَبِيلِ اللَّهِ، قال: عن أمير المؤمنين (عليه السلام): وَ شَاقُّوا الرَّسُولَ، أي قطعوه في أهل بيته بعد أخذ الميثاق عليهم له

Ali Bin Ibrahim –

Regarding the Words of the Exalted: Surely those who commit Kufr and hinder from the Way of Allah [47:32], said, ‘(Prevent) from Amir Al-Momineen^-asws and oppose the Rasool, i.e., cut-off (relations) regarding the People^-asws of his^-saww Household after he^-saww had taken the Covenant upon them for it’.[93]

شرف الدين النجفي: تأويله جاء في باطن تفسير أهل البيت (صلوات الله عليهم)، عن حماد بن عيسى، قال: حدثني بعض أصحابنا حديثا يرفعه إلى أمير المؤمنين (عليه السلام) أنه قال: وَ مِنَ النَّاسِ مَنْ يُجادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَ لا هُدىً وَ لا كِتابٍ مُنِيرٍ ثانِيَ عِطْفِهِ لِيُضِلَّ عَنْ سَبِيلِ اللَّهِ قال: هو الأول، ثاني عطفه إلى الثاني، و ذلك لما أقام رسول الله (صلى الله عليه و آله) الإمام عليا علما للناس، و قالا: و الله لا نفي له بهذا أبدا

Sharaf Al Deen Al Najafy – Its esoteric explanation has come in the explanations of the People ^asws of the Household, from Hamaad Bin Isa, from one of his companions raising it to,

Regarding this: ‘And from the people there is one who disputes regarding Allah with neither having knowledge nor a Guidance nor an illuminating Book [22:8] The second (one) in pride turned away from the Way of Allah [22:9], Amir-Al-Momineen^asws has said: ‘‘He is the first one (Abu Bakr), turning away haughtily towards the second one (Umar), and that is (happened) when Rasool-Allah^saww nominated the Imam Ali^asws as a Guide for the people and they both said: ‘By Allah^azwj! We will deny this for him^saww forever’.^[94]

ابن شهرآشوب: عن جعفر، و أبي جعفر (عليهما السلام)، في قوله تعالى: الَّذِينَ كَفَرُوا: يعني بني أمية

Ibn Shehr Ashub,

Ja’far^asws and Abu Ja’far^asws regarding the Words of the Exalted: Those who commit Kufr [47:1] – Meaning the Clan of Umayya,

وَ صَدُّوا عَنْ سَبِيلِ اللَّهِ عن ولاية علي بن أبي طالب (عليه السلام)

And hinder from the ‘سَبِيلِ اللَّهِ’ – from the Wilayah of Ali^asws Bin Abu Talib^asws’.^[95]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ زَيْدِ بْنِ الْجَهْمِ الْهِلَالِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ لَمَّا نَزَلَتْ وَلَايَةُ عَلِيِّ بْنِ أَبِي طَالِبٍ ( عليه السلام ) وَ كَانَ مِنْ قَوْلِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) سَلِّمُوا عَلَى عَلِيٍّ بِإِمْرَةِ الْمُؤْمِنِينَ فَكَانَ مِمَّا أَكَّدَ اللَّهُ عَلَيْهِمَا فِي ذَلِكَ الْيَوْمِ يَا زَيْدُ قَوْلُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) لَهُمَا قُومَا فَسَلِّمَا عَلَيْهِ بِإِمْرَةِ الْمُؤْمِنِينَ فَقَالَا أَ مِنَ اللَّهِ أَوْ مِنْ رَسُولِهِ يَا رَسُولَ اللَّهِ فَقَالَ لَهُمَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنَ اللَّهِ وَ مِنْ رَسُولِهِ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail, from Mansour Bin Yunus, from Zayd Bin Al Jahm Al Hilaly,

(It has been narrated) from Abu Abdullah^asws: ‘When the Wilayah of Ali^asws Bin Abu Talib^asws was Revealed, it was from the words of Rasool-Allah^saww: ‘Greet upon Ali^asws as Amir Al-Momineen (The Commander of the Believers)’. And this was from what Allah^azwj had Affirmed upon them both (Abu Bakr and Umar) during that day, O Zayd. The words of Rasool-Allah^saww to them both (Abu Bakr and Umar) were: ‘Arise you both and greet upon him^asws as Amir Al-Momineen^asws’. So they said, ‘Is it from Allah^azwj or from His^azwj Rasool^saww, O Rasool-Allah^saww?’ So Rasool-Allah^saww said to them: ‘(It is) from Allah^azwj and His^azwj Rasool^saww’. (An extract).^[96]

VERSE 33

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَلَا تُبْطِلُوا أَعْمَالَكُمْ {33}

O you those who believe! Obey Allah and obey the Rasool, and do not invalidate your deeds [47:33]

فر، تفسير فرات بن إبراهيم عَلِيُّ بْنُ مُحَمَّدٍ الزُّهْرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ يَعْنِي ابْنَ غَالِبٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ سَيْفٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ يَزِيدَ بْنِ فَرْقَدٍ النَّهْدِيِّ أَنَّهُ قَالَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع‏ فِي قَوْلِهِ تَعَالَى‏ يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ لا تُبْطِلُوا أَعْمالَكُمْ‏ يَعْنِي إِذَا أَطَاعُوا اللَّهَ وَ أَطَاعُوا الرَّسُولَ مَا يُبْطِلُ أَعْمَالَكُمْ وَ قَالَ عَدَاوَتُنَا تُبْطِلُ أَعْمَالَكُمْ

Tafseer Furat Bin Ibrahim – Ali Bin Muhammad Al Zuhry, from Muhammad Bin Abdullah, meaning Ibn Ghalib, from Al Hassan Bin Ali Bin Sayf, from Malik Bin Atiya, from Yazeed Bin Farqad Al Nahdy having said,

‘Ja’far^-asws Bin Muhammad^-asws said regarding Words of the Exalted: O you those who believe! Obey Allah and obey the Rasool, and do not invalidate your deeds [47:33]: ‘It means, when you obey Allah^-azwj and obey the Rasool^-saww what would invalidate your deed? (Having) our^-asws enmity would invalidate your deeds’’.^[97]

VERSES 34 – 38

إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَنْ سَبِيلِ اللَّهِ ثُمَّ مَاتُوا وَهُمْ كُفَّارٌ فَلَنْ يَغْفِرَ اللَّهُ لَهُمْ {34}

Surely those who commit Kufr and hinder from the Way of Allah, then they die while they are Kafirs, so Allah will never Forgive (their sins) for them [47:34]  

تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي أُخَالِطُ النَّاسَ فَيَكْثُرُ عَجَبِي مِنْ أَقْوَامٍ لَا يَتَوَلَّوْنَكُمْ وَ يَتَوَلَّوْنَ فُلَاناً وَ فُلَاناً لَهُمْ أَمَانَةٌ وَ صِدْقٌ وَ وَفَاءٌ وَ أَقْوَامٍ يَتَوَلَّوْنَكُمْ لَيْسَ لَهُمْ تِلْكَ الْأَمَانَةُ وَ لَا الْوَفَاءُ وَ لَا الصِّدْقُ

Tafseer Al Ayyashi – from Abdullah Bin Abu Yafour who said,

‘I said to Abu Abdullah^-asws, ‘I mingle with the people and my surprise is frequent from a people who are not befriending you^-asws (People^-asws of the Household), and they are befriending so and so (Abu Bakr), and so and so (Umar), for them is trustworthiness, and truthfulness, and loyalty; and there are people befriend you^-asws, there isn’t for them that trustworthiness, nor the loyalty, nor the truthfulness!’’

قَالَ فَاسْتَوَى أَبُو عَبْدِ اللَّهِ ع جَالِساً وَ أَقْبَلَ عَلَيَّ كَالْغَضْبَانِ ثُمَّ قَالَ لَا دِينَ لِمَنْ دَانَ بِوَلَايَةِ إِمَامٍ جَائِرٍ لَيْسَ مِنَ اللَّهِ وَ لَا عَتْبَ عَلَى مَنْ دَانَ بِوَلَايَةِ إِمَامٍ عَدْلٍ مِنَ اللَّهِ

He (the narrator) said, ‘Abu Abdullah^-asws sat up straight and faced towards me like the angered, then said: ‘There is no religion for the one who makes it a religion of a tyrannical imam who isn’t from Allah^-azwj, nor is there any fault upon the one who makes it a religion with the Wilayah of the just Imam^-asws from Allah^-azwj!’’

قَالَ قُلْتُ لَا دِينَ لِأُولَئِكَ وَ لَا عَتْبَ عَلَى هَؤُلَاءِ

He (the narrator) said, ‘I said, ‘There is no religion for those ones and there is no fault upon these ones?’

فَقَالَ نَعَمْ لَا دِينَ لِأُولَئِكَ وَ لَا عَتْبَ عَلَى هَؤُلَاءِ

He^-asws said: ‘Yes! There is no religion for those and there is no fault upon these’.

ثُمَّ قَالَ أَ مَا تَسْمَعُ لِقَوْلِ اللَّهِ‏ اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُماتِ إِلَى النُّورِ يُخْرِجُهُمْ مِنْ ظُلُمَاتِ الذُّنُوبِ إِلَى نُورِ التَّوْبَةِ وَ الْمَغْفِرَةِ لِوَلَايَتِهِمْ كُلَّ إِمَامٍ عَادِلٍ مِنَ اللَّهِ قَالَ اللَّهُ‏ وَ الَّذِينَ كَفَرُوا أَوْلِياؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُماتِ‏

Then he^-asws said: ‘Have you not heard the Words of Allah^-azwj: Allah is the Guardian of those who believe. He Extracts them from the (multitude of) darkness into the Light; [2:257]? He^-azwj Extracts them from the (multitude of) darkness of the sins to the light of repentance and Forgiveness due to their Wilayah of every just Imam^-asws from Allah^-azwj. Allah^-azwj Said: and (as for) those who are committing Kufr, their guardian is the tyrant who extracts them from the Light into the (multitude of) darkness; [2:257]’.

قَالَ قُلْتُ أَ لَيْسَ اللَّهُ عَنَى بِهَا الْكُفَّارَ حِينَ قَالَ‏ وَ الَّذِينَ كَفَرُوا

He (the narrator) said, ‘I said, ‘Doesn’t Allah^-azwj Mean by it the Kafirs when He^-azwj Said: ‘and (as for) those who are committing Kufr?’

قَالَ فَقَالَ وَ أَيُّ نُورٍ لِلْكَافِرِ وَ هُوَ كَافِرٌ فَأُخْرِجَ مِنْهُ إِلَى الظُّلُمَاتِ وَ إِنَّمَا عَنَى اللَّهُ بِهَذَا أَنَّهُمْ كَانُوا عَلَى نُورِ الْإِسْلَامِ فَلَمَّا أَنْ تَوَلَّوْا كُلَّ إِمَامٍ جَائِرٍ لَيْسَ مِنَ اللَّهِ خَرَجُوا بِوَلَايَتِهِمْ إِيَّاهُمْ مِنْ نُورِ الْإِسْلَامِ إِلَى ظُلُمَاتِ الْكُفْرِ فَأَوْجَبَ لَهُمُ النَّارَ مَعَ الْكُفَّارِ فَقَالَ‏ أُولئِكَ أَصْحابُ النَّارِ هُمْ فِيها خالِدُونَ‏

He (the narrator) said, ‘He^-asws said: ‘And which Noor (light) is there for the Kafirs, and he is a Kafir so he would be Extracted from it to the (multitude) of darkness, and rather Allah^-azwj Means by this, they were upon the Noor (light) of Al-Islam. When they befriended every tyrannical imam who wasn’t from Allah^-azwj, due to their having befriended them, they exited from the Noor (light) of Al-Islam to the (multitude) of darkness of Kufr. Thus, Allah^-azwj Obligated the Fire for them along with the Kafirs. He^-azwj Said: ‘these are the inmates of the Fire; they would be in it eternally [2:257]’’.^[98]

فَلَا تَهِنُوا وَتَدْعُوا إِلَى السَّلْمِ وَأَنْتُمُ الْأَعْلَوْنَ وَاللَّهُ مَعَكُمْ وَلَنْ يَتِرَكُمْ أَعْمَالَكُمْ {35}

So do not slacken and call to the peace while you are on top, and Allah is with you and will never Deprive you for your deeds [47:35]

نهج، نهج البلاغة وَ مِنْ كَلَامٍ لَهُ ع فِي بَعْضِ أَيَّامِ صِفِّينَ‏ مَعَاشِرَ الْمُسْلِمِينَ اسْتَشْعِرُوا الْخَشْيَةَ وَ تَجَلْبَبُوا السَّكِينَةَ وَ عَضُّوا عَلَى النَّوَاجِذِ فَإِنَّهُ أَنْبَى لِلسُّيُوفِ عَنِ الْهَامِ وَ أَكْمِلُوا اللَّأْمَةَ وَ قَلْقِلُوا السُّيُوفَ فِي أَغْمَادِهَا قَبْلَ سَلِّهَا وَ الْحَظُوا الْخَزْرَ وَ اطْعُنُوا الشَّزْرَ وَ نَافِحُوا بِالظُّبَى وَ صِلُوا السُّيُوفَ بِالخُطَى

(The book) ‘Nahj Al-Balagah’ – And from a speech of his^-asws during some of the days of Siffeen: ‘Community of Muslims! Be aware of the fear, and bring about the tranquillity, and bite upon your front teeth, for it would be more forceful for the swords from the important ones (of the enemies), and complete the armour, and shake the swords in their sheaths before unsheathing it, and observe the enemy, and look sideways for stabbing, and fight off with the agility, and unsheathe the swords with the edges.

وَ اعْلَمُوا أَنَّكُمْ بِعَيْنِ اللَّهِ مَعَ ابْنِ عَمِّ رَسُولِ اللَّهِ فَعَاوِدُوا الْكَرَّ وَ اسْتَحْيُوا مِنَ الْفَرِّ فَإِنَّهُ عَارٌ فِي الْأَعْقَابِ وَ نَارٌ يَوْمَ الْحِسَابِ وَ طِيبُوا عَنْ أَنْفُسِكُمْ نَفْساً وَ امْشُوا إِلَى الْمَوْتِ مَشْياً سُجُحاً

And know you are in the Eye of Allah^-azwj with a son^-asws of an uncle^-as of Rasool-Allah^-saww, so keep repeating the forward attacks and be embarrassed from the fleeing, for it would be a shame in the posterity and (inherit) Fire on the Day of reckoning, and feel good about yourselves and walk to the death the walk of a brave one.

وَ عَلَيْكُمْ بِهَذَا السَّوَادِ الْأَعْظَمِ وَ الرِّوَاقِ الْمُطَنَّبِ فَاضْرِبُوا ثَبَجَهُ فَإِنَّ الشَّيْطَانَ كَامِنٌ فِي كِسْرِهِ قَدْ قَدَّمَ لِلْوَثْبَةِ يَداً وَ أَخَّرَ لِلنُّكُوصِ رِجْلًا فَصَمْداً صَمْداً حَتَّى يَنْجَلِيَ لَكُمْ عَمُودُ الْحَقِ‏ وَ أَنْتُمُ الْأَعْلَوْنَ وَ اللَّهُ مَعَكُمْ وَ لَنْ يَتِرَكُمْ أَعْمالَكُمْ‏

And upon you all is with this great multitude (enemy), and the corridor to the pitched tent, so strike it down for the Satan^-la lies in its piece. He^-la has forwarded a hand for the leaping, and set back a leg for the fleeing. So be solid as a slab until the pillars of truth are flashed to you, while you are on top, and Allah is with you and will never Deprive you for your deeds [47:35]’’.^[99]

إِنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ ۚ وَإِنْ تُؤْمِنُوا وَتَتَّقُوا يُؤْتِكُمْ أُجُورَكُمْ وَلَا يَسْأَلْكُمْ أَمْوَالَكُمْ {36}

But rather, the life of this world is a play and a sport, and if you believe and are pious, He would Give you your Recompense and will not Ask you your wealth [47:36]  

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 ‘أَعْرَاضِ’ 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’.^[100]

إِنْ يَسْأَلْكُمُوهَا فَيُحْفِكُمْ تَبْخَلُوا وَيُخْرِجْ أَضْغَانَكُمْ {37}

If He does Ask you for it and Presses you, you would be stingy and your spite would come out [47:37]  

هَا أَنْتُمْ هَٰؤُلَاءِ تُدْعَوْنَ لِتُنْفِقُوا فِي سَبِيلِ اللَّهِ فَمِنْكُمْ مَنْ يَبْخَلُ ۖ وَمَنْ يَبْخَلْ فَإِنَّمَا يَبْخَلُ عَنْ نَفْسِهِ ۚ وَاللَّهُ الْغَنِيُّ وَأَنْتُمُ الْفُقَرَاءُ ۚ وَإِنْ تَتَوَلَّوْا يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوا أَمْثَالَكُمْ {38}

Behold! You are those who are called upon to spend in the Way of Allah – so from you is one who is stingy. And one who is stingy, rather he is stingy about himself, and Allah is the Needless, and you are the poor. And if you were to turn back, He would Replace you with another people, then they would not be like you [47:38]

ثم قال علي بن إبراهيم: حدثني محمد بن عبد الله، عن أبيه عبد الله بن جعفر، عن السندي بن محمد، عن يونس بن يعقوب، عن يعقوب بن قيس، قال: قال أبو عبد الله (عليه السلام): «يا بن قيس وَ إِنْ تَتَوَلَّوْا يَسْتَبْدِلْ قَوْماً غَيْرَكُمْ ثُمَّ لا يَكُونُوا أَمْثالَكُمْ عنى أبناء الموالي المعتقين

Then Ali Bin Ibrahim said, ‘Muhammad Bin Abdullah narrated to me, from his father, Abdullah Bin Ja’far, from Al-Sindy Bin Muhammad, from Yunus Bin Yaqoub, from Yaqoub Bin Qays who said,

‘Abu Abdullah^-asws said: ‘O Bin Qays! And if you were to turn back, He would Replace you with another people, then they would not be like you [47:38], it Means the sons of the (people of the) Wilayah, – the liberated ones’ (from the Fire).[101]

وَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ كَانَ رَسُولُ اللَّهِ ص يَدْعُو أَصْحَابَهُ‏ مَنْ أَرَادَ اللَّهُ بِهِ خَيْراً سَمِعَ وَ عَرَفَ مَا يَدْعُوهُ إِلَيْهِ وَ مَنْ أَرَادَ بِهِ سُوءاً طَبَعَ عَلَى قَلْبِهِ فَلَا يَسْمَعُ وَ لَا يَعْقِلُ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ حَتَّى إِذا خَرَجُوا مِنْ عِنْدِكَ قالُوا لِلَّذِينَ أُوتُوا الْعِلْمَ ما ذا قالَ آنِفاً أُولئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلى‏ قُلُوبِهِمْ وَ اتَّبَعُوا أَهْواءَهُمْ‏

And Abu Abdullah^-asws said: ‘Rasool-Allah^-saww had called his^-saww companions: ‘One whom Allah^-azwj Wants good with him, he would listen and recognise, and one whom Allah^-azwj Wants evil with him, would Seal upon his heart, so he will neither listen nor understand, and it is the Word of Allah^-azwj Mighty and Majestic: until when they exit from your presence, so they are saying to the one Given the Knowledge, ‘What is that he said just now?’ They are those Allah has Sealed upon their hearts, and they are pursuing their whims [47:16]’.

وَ قَالَ ع لَا يَخْرُجُ مِنْ شِيعَتِنَا أَحَدٌ إِلَّا أَبْدَلَنَا اللَّهُ بِهِ مَنْ هُوَ خَيْرٌ مِنْهُ وَ ذَلِكَ لِأَنَّ اللَّهَ يَقُولُ‏ وَ إِنْ تَتَوَلَّوْا يَسْتَبْدِلْ قَوْماً غَيْرَكُمْ ثُمَّ لا يَكُونُوا أَمْثالَكُمْ‏

And he^-asws said: ‘None from our^-asws Shias would exit (from the world) except Allah^-azwj would Replace for us^-asws one who is better than him, and that is because Allah^-azwj Said: And if you were to turn back, He would Replace you with another people, then they would not be like you [47:38]’’.^[102]

الطبرسي: روى أبو بصير، عن أبي جعفر (عليه السلام) ، قال: «إِنْ تَتَوَلَّوْا، يا معشر العرب يَسْتَبْدِلْ قَوْماً غَيْرَكُمْ يعني الموالي

Al-Tabarsy – It has been reported by Abu Baseer,

‘Abu Ja’far^-asws having said: ‘And if you were to turn back [47:38] – O group of Arabs, He would Replace you with another people, then they would not be like you [47:38] – Meaning the people of the Wilayah (الموالي)’.

و عن أبي عبد الله (عليه السلام)، قال: «قد و الله أبدل [بهم‏] خيرا منهم، الموالي

And from Abu Abdullah^-asws having said: ‘And Allah^-azwj has Replaced them by those better than them, the people of the Wilayah (الموالي)’.[103]

قال أبو عبد الله (عليه السلام): «لا يخرج من شيعتنا أحد إلا أبدلنا الله به من هو خير منه، و ذلك لأن الله يقول: وَ إِنْ تَتَوَلَّوْا يَسْتَبْدِلْ قَوْماً غَيْرَكُمْ ثُمَّ لا يَكُونُوا أَمْثالَكُمْ

Abu Abdullah^-asws said: ‘No one exits from our^-asws Shias except that Allah^-azwj replaces him with one who is better than him, and that is because Allah^-azwj is Saying: And if you were to turn back, He would Replace you with another people, then they would not be like you [47:38]’.[104]

في مجمع البيان روى أبو هريرة ان اناسا من اصحاب رسول الله صلى الله عليه واله قالوا: يا رسول لله من هؤلاء الذين ذكر الله في كتابه ؟ وكان سلمان إلى جنب رسول الله صلى الله عليه واله فضرب عليه السلام يده على فخذ سلمان فقال: هذا وقومه، والذى نفسي بيده لو كان الايمان منوطا بالثريا لتناوله رجال من فارس

In Majma Al-Bayan – It has been reported by Abu Hureira that,

‘People from the companions of Rasool-Allah^-saww said, ‘O Rasool-Allah^-saww! Who are the ones whom Allah^-azwj has Mentioned in His^-saww Book?’ (Meaning in Verse 47:37). And Salman^-ra was by the side of Rasool-Allah^-saww, so he^-saww struck his^-saww hand upon the thigh of Salman^-ra and said: ‘This one and his^-ra people. By the One^-azwj in Whose Hand is my^-saww soul, even if the Eman was vested on the sun, a man from Persia would attain it’.[105]

[1] تفسير القمي، ج‏2، ص: 300

[2] Bihar Al-Anwaar – V 29, The book of Fitna (Strife) And Ordeals,Ch 5 H 3

[3] Bihar Al-Anwaar – V 29, The book of Fitna (Strife) And Ordeals,Ch 15 H 6

[4] Bihar Al-Anwaar – V 36, The book of History – Amir Al-Momineen^-asws, Ch 39 H 14

[5] Bihar Al-Anwaar – V 36, The book of History – Amir Al-Momineen^-asws, Ch 39 H 16

[6] Bihar Al-Anwaar – V 36, The book of History – Amir Al-Momineen^-asws, Ch 39 H 17 a

[7] Bihar Al-Anwaar – V 36, The book of History – Amir Al-Momineen^-asws, Ch 39 H 45 f

[8] Bihar Al-Anwaar – V 36, The book of History – Amir Al-Momineen^-asws, Ch 39 H 58 a

[9] Bihar Al-Anwaar – V 36, The book of History – Amir Al-Momineen^-asws, Ch 39 H 64 d

[10] Bihar Al-Anwaar – V 36, The book of History – Amir Al-Momineen^-asws, Ch 39 H 138

[11] Bihar Al-Anwaar – V 36, The book of History – Amir Al-Momineen^-asws, Ch 39 H 139

[12] Bihar Al-Anwaar – V 23, The book of Imamate, P 1 Ch 6 H 3

[13] ثواب الأعمال: 114.

[14] (خواص القرآن)

[15] Tafseer Al Burhan – H 9807

[16] Tafseer Al Burhan – H 9808

[17] Tafseer Noor Al Saqalayn – CH 47 H 2

[18] Al Kafi – V 7 – The Book of Aqeeqa Ch 5 H 4

[19] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 7 H 43

[20] Basaair Al Darajaat – P 10 Ch 18 H 26

[21] المناقب 3: 72.

[22] تأويل الآيات 2: 584/ 3.

[23] تأويل الآيات 2: 582/ 1.

[24] تفسير القمي 2: 301

[25] تفسير القمّي 2: 301.

[26] تفسير القمّي 2: 301

[27] Bihar Al-Anwaar – V 19, The book of our Prophet^-saww, P 3 Ch 10 H 1

[28] تفسير القمّي 2: 301.

[29] Al Kafi – H 14799

[30] Al-Kafi, Vol. 8, H. 14612

[31] Al Kafi – V 5 – The Book of Jihaad Ch 3 H 2 (Extract)

[32] Bihar Al-Anwaar – V 36, The book of History – Amir Al-Momineen^-asws, Ch 39 H 16

[33] Tafseer Noor Al Saqalayn –CH 47 H 21

[34] تأويل الآيات 2: 583/ 6.

[35] الخصال: 396/ 102.

[36] تأويل الآيات 2: 584/ 9

[37] Al-Kafi, Vol. 2, H. 1545                            الكافي ج : 2 ص : 55

[38] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 3 H 19

[39] مجمع البيان 9: 151.

[40] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allah^azwj) CH 9 H 9

[41] تأويل الآيات 2: 585/ 13. (Extract)

[42] تفسير الصافي، ج‏3، ص: 83

[43] تأويل الآيات 2: 584/ 10.

[44] تأويل الآيات 2: 585/ 13. (Extract)

[45] تفسير القمّي 2: 303

[46] Basaair Al Darajaat – P3  CH 10 H 3

[47] تفسير القمّي 2: 303

[48] الكافي 2: 366/ 3

[49] Tafseer Noor Al Saqalayn –CH 47 H 49

[50] Tafseer Noor Al Saqalayn –CH 47 H 50

[51] Al Kafi – H 3246

[52] الكافي 2: 366/ 6

[53] الكافي 2: 325/ 1

[54] Al Kafi – H 3204

[55] الكافي 2: 318/ 10.

[56] الكافي 2: 318/ 6.

[57] Al Kafi – H 14524

[58] الكافي 2: 279/ 7. (Extract)

[59] تأويل الآيات 2: 2: 588/ 16 (Extract)

[60] تأويل الآيات 2: 585/ 13.

[61] Al-Kafi, Vol. 2, H. 1546

[62] Al-Kafi, Vol. 2, H. 1547

[63] Al-Kafi, Vol. 2, H. 1548

[64] Mention Allah^azwj, His^azwj Names, His^azwj Attributes, etc.

[65] غررالحكم          188    أهمية الذكر و بعض آثاره

[66] Al Kafi V 2 – The Book Of Merits of the Quran CH 1 H 5

[67] بحارالأنوار     47     240

[68] Al Mahaasin – V 1 Bk 5 H 35

[69] Al Kafi – H 3551

[70] Al Kafi V 1 – The Book Of Intellect and Ignorance CH 5 H 3

[71] الكافي 348/ 43.

[72] تفسير القمّي 2: 308

[73] تأويل الآيات 2: 587/ 14.

[74] مجمع البيان 10: 160.

[75] Bihar Al-Anwaar – V 30, The book of Fitna (Strife) And Ordeals, Ch 20 H 22

[76] تأويل الآيات 2: 589/ 17

[77] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allah^azwj) CH 14 H 6

[78] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allah^azwj) CH 23 H 6 (Extract)

[79] Bihar Al-Anwaar – V 21, The book of our Prophet^-saww, P 3 Ch 21 H 11

[80] Bihar Al-Anwaar – V 21, The book of our Prophet^-saww, P 3 Ch 21 H 10

[81] Bihar Al-Anwaar – V 21, The book of our Prophet^-saww, P 3 Ch 21 H 11

[82] تأويل الآيات 2: 590/ 18.

[83] تأويل الآيات 2: 590/ 20

[84] المحاسن: 168/ 132.

[85] مناقب ابن المغازلي: 315/ 359

[86] Al Kafi V 1 – The Book Of Divine Authority CH 83 H 1

[87] Al Kafi V 1 – The Book Of Divine Authority CH 83 H 2

[88] Al Kafi V 1 – The Book Of Divine Authority CH 83 H 3

[89] Al Kafi V 2 – The Book Of Belief and Disbelief CH 178 H 2

[90] Al Kafi V 1 – The Book Of Divine Authority CH 83 H 6

[91] Al-Kafi, Vol. 8, H. 14729

[92] المناقب 3: 83

[93] تفسير القمّي 2: 309.

[94] تأويل الآيات 1: 333/ 1

[95] المناقب 3: 72.

[96] Al Kafi V 1 – The Book Of Divine Authority CH 65 H 1

[97] Bihar Al-Anwaar – V 27, The book of Imamate, P 6 Ch 7 H 63

[98] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 19

[99] Bihar Al-Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 12 H 465

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

[101] تفسير القمّي 2: 309

[102] Bihar Al-Anwaar – V 23, The book of Imamate, P 1 Ch 21 H 94

[103] مجمع البيان 9: 164.

[104] تأويل الآيات 2: 2: 585/ 11.

[105] Tafseer Noor Al Saqalayn – CH 47 H 89