Al Rahman

CHAPTER 55

AL-RAHMAN

(Allah^-azwj’s Name – The Beneficent – the Favourable)

(78 VERSES)

VERSES 1 – 78

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

Brief Introduction of Al-Rahman (55):

Sura Al-Rahman (78 verses) was revealed in Medina.[1]

‘From Al-Reza^-asws (8^th Imam) regarding Words of the Exalted: ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic: The Beneficent [55:1] Taught the Quran [55:2], so he^-asws said: ‘Allah^-azwj Taught Muhammad^-saww the Quran’.

I said, ‘(What about): Created the human being [55:3]?’ He^-asws said: ‘That is Amir Al-Momineen^-asws’.

I said, ‘Taught him the clarification [55:4]?’ He^-azwj Taught him^-asws the clarification of everything from what the people would be needy to him^-asws.

I^-asws said: ‘The sun and the moon are both with Reckonings [55:5]?’ He^-asws said: ‘They are both (Abu Bakr and Umar) in the Punishment of Allah^-azwj’. I said, ‘The sun and the moon are both Punished?’ He^-asws said: ‘You have asked about a thing, so be certain of it. The sun and the moon are two Signs from the Signs of Allah^-azwj, flowing by His^-azwj Command, being obedient to Him^-azwj. Their illumination is from the Noor of His^-azwj Throne, and their heat is from Hell.

When it will be the Qiyamah, both their lights (Noor) would return to the Throne, and their heat would return to the Fire (Hell). So, there would neither happen to be a sun nor a moon, and rather it means those two (Abu Bakr and Umar). Or haven’t the people reported that Rasool-Allah^-saww said: ‘The sun and the moon are two Noors in the Fire?!’ I said, ‘Yes’.

He^-asws said: ‘Have you not heard the words of the people, ‘So and so and so and so are the sun of this community and its Noor?! So, they are both in the Fire’. I said, ‘Yes’.

He^-asws said: ‘By Allah^-azwj! It does not mean other than the two’ – up to the end of the Hadeeth as I (Majlisi) would be coming with it’’.^[2]

Abu Abdullah^-asws (6^th Imam) says: ‘Words of the Exalted: So which of the Favours of your Lord with you two belie? [55:13] – i.e., which of the two Favours will you deny, (favour) of Muhammad^-saww or (favour) of Ali^-asws? They^-asws are the two Favours Bestowed upon the servants’’.^[3]

From Abu Al-Hassan Al-Reza^-asws regarding His^-azwj Words: The Beneficent [55:1] Taught the Quran [55:2]. He^-asws said: ‘Allah^-azwj Taught Muhammad^-saww the Quran’.

I said, ‘(What about): Created the human being [55:3] Taught him the clarification [55:4]?’ He^-asws said: ‘That is Ali^-asws Bin Abu Talib^-asws. He^-azwj Taught him^-asws the clarification of everything from what the people would need from him^-asws.’

I (the narrator) said, ‘(What about): [55:5] The sun and the moon follow a Reckoning?’ He^-asws said: ‘They would both be Punished.’ I said, ‘The sun and the moon would be Punished?’

He^-asws said: ‘If you ask about something, then perfect it. Surely, the sun and the moon are two Signs from the Signs of Allah, flowing by His^-azwj Command, obedient to Him^-azwj. Their illumination is from the Light of His^-azwj Throne and their heat is from heat of Hell.

So when it would be the Day of Judgment, both their lights would return to the Throne, and their heat would return to the Fire. Thus, they would neither happen to be a sun nor a moon. And rather, what is meant are those two (Abu Bakr and Umar), Allah^-azwj has Cursed them both. Aren’t the people reporting that Rasool-Allah^-saww said: ‘The sun and the moon are two lights in the Fire?’ I said, ‘Yes’.

He^-asws said: ‘And have you not heard the words of the people, ‘So and so, and so and so (Abu Bakr and Umar) are two suns of this community and their light?’ So these two are in the Fire, and Allah^-azwj has not Meant (anything else) other than these two’

I said, ‘(What about): And the star and the tree both perform Sajdahs [55:6]?’

He^-asws (Abu Al-Hassan Al-Reza^-asws) said: ‘The star [55:6], is Rasool-Allah^-saww, and Allah^-azwj has Named him^-saww so in other places, so He^-azwj Said: (I Swear) by the star when it swoops down [53:1]. And He^-azwj Said: And directional signs, and by the star they are being guided [16:16] – so the directional signs are the successors^-asws and the star is Rasool-Allah^-saww’.

I said, ‘both performing Sajdahs [55:6]?’ He^-asws said: ‘They are both worshipping (Allah^-azwj)’.

I said, ‘(What about): And the sky, He Elevated it, and He Placed the Scale [55:7]?’

He^-asws said: ‘The sky is Rasool-Allah^-saww. Allah^-azwj Elevated him^-saww to Him^-azwj, and the Scale is Amir-Al-Momineen^-asws, having Nominated him^-asws for His^-azwj creatures.’

I said, ‘(What about): Indeed! You must not transgress regarding the Scale [55:8]?’

He^-asws said: ‘Do not disobey the Imam^-asws.’

I said, ‘(What about): And establish the weight with the fairness [55:9]?’

(He^-asws said): ‘Deal with the Imam^-asws by justice.’

I said, ‘(What about): ‘and do not be deficient regarding the Scale [55:9]?’ He^-asws said: ‘Do not be deficient with the Imam^-asws of his^-asws rights, and do not oppress him^-asws’.

And His^-azwj Words: And the earth, He Placed it for the creatures [55:10], he^-asws said: ‘For the people.’

Therein are fruits, and the palm trees with the sheathed clusters [55:11], he^-asws said: ‘Fruit of the palm tree grows in the season, then emerges from it.’

And the Words of the Exalted: And the grain with the husk and the fragrance [55:12], he^-asws said: ‘The grain of the wheat, and the barley, and the grain, and the fig, and the basil – what is eaten from it.

And His^-azwj Words: So which of the Favours of your Lord with you two belie? [55:13], he^-asws said: ‘In its apparent it addresses the Jinn and the human beings, and in its hidden (it addresses) that one and that one (Abu Bakr and Umar)’’.^[4]

I asked Abu Abdullah^-asws about Words of Allah^-azwj: I asked Abu Abdullah^-asws about Words of Allah^-azwj: Lord of the two Easts and Lord of the two Wests [55:17], said: ‘The two Easts are Rasool-Allah^-saww, and Amir-Al-Momineen^-asws, and the two Wests are Al-Hassan^-asws and Al-Husayn^-asws and in these two examples flows: So which of the Favours of your Lord with you two belie? [55:18] – Rasool-Allah^-saww and Amir-Al-Momineen^-asws’’.^[5]

‘From Abu Abdullah^-asws regarding Words of Mighty and Majestic: He Let loose the two seas to meet [55:19]. He^-asws said: ‘Ali^-asws and (Syeda) Fatima^-asws; Between them is a barrier which they do not violate [55:20], he^-asws said: ‘Neither does Ali^-asws violate upon (Syeda) Fatima^-asws nor does (Syeda) Fatima^-asws violate upon Ali^-asws; There come forth from them the pearls and the rubies [55:22] – Al-Hassan^-asws and Al-Husayn^-asws’’.^[6]

Al-Reza^-asws: regarding the Side of Allah, [39:56], said: ‘Regarding Wilayah of Ali^-asws’’.^[7]

And Amir Al-Momineen^-asws said: ‘I^-asws am the Path of Allah^-azwj, I^-asws am the Side of Allah^-azwj’’.^[8]

And His^-azwj Words: And there will remain the Face of your Lord, with the Majesty and the Honour [55:27]. Al-Sadiq^-asws said: ‘We^-asws are the Face of Allah^-azwj’’.^[9]

‘I heard Al-Reza^-asws saying: ‘By Allah^-azwj! No two of you would be seen in the Fire! No, by Allah^-azwj, and not even one!’

He (the narrator) said, ‘I said, ‘So, where is that from the Book of Allah^-azwj?’ He^-asws withheld from me for a year. One day I was with him^-asws in the Tawaaf when he^-asws said to me: ‘O Maysara! Allow me^-asws in answering you your such and such question’. He (the narrator) said, ‘I said, ‘So where is it from the Quran?’ He^-asws said: ‘In Surah Al-Rahman, and these are the Words of Allah^-azwj, Mighty and Majestic: So on that Day, neither a human being nor Jinn from you (Shias) would be Questioned about his sin [55:39]’.

Abu Ja’far^-asws was asked about Words of Allah^-azwj Mighty and Majestic: We shall soon Deal with you (with) the two weighty things! [55:31]. He^-asws said: ‘Book of Allah^-azwj and us^-asws’’.^[10]

MERITS

محمد بن العباس، قال: حدثنا الحسن بن أحمد، عن محمد بن عيسى، عن يونس بن يعقوب، عن غير واحد، عن أبي عبد الله (عليه السلام)، قال: «سورة الرحمن نزلت فينا من أولها إلى آخرها

Muhammad Bin Al-Abbas, from Al-Hassan Bin Ahmad, from Muhammad Bin Isa, from Yunus Bin Yaqoub, from another one,

‘From Abu Abdullah^-asws having said: ‘Surah Al-Rahman was Revealed regarding us^-asws, from its beginning up to its end.’[11]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ يُسْتَحَبُّ أَنْ تَقْرَأَ فِي دُبُرِ الْغَدَاةِ يَوْمَ الْجُمُعَةِ الرَّحْمَنَ كُلَّهَا ثُمَّ تَقُولَ كُلَّمَا قُلْتَ فَبِأَيِّ آلاءِ رَبِّكُما تُكَذِّبانِ

Al Husayn Bin Muhammad, from Abdullah Bin Aamir, from Ali Bin Mahziyar, from Muhammad Bin Yahya, from Hammad Bin Usman who said,

‘I heard Abu Abdullah^-asws saying: ‘It is recommended that you recite at the end of the day on the day of Friday, (Surah) Al-Rahman (Chapter 55), all of it.

Then you should be saying, every time you recite: So which of the Favours of your Lord with you two belie? [55:13],

لَا بِشَيْ‏ءٍ مِنْ آلَائِكَ رَبِّ أُكَذِّبُ

‘There is nothing from Your^-azwj Favours, Lord^-azwj, do I belie’.[12]

ابن بابويه: بإسناده، عن أبي بصير، عن أبي عبد الله (عليه السلام)، قال: «لا تدعوا قراءة سورة الرحمن و القيام بها، فإنها لا تقر في قلوب المنافقين، و يأتي [بها ربها] يوم القيامة في صورة آدمي، في أحسن صورة، و أطيب ريح، حتى تقف من الله موقفا لا يكون أحد أقرب إلى الله منها

Ibn Babuwayh by his chain, from Abu Baseer,

‘From Abu Abdullah^-asws: ‘Do not leave the recitation of Surah Al-Rahman and standing (during Salat) with it, for it would not rest in the hearts of the hypocrites, and its Lord^-azwj will Bring it on the Day of Judgement in the form of a human being, of a beautiful face, and a sweet smell, until it is in a position near to Allah^-azwj such that none will be as closer to Allah^-azwj than it.

فيقول لها: من الذي كان يقوم بك في الحياة الدنيا، و يدمن قراءتك؟ فتقول: يا رب، فلان و فلان. فتبيض وجوههم، فيقول [لهم‏]: اشفعوا فيمن أحببتم. فيشفعون، حتى لا يبقى لهم غاية [و لا أحد يشفعون له‏]، فيقول لهم: ادخلوا الجنة، و اسكنوا فيها حيث شئتم

Then He^-azwj will Say to it: ‘Who was the one who used to stand (in Salat) with you in the life of the world, and was habitually reading you?’ It will say: ‘O Lord^-azwj, so and so.’ Their faces will be whitened. He^-azwj Will Say to them: ‘Intercede for the ones that you love, until there will be no one remaining for them, not a single one that it will not intercede for. He^-azwj will Say to them: ‘Enter the Paradise, and settle therein wherever you so feel like.’[13]

و عنه: عن أبيه (رحمه الله)، قال: حدثني سعد بن عبد الله، عن يعقوب بن يزيد، عن ابن أبي عمير، عن هشام، أو بعض أصحابنا، عمن حدثه، عن أبي عبد الله (عليه السلام)، قال: «من قرأ سورة الرحمن، فقال عند كل آية فَبِأَيِّ آلاءِ رَبِّكُما تُكَذِّبانِ: لا بشي‏ء من آلائك رب أكذب، فإن قرأها ليلا ثم مات شهيدا، و إن قرأها نهارا ثم مات مات شهيدا

And from him, from his father, from Sa’d Bin Abdullah, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Hisham, or one of the companions,

‘From Abu Abdullah^-asws: ‘One who recites Surah Al-Rahman, he says during each Verse: So which of the Favours of your Lord with you two belie? [55:13],

لَا بِشَيْ‏ءٍ مِنْ آلَائِكَ رَبِّ أُكَذِّبُ

“There is nothing of Your^-azwj Favours, Lord^-azwj do I deny’; and if he recites at night, then dies, he will die a martyr; and if he recites in the daytime, then dies, he will die a martyr.’[14]

ابن شهر آشوب: عن محمد بن المنذر، عن جابر بن عبد الله، قال: لما قرأ النبي (صلى الله عليه و آله) الرحمن على الناس سكتوا، فلم يقولوا شيئا، فقال (صلى الله عليه و آله): «للجن كانوا أحسن جوابا منكم، لما قرأت عليهم فَبِأَيِّ آلاءِ رَبِّكُما تُكَذِّبانِ، قالوا

Ibn Shehr Ashub, from Muhammad Bin Al-Munzar, from Jabir Bin Abdullah who said,

‘When Rasool-Allah^-saww recited (Surah) Al-Rahman on the people, they were silent, and did not say a thing. He^-saww said: ‘For the Jinn there was a better response than from you all. When it was recited unto them: So which of the Favours of your Lord with you two belie? [55:13], they said,

لا بشي‏ء من آلائك ربنا نكذب

‘There is nothing from Your^-azwj Favours, our Lord^-azwj, do we belie.’[15]

و من (خواص القرآن): روي عن النبي (صلى الله عليه و آله)، أنه قال: «من قرأ هذه السورة رحم الله ضعفه، و أدى شكر ما أنعم عليه

And from Khawaas Al-Quran –

It has been reported from the Prophet^-saww having said: ‘One who recites this Chapter (Surah Al Rahman), Allah^-azwj will have Mercy on him in his old age, and Thank him by Giving Bounties to him.

و من كتبها و علقها عليه هون الله عليه كل أمر صعب، و إن علقت على من به رمد برى‏ء

And one who writes it and attaches it to himself (as an amulet), Allah^-azwj will make all his difficult affairs to be easy and his will be cured from sore eyes.’[16]

و قال الصادق (عليه السلام): «من كتبها و علقها على الأرمد زال عنه، و إذا كتبت جميعا على حائط البيت منعت الهوام منه بإذن الله تعالى

And Al-Sadiq^-asws said: ‘One who writes it and attaches it to himself will have his sore eyes would pass away from him, and if he writes it all on the walls of the house, it will prevent the vermin (pests or insects) from these by the Permission of Allah^-azwj.’[17]

VERSES 1 – 4

الرَّحْمَٰنُ {1}

The Beneficent [55:1]

عَلَّمَ الْقُرْآنَ {2}

Taught the Quran [55:2]

خَلَقَ الْإِنْسَانَ {3}

Created the human being [55:3]

عَلَّمَهُ الْبَيَانَ {4}

Taught him the clarification [55:4]

The Beneficent

في مجمع البيان وروى أبو سعيد الخدرى عن النبي صلى الله عليه وآله ان عيسى بن مريم قال: الرحمن رحمن الدنيا، والرحيم رحيم الاخرة

In Majma Ul Bayan and the narrator Abu Saeed Al-Khudhry,

‘From the Prophet^-saww: ‘Isa^-as Bin Maryam^-as said: ‘The Beneficent [55:1] – is Beneficent in the world, and: The Merciful [1:3] – is Merciful in the Hereafter’.[18]

وروى عن الصادق عليه السلام انه قال: الرحمن اسم خاص بصفة عامة والرحيم اسم عام بصفة خاصة

And it has been narrated from Al-Sadiq^-asws: ‘الرحمن’ ‘The Beneficent [55:1] – is a special Name with a general Attribute and: ‘الرحيم’ The Merciful [1:3] is a general Name with special Attribute’.[19]

الرَّحْمنِ»: الْعَاطِفِ عَلَى خَلْقِهِ بِالرِّزْقِ، لَا يَقْطَعُ عَنْهُمْ مَوَادَّ رِزْقِهِ، وَ إِنِ انْقَطَعُوا عَنْ طَاعَتِهِ. «الرَّحِيمِ» بِعِبَادِهِ الْمُؤْمِنِينَ فِي تَخْفِيفِهِ عَلَيْهِمْ طَاعَاتِهِ وَ بِعِبَادِهِ الْكَافِرِينَ فِي الرِّفْقِ بِهِمْ- فِي دُعَائِهِمْ إِلَى مُوَافَقَتِهِ

The Imam (Hassan Al-Askari^-asws) said: ‘The Beneficent [55:1] – He^-azwj Gives sustenance to His^-azwj creation which never gets cut off even if they cut-off their obedience to Him^-azwj. The Merciful [1:3] – With the Momineen servants. He^-azwj makes their obedience easy for them, and for the disbelieving servants, approves their supplications with Kindness.’

قَالَ: وَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع قَالَ: «الرَّحْمنِ» هُوَ الْعَاطِفُ عَلَى خَلْقِهِ بِالرِّزْقِ. قَالَ: وَ مِنْ رَحْمَتِهِ- أَنَّهُ لَمَّا سَلَبَ الطِّفْلَ قُوَّةَ النُّهُوضِ وَ التَّغَذِّي- جَعَلَ تِلْكَ الْقُوَّةَ فِي أُمِّهِ، وَ رَقَّقَهَا عَلَيْهِ لِتَقُومَ بِتَرْبِيَتِهِ وَ حَضَانَتِهِ، فَإِنْ قَسَا قَلْبُ أُمٍّ مِنَ الْأُمَّهَاتِ- أَوْجَبَ تَرْبِيَةَ هَذَا الطِّفْلِ [وَ حَضَانَتَهُ‏] عَلَى سَائِرِ الْمُؤْمِنِينَ، وَ لَمَّا سَلَبَ بَعْضَ الْحَيَوَانَاتِ قُوَّةَ التَّرْبِيَةِ لِأَوْلَادِهَا، وَ الْقِيَامِ بِمَصَالِحِهَا، جَعَلَ تِلْكَ الْقُوَّةَ فِي الْأَوْلَادِ لِتَنْهَضَ حِينَ تُولَدُ وَ تَسِيرَ إِلَى رِزْقِهَا الْمُسَبَّبِ‏ لَهَا

He^-asws said: ‘Amir Al-Momineen^-asws said: ‘The Beneficent [55:1] – He^-azwj Gives sustenance to His^-azwj creation. It is His^-azwj Mercy that when a child does not yet have the strength to run around and acquire its sustenance, He^-azwj Gives that strength to his mother so that she can look after the child. And if the mother does not look after the child, then it becomes more than obligatory for the rest of the Momineen to look after the child. Some animals have not been given this instinct to look after their young ones and so they start looking for their own sustenance very shortly after birth.

قَالَ ع: وَ تَفْسِيرُ قَوْلِهِ عَزَّ وَ جَلَ‏ «الرَّحْمنِ»: أَنَّ قَوْلَهُ‏ «الرَّحْمنِ» مُشْتَقٌّ مِنَ الرَّحْمَةِ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ: قَالَ اللَّهُ عَزَّ وَ جَلَّ: أَنَا «الرَّحْمَنُ». وَ هِيَ [مِنَ‏] الرَّحِمِ شَقَقْتُ لَهَا اسْماً مِنِ اسْمِي، مَنْ وَصَلَهَا وَصَلْتُهُ، وَ مَنْ قَطَعَهَا قَطَعْتُهُ

He^-asws said in the explanation of The Beneficent [55:1]: ‘The Word ‘Beneficent’ has been derived from ‘الرَّحْمَةِ’ the Mercy. I heard the Rasool Allah^-saww saying: Allah^-azwj Said: “I^-azwj am ‘The Beneficent’ and it is derived from the Mercy, a Name from My^-azwj Names. Whoever connects to it I^-azwj shall be Connected to him, and whoever cuts himself from it then I^-azwj shall cut him off from My^-azwj Mercy!”’.[20]

Allah^-azwj Taught ‘عَلَّمَهُ الْبَيَانَ’ the clarification to Amir Al Momineen^-asws

سعد بن عبد الله: عن إبراهيم بن هاشم، عن علي بن معبد، عن الحسين بن خالد، عن أبي الحسن الرضا (عليه السلام)، قال: سألته عن قول الله عز و جل: الرَّحْمنُ عَلَّمَ الْقُرْآنَ، فقال: «إن الله عز و جل علم [محمدا] القرآن

Sa’d Bin Abdullah from Ibrahim Bin Hashim, from Ali Bin Ma’bad, from Al-Husayn Bin Khalid,

‘Abu Al-Hassan Al-Reza^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic: The Beneficent [55:1] Taught the Quran [55:2], so he^-asws said: ‘Allah^-azwj Mighty and Majestic Taught the Quran to Muhammad^-saww’.

قلت: خَلَقَ الْإِنْسانَ عَلَّمَهُ الْبَيانَ؟ قال: «ذاك علي بن أبي طالب (عليه السلام)، علمه بيان كل شي‏ء مما يحتاج إليه الناس

I said, ‘(What about): Created the human being [55:3] Taught him the clarification [55:4]?’ He^-asws said: ‘That is Ali^-asws Bin Abu Talib^-asws. He^-azwj Taught him^-asws the clarification of everything from what the people would need from him^-asws.’[21]

‘’ The clarification – knowledge of all things

الطبرسي: قال الصادق (عليه السلام): «البيان: الاسم الأعظم الذي علم به كل شي‏ء

Al-Tabarsy – Al-Sadiq^-asws said: ‘Al-Bayaan’ (the clarification [55:4]) is the Magnificent Name (الاسم الأعظم ) by which everything can be known.’[22]

ويعضده: ما رواه بحذف الاسناد مرفوعا إلى أبي حمزة الثمالي قال: قلت لمولاي علي بن الحسين عليه السلام: اسالك عن شئ تنفي به عني ما خامر نفسي. قال: ذاك إليك، قلت: أسالك عن الأول والثاني فقال: عليهما لعائن الله كلها مضيا والله مشركين كافرين بالله العظيم

And what has been reported by the unbroken chain going up to Abu Hamza Al-Sumaly who said,

‘I said to my Master Ali^-asws Bin Al-Husayn^-asws, ‘I ask you^-asws about something to benefit me by it for my soul.’ He^-asws said: ‘That is up to you.’ I said, ‘I ask you^-asws about the first one and the second one (Abu Bakr and Umar).’ He^-asws said: ‘Curse of Allah^-azwj be on both of them for everything they have done. By Allah^-azwj! They were two Polytheists, Kafirs, by Allah^-azwj the Magnificent!’

قال: قلت: يا مولاي والائمة منكم يحيون الموتى ويبرؤون الاكمه والابرص ويمشون على الماء ؟

I said, ‘My Master^-asws, and the Imams^-asws among you^-asws used to give life to the dead, and cured the blind and the leper and walked over the water.’

فقال عليه السلام: ما أعطى الله نبيا شيئا إلا أعطى محمدا صلى الله عليه وآله مثله، وأعطاه ما لم يعطهم وما لم يكن عندهم، وكلما كان عند رسول الله صلى الله عليه وآله فقد أعطاه أمير المؤمنين ثم الحسن ثم الحسين، ثم إماما بعد إمام إلى يوم القيامة، مع الزيادة التي تحدث في كل سنة وفي كل شهر وفي كل يوم

He^-asws said: ‘Allah^-azwj Has not Given the Prophets^-as anything but has Given to Muhammad^-saww and his^-saww Progeny^-asws the like of it, and has Given them^-asws what was never Given to them^-as (Prophets) and did not happen to be with them^-as, and all of this was with the Rasool-Allah^-saww, and he^-saww gave it to Amir Al-Momineen^-asws, then Al-Hassan^-asws and Al-Husayn^-asws, then to the Imam^-asws after Imam^-asws up to the Day of Judgement, and it increases by more every year, and every month, and every day.’[23]

VERSE 5

الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ {5}

The sun and the moon are both with Reckonings (calculations) [55:5]

علي بن إبراهيم، قال: حدثني أبي، عن الحسين بن خالد، عن أبي الحسن الرضا (عليه السلام)، قلت: الشَّمْسُ وَ الْقَمَرُ بِحُسْبانٍ، قال: «هما يعذبان». قلت: الشمس و القمر يعذبان؟

Ali Bin Ibrahim said that it has been narrated from his father, from Al-Husayn Bin Khalid, from Abu Al-Hassan Bin Khalid,

‘From Abu Al-Hassan Al-Reza^-asws, I (the narrator) said, ‘(What about): [55:5] The sun and the moon follow a Reckoning?’ He^-asws said: ‘They would both be Punished.’ I said, ‘The sun and the moon would be Punished?’

قال: «إن سألت عن شي‏ء فأتقنه، إن الشمس و القمر آيتان من آيات الله، يجريان بأمره، مطيعان له، ضوؤهما من نور عرشه، و جرمهما  من جهنم

He^-asws said: ‘If you ask about something, then perfect it. Surely the sun and the moon are two Signs from the Signs of Allah, flowing by His^-azwj Command, obedient to Him^-azwj. Their illumination is from the Light of His^-azwj Throne and their bodies are from Hell.

فإذا كانت القيامة عاد إلى العرش نورهما، و عاد إلى النار جرمهما، فلا يكون شمس و لا قمر، و إنما عنا هما لعنهما الله، أليس قد روى الناس: أن رسول الله (صلى الله عليه و آله) قال: إن الشمس و القمر نوران [في النار]؟». قلت: بلى

So, when it would be the Day of Judgment, both their lights would return to the Throne, and their bodies would return to the Fire. Thus, they would neither happen to be a sun nor a moon. And rather, what is meant are those two (Abu Bakr and Umar), Allah^-azwj has Cursed them both. Aren’t the people reporting that Rasool-Allah^-saww said: ‘The sun and the moon are two lights in the Fire?’ I said, ‘Yes’.

قال: «و ما سمعت قول الناس: فلان و فلان شمسا هذه الأمة و نورهما؟ فهما في النار، و الله ما عنى غيرهما

He^-asws said: ‘And have you not heard the words of the people, ‘So and so, and so and so (Abu Bakr and Umar) are two suns of this community and their light?’ So, these two are in the Fire, and Allah^-azwj has not Meant (anything else) other than these two’. [24]

VERSE 6

وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ {6}

And the star and the tree are both performing Sajdahs [55:6]

(The above Hadeeth continues . . .)

قلت: وَ النَّجْمُ وَ الشَّجَرُ يَسْجُدانِ

I said, ‘(What about): And the star and the tree both perform Sajdahs [55:6]?’

قال: «النجم: رسول الله (صلى الله عليه و آله)، و لقد سماه الله في غير موضع، فقال: وَ النَّجْمِ إِذا هَوى، و قال: وَ عَلاماتٍ وَ بِالنَّجْمِ هُمْ يَهْتَدُونَ، [فالعلامات: الأوصياء، و النجم: رسول الله (صلى الله عليه و آله)»]

He^-asws (Abu Al-Hassan Al-Reza^-asws) said: ‘The star [55:6], is Rasool-Allah^-saww, and Allah^-azwj has Named him^-saww so in other places, so He^-azwj Said: (I Swear) by the star when it swoops down [53:1]. And He^-azwj Said: And directional signs, and by the star they are being guided [16:16] – so the directional signs are the successors^-asws and the star is Rasool-Allah^-saww’.    

قلت: يَسْجُدانِ؟ قال: «يعبدان

I said, ‘both performing Sajdahs [55:6]?’ He^-asws said: ‘They are both worshipping (Allah^-azwj)’.[25]

VERSE 7 – 9

وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ {7}

And the sky, He Elevated it, and He Placed the Scale [55:7]

أَلَّا تَطْغَوْا فِي الْمِيزَانِ {8}

Indeed! You must not transgress regarding the Scale [55:8]

وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ {9}

And establish the weight with the fairness and do not be deficient regarding the Scale [55:9]

(The above Hadeeth continues . . .)

قلت: وَ السَّماءَ رَفَعَها وَ وَضَعَ الْمِيزانَ؟

I said, ‘(What about): And the sky, He Elevated it, and He Placed the Scale [55:7]?’

قال: «السماء: رسول الله (صلى الله عليه و آله)، رفعه الله إليه، و الميزان: أمير المؤمنين (عليه السلام)، نصبه لخلقه

He^-asws said: ‘The sky is Rasool-Allah^-saww. Allah^-azwj Elevated him^-saww to Him^-azwj, and the Scale is Amir Al-Momineen^-asws, having Nominated him^-asws for His^-azwj creatures.’

قلت: أَلَّا تَطْغَوْا فِي الْمِيزانِ؟

I said, ‘(What about): Indeed! You must not transgress regarding the Scale [55:8]?’

قال: «لا تعصوا الإمام

He^-asws said: ‘Do not disobey the Imam^-asws.’

قلت: [وَ أَقِيمُوا الْوَزْنَ بِالْقِسْطِ؟

I said, ‘(What about): And establish the weight with the fairness [55:9]?’

قال: «أقيموا الإمام بالعدل

He^-asws said: ‘Deal with the Imam^-asws by justice.’

قلت:] وَ لا تُخْسِرُوا الْمِيزانَ؟ قال: «لا تبخسوا الإمام حقه، و لا تظلموه

I said, ‘(What about): ‘and do not be deficient regarding the Scale [55:9]?’ He^-asws said: ‘Do not be deficient with the Imam^-asws of his^-asws rights, and do not oppress him^-asws’’.[26]

VERSES 10 – 12

وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ {10}

And the earth, He Placed it for the creatures [55:10]

فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأَكْمَامِ {11}

Therein are fruits, and the palm trees with the sheathed clusters [55:11]

وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ {12}

And the grain with the husk and the fragrance [55:12]  

(The above Hadeeth continues . . .)

و قوله تعالى: وَ الْأَرْضَ وَضَعَها لِلْأَنامِ، قال: «للناس

And His^-azwj Words: And the earth, He Placed it for the creatures [55:10], he^-asws said: ‘For the people.’

فِيها فاكِهَةٌ وَ النَّخْلُ ذاتُ الْأَكْمامِ قال:  «يكبر ثمر النخل في القمع، ثم يطلع منه

Therein are fruits, and the palm trees with the sheathed clusters [55:11], he^-asws said: ‘Fruit of the palm tree grows in the season, then emerges from it.’

و قوله تعالى: وَ الْحَبُّ ذُو الْعَصْفِ وَ الرَّيْحانُ، قال: «الحب: الحنطة و الشعير و الحبوب، و العصف: التين، و الريحان: ما يؤكل منه

And the Words of the Exalted: And the grain with the husk and the fragrance [55:12], he^-asws said: ‘The grain of the wheat, and the barley, and the grain, and the fig, and the basil – what is eaten from it.’[27]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ غَيْرُهُمَا بِأَسَانِيدَ مُخْتَلِفَةٍ فِي احْتِجَاجِ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) عَلَى عَاصِمِ بْنِ زِيَادٍ حِينَ لَبِسَ الْعَبَاءَ وَ تَرَكَ الْمُلَاءَ وَ شَكَاهُ أَخُوهُ الرَّبِيعُ بْنُ زِيَادٍ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) أَنَّهُ قَدْ غَمَّ أَهْلَهُ وَ أَحْزَنَ وُلْدَهُ بِذَلِكَ

Ali Bin Muhammad, from Salih Bin Abu Hammad and a number of our companions, from Ahmad Bin Muhammad and some others, by their different chains,

‘Regarding the argumentation of Amir Al-Momineen^-asws upon Asim Bin Ziyad when he wore the cloak and neglected the appropriate (easy of life), and his brother Al-Rabie Bin Ziyad complained to Amir Al-Momineen^-asws that he (his brother by adapting strict life) had saddened his wife and grieved his children with that.

فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) عَلَيَّ بِعَاصِمِ بْنِ زِيَادٍ فَجِي‏ءَ بِهِ فَلَمَّا رَآهُ عَبَسَ فِي وَجْهِهِ فَقَالَ لَهُ أَ مَا اسْتَحْيَيْتَ مِنْ أَهْلِكَ أَ مَا رَحِمْتَ وُلْدَكَ أَ تَرَى اللَّهَ أَحَلَّ لَكَ الطَّيِّبَاتِ وَ هُوَ يَكْرَهُ أَخْذَكَ مِنْهَا أَنْتَ أَهْوَنُ عَلَى اللَّهِ مِنْ ذَلِكَ أَ وَ لَيْسَ اللَّهُ يَقُولُ وَ الْأَرْضَ وَضَعَها لِلْأَنامِ. فِيها فاكِهَةٌ وَ النَّخْلُ ذاتُ الْأَكْمامِ

So, Amir Al-Momineen^-asws said: ‘(Bring) Asim Bin Ziyad to me^-asws!’ So, they came with him. So, when he^-asws saw him, he^-asws frowned his face and he^-asws said to him: ‘Are you not ashamed from your wife? Are you not being merciful to your children? Do you view that Allah^-azwj Permitted the good things for you and He^-azwj would Abhor it if you were to take from these? You are less grateful to Allah^-azwj than that. Or, isn’t Allah^-azwj Saying: And the earth, He Placed it for the creatures [55:10] Therein are fruits, and the palm trees with the sheathed clusters [55:11]?

أَ وَ لَيْسَ اللَّهُ يَقُولُ مَرَجَ الْبَحْرَيْنِ يَلْتَقِيانِ. بَيْنَهُما بَرْزَخٌ لا يَبْغِيانِ إِلَى قَوْلِهِ يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَ الْمَرْجانُ فَبِاللَّهِ لَابْتِذَالُ نِعَمِ اللَّهِ بِالْفَعَالِ أَحَبُّ إِلَيْهِ مِنِ ابْتِذَالِهَا بِالْمَقَالِ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ أَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ

Or isn’t Allah^-azwj Saying: He Let loose the two seas to meet [55:19] Between them is a barrier which they do not violate [55:20] – up to His^-azwj Words: [There come forth from them the pearls and the rubies [55:22]? So, by Allah^-azwj, utilisation of the Bounties of Allah^-azwj by the deeds is more Beloved to Him^-azwj than utilising them by the words, and Allah^-azwj Mighty and Majestic has Said: And as for the Favour of your Lord, so do announce (it) [93:11]’.

فَقَالَ عَاصِمٌ يَا أَمِيرَ الْمُؤْمِنِينَ فَعَلَى مَا اقْتَصَرْتَ فِي مَطْعَمِكَ عَلَى الْجُشُوبَةِ وَ فِي مَلْبَسِكَ عَلَى الْخُشُونَةِ

Asim said, ‘O Amir Al-Momineen^-asws! So, upon what do you^-asws confine (yourself) regarding your^-asws food upon the tastelessness, and regarding your^-asws clothing upon the coarseness?’

فَقَالَ وَيْحَكَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَرَضَ عَلَى أَئِمَّةِ الْعَدْلِ أَنْ يُقَدِّرُوا أَنْفُسَهُمْ بِضَعَفَةِ النَّاسِ كَيْلَا يَتَبَيَّغَ بِالْفَقِيرِ فَقْرُهُ

He^-asws said: ‘Woe be unto you! Allah^-azwj Mighty and Majestic Necessitated upon the Imams^-asws of justice that they should manage themselves with the weak ones of the people, perhaps the poor might despair due to his poverty’.

فَأَلْقَى عَاصِمُ بْنُ زِيَادٍ الْعَبَاءَ وَ لَبِسَ الْمُلَاءَ

So Asim Bin Ziyad threw off the cloak and wore (that which was more) appropriate’.[28]

VERSE 13

(REPEATED IN VERSES 16, 18, 21, 23, 25, 28, 30, 32, 34, 36, 38, 40, 42, 45, 47, 49, 51, 53, 55, 57, 59, 61, 63, 65, 67, 69, 70, 73, 75 & 77)

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ {13}

So, which of the Favours of your Lord will you two belie? [55:13]

وَ قَوْلُهُ‏ فَبِأَيِّ آلاءِ رَبِّكُما تُكَذِّبانِ‏ قَالَ فِي الظَّاهِرِ مُخَاطَبَةُ الْجِنِّ وَ الْإِنْسِ وَ فِي الْبَاطِنِ فُلَانٌ وَ فُلَانٌ‏

And His^-azwj Words: So which of the Favours of your Lord with you two belie? [55:13], he^-asws (Imam Ali Reza) said: ‘In its apparent it addresses the Jinn and the human beings, and in its hidden (it addresses) that one and that one (Abu Bakr and Umar)’’.[29]

محمد بن العباس، قال: حدثنا جعفر بن محمد بن مالك، عن الحسن بن علي بن مروان، عن سعيد بن عثمان، عن داود الرقي، عن أبي عبد الله (عليه السلام)، قال: «و قوله تعالى: فَبِأَيِّ آلاءِ رَبِّكُما تُكَذِّبانِ، أي بأي، نعمتي تكذبان بمحمد أم بعلي؟ فبهما أنعمت على العباد

Muhammad Bin Al-Abbas said that it has been narrated from Ja’far Bin Muhammad Bin Maalik, from Al-Hassan Bin Ali Bin Marwan, from Saeed Bin Uthman, from Dawood Al-Raqy,

‘Abu Abdullah^-asws said: ‘And the Words of the Exalted: So which of the Favours of your Lord will you two belie? [55:13] – Meaning, which of the two Favours will you deny, (favour) of Muhammad^-saww or (favour) of Ali^-asws? They^-asws are the two Favours Bestowed upon the servants.’[30]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ رَفَعَهُ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَبِأَيِّ آلاءِ رَبِّكُما تُكَذِّبانِ أَ بِالنَّبِيِّ أَمْ بِالْوَصِيِّ تُكَذِّبَانِ

Al Husayn Bin Muhammad, from Moalla Bin Muhammad raising,

(He^-asws said): ‘With regards to the Words of Allah^-azwj Mighty and Majestic: So which of the Favours of your Lord with you two belie? [55:13] – Is it with the Prophet^-saww or the successor^-asws will you two belie?’[31]

VERSE 14

خَلَقَ الْإِنْسَانَ مِنْ صَلْصَالٍ كَالْفَخَّارِ {14}

He Created the human being from clay like the pottery [55:14]

حدثنا احمد بن محمد عن الحسين بن محبوب قال حدثنى شيخ من اهل المداين يسمى بشر ابن ابى عقبه عن ابي جعفر وابى عبد الله عليه السلام قال ان الله خلق محمدا من طينة من جوهرة تحت العرش وانه كان لطينة نضح فجبل طينة امير المؤمنين عليه السلام من نضح طينة رسول الله صلى الله عليه وآله وكان لطينة امير المؤمنين عليه السلام نضح فجبل طينتنا من فضل طينة امير المؤمنين عليه السلام

It has been narrated to us Ahmad Bin Muhammad, from Al-Husayn Bin Mahboub who said that it was narrated to him from a Sheykh from the people of Medina called Bashar Ibn Abu Uqba,

(It has been narrated) from Abu Ja’far^-asws and Abu Abdullah^-asws, having said: ‘Allah^-azwj Created Muhammad^-saww from clay of essence beneath the Throne, and it was clay which had seeped, so it became a mountain. The clay of Amir Al-Momineen^-asws was from the seeped clay of Rasool-Allah^-saww, and the clay of Amir Al-Momineen^-asws seeped, so it became a mountain. Our^-asws clay is from the clay of the remnant of Amir Al-Momineen^-asws.

وكانت لطينتنا نضح فجبل طينة شيعتنا من نضح طينتنا فقلوبهم تحن الينا وقلوبنا تعطف عليهم تعطف الوالد على الولد ونحن خير لهم وهم خير لنا ورسول الله صلى الله عليه وآله لنا خير ونحن له خير

And our^-asws clay seeped, so it became a mountain. The clay of our^-asws Shias is from the seepage of our^-asws clay, so their hearts yearn to us^-asws, and our^-asws hearts are kind upon them, kinder than the parent upon the child, and we^-asws are benevolent to them, and they are good to us^-asws, and Rasool-Allah^-saww is benevolent to us^-asws and we^-asws are good to him^-saww’’.[32]

بصائر الدرجات مُحَمَّدُ بْنُ عِيسَى عَنْ أَبِي الْحَجَّاجِ قَالَ: قَالَ لِي أَبُو جَعْفَرٍ ع يَا أَبَا الْحَجَّاجِ إِنَّ اللَّهَ خَلَقَ مُحَمَّداً وَ آلَ مُحَمَّدٍ ص مِنْ طِينَةِ عِلِّيِّينَ وَ خَلَقَ قُلُوبَهُمْ مِنْ طِينَةِ فَوْقِ ذَلِكَ وَ خَلَقَ شِيعَتَنَا مِنْ طِينَةِ دُونِ عِلِّيِّينَ وَ خَلَقَ قُلُوبَهُمْ مِنْ طِينَةِ عِلِّيِّينَ فَقُلُوبُ شِيعَتِنَا مِنْ أَبْدَانِ آلِ مُحَمَّدٍ

(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Isa, from Bu Al Hajjaj who said,

‘Abu Ja’far^-asws said to me: ‘O Abu Al-Hajjaj! Allah^-azwj Created Muhammad^-saww and Progeny^-asws of Muhammad^-saww from clay of Illiyeen, and Created their^-asws hearts from clay above that, and Created our^-asws Shias from clay below Illiyeen, and Created their hearts from clay of Illiyeen. Thus, the hearts of our^-asws Shias are from bodies of Progeny^-asws of Muhammad^-saww.

وَ إِنَّ اللَّهَ خَلَقَ عَدُوَّ آلِ مُحَمَّدٍ ص مِنْ طِينِ سِجِّينٍ وَ خَلَقَ قُلُوبَهُمْ مِنْ طِينٍ أَخْبَثَ مِنْ ذَلِكَ وَ خَلَقَ شِيعَتَهُمْ مِنْ طِينٍ دُونَ طِينِ سِجِّينٍ وَ خَلَقَ قُلُوبَهُمْ مِنْ طِينِ سِجِّينٍ فَقُلُوبُهُمْ مِنْ أَبْدَانِ أُولَئِكَ وَ كُلُّ قَلْبٍ يَحِنُّ إِلَى بَدَنِهِ‏

And Allah^-azwj Created enemies of Progeny^-asws of Muhammad^-saww from clay of Sijjeen, and Created their hearts from clay more wicked than that, and Created their followers (adherents) from clay below the clay of Sijjeen, and Created their hearts from clay of Sijjeen. Thus, their hearts are from the bodies of those, and every hearts tends to incline to its body’’.^[33]

VERSE 15

وَخَلَقَ الْجَانَّ مِنْ مَارِجٍ مِنْ نَارٍ {15}

And Created the Jaan from smokeless fire [55:15]

(تحفة الإخوان) قال: ذكر بعض المفسرين، بحذف الإسناد، عن أبي بصير، عن الصادق جعفر بن محمد (عليهما السلام)، أنه قال: أخبرني عن خلق آدم، كيف خلقه الله تعالى؟

(The book) Tohaft Al Ikhwan, said, ‘Some of the interpreters (of the Quran) have mentioned, by a deleted chain, from Abu Baseer,

‘From Al-Sadiq Ja’far^-asws Bin Muhammad^-asws, he (the narrator) said, ‘Inform me about the creation of Adam^-as. How did Allah^-azwj the Exalted Created him?’

قال: «إن الله تعالى لما خلق نار السموم، و هي نار لا حر لها و لا دخان، فخلق منها الجان، فذلك معنى قوله تعالى: وَ الْجَانَّ خَلَقْناهُ مِنْ قَبْلُ مِنْ نارِ السَّمُومِ و سماه مارجا، و خلق منه زوجه و سماها مارجة، فواقعها فولدت الجان

He^-asws said: ‘Allah^-azwj the Exalted, when He^-azwj Created the toxic fire, and it is a fire with neither any heat for it nor any smoke, so He^-azwj Created the Jaan (predecessor of the Jinn) from it, and that is the Meaning of the Words of the Exalted: And the Jaan, We Created him from before, from the toxic fire [15:27], and Named him as Marijaa, and Created his spouse from him and Named her as Marijat. He copulated with her and she gave birth to the Jaan.

ثم ولد الجان ولدا و سماه الجن، و منه تفرعت قبائل الجن، و منهم إبليس اللعين، و كان يولد الجان الذكر و الأنثى، و يولد الجن كذلك توأمين، فصاروا تسعين ألفا ذكرا و أنثى، و ازدادوا حتى بلغوا عدة الرمال

Then the Jaan begot a son and named him as Jinn, and from him branched out the tribes of the Jinn, and from them is Iblees^-la the Accursed. And it was so that the Jaan used to beget the males and the females, and the Jinn like that (beget) twins (both). So they became ninety thousand males and females, and they increased until they reached the number of the (grains of) sand. [34]

في عيون الاخبار في باب ما جاء عن الرضا عليه السلام من خبر الشامي وما سأل عنه أمير المؤمنين عليه السلام حديث طويل: وفيه سأله عن أسم أبى الجن، فقال: شومان وهو الذى خلق من مارج من نار

In (the book) Uyoon Al-Akhbar Al-Reza^-asws in the chapter of what has come from Al-Reza^-asws from the news of the Syrian and what he asked the Amir Al-Momineen^-asws in a lengthy Hadeeth, and in it he asked him^-asws about the name of the father of the Jinn.  He^-asws said: ‘Shumaan, and he is the one who was created: from smokeless fire [55:15].’[35]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الرَّازِيِّ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ قَالَ دَخَلْتُ عَلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) وَ بَيْنَ يَدَيْهِ تَمْرٌ بَرْنِيٌّ وَ هُوَ مُجِدٌّ فِي أَكْلِهِ يَأْكُلُهُ بِشَهْوَةٍ فَقَالَ لِي يَا سُلَيْمَانُ ادْنُ فَكُلْ قَالَ فَدَنَوْتُ مِنْهُ فَأَكَلْتُ مَعَهُ وَ أَنَا أَقُولُ لَهُ جُعِلْتُ فِدَاكَ إِنِّي أَرَاكَ تَأْكُلُ هَذَا التَّمْرَ بِشَهْوَةٍ فَقَالَ نَعَمْ إِنِّي لَأُحِبُّهُ

A number of our companions, from sahl Bin Ziyad, from Muhammad Bin Ismail Al Razy, from Suleyman Bin Ja’far Al Ja’fary who said,

‘I went over to Abu Al-Hassan Al-Reza^-asws and in front of him^-asws were Barny dates he^-asws was constant in eating it, eating it with desire. So he^-asws said to me: ‘O Suleyman! Approach and eat’. So, I approached him^-asws and ate with him^-asws, and I said to him^-asws, ‘May I be sacrificed for you^-asws! I see you^-asws eating this date with desire’. So he^-asws said: ‘Yes, I^-asws love it’.

قَالَ قُلْتُ وَ لِمَ ذَاكَ قَالَ لِأَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ تَمْرِيّاً وَ كَانَ عَلِيٌّ ( عليه السلام ) تَمْرِيّاً وَ كَانَ الْحَسَنُ ( عليه السلام ) تَمْرِيّاً وَ كَانَ أَبُو عَبْدِ اللَّهِ الْحُسَيْنُ ( عليه السلام ) تَمْرِيّاً وَ كَانَ زَيْنُ الْعَابِدِينَ ( عليه السلام ) تَمْرِيّاً وَ كَانَ أَبُو جَعْفَرٍ ( عليه السلام ) تَمْرِيّاً وَ كَانَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) تَمْرِيّاً وَ كَانَ أَبِي ( عليه السلام ) تَمْرِيّاً وَ أَنَا تَمْرِيٌّ وَ شِيعَتُنَا يُحِبُّونَ التَّمْرَ لِأَنَّهُمْ خُلِقُوا مِنْ طِينَتِنَا وَ أَعْدَاؤُنَا يَا سُلَيْمَانُ يُحِبُّونَ الْمُسْكِرَ لِأَنَّهُمْ خُلِقُوا مِنْ مَارِجٍ مِنْ نَارٍ

He (the narrator) said, ‘I said, ‘And why is that so?’ He^-asws said: ‘Because Rasool-Allah^-saww was a date-lover, and Ali^-asws was a date-lover, and Al-Hassan^-asws was a date-lover, and Abu Abdullah Al-Husayn^-asws was a date-lover, and Zayn Al-Abideen^-asws was a date-lover, and Abu Ja’far^-asws was a date-lover, and Abu Abdullah^-asws was a date-lover, and my^-asws father^-asws was a date-lover, and our^-asws Shias are loving the dates because they have been Created from our^-asws clay, and our^-asws enemies, O Sulayman, are loving the intoxicants because they have been Created from the: from smokeless fire [55:15]’.[36]

VERSE 17

رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ {17}

Lord of the two Easts and Lord of the two Wests [55:17]

ثم قال: و في رواية سيف بن عميرة، عن إسحاق بن عمار، عن أبي بصير، قال: سألت أبا عبد الله (عليه السلام) عن قول الله: رَبُّ الْمَشْرِقَيْنِ وَ رَبُّ الْمَغْرِبَيْنِ قال: «المشرقين: رسول الله (صلى الله عليه و آله)، و أمير المؤمنين (عليه السلام)، و المغربين: الحسن و الحسين (عليهما السلام)، [و في‏] أمثالهما تجري» فَبِأَيِّ آلاءِ رَبِّكُما تُكَذِّبانِ، قال: «برسول الله و أمير المؤمنين (عليهما السلام)».

Then said – and in the report of Sayf Bin Umeyr, from Is’haq Bin Amaar, from Abu Baseer who said,

‘I asked Abu Abdullah^-asws regarding the Words of Allah^-azwj: Lord of the two Easts and Lord of the two Wests [55:17], said: ‘The two Easts are Rasool-Allah^-saww, and Amir Al-Momineen^-asws, and the two Wests are Al-Hassan^-asws and Al-Husayn^-asws and in these two examples flows: So which of the Favours of your Lord will you two belie? [55:18] – Rasool-Allah^-saww and Amir Al-Momineen^-asws.’[37]

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

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

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

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

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

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

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

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

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

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

And as for His^-azwj Words: I swear by the Lord of the Easts and the Wests [70:40], so it has for it three hundred and sixty constellations, (the sun is) emerging from each constellation and setting in another. So, it does not return to it except from the following year in that particular day’.[38]

VERSES 19 – 22

مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ {19}

He Let loose the two seas to meet [55:19]

بَيْنَهُمَا بَرْزَخٌ لَا يَبْغِيَانِ {20}

Between them is a barrier which they do not violate [55:20]

يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ {22}

There come forth from them the pearls and the rubies [55:22]

ابن بابويه، قال: حدثني أبي (رضي الله عنه)، قال: حدثنا سعد بن عبد الله، عن القاسم بن محمد الأصبهاني، عن سليمان بن داود المنقري، عن يحيى بن سعيد القطان، قال: سمعت أبا عبد الله (عليه السلام) يقول في قوله عز و جل: مَرَجَ الْبَحْرَيْنِ يَلْتَقِيانِ بَيْنَهُما بَرْزَخٌ لا يَبْغِيانِ، قال: «علي و فاطمة (عليهما السلام) بحران من العلم عميقان، لا يبغي أحدهما على صاحبه، يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَ الْمَرْجانُ الحسن و الحسين (عليهما السلام)

Ibn Babuwayh said it has been narrated from his father, from Sa’d Bin Abdullah, from Al-Qasim Bin Muhammad Al-Asbahany, from Suleyman Bin Dawood Al-Munqary, from Yahya Bin sa’eed Al-Qataan who said,

‘I hear Abu Abdullah^-asws say regarding the Words of Mighty and Majestic: He Let loose the two seas to meet [55:19] Between them is a barrier which they do not violate [55:20], he^-asws said: ‘Ali^-asws and (Syeda) Fatima^-asws are two deep seas of knowledge. They do not cross over on to each other, There come forth from them the pearls and the rubies [55:22] – Al-Hassan^-asws and Al-Husayn^-asws.’[39]

و عنه: عن علي بن مخلد الدهان، عن أحمد بن سليمان، عن إسحاق بن إبراهيم الأعمش، عن كثير بن هشام، عن كهمس بن الحسن، عن أبي السليل، عن أبي ذر (رضي الله عنه)، في قوله عز و جل: مَرَجَ الْبَحْرَيْنِ يَلْتَقِيانِ، قال: علي و فاطمة (عليهما السلام)، يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَ الْمَرْجانُ الحسن و الحسين (عليهما السلام)

And from him, from Ali Bin Mukhald Al-Dahaan, from Ahmad Bin Suleyman, from Is’haq Bin Ibrahim Al-Amsh, from Kaseer Bin Hisham, from Khams Bin Al-Hasan, from Abu Al-Suleyl,

‘Abu Zarr^-ra, regarding the Words of Mighty and Majestic: He Let loose the two seas to meet [55:19], said: ‘Ali^-asws and (Syeda) Fatima^-asws. There come forth from them the pearls and the rubies [55:22] – Al-Hassan^-asws and Al-Husayn^-asws. Who has seen the like of those four – Ali^-asws and Fatima^-asws and Al-Hassan^-asws and Al-Husayn^-asws?

فمن رأى مثل هؤلاء الأربعة: علي و فاطمة و الحسن و الحسين (عليهم السلام)؟ لا يحبهم إلا مؤمن، و لا يبغضهم إلا كافر، فكونوا مؤمنين بحب أهل البيت، و لا تكونوا كفارا ببغضهم فتلقوا في النار

None will love them^-asws except a Momin, and none will hate them^-asws except a Kafir. So become Momineen by the love for the People^-asws of the Household^-asws, and do not become Kafirs by hating them^-asws for you will be cast into the Fire.’[40]

محمد بن العباس، قال: حدثنا محمد بن أحمد، عن محفوظ بن بشير، عن عمرو بن شمر، عن جابر الجعفي، عن أبي عبد الله (عليه السلام)، في قول الله عز و جل: مَرَجَ الْبَحْرَيْنِ يَلْتَقِيانِ، قال: «علي و فاطمة (عليهما السلام)

Muhammad Bin Al-Abbas, from Muhammad Bin Ahmad, from Mahfouz Bin Basheer, from Amro Bin Shimr, from Jabir Al-Ju’fy,

‘Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: He Let loose the two seas to meet [55:19], he^-asws said: ‘Ali^-asws and (Syeda) Fatima^-asws’.

بَيْنَهُما بَرْزَخٌ لا يَبْغِيانِ قال: «لا يبغي علي على فاطمة، و لا فاطمة تبغي على علي

Between them is a barrier which they do not violate [55:20], he^-asws said: ‘Neither does Ali^-asws do injustice against (Syeda) Fatima^-asws, nor does (Syeda) Fatima^-asws do injustice against Ali^-asws’.

In a lengthy Hadith:

ثُمَّ قَالَ لَهَا رَسُولُ اللَّهِ ص: وَ مَا سَاوَى اللَّهُ قَطُّ امْرَأَةً بِرَجُلٍ- إِلَّا مَا كَانَ مِنْ تَسْوِيَةِ اللَّهِ فَاطِمَةَ بِعَلِيٍّ ع وَ إِلْحَاقِهَا بِهِ وَ هِيَ امْرَأَةٌ تَفْضُلُ نِسَاءَ الْعَالَمِينَ، وَ كَذَلِكِ مَا كَانَ مِنَ الْحَسَنِ وَ الْحُسَيْنِ وَ إِلْحَاقِ اللَّهِ إِيَّاهُمَا بِالْأَفْضَلِينَ الْأَكْرَمِينَ- لَمَّا أَدْخَلَهُمْ فِي الْمُبَاهَلَةِ

(Imam Hassan Al-Askari^-asws said: ‘Then Rasool-Allah^-saww said to her: ‘And Allah^-azwj has not Equated a woman with a man at all, except what was from the Equalisation by Allah^-azwj of (Syeda) Fatima^-asws with Ali^-asws, and joining her^-asws with him^-asws. And she^-asws is the most superior of the women of the worlds. And similar to that is what was from Al-Hassan^-asws and Al-Husayn^-asws, and Allah^-azwj Joining them both^-asws with the superior ones, the prestigious ones for including them^-asws in the imprecation (Mubahila) an extract.^[41]

يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَ الْمَرْجانُ، قال: «الحسن و الحسين (عليهما السلام)

There come forth from them the pearls and the rubies [55:22], he^-asws said: ‘Al-Hassan^-asws and Al-Husayn^-asws’.[42]

عبد الله بن جعفر الحميري: عن جعفر بن محمد، عن أبيه، عن علي (عليهم السلام)، قال: يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَ الْمَرْجانُ، قال: «من ماء السماء و من ماء البحر، فإذا أمطرت فتحت الأصداف أفواهها في البحر، فيقع فيها من الماء المطر، فتخرج اللؤلؤ الصغيرة من القطرة الصغيرة، و اللؤلؤة الكبيرة من القطرة الكبيرة

Abdullah Bin Ja’far Al-Humeyri,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from Ali^-asws having said: ‘There come forth from them the pearls and the rubies [55:22], he^-asws said: ‘From water (vapour) of the sky and water of the sea. So, when it rains, the shells open their mouths in the sea, and there occurs in them from the water of the rain, and there come out the small pearls from the small drops, and the large pearls from the large drops’.[43]

VERSE 24

وَلَهُ الْجَوَارِ الْمُنْشَآتُ فِي الْبَحْرِ كَالْأَعْلَامِ {24}

And for Him are the facilities flowing in the sea, like the banners [55:24]

ابن بابويه: بإسناده، عن علي (عليه السلام)، في قوله تعالى: وَ لَهُ الْجَوارِ الْمُنْشَآتُ فِي الْبَحْرِ كَالْأَعْلامِ قال: السفن

Ibn Babuwayh, by his chain,

‘From Ali^-asws regarding the Words of the Exalted: And for Him are the facilities flowing in the sea, like the banners [55:24], he^-asws said: ‘The ships.’[44]

VERSES 26 & 27

كُلُّ مَنْ عَلَيْهَا فَانٍ {26}

Everyone upon it will perish [55:26]

وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ {27}

And there will remain the Face of your Lord, with the Majesty and the Honour [55:27]

علي بن إبراهيم، قال: حدثنا علي بن الحسين، عن أحمد بن عبد الله، عن أحمد بن محمد بن أبي نصر، عن هشام بن سالم، عن سعد بن طريف، عن أبي جعفر (عليه السلام)، قال: «نحن جلال الله و كرامته التي أكرم الله العباد بطاعتنا

Ali Bin Ibrahim, from Ali Bin Al-Husayn, from Ahmad Bin Abdullah, from Ahmad bin Muhammad Bin Abu Nasr, from Hisham Bin Saalim, from Sa’ad Bin Tareyf,

‘Abu Ja’far^-asws, having said: ‘We^-asws are the Majesty of Allah^-azwj, and His^-azwj Honour which He^-azwj has Honoured His^-azwj servants with being obedient to us^-asws’.[45]

و قال علي بن الحسين (عليهما السلام): «نحن الوجه الذي يؤتى الله منه

And Ali^-asws Bin Al-Husayn^-asws said: ‘We^-asws are the Face from which Allah^-azwj can be reached to.’[46]

وعنه: عن محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن محمد بن سنان، عن أبي سلام النحاس، عن بعض أصحابنا، عن أبي جعفر (عليه السلام)، قال: «نحن المثاني التي أعطاها الله نبينا محمدا (صلى الله عليه و آله)، و نحن وجه الله، نتقلب في الأرض بين أظهركم، و نحن عين الله في خلقه، و يده المبسوطة بالرحمة على عباده، عرفنا من عرفنا، و جهلنا من جهلنا و إمامة المتقين

And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Abu Salaam Al-Nahaas, from one of our companions,

Abu Ja’far^-asws said: ‘We^-asws are the double (المثاني) which Allah^-azwj has Given to our Prophet Muhammad^-saww, and we^-asws are the Face of Allah^-azwj, we^-asws have appeared in the earth among you, and we^-asws are the Eye of Allah^-azwj in His^-azwj creation, and His^-azwj Hand stretched out by Mercy to His^-azwj servants. The one who has recognized us^-asws, has recognized us^-asws, and one who is ignorant of us^-asws, is ignorant of us^-asws, and we^-asws are the Imams^-asws of the pious.’[47]

محمد بن يعقوب: عن محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن علي بن النعمان، عن سيف بن عميرة، عمن ذكره، عن الحارث بن المغيرة النصري، قال: سئل أبو عبد الله (عليه السلام) عن قول الله تبارك و تعالى: كُلُّ شَيْ‏ءٍ هالِكٌ إِلَّا وَجْهَهُ، فقال: «ما يقولون فيه؟» قلت: يقولون يهلك كل شي‏ء إلا وجه الله. فقال: «سبحان الله! لقد قالوا قولا عظيما، إنما عنى بذلك وجه الله الذي يؤتى منه

Muhammad Bin Yaqoub from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali bi Al-No’man, from Sayf bin Umeyra, from Al-Haris Bin Al-Mugeira Al-Nasry who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Blessed and Exalted: All things will perish except for His Face [28:88], said: ‘What are they saying about this?’ I said, ‘Everything will be destroyed except the Face of Allah^-azwj.’ He^-asws said: ‘Glory be to Allah^-azwj! They are speaking a grievous word, but rather, what is meant by that Face of Allah^-azwj, is the one^-asws he^-azwj can be accessed.[48]

في عيون الاخبار في باب ما جاء عن الرضا عليه السلام في التوحيد حديث طويل وفيه: فقلت: يابن رسول الله فما معنى الخبر الذى رووه أن ثواب لا اله الا الله النظر إلى وجه الله تعالى ؟

In (the book) Uyoon Al-Akhbaar Al-Reza^-asws in the chapter what has come from Al-Reza^-asws regarding the Divine Unity, there is a lengthy Hadeeth, and in it, it was said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww, what is the meaning of the news which has been reported for the Reward of “There is no god but Allah^-azwj,” the looking at the Face of Allah^-azwj?’

فقال عليه السلام: يا ابا الصلت من وصف الله عزوجل بوجه كالوجوه فقد كفر، ولكن وجه الله أنبياءه وحججة صلوات الله عليهم، الذين بهم يتوجه إلى الله عزوجل والى دينه ومعرفته، وقال الله عزوجل: ” كل من عليها فان * ويبقى وجه ربك ” وقال عزوجل:  كل شئ هالك الا وجهه

He^-asws said: ‘O Abu Salt, whoever characterizes Allah^-azwj Mighty and Majestic with a face like the faces has committed Kufr. But, the Face of Allah^-azwj are His^-azwj Prophets^-as and His^-azwj Divine Authorities by whom^-asws attention is paid to Allah^-azwj Mighty and Majestic and to His^-azwj Religion and His^-azwj recognition, and Allah^-azwj Mighty and Majestic Says: Everyone upon it will perish [55:26] And there will remain the Face of your Lord, with the Majesty and the Honour [55:27]. And the Mighty and Majestic Says: All things will perish except for His Face [28:88].

فالنظر إلى انبياء الله تعالى ورسله وحججه عليهم السلام في درجاتهم ثواب عظيم للمؤمنين يوم القيامة، وقد قال النبي صلى الله عليه وآله: من ابغض أهل بيتى وعترتي لم يرنى ولم أره يوم القيامة

So, the looking at the Prophets^-as of Allah^-azwj the Exalted and His^-azwj Rasools^-as and His^-azwj Divine Authorities in their ranks would a magnificent Reward for the momineen on the Day of Judgement. And the Prophet^-saww said: ‘Whosoever hates the People^-asws of my^-saww Household, and my^-saww Progeny^-asws, will never see me^-saww and I^-saww will never see him on the Day of Judgement.[49]

في كتاب الاحتجاج للطبرسي (ره) عن امير المؤمنين عليه السلام حديث طويل وفيه: واما قوله: ” كل شئ هالك الا وجهه ” فالمراد كل شئ هالك الا دينه لان من المحال ان يهلك الله كل شئ ويبقى الوجه

In the book Al-Ihtijaj Al-Tabarsy

‘Amir Al-Momineen^-asws, in a lengthy Hadeeth, and in it he^-asws said: ‘And as for His^-azwj Words: All things will perish except for His Face [28:88], what is meant by it that everything will perish except for His^-azwj Religion, because it is from the impossibilities that Allah^-azwj will Cause everything to perish and for His^-azwj Face to remain.

هو اجل واعظم من ذلك وانما يهلك من ليس منه، الا ترى انه قال ” كل من عليها فان  ويبقى وجه ربك ” ففصل بين خلقه ووجهه

He^-azwj is more Majestic and Greater than that He^-azwj would destroy one who is not from Him^-azwj. Have you not seen that He^-azwj has Said: Everyone upon it will perish [55:26] And there will remain the Face of your Lord, with the Majesty and the Honour [55:27]? He^-azwj Differentiated between His^-azwj creatures and His^-azwj Face.[50]

For more refer to the Ahadeeth under Chapter 28 Verse 88.

VERSE 29

يَسْأَلُهُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ {29}

Everyone in the skies and the earth asks Him. Every day He is in Splendour [55:29]

في اصول الكافي خطبة مروية عن امير المؤمنين عليه السلام وفيها: الحمد لله الذى لا يموت ولا تنقضي عجائبه، لانه كل يوم هو في شأن

In Usool Al-Kafi a sermon has been reported,

‘Amir Al-Momineen^-asws, and in it is: ‘Praise is for Allah^-azwj Who neither dies, nor do His^-azwj Wonders ever cease, because Every day He is in Splendour [55:29]’.[51]

الشيخ في (مجالسه) قال: أخبرنا جماعة، عن أبي المفضل، قال: حدثنا الفضل بن محمد بن المسيب أبو محمد الشعراني البيهقي بجرجان، قال: حدثنا هارون بن عمرو بن عبد العزيز بن محمد أبو موسى المجاشعي، قال: حدثني محمد بن جعفر بن محمد (عليهما السلام)، قال: حدثنا أبي أبو عبد الله (عليه السلام)، قال المجاشعي: و حدثنا الرضا علي بن موسى (عليه السلام)، عن أبيه موسى، عن أبيه أبي عبد الله جعفر بن محمد، عن آبائه، عن علي (عليهم السلام)، قال: «إن النبي (صلى الله عليه و آله) قال: قال الله تعالى: كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ، فإن من شأنه أن يغفر ذنبا، و يفرج كربا، و يرفع قوما و يضع آخرين

Al-Sheykh in his Majaalises said that it has been narrated from Abu Al-Mufazzal, from Al-Fazl Bin Muhammad Bin Al-Musayab Abu Muhammad Al-Sha’rani Al-Bayhaqi Bijarjan,, from Haroun Bin Amro Bin Abdul Aziz Bin Muhammad Abu Musa Al-Majashi,

‘Muhammad^-asws Bin Ja’far^-asws Bin Muhammad^-asws in a Hadeeth of Abu Abdullah^-asws. Al-Maj’ashy said that it has also been narrated from Al-Reza^-asws Bin Musa^-asws, from his^-asws father Musa^-asws, from his^-asws father Abu Abdullah^-asws Ja’far^-asws Bin Muhammad^-asws, from his^-asws forefathers^-asws, from Ali^-asws that Rasool-Allah^-saww said: ‘Allah^-azwj Said: Every day He is in Splendour [55:29]. From among His^-azwj Splendour is that He^-azwj Forgives the sins, and Rescues from distress, and Elevates a people and Abases another.’[52]

VERSE 31

سَنَفْرُغُ لَكُمْ أَيُّهَ الثَّقَلَانِ {31}

We shall soon Deal with you (with) the two weighty things! [55:31]

محمد بن العباس، قال: حدثنا الحسين بن أحمد، عن محمد بن عيسى، عن يونس، عن هارون ابن خارجة، عن يعقوب بن شعيب، عن أبي عبد الله (عليه السلام)، في قوله عز و جل: سَنَفْرُغُ لَكُمْ أَيُّهَ الثَّقَلانِ، قال: «الثقلان: نحن و القرآن

Muhammad Bin Al-Abbas said that it has been narrated from Al-Husayn Bin Ahmad, from Muhammad Bin Isa, from Yunus, from Haroun Ibn Jariya, from Yaqoub Bin Shuaib,

‘Abu Abdullah^-asws regarding the Words of the Mighty and Majestic: We shall soon Deal with you (with) the two weighty things! [55:31], he^-asws said: ‘The two weighty things – Us^-asws and the Quran.’[53]

علي بن إبراهيم، قوله تعالى: سَنَفْرُغُ لَكُمْ أَيُّهَ الثَّقَلانِ، قال: قال: «نحن و كتاب الله، و الدليل على ذلك قول رسول الله (صلى الله عليه و آله): إني تارك فيكم الثقلين، كتاب الله و عترتي أهل بيتي

Ali Bin Ibrahim –

Regarding the Words of the Exalted: We shall soon Deal with you (with) the two weighty things! [55:31], he^-asws said: ‘Us^-asws and the Book of Allah^-azwj. And the evidence for that are the words of Rasool-Allah^-saww: ‘I^-saww am leaving among you the two weighty things, Book of Allah^-azwj and my^-saww Family, the People^-asws of my^-saww Household’.[54]

الديلمي، و أبو الحسن محمد بن شاذان، عن زيد بن ثابت، قال: قال رسول الله (صلى الله عليه و آله): «إني تارك فيكم الثقلين: كتاب الله، و علي بن أبي طالب، و علي أفضل لكم من كتاب الله، لأنه مترجم لكم عن كتاب الله

Al-Daylami, and Abu Al-Hassan Muhammad Bin Shazaan, from Zayd Bin Thabit who said that:

‘The Rasool Allah^-saww said: ‘I^-saww am leaving behind among you two weighty things (الثقلين) – the Book of Allah^-azwj and Ali^-asws Bin Abu Talib^-asws. And, Ali^-asws is higher for you than the Book of Allah, because he^-asws is an explainer for you about the Book of Allah^-azwj‘.[55]

VERSE 33

يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانْفُذُوا ۚ لَا تَنْفُذُونَ إِلَّا بِسُلْطَانٍ {33}

O communities of the Jinn and the humans! If you are able to pass beyond the diameter of the skies and the earth, then pass. You will not be passing through except with authorisation [55:33]

علي بن إبراهيم، قال: حدثني أبي، عن محمد بن أبي عمير، عن منصور بن يونس، عن عمرو ابن أبي شيبة، عن أبي جعفر (عليه السلام)، قال: سمعته يقول ابتداء منه: «إن لله إذا بدا له أن يبين خلقه و يجمعهم لما لا بد منه، أمر مناديا ينادي، فيجتمع الإنس و الجن في أسرع من طرفة عين، ثم أذن لسماء الدنيا فتنزل، و كان من وراء الناس، و أذن للسماء الثانية فتنزل، و هي ضعف التي تليها

Ali Bin Ibrahim said that it has been narrated from Muhammad Bin Abu Umeyr, from Mansoor Bin Yunus, from Amro Ibn Abu Shayba,

He (the narrator) said, ‘I heard Abu Ja’far^-asws say initiating from him^-asws: ‘When Allah^-azwj Wants to Prove to His^-azwj creation, will gather them, this is what they cannot avoid. The Caller will be Ordered to call out. The Humans and the Jinn will gather in the blink of an eye, then Permission will be Given for the sky of the world to descend, and it will be at the back of the people, and Permission will be Given to the second sky to descend, and it will be weak in its descent.

فإذا رآها أهل السماء الدنيا، قالوا: جاء ربنا. قالوا:  [لا] و هو آت،- يعني أمره- حتى تنزل كل سماء، [تكون‏] واحدة [منها] من وراء الاخرى، و هي ضعف التي تليها، ثم يأتي أمر الله في ظلل من الغمام و الملائكة و قضي الأمر و إلى الله ترجع الأمور

When the inhabitants of the sky of the world will see that, they will say, ‘Our Lord^-azwj is coming.’ The Caller will Say: ‘No! It is still coming’ – meaning His^-azwj Command – until the whole of the sky descends, becoming one with the other, and it will be weak in its descent. Then the Command of Allah^-azwj will Come in the darkness from the clouds, and the Angels and the fulfilment of the Command, and to Allah^-azwj return all affairs (Commands).

ثم يأمر الله مناديا ينادي: يا مَعْشَرَ الْجِنِّ وَ الْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطارِ السَّماواتِ وَ الْأَرْضِ فَانْفُذُوا لا تَنْفُذُونَ إِلَّا بِسُلْطانٍ

Then Allah^-azwj will Command the Caller to call out: O communities of the Jinn and the humans! If you are able to pass beyond the diameter of the skies and the earth, then pass. You will not be passing through except with Authorisation [55:33].

قال: و بكى (عليه السلام) حتى إذا سكت، قلت: جعلني الله فداك، يا أبا جعفر، و أين رسول الله (صلى الله عليه و آله) و أمير المؤمنين (عليه السلام) و شيعته؟

He (the narrator) said, ‘And he^-asws wept, until when he^-asws was calm, I said, ‘May Allah^-azwj Make me to be your^-asws sacrifice, O Abu Ja’far^-asws, and where will be Rasool-Allah^-saww and the Amir Al-Momineen^-asws and their^-asws Shias?’

فقال أبو جعفر (عليه السلام): «رسول الله (صلى الله عليه و آله) و علي (عليه السلام) و شيعته، على كثبان من المسك الأذفر، على منابر من نور، يحزن الناس و لا يحزنون، و يفزع الناس و لا يفزعون

Abu Ja’far^-asws said: ‘The Rasool-Allah^-saww and Ali^-asws and their^-asws Shias would be on the dunes of musk and saffron, on pulpits of Light. The people will grieve and they (shias) will not, and the people will panic and they (Shias) will not.’

ثم تلا هذه الآية مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِنْها وَ هُمْ مِنْ فَزَعٍ يَوْمَئِذٍ آمِنُونَ. «فالحسنة: ولاية علي (عليه السلام)

Then he^-asws recited this Verse: One who comes with the good deed, for him would be better than it, and they would be secure from the panic of that Day [27:89]. As for this “good deed”, it is the Wilayah of Ali^-asws.’

ثم قال: لا يَحْزُنُهُمُ الْفَزَعُ الْأَكْبَرُ وَ تَتَلَقَّاهُمُ الْمَلائِكَةُ هذا يَوْمُكُمُ الَّذِي كُنْتُمْ تُوعَدُونَ. قوله تعالى: بِسُلْطانٍ أي بحجة

Then he^-asws said: The great terror shall not grieve them, and the Angels would meet them: ‘This is your Day which you were Promised’ [21:103]. The Word of the Exalted: Authorisation [55:33], it means, with the Divine Authority^-asws.[56]

روى مسعدة بن صدقة عن كليب قال: كنا عند أبى عبد الله عليه السلام فانشأ يحدثنا فقال: إذا كان يوم القيامة جمع الله العباد في صعيد واحد وذلك انه يوحى إلى السماء الدنيا ان اهبطي بمن فيك، فتحبط أهل السماء الدنيا بمثلى من في الارض من الجن والانس والملائكة، فلا يزالون كذلك حتى يهبط أهل سبع سماوات فتصير الجن والانس في سبع سرادقات من الملائكة

It has been reported from Mas’ada Bin Sadaqa from Kuleyb who said,

‘I was with Abu Abdullah^-asws when he^-asws narrated to us: ‘When it will be the Day of Judgement, Allah^-azwj will Gather the servants in one instant, and that He^-azwj will Reveal unto the sky of the world to get down, and the inhabitants of the sky of the world will be similar to the inhabitants of the world from the Jinn and the humans and the Angels. That will not cease until the inhabitants of the seven skies get down. The Jinn and the Humans will be with the seven levels of the Angels.

فينادى مناد: ” يا معشر الجن والانس ان استطعتم ” الاية فينظرون فإذا قد احاط بهم سبعة أطواق من الملائكة

Then a Caller will Call out: O communities of the Jinn and the humans! If you are able to pass [55:33] – the Verse. So they will be looking at the seven levels of Angels that would have surrounded them.’[57]

VERSE 35

يُرْسَلُ عَلَيْكُمَا شُوَاظٌ مِنْ نَارٍ وَنُحَاسٌ فَلَا تَنْتَصِرَانِ {35}

Flames of fire and smoke would be Sent upon you two, and you will not (be able to) help each other [55:35]  

في كتاب الاحتجاج للطبرسي رحمه الله باسناده إلى الامام محمد بن على الباقر عليه السلام عن النبي صلى الله عليه وآله حديث طويل وفيه خطبة الغدير وفيها يقول صلى الله عليه وآله: معاشر الناس انى ادعها امامة ووراثة في عقبى إلى يوم القيامة، وقد بلغت ما أمرت بتبليغه حجة على كل حاضر وغايب، وعلى كل أحد من شهد أو لم يشهد، ولد أو لم يولد فليبلغ الحاضر الغائب، والوالد الولد إلى يوم القيامة

In the book Al-Ihtijaj Al-Tabarsy by his chain to the

Imam Muhammad^-asws Bin Ali^-asws, Al-Baqir^-asws from the Prophet^-saww, a lengthy Hadeeth, and in it is the sermon of Ghadeer, he^-saww said: ‘Group of people! I^-saww have fulfilled the Imamate and the inheritance in front of you, up to the Day of Judgement, and have communicated what I^-saww have been Commanded to by this communication as a proof on everyone present and absent, and on everyone whether he has witnessed it nor not, the born and the unborn, the present and the absent, the parent and the child should communicate it to those present and the absent, and the father and the son, to the Day of Judgement.

وسيجعلونها ملكا واغتصابا، ألا لعن الله الغاصبين والمغتصبين، وعندها ” سنفرغ لكم ايها الثقلان * فيرسل عليكما شواظ من نار ونحاس فلا تنتصران

And those who make it to be a kingdom and usurp it, then the Curse of Allah^-azwj is on the usurpers and the prejudicial one, and due to it: We shall soon Deal with you (with) the two weighty things! [55:31] Flames of fire and smoke would be Sent upon you two, and you will not (be able to) help each other [55:35]’’.[58]

الْمُعْجِزَاتُ وَ الرَّوْضَةُ وَ دَلَائِلُ ابْنِ عُقْدَةَ أَبُو إِسْحَاقَ السَّبِيعِيُّ وَ الْحَارِثُ الْأَعْوَرُ رَأَيْنَا شَيْخاً بَاكِياً وَ هُوَ يَقُولُ أَشْرَفْتُ عَلَى الْمِائَةِ وَ مَا رَأَيْتُ الْعَدْلَ إِلَّا سَاعَةً فَسُئِلَ عَنْ ذَلِكَ فَقَالَ أَنَا هَجَرٌ الْحِمْيَرِيُّ وَ كُنْتُ يَهُودِيّاً أَبْتَاعُ الطَّعَامَ قَدِمْتُ يَوْماً نَحْوَ الْكُوفَةِ فَلَمَّا صِرْتُ بِالْقُبَّةِ بِالْمَسْجِدِ فَقَدْتُ حَمِيرِي فَدَخَلْتُ الْكُوفَةَ عَلَى الْأَشْتَرِ فَوَجَّهَنِي إِلَى أَمِيرِ الْمُؤْمِنِينَ ع

(The books) ‘Al Mojizaat’, and ‘Al Rowza’, and ‘Dalail’ of Ibn Uqdah – Abu Is’haq Al Sabie, and Al Haris Al Awr,

‘We saw an old man crying and he was saying, ‘I was overlooking upon one hundred and I did not see the justice except for a moment’. He was asked about that. He said, ‘I am Hajar Al-Himeyri and I used to be a Jew selling the food. One day I arrived around Al-Kufa. When I came to be by the dome of the Masjid, I lost my donkey. I entered Al-Kufa to Al-Ashtar and he diverted me to Amir Al-Momineen^-asws.

فَلَمَّا رَآنِي قَالَ يَا أَخَا الْيَهُودِ إِنَّ عِنْدَنَا عِلْمَ الْبَلَايَا وَ الْمَنَايَا مَا كَانَ أَوْ يَكُونُ أُخْبِرُكَ أَمْ تُخْبِرُنِي بِمَا ذَا جِئْتَ فَقُلْتُ بَلْ تُخْبِرُنِي فَقَالَ اخْتَلَسَتِ الْجِنُّ مَالَكَ فِي الْقُبَّةِ فَمَا تَشَاءُ قُلْتُ إِنْ تَفَضَّلْتَ عَلَيَّ آمَنْتُ بِكَ

When he^-asws saw me he^-asws said: ‘O brother Jew! With us^-asws there is knowledge of the afflictions and deaths, what has happened or will be happening. Shall I^-asws inform you or will you inform me^-asws with what you have come for?’ I said, ‘But, you^-asws inform me’. He^-asws said: ‘You were stolen from by the Jinn. Your wealth is in the dome, so what is your desire’. I said, ‘If you^-asws could assist me, I shall believe in you^-asws’.

فَانْطَلَقَ مَعِي حَتَّى إِذَا أَتَى الْقُبَّةَ صَلَّى‏ رَكْعَتَيْنِ وَ دَعَا بِدُعَاءٍ وَ قَرَأَ يُرْسَلُ عَلَيْكُما شُواظٌ مِنْ نارٍ وَ نُحاسٌ فَلا تَنْتَصِرانِ‏ الْآيَةَ ثُمَّ قَالَ يَا عُبَيْدَ اللَّهِ مَا هَذَا الْعَبَثُ وَ اللَّهِ مَا عَلَى هَذَا بَايَعْتُمُونِي وَ عَاهَدْتُمُونِي يَا مَعْشَرَ الْجِنِّ

He^-asws went with me until when he^-asws came to the dome, he^-asws prayed two Cycles Salat and supplicated with a supplication, and recited: Flames of fire and smoke would be Sent upon you two, and you will not (be able to) help each other [55:35] – the Verse. Then he^-asws said: ‘O Ubeydullah! What is this tampering? By Allah^-azwj! It was not upon this that you had pledged allegiance to me^-asws and covenanted with me^-asws, O community of Jinn!’

فَرَأَيْتُ مَالِي يُخْرَجُ مِنَ الْقُبَّةِ فَقُلْتُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ أَشْهَدُ أَنَّ عَلِيّاً وَلِيُّ اللَّهِ ثُمَّ إِنِّي لَمَّا قَدِمْتُ الْآنَ وَجَدْتُهُ مَقْتُولًا

I saw my wealth (donkey) come from the dome. I said, ‘I testify there is no god except Allah^-azwj, and I testify that Muhammad^-saww is Rasool-Allah^-saww, and I testify that Ali^-asws is Guardian of Allah^-azwj’. Then, when I have arrived here, I found him^-asws to have been killed’’.^[59]

VERSE 37

فَإِذَا انْشَقَّتِ السَّمَاءُ فَكَانَتْ وَرْدَةً كَالدِّهَانِ {37}

So, when the sky splits, then it would become rosy like the red hide [55:37]

أحمد بن محمد بن خالد البرقي: عن أبيه، عن سعدان بن مسلم، عن أبي بصير، عن أبي عبد الله (عليه السلام)، قال: «إذا كان يوم القيامة يدعى رسول الله (صلى الله عليه و آله) فيكسى حلة وردية». فقلت: جعلت فداك، و ردية؟

Ahmad Bin Muhammad Bin Khalid Al-Barqy, from his father, from Sa’dan Bin Muslim, from Abu Baseer,

‘Abu Abdullah^-asws said: ‘When it will be the Day of Judgement, Rasool-Allah^-saww will be Called. He^-saww will be wearing a rosy garment.’ I said, ‘May I be your sacrifice, rosy?’

قال: «نعم، أما سمعت قول الله عز و جل: فَإِذَا انْشَقَّتِ السَّماءُ فَكانَتْ وَرْدَةً كَالدِّهانِ، ثم يدعى [علي فيقوم على يمين رسول الله

He^-asws said: ‘Yes. Have you not heard the Words of Allah^-azwj Mighty and Majestic: So when the sky splits, then it would become rosy like the red hide [55:37]? Then Ali^-asws will be Called. He^-asws will stand on the right of Rasool-Allah^-saww.

ثم يدعى‏] من شاء الله فيقومون على يمين علي، ثم يدعى شيعتنا فيقومون على يمين من شاء الله

Then Allah^-azwj will Call whosoever that He^-azwj so Desires to. They will all stand on the right of Ali^-asws. Then our^-asws Shias will be Called. They will all stand on the right of whosoever that Allah^-azwj so Desires.’

ثم قال: «يا أبا محمد، أين ترى ينطلق بنا»؟ قال: قلت إلى الجنة. قال: «ما شاء الله

Then he^-asws said: ‘O Abu Muhammad! Where do you see yourself going with us^-asws?’ I said, ‘To Paradise.’ He^-asws said: ‘ما شاء الله’ ‘Whatever Allah^-azwj so Desires.’[60]

VERSE 39

فَيَوْمَئِذٍ لَا يُسْأَلُ عَنْ ذَنْبِهِ إِنْسٌ وَلَا جَانٌّ {39}

So, on that Day, neither a human being nor Jinn would be Questioned about his sin [55:39]

The altered Verse

ابن بابويه في (بشارات الشيعة)، قال: حدثنا محمد بن علي ماجيلويه (رحمه الله)، قال: حدثنا محمد بن يحيى، عن حنظلة، عن ميسرة، قال: سمعت أبا الحسن الرضا (عليه السلام) يقول: «لا يرى منكم في النار اثنان، لا و الله و لا واحد». قال: قلت: فأين ذا من كتاب الله؟ فأمسك عني سنة

Ibn Babuwayh in Bashaarat Al-Shia, said that it has been narrated from Muhammad Bin Ali Majaylawiya^ar, from Muhammad Bin Yahya, from Hanzala, from Maysara who said,

‘I heard Abu Al-Hassan Al-Reza^-asws: ‘I do not see two of you (Shias) in the Fire, no by Allah^-azwj, not even one.’ I said, ‘Where is that, from the Book of Allah^-azwj?’ But, he^-asws withheld from me for a year.

قال: فإني معه ذات يوم في الطواف، إذ قال: «يا ميسرة، أذن لي في جوابك عن مسألتك كذا

He (the narrator) said, ‘One day I was with him^-asws during the Tawaaf (of the Kabah), when he^-asws said: ‘O Maysara! Allow me^-asws in answering you about your question like that’.

قال: قلت: فأين هو من القرآن؟ قال: «في سورة الرحمن و هو قول الله عز و جل: (فيومئذ لا يسئل عن ذنبه منكم إنس و لا جان)

He (the narrator) said, ‘I said, ‘So where is it from the Quran?’ He^-asws said: ‘In Surah Al Rahman, and these are the Words of Allah^-azwj, Mighty and Majestic: So on that Day, neither a human being nor Jinn from you (Shias) would be Questioned about his sin [55:39]’.

فقلت له: ليس فيها (منكم)؟ قال: «إن أول من غيرها ابن أروى، و ذلك أنها حجة عليه و على أصحابه، و لو لم يكن فيها (منكم) لسقط عقاب الله عز و جل عن خلقه، إذا لم يسئل عن ذنبه إنس و لا جان، فلمن يعاقب الله إذن يوم القيامة»؟

So, I said to him^-asws, ‘There isn’t in it ‘from you’?’ He^-asws said: ‘The first one who altered it was Ibn Arwa[61], and that it is a proof against him and against his companions; and if (the words) ‘from you’ do not happen to be in it, the Punishment of Allah^-azwj Mighty and Majestic would be Dropped from His^-azwj creatures, when neither a human being nor a Jinn would be Questioned about his sin. Then whom would Allah^-azwj Punish on the Day of Judgment?’’[62]

في مجمع البيان وروى عن الرضا عليه السلام انه قال: ” فيومئذ لا يسئل منكم عن ذنبه انس ولا جان ” ان من اعتقد الحق ثم اذنب ولم يتب في الدنيا عذب عليه في البرزخ ويخرج يوم القيامة، وليس له ذنب يسأل عنه

In Majma Ul Bayaan,

It has been reported from Al-Reza^-asws having said: ‘So on that Day, neither a human being nor Jinn from you (Shias) would be Questioned about his sin [55:39]. The one who believes in the truth, then sins, and does not repent in the world, will have punishment during the purgatory and will come out on the Day of Judgement, and there will be no sins upon him which he will be Questioned about.’[63]

VERSE 41

يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ فَيُؤْخَذُ بِالنَّوَاصِي وَالْأَقْدَامِ {41}

The criminals would be recognised by their marks, so they shall be seized by the forelocks and the feet [55:41]

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

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

‘Abu Ja’far^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws that: ‘The Prophet^-saww said to Ali^-asws: ‘O Ali^-asws! ‘الْمُجْرِمُونَ’ And the criminals, they are the deniers of your^-asws Wilayah’’.[64]

محمد بن إبراهيم النعماني، قال: أخبرنا علي بن أحمد، قال: أخبرنا عبيد الله بن موسى، عن أحمد بن محمد بن خالد، عن أبيه، عن محمد بن سليمان الديلمي، عن أبي بصير، عن أبي عبد الله (عليه السلام)، في قوله تعالى: يُعْرَفُ الْمُجْرِمُونَ بِسِيماهُمْ، قال: «الله يعرفهم، و لكن أنزلت في القائم يعرفهم بسيماهم فبخبطهم بالسيف هو و أصحابه خبطا

Muhammad Bin Ibrahim Al-No’many, from Ali Bin Ahmad, from Ubeydullah Bin Musa, from Ahmad Bin Muhammad Bin Khalid, from his father, from Muhammad Bin Suleyman Al-Dulaymi, from Abu Baseer,

‘Abu Abdullah^-asws regarding the Words of the Exalted: ‘الْمُجْرِمُونَ’ The criminals would be recognised by their marks [55:41], he^-asws said: ‘Allah^-azwj (already) Recognises them, but it was Revealed regarding Al-Qaim^-asws so he^-asws would recognise them by their marks. He^-asws would thus mark them by the sword, he^-asws himself^-asws as well as his^-asws companions’.[65]

حدثنا ابراهيم بن هاشم عن ابى سليمان الديلمى عن معاوية الدهنى عن ابى عبد الله عليه السلام في قول الله عزوجل يعرف المجرمون بسيماهم فيؤخذ بالنواصى والاقدام فقال يا معاوية ما يقولون في هذا

Muhammad Bin Hassan Al-Saffar, from Ibrahim Bin Hashim, from Muhammad Bin Suleyman Al-Daylami, from his father Suleyman, from Muawiya Al-Dahny, who has said:

Abu Abdullah^-asws, regarding the Words of Allah^-azwj, Blessed and Exalted: The criminals would be recognised by their marks, so they shall be seized by the forelocks and the feet [55:41], he^-asws said: ‘O Muawiya! what are they (people) saying about this?’

قال قلت يزعمون ان الله تبارك وتعالى يعرف المجرمون بسيماهم يوم القيمة فيأمر بهم فيؤخذ بنواصيهم واقدامهم ويلقون في النار

I said, ‘They claim that Allah^-azwj Blessed and Exalted will Recognise the criminals by their marks on the Day of Judgement. He^-azwj will Order them to be seized by their forelocks and their feet, to be flung into the Fire.’

قال فقال لى و كيف يحتاج الجبار تبارك وتعالى إلى معرفة خلق انشأهم وهو خلقهم

He (the narrator) said, ‘He^-asws said to me: ‘And how does the need arise for Allah^-azwj, the Compeller, the Blessed and Exalted to Recognise the creation that He^-azwj Himself^-azwj Created?’

قال فقلت فما ذاك جعلت فداك قال ذلك اوقد قام قائمنا اعطاء الله السيما فيأمر بالكافر فيوخذ بنواصيهم و اقدامهم ثم يخبط بالسيف خبطا

I said, ‘May I be sacrificed for you^-asws, and what is that (then)?’ He^-asws said: ‘That is when Al-Qaim^-asws rises, Allah^-azwj will Give him^-asws the Sign. He^-asws will order the Kafirs to be seized by their forelocks and their feet, then he^-asws will mark them by the sword.’[66]

VERSES 43 & 44

هَٰذِهِ جَهَنَّمُ الَّتِي يُكَذِّبُ بِهَا الْمُجْرِمُونَ {43}

This here is Hell which the criminals belied upon [55:43]

يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ {44}

They will circle between it and the spring of scalding water [55:44]

الطبرسي: و قرأ أبو عبد الله (عليه السلام): «هذه جهنم التي كنتما بها تكذبان تصليانها لا تموتان و لا تحييان

Al-Tabarsi –

‘And Abu Abdullah^-asws recited: ‘This here is Hell which the two of you were belied upon. Both of you would be arriving to it, neither dying nor living (therein) [55:43]’.[67]

عبد الله بن جعفر الحميري، عن محمد بن عيسى، قال: حدثني إبراهيم بن عبد الحميد في سنة ثمان و تسعين و مائة في المسجد الحرام، قال: دخلت على أبي عبد الله (عليه السلام)، فأخرج إلي مصحفا، فتصفحت، فوقع بصري على موضع منه، فإذا فيه مكتوب: (هذه جهنم التي كنتما بها تكذبان فاصليا فيها لا تموتان و لا تحييان) يعني الأولين

Abdullah Bin Ja’far Al-Humeyri, from Muhammad Bin Isa, from Ibrahim Abdul Hameed in the year one hundred and ninety eight in Al-Masjid Al-Haram.

He (the narrator) said, ‘I came up to Abu Abdullah^-asws, and he^-asws brought out a Parchment (Quran) to me. He^-asws browsed through it and my sight fell upon a place from it, and it was written there ‘This here is Hell which the two of you were belied upon. Both of you would be arriving to it, neither dying nor living (therein) [55:43]’ – Meaning the first two (Abu Bakr and Umar)’.[68]

ابن بابويه، قال: حدثنا أحمد بن زياد بن جعفر الهمداني، قال: حدثنا علي بن إبراهيم، عن أبيه إبراهيم بن هاشم، عن عبد السلام بن صالح الهروي، عن الرضا (عليه السلام)، قال: قلت له: يا بن رسول الله، فأخبرني عن الجنة و النار، أ هما اليوم مخلوقتان؟ فقال: «نعم، و إن رسول الله (صلى الله عليه و آله) قد دخل الجنة و رأى النار، لما عرج به إلى السماء

Ibn Babuwayh said that it has been narrated from Ahmad Bin Ziyad Bin Ja’far Al-Hamdany, from Ali Bin Ibrahim, from his father Ibrahim Bin Hashim, from Abdul Salaam Bin Saleh Al-Harwy,

‘Al-Reza^-asws replied, when I said to him^-asws, ‘O son^-asws of the Rasool-Allah^-saww! Inform me about the Paradise and the Fire, do they both exist as created entities today?’ He^-asws said: ‘Yes, and Rasool-Allah^-saww entered the Paradise and saw the Fire, when he^-saww ascended to the sky.’

قال: فقلت له: إن قوما يقولون: إنهما اليوم مقدرتان غير مخلوقتين؟ فقال (عليه السلام): «لا هم منا و لا نحن منهم

I said to him, ‘The people are saying, ‘They both exist potentially today, (but) are not creations in actuality?’ He^-asws said: ‘They are not from us^-asws and we^-asws are not from them.

من أنكر خلق الجنة و النار فقد كذب رسول الله و كذبنا، و ليس من ولايتنا على شي‏ء، و يخلد في نار جهنم، قال الله تعالى هذِهِ جَهَنَّمُ الَّتِي يُكَذِّبُ بِهَا الْمُجْرِمُونَ يَطُوفُونَ بَيْنَها وَ بَيْنَ حَمِيمٍ آنٍ

The one who denies the creation of the Paradise and the Fire has belied Rasool-Allah^-saww and belied us^-asws, and there is nothing from our^-asws Wilayah with him, and he will abide eternally in the Fire of Hell. Allah^-azwj Says: This here is Hell which the criminals belied upon [55:43] They will circle between it and the spring of scalding water [55:44].

و قد قال النبي (صلى الله عليه و آله): لما عرج بي إلى السماء أخذ بيدي جبرئيل (عليه السلام) فأدخلني الجنة، فناولني من رطبها فأكلته، فتحول ذلك نطفة فى صلبي، فلما هبطت إلى الأرض واقعت خديجة فحملت بفاطمة، ففاطمة حوراء إنسية، فكلما اشتقت إلى رائحة الجنة تشممت رائحة ابنتي فاطمة

The Prophet^-saww said: ‘When I^-saww ascended to the sky, Jibraeel^-as took me^-saww by the hand, and entered me^-saww into the Paradise, and I^-saww ate therein from the date fruit. That remained within me^-saww. When I^-saww got down to the earth, I^-saww narrated this event to (Syeda) Khadija^-asws, and she^-asws was blessed with (Syeda) Fatima^-asws. (Syeda) Fatima^-asws is the Hourie of the humans. Every time that I^-saww miss the aroma of the Paradise, I^-saww sniff the aroma of my^-saww daughter Fatima^-asws.’[69]

VERSES 46 – 52

وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ {46}

And for the one who fears to stand before his Lord are two Gardens [55:46]

كتاب (الجنة و النار): أبو جعفر أحمد بن محمد بن عيسى، عن عوف بن عبد الله، عن جابر بن يزيد الجعفي، عن أبي جعفر (عليه السلام)، قال: «إن الجنان أربع، و ذلك قول الله عز و جل: وَ لِمَنْ خافَ مَقامَ رَبِّهِ جَنَّتانِ، و هو أن الرجل يهجم على شهوة من شهوات الدنيا و هي معصية، فيذكر مقام ربه، فيدعها من مخافته، فهذه الآية فيه، فهاتان جنتان للمؤمنين و السابقين

In the book Jannat Wa Al-Naar – Abu Ja’far Ahmad Bin Muhammad Bin Isa, from Auf Bin Abdullah, from Jabir Bin Yazid Al-Ju’fy,

‘Abu Ja’far^-asws said: ‘The Gardens are four, and these are the Words of Allah^-azwj Mighty and Majestic: And for the one who fears to stand before his Lord are two Gardens [55:46]; and he is the man who attacks his lust, from the lusts of the world and these are the sins, which serve as a reminder that he will have to stand before his Lord^-azwj. This is the verse in which two Gardens have been Given to the Momineen and the foremost ones.’

و أما قوله: وَ مِنْ دُونِهِما جَنَّتانِ، يقول: من دونهما في الفضل، و ليس من دونهما في القرب، و هما لأصحاب اليمين، و هي جنة النعيم و جنة المأوى، و في هذه الجنان الأربع فواكه في الكثرة كورق الشجر و النجوم

And as for His^-azwj Words: And besides these two are two (other) Gardens [55:62] he^-asws said: ‘Besides these are two (more) regarding status, and not regarding proximity. These are the companions of the right hand, and this is the Garden of Bounties and the Garden of Shelter, and in these two Gardens are fruits found in abundance like the leaves of the tree and the stars.

و على هذه الجنان الأربع حائط محيط بها، طوله مسيرة خمس مائة عام، لبنة من فضة، و لبنة من ذهب، و لبنة من در، و لبنة من ياقوت، و ملاطه المسك و الزعفران، و شرفه نور يتلألأ، يرى الرجل وجهه في الحائط، و في الحائط ثمانية أبواب، على كل باب مصراعان، عرضهما كحضر الفرس الجواد سنة

And on these two Gardens are four walls surrounding it, the length of which is the travel of five hundred years, made of bricks of silver, and bricks of gold, and bricks of precious stones, and bricks of sapphire, with mortar of musk and saffron, with light radiating from it. A man can see his face in the wall, and in these walls are eight entrances, on each entrance has two gates, taking the racing horse a year to reach it.’[70]

ذَوَاتَا أَفْنَانٍ {48}

Having two branches [55:48]

فِيهِمَا عَيْنَانِ تَجْرِيَانِ {50}

In both of them are two flowing springs [55:50]

فِيهِمَا مِن كُلِّ فَاكِهَةٍ زَوْجَانِ {52}

In both of them are pairs of every fruit [55:52]

VERSE 54 – 58

مُتَّكِئِينَ عَلَىٰ فُرُشٍ بَطَائِنُهَا مِنْ إِسْتَبْرَقٍ ۚ وَجَنَى الْجَنَّتَيْنِ دَانٍ {54}

Reclining upon beds, the inner coverings being of silk brocade; and the fruits of the two Gardens will stoop (towards them) [55:54]

فِيهِنَّ قَاصِرَاتُ الطَّرْفِ لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ {56}

In these would be ones of modest gaze, neither having been touched by a human before them nor Jinn [55:56]

كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ {58}

As if they were the rubies and the coral [55:58]

كتاب (صفة الجنة و النار): عن أبي جعفر أحمد بن محمد بن عيسى، قال: حدثني سعيد بن جناح، عن عوف بن عبد الله الأزدي، عن أبي عبد الله (عليه السلام)- في حديث طويل- قال: : «أن الحور العين خلقهن الله في الجنة مع شجرها، و حبسهن على أزواجهن في الدنيا، على كل واحدة منهن سبعون حلة، يرى بياض سوقهن من وراء الحلل السبعين، كما يرى الشراب الأحمر في الزجاجة البيضاء، و السلك الأبيض في الياقوتة الحمراء

In the book Sifat Al-Jannat Wa Al-Naar – From Abu Ja’far Ahmad Bin Muhammad Bin Isa, from Saeed Bin Junah, from Awf Bin Abdullah Al-Azdy,

‘From Abu Abdullah^-asws – in a lengthy Hadeeth – said: ‘The Maiden Houries, Allah^-azwj Created them in the Paradise along with its trees and confined them for their husbands in the world. For each one of them would be seventy garments. Their legs would be seen through the seventieth garment, just as you can see the red drink in the white glass and the white cord in the red sapphire.

يجامعها في قوة مائة رجل في شهوة أربعين سنة، و هن أتراب أبكار عذارى، كلما نكحت صارت‏ عذراء: لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَ لا جَانٌّ يقول: لم يمسهن إنسي و لا جني قط

They (Momineen) would copulate with them with the strength of a hundred men during the desire at the age of forty. And they would be virgins of equal age. Every time they copulate they would (return to) become virgins. Neither having been touched by a human before them nor Jinn [55:56]. He^-azwj is Saying that neither the human being nor Jinn has ever touched them at all.

فِيهِنَّ خَيْراتٌ حِسانٌ، يعني خيرات الأخلاق حسان الوجوه: كَأَنَّهُنَّ الْياقُوتُ وَ الْمَرْجانُ» ، يعني صفاء الياقوت و بياض اللؤلؤ

Therein are the good and beautiful females [55:70] – Meaning, best in the manners and beautiful of face: As if they were the rubies and the coral [55:58] – Meaning the clearness of sapphire and the whiteness of the pearl’.

قال: «و إن في الجنة لنهرا حافتاه الجواري- قال: فيوحي إليهن الرب تبارك و تعالى: أسمعن عبادي تمجيدي و تسبيحي و تحميدي

He^-asws said: ‘And in the Paradise is a River, on the banks of it are Nymphs’. So the Lord^-azwj Blessed and Exalted would Reveal unto them: “Let My^-azwj servants hear My^-azwj Glorification, and (Extollation of) My^-azwj Holiness, and My^-azwj Praise”.

فيرفعن أصواتهن بألحان و ترجيع لم يسمع الخلائق مثلها قط، فيطرب أهل الجنة

So, they would raise their voices with the melodious tone the like of which the creatures have never heard before at all, and the people of the Paradise would be delighted’.[71]

VERSE 60

هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ {60}

Is the Recompense of goodness except for the goodness? [55:60]

ابن بابويه، قال: حدثنا محمد بن علي ماجيلويه، عن عمه محمد بن أبي القاسم، عن أحمد بن أبي عبد الله البرقي، عن أبي الحسن علي بن الحسين البرقي، عن عبد الله بن جبلة، عن معاوية بن عمار، عن الحسن بن عبد الله، عن أبيه، عن جده الحسن بن علي بن أبي طالب (عليهم السلام)، قال: «جاء نفر من اليهود إلى رسول الله (صلى الله عليه و آله)، فسأله أعلمهم، فقال له: أخبرني عن تفسير: سبحان الله، و الحمد لله، و لا إله إلا الله، و الله أكبر

Ibn Babuwayh said that it has been narrated from Ali Bin Majaylawiya, from his uncle Muhammad Bin Abu Al-Qasim, from Ahmad Bin Abu Abdullah Al-Barqy, from Abu Al-Hassan Ali Bin Al-Husayn Al-Barqy, from Abdullah Bin Jabala, from Muawiya Bin Amaar, from Al-Hassan Bin Abdullah, from his father,

‘From his grandfather Al-Hassan^-asws Bin Ali^-asws Bin Abu Talib^-asws, said: ‘A number of Jews came to Rasool-Allah^-saww, questioning his^-saww Knowledge. They said to him^-saww, ‘Inform me about the explanation of (the phrase) ‘Glory be to Allah^-azwj, and Praise be to Allah^-azwj, and there is no god but Allah^-azwj, and Allah^-azwj is Great!’’

فقال النبي (صلى الله عليه و آله): و أما قوله: لا إله إلا الله، و ثمنها الجنة، و ذلك قوله عز و جل: هَلْ جَزاءُ الْإِحْسانِ إِلَّا الْإِحْسانُ يقول: هل جزاء من قال: لا إله إلا الله إلا الجنة، فقال اليهودي: صدقت يا محمد

And as for His^-azwj Words, “There is no god but Allah^-azwj”, and its Recompense is Paradise, and these are the Words of the Mighty and Majestic: Is the Recompense of goodness except for the goodness? [55:60]. Is the Reward of the one who says “There is no god but Allah^-azwj” anything but Paradise?’ The Jew said, ‘You^-saww have spoken the truth, O Muhammad^-saww.’[72]

و عنه، قال: حدثنا أبو أحمد الحسن بن عبد الله بن سعيد العسكري، قال: حدثنا محمد بن أحمد بن حمدان القشيري، قال: حدثنا أبو الحريش أحمد بن عيسى الكلابي، قال: حدثنا موسى بن إسماعيل بن موسى بن جعفر بن محمد بن علي بن الحسين بن علي بن أبي طالب (عليهم السلام) سنة خمسين و مائتين، قال: حدثني أبي، عن جده جعفر بن محمد، عن أبيه، عن ءابائه، عن علي (عليهم السلام) في قوله عز و جل: هَلْ جَزاءُ الْإِحْسانِ إِلَّا الْإِحْسانُ، قال علي (عليه السلام): «سمعت رسول الله (صلى الله عليه و آله) يقول: إن الله عز و جل قال: ما جزاء من أنعمت عليه بالتوحيد إلا الجنة

And from him, from Abu Ahmad Al-Hassan Bin Abdullah Bin Saeed Al-Askary, from Muhammad Bin Ahmad Bin Hamdan Al-Qusheyri, from Abu Al-Hareesh Ahmad bin Isa Al-Kalby,

(It has been narrated) from Musa Bin Ismail Bin Musa Bin Ja’far^-asws bin Muhammad^-asws Bin Ali^-asws Bin Al-Husayn^-asws Bin Ali^-asws Bin Abu Talib^-asws who^-asws said: ‘It has been narrated to me^-asws from my^-asws grandfather^-asws Ja’far Bin Muhammad^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws, from Ali^-asws regarding the Words of the Mighty and Majestic: Is the Recompense of goodness except for the goodness? [55:60], said: ‘Ali^-asws said: ‘I^-asws heard Rasool-Allah^-saww saying: ‘Allah^-azwj Mighty and Majestic Said: “What is the Recompense for the one who has been Blessed with Al-Tawheed, except for the Paradise?”[73]

عثمان بن عيسى عن علي بن سالم * قال: سمعت أبا عبد الله عليه السلام يقول: آية في كتاب الله مسجلة قلت: ما هي؟ قال: قول الله تبارك وتعالى في كتابه: هل جزاء الاحسان الا الاحسان، جرت في الكافر والمؤمن والبر والفاجر

Usman Bin Isa, from Ali Bin Salim who said,

I heard Abu Abdullah^-asws say: ‘There is a Verse of security in the Book of Allah^-azwj.’ I said, ‘Which one is it?’ He^-asws said: ‘The Words of Allah^-azwj Blessed and Exalted: Is the Recompense of goodness except for the goodness? [55:60]. This flows among the Kafirs, and the Momineen, and the righteous and the immoral.

من صنع إليه معروف فعليه ان يكافي به وليست المكافاة أن يصنع كما صنع به بل حتى يرى مع فعله لذلك أن له الفضل المبتدأ

The one to whom goodness is done it shall be upon him to suffice by it, and it is not sufficient to do exactly what was done for him, but he should see what act he can perform (on top) for that; for him would be the merit of being the initiator (of the good deed)’.[74]

كتاب حسين بن سعيد و النوادر عُثْمَانُ بْنُ عِيسَى عَنْ عَلِيِّ بْنِ سَالِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ آيَةٌ فِي كِتَابِ اللَّهِ مُسَجَّلَةٌ

The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Usman Bin Isa, from Ali Bin Salim who said,

‘I heard Abu Abdullah^-asws saying: ‘There is a Verse recorded in the Book of Allah^-azwj’.

قُلْتُ مَا هِيَ

I said, ‘What is it?’

قَالَ قَوْلُ اللَّهِ تَبَارَكَ وَ تَعَالَى فِي كِتَابِهِ- هَلْ جَزاءُ الْإِحْسانِ إِلَّا الْإِحْسانُ‏ جَرَتْ فِي الْكَافِرِ وَ الْمُؤْمِنِ وَ الْبَرِّ وَ الْفَاجِرِ مَنْ صُنِعَ إِلَيْهِ مَعْرُوفٌ فَعَلَيْهِ أَنْ يُكَافِئَ بِهِ وَ لَيْسَتِ الْمُكَافَاةُ أَنْ يَصْنَعَ كَمَا صُنِعَ بِهِ بَلْ حَتَّى يَرَى مَعَ فِعْلِهِ لِذَلِكَ أَنَّ لَهُ الْفَضْلَ الْمُبْتَدَأَ

He^-asws said: ‘Words of Allah^-azwj Blessed and Exalted in His^-azwj Book: Is the Recompense of goodness except for the goodness? [55:60]. It flows regarding the Kafir and the Momin, and the righteous and the immoral. One to whom an act of kindness is done to, it is upon him to reciprocate it, and the reciprocation isn’t that he does just as has been done with him, but until he sees with his deed for that that there is the merit (extra) for him, initiating’’.^[75]

VERSE 62

وَمِنْ دُونِهِمَا جَنَّتَانِ {62}

And besides these two are two (other) Gardens [55:62]

علي بن إبراهيم، قال: أخبرنا أحمد بن إدريس، قال: حدثنا أحمد بن محمد، عن الحسين بن غالب، عن عثمان بن محمد بن عمران، قال: سألت أبا عبد الله (عليه السلام) عن قول الله جل ثناؤه: وَ مِنْ دُونِهِما جَنَّتانِ، قال: «خضراوان في الدنيا يأكل المؤمنون منها حتى يفرغ من الحساب

Ali Bin Ibrahim said that it has been narrated from Ahmad Bin Idrees from Ahmad Bin Muhammad, from Al-Husayn Bin Ghalib, from Usman Bin Muhammad Bin Umran who said,

‘I asked Abu Abdullah^-asws regarding the Words of Allah^-azwj, Majestic is His^-azwj Praise:  And besides these two are two (other) Gardens [55:62], said: ‘Greenery in the world which the Momineen would eat from until they are free from the Reckoning.’[76]

الطبرسي: روى العياشي بالإسناد عن أبي بصير، عن أبي عبد الله (عليه السلام)، قال: قلت له: جعلت فداك، أخبرني عن الرجل المؤمن، له امرأة مؤمنة، يدخلان الجنة، يتزوج أحدهما الآخر؟

Al-Tabarsy – A report of Al-Ayyashi by a chain from Abu Baseer,

‘From Abu Abdullah^-asws where he said, (when) I had asked him^-asws, ‘May I be sacrificed for you^-asws, inform me about a Momin, who has a Momina wife, they both enter Paradise, will one of them be married to the other?’

فقال: «يا أبا محمد، إن الله حكم عدل، إذا كان هو أفضل منها خيره، فإن اختارها كانت من أزواجه، و إن كانت هي خيرا منه خيرها، فإن اختارته كان زوجا لها

He^-asws said: ‘O Abu Muhammad, surely Allah^-azwj’s Governance is Just. If he were to be higher than her, better for him, for he will have the choice whether to be married to her; and if she were to be higher than him, better for her, for she will have the choice whether to be married to him.’

قال: و قال أبو عبد الله (عليه السلام): «لا تقولن جنة واحدة، إن الله يقول: وَ مِنْ دُونِهِما جَنَّتانِ، و لا تقولن درجة واحدة، إن الله تعالى يقول: (درجات بعضها فوق بعض) إنما تفاضل القوم بالأعمال

He said, ‘And Abu Abdullah^-asws said: ‘Do not say that there is only one Garden, surely Allah^-azwj has Said: And besides these two are two (other) Gardens [55:62] and do not say there is one Level, surely Allah^-azwj has Said: “Levels, some of them above the others”, the people would be given preferences based upon their deeds.’

قال: و قلت له: إن المؤمنين يدخلان الجنة، فيكون أحدهما أرفع مكانا من الآخر، فيشتهي أن يلقى صاحبه؟

(The narrator) says, ‘I said to him^-asws, ‘The Momineen will enter the Paradise, it will be that one of them will be higher than the other, and he craves to meet his companion?’

قال: «من كان فوقه فله أن يهبط، و من كان تحته لم يكن له أن يصعد، لأنه لم يبلغ ذلك المكان، و لكنهم إذا أحبوا ذلك و اشتهوه التقوا على الأسرة

He^-asws said: ‘The one who is above will be able to get down, and the one who is below will not be able to climb up, for he has yet to achieve that station, but if they like that and crave for it, he can be taken there.’[77]

و عن العلاء بن سيابة، عن أبي عبد الله (عليه السلام)، [قال‏]: قلت له: إن الناس يتعجبون منا إذا قلنا: يخرج قوم من النار فيدخلون الجنة، فيقولون لنا: فيكونون مع أولياء الله في الجنة؟

And from Al-A’la Bin Siyaba,

(It has been narrated) from Abu Abdullah^-asws, when he (the narrator) asked him^-asws, ‘The people are surprised when we say that there will be a people from the Fire who will enter the Paradise. They say to us, ‘They will end up with the friends of Allah^-azwj in the Paradise?’

فقال: «يا علاء، إن الله تعالى يقول: وَ مِنْ دُونِهِما جَنَّتانِ، لا و الله لا يكونون مع أولياء الله

He^-asws said: ‘O A’la, surely Allah^-azwj has Said: And besides these two are two (other) Gardens [55:62]. No, by Allah^-azwj, they will not be with the friends of Allah^-azwj.’

قلت: كانوا كافرين؟ قال (عليه السلام): «لا و الله، لو كانوا كافرين ما دخلوا الجنة». قلت: كانوا مؤمنين؟ قال: «لا و الله، لو كانوا مؤمنين ما دخلوا النار، و لكن بين ذلك

I said, ‘Will they be the Kafirs?’ He^-asws said: ‘No, by Allah^-azwj, if they were Kafirs, they would not enter the Paradise.’ I said, ‘Will they be the Momineen?’ He^-asws: ‘No, by Allah^-azwj, if they were Momineen, they would not have entered the Fire, but these are the ones in between them.’[78]

فضالة بن أيوب عن عمر بن ابان عن أديم أخي أيوب عن حمران قال: قلت لأبي عبد الله عليه السلام: انهم يقولون: لا تعجبون من قوم يزعمون أن الله يخرج قوما من النار فيجعلهم من أصحاب الجنة مع أوليائه؟

Fazalat Bin Ayoub, from Umar Bin Aban, from Adeym, a brother of Ayoub, from Humran who said,

‘I said to Abu Abdullah^-asws, ‘They (people) are saying, ‘Do not be astonished from a people who are claiming that Allah^-azwj would Extract a people from the Fire, and He^-azwj would Make them to be companions of the Paradise along with His^-azwj friends?’

فقال: أما يقرؤن قول الله تبارك وتعالى: (ومن دونهما جنتان) انها جنة دون جنة ونار دون نار انهم لا يساكنون أولياء الله

So he^-asws said: ‘But, are you not reading the Words of Allah^-azwj Blessed and Exalted: And besides these two are two (other) Gardens [55:62]? It is a Garden besides the Garden (Paradise), and there is a Fire besides the Fire (Hell). They will not be dwelling with the friends of Allah^-azwj’.

وقال: (ان بينهما والله منزلة (منزلتين) ولكن لا أستطيع أن أتكلم ان أمرهم لا ضيق من الحلقة ان القائم لو قام بدأ بهؤلاء

And he^-asws said: ‘By Allah^-azwj! In between the two there is a level (two levels), but I^-asws do not have the leeway to speak. Their matter is tighter than a loop. Al-Qaim^-asws, when he^-asws arises, would begin with them’.[79]

في مجمع البيان ” ومن دونهما جنتان ” روى عن النبي صلى الله عليه وآله انه قال: جنتان من فضة أبنيتهما وما فيهما وجنتان من ذهب أبنيتهما وما فيهما

In Majma ul Bayaan

And besides these two are two (other) Gardens [55:62] – It has been reported from the Prophet^-saww that he^-saww said: ‘Two Gardens of silver buildings and whatever is in these two, and two Gardens of golden buildings and whatever is in these two.’[80]

في من لا يحضره الفقيه في مناهى النبي صلى الله عليه وآله قال عليه السلام: ومن عرضت له فاحشة أو شهوة فاجتنبها من مخافة الله عزوجل حرم عليه النار، وآمنه من الفزع الاكبر، وانجز له ما وعده في كتابه. وقوله عزوجل: ولمن خاف مقام ربه جنتان

In Man La Yahzur Al-Faqih

Regarding the Prohibitions of the Prophet^-saww, he^-asws said: ‘And the one to whom are presented the obscenities and lusts, he stays away due to the fear of Allah^-azwj Mighty and Majestic, the Fire is Prohibited unto him, and he will be safe from the great panic, and will transpire for him that which is promised to him in His^-azwj Book. And these is His^-azwj Words: And besides these two are two (other) Gardens [55:62]’.[81]

VERSE 64 – 68

مُدْهَامَّتَانِ {64}

Both being plush green [55:64]

فِيهِمَا عَيْنَانِ نَضَّاخَتَانِ {66}

In both of them are two gushing springs [55:66]

فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ {68}

In both of them are fruits, and palm trees, and pomegranates [55:68]

في تفسير على بن ابراهيم باسناده إلى يونس بن ظبيان عن أبى عبد الله عليه السلام في قول الله: ” مدهامتان ” قال: يتصل ما بين مكة والمدينة نخلا، وقوله: ” فيها عينان نضاختان ” قال: تفوران

In the commentary of Ali Bin Ibrahim by his chain going up to Yunus Bin Zabyaan,

‘Abu Abdullah^-asws regarding the Words of Allah^-azwj: Both being plush green [55:64], he^-asws said: ‘Just like the palm trees between Mecca and Medina. And His^-azwj Words: In both of them are two gushing springs [55:66], said: ‘Two Fountains.’[82]

في الكافي عدة من أصحابنا عن أحمد بن أبى عبد الله عن أبيه عن أحمد ابن سليمان عن أحمد بن يحيى الطحان عمن حدثه عن أبى عبد الله عليه السلام قال: خمس من فواكه الجنة في الدنيا: الرمان الامليسى والتفاح الشيسقان والسفرجل والعنب الرازقي والرطب المشان

In Al-Kafi – a number of our companions, from Ahmad Bin Abdullah, from his father, from Ahmad Bin Suleyman, from Ahmad Bin Yahya Al-Tahaan, a narration

‘Abu Abdullah^-asws said: ‘Five of the fruits of Paradise are in the world – The ‘Al-Amleysi’ Pomegranate, and the ‘Al-Sheyskan’ Apple, and the Quince, and the ‘Al-Raziqi’ Grapes and the ‘Al-Mashaan’ Dates.’[83]

وباسناده إلى عمر بن أبان الكلبى قال: سمعت أبا جعفر وأبا عبد الله عليهما السلام يقولان: ما على وجه الارض ثمرة كانت أحب إلى رسول الله صلى الله عليه وآله من الرمان، وكان والله إذا أكله لا يشركه فيها أحد

And by his chain going up to Amr Bin Aban Al-Kalby, said,

‘I heard Abu Ja’far^-asws and Abu Abdullah^-asws, both say: ‘There is no fruit on the face of the earth more beloved to Rasool-Allah^-saww than the Pomegranate, and by Allah^-azwj, if it was to be eaten, not a single person would associate another one with it.’[84]

في الكافي أبو على الاشعري عن محمد بن عبد الجبار عن صفوان بن يحيى عن منصور بن حازم عن ابى عبد الله عليه السلام قال: من اكل حبة من الرمان امرضت شيطان الوسوسة اربعين يوما

In Al-Kafi – Abu Ali Al-Ashtari from Muhammad Bin Abdul Jabbar from Safwan Bin Yahya from Mansour Bin Hazim

‘Abu Abdullah^-asws said: ‘One who eats the seed of the pomegranate, will not be affected by the whispering of Satan for forty days’.[85]

وباسناده إلى حماد بن عثمان عن أبى عبد الله عليه السلام قال: ما من شئ أشارك فيه أبغض إلى من الرمان، وما من رمانة الا وفيها حبة من الجنة، فإذا أكلها الكافر بعث الله عزوجل إليه ملكا فانتزعها منه

And by his chain going up to Hamaad Bin Usman

‘Abu Abdullah^-asws said: ‘There is nothing that can be compared to the Pomegranate, and there is no Pomegranate but it has a seed from the Paradise in it. If a Kafir eats it, Allah^-azwj Mighty and Majestic Sends to him an Angel, to take it out from him.’[86]

أَخْبَرَنَا الشَّرِيفُ أَبُو الْبَرَكَاتِ عُمَرُ بْنُ إِبْرَاهِيمَ بْنِ حَمْزَةَ الْعَلَوِيُّ وَ أَبُو غَالِبٍ سَعِيدُ بْنُ مُحَمَّدٍ الثَّقَفِيُّ الْكُوفِيَّانِ بِهَا سَنَةَ عَشَرَةٍ وَ خَمْسِمِائَةٍ قَالَ: أَخْبَرَنَا الشَّرِيفُ أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ عَلِيِّ بْنِ عَبْدِ الرَّحْمَنِ الْعَلَوِيُّ قَالَ: أَخْبَرَنَا أَبِي قَالَ: حَدَّثَنَا أَبُو الْعَبَّاسِ أَحْمَدُ بْنُ عَلِيٍّ الْمُرْهِبِيُّ النَّحْوِيُّ قَالَ: حَدَّثَنَا عَلِيُّ بْنُ مُخَالِدٍ الْجُعْفِيُّ قَالَ: حَدَّثَنَا جَعْفَرُ بْنُ حِفْظٍ الْمَلَطِيُّ بِبَغْدَادَ قَالَ: حَدَّثَنَا سَوَادَةُ بْنُ مُحَمَّدِ بْنِ سَوَادَةَ أَصْلُهُ كُوفِيٌّ قَالَ: حَدَّثَنَا أَبُو الْعَبَّاسِ الضَّرِيرُ الدِّمَشْقِيُّ عَنْ أَبِي الصَّبَّاحِ عَنْ هَمَّامِ بْنِ أَبِي عَلِيٍّ قَالَ

It was informed to us by the noble Abu Al Barkat Umar Bin Ibrahim Bin Hamza Al Alawy and Abu Ghalib Saeed Muhammad Al Saqafy Al Kufiyan in the year five hundred and ten, from the noble Abu Abdullah Muhammad Bin Ali Bin Abdul Rahman Al Alawy, from His father, from Abu Al Abbas Ahmad Bin Ali Al Murhiby Al Nahwy, from Ali Bin Mukhalid Al Jufy, from Ja’far Bin Hifz Al Malty at Baghdad, from Sawadat Bin Muhammad Bin Sawada, his origin was Kufa, Abu Al Abbas Al Zareyr Al Dimashqy, from Abu Al Sabah, from Hamam Bin Abu Ali who said,

قُلْتُ لِكَعْبٍ الْحَبِرِ مَا تَقُولُ فِي هَذِهِ الشِّيعَةِ شِيعَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ يَا هَمَّامٍ إِنِّي لَأَجِدُ صِفَتَهُمْ فِي كِتَابِ اللَّهِ الْمُنْزَلِ أَنَّهُمْ حِزْبُ اللَّهِ وَ رَسُولِهِ وَ أَنْصَارُ دِينِهِ وَ شِيعَةُ وَلِيِّهِ وَ هُمْ خَاصَّةُ اللَّهِ مِنْ عِبَادِهِ وَ نُجَبَاؤُهُ مِنْ خَلْقِهِ

‘I said to Ka’ab Al-Ahbar (A Jewish Rabbi convert to Al-Islam), ‘What are you saying regarding these Shias, the Shias of Ali^-asws Bin Abu Talib^-asws’. He said, ‘O Hamam! I find their description in the Revealed Book of Allah^-azwj that they are the party of Allah^-azwj and His^-azwj Rasool^-saww, and helpers of His^-azwj Religion, and the Shias of His^-azwj Guardian. And they are the special ones of Allah^-azwj from His^-azwj servants, and His^-azwj excellent ones from His^-azwj creatures.

اصْطَفَاهُمْ لِدِينِهِ وَ خَلَقَهُمْ لِجَنَّتِهِ مَسْكَنُهُمُ الْجَنَّةُ فِي الْفِرْدَوْسِ الْأَعْلَى فِي خِيَامِ الدُّرِّ وَ غُرَفُهُمُ اللُّؤْلُؤُ وَ هُمْ فِي الْمُقَرَّبِينَ الْأَبْرَارِ يَشْرَبُونَ مِنَ الرَّحِيقِ الْمَخْتُومِ وَ تِلْكَ عَيْنٌ يُقَالُ لَهَا تَسْنِيمٌ لَا يَشْرَبُ مِنْهَا غَيْرُهُمْ فَإِنَّ التَّسْنِيمَ عَيْنٌ وَهَبَهَا اللَّهُ تَعَالَى لِفَاطِمَة بِنْتِ مُحَمَّدٍ زَوْجَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع

He^-azwj Chose them for His^-azwj Religion and Created them for His^-azwj Paradise. He^-azwj would Settle them in the Lofty Garden of Al-Firdows in tents of gems, and their rooms would be of pearls, and they would be among the ones of Proximity and the righteous, drinking from the Sealed Nectar, and that is a spring call Tasneem. None shall drink from it apart from them, for the Tasneem is a spring which Allah^-azwj Exalted Gifted it to (Syeda) Fatima^-asws daughter of Muhammad^-saww, wife of Ali^-asws Bin Abu Talib^-asws.

تَخْرُجُ مِنْ تَحْتِ قَائِمَةِ قُبَّتِهَا عَلَى بَرْدِ الْكَافُورِ وَ طَعْمِ الزَّنْجَبِيلِ وَ رِيحِ الْمِسْكِ ثُمَّ تَسِيلُ فَيَشْرَبُ مِنْهَا شِيعَتُنَا وَ أَحِبَّاؤُنَا وَ إِنَّ لِقُبَّتِهَا أَرْبَعَ قَوَائِمَ قَائِمَةً مِنْ لُؤْلُؤَةٍ بَيْضَاءَ تَخْرُجُ مِنْ تَحْتِهَا عَيْنٌ تَسِيلُ فِي سُبُلِ أَهْلِ الْجَنَّةِ يُقَالُ لَهَا السَّلْسَبِيلُ وَ قَائِمَةً مِنْ دُرَّةٍ صَفْرَاءَ تَخْرُجُ مِنْ تَحْتِهَا عَيْنٌ يُقَالُ لَهَا طهورا [طَهُورٌ] وَ هِيَ الَّتِي قَالَ اللَّهُ تَعَالَى فِي كِتَابِهِ‏ وَ سَقاهُمْ رَبُّهُمْ شَراباً طَهُوراً وَ قَائِمَةً مِنْ زُمُرُّدَةٍ خَضْرَاءَ تَخْرُجُ مِنْ تَحْتِهَا عَيْنَانِ نَضَّاخَتَانِ مِنْ خَمْرٍ وَ عَسَلٍ

It emanates from beneath a pillar (of Arsh). Its dome is upon the coolness of camphor, and spiral out like a flower, and aroma of musk. Then it flows, and there would be drinking from it, our^-asws Shias and those who love us^-asws and that for its dome there are four pillars – a pillar of white pearls, coming out from beneath it would be a spring in the ways of the inhabitants of the Paradise, called Al-Salsabeel; and a pillar of yellow gems, coming out from beneath it is a spring called Tahour, and it is which Allah^-azwj the Exalted Spoke of in His^-azwj Book: and their Lord would Quench them with a pure drink [76:21]; and a pillar of green emeralds, coming out from beneath it, are two gushing springs [55:66], of wine and honey.

فَكُلُّ عَيْنٍ مِنْهَا تَسِيلُ إِلَى أَسْفَلِ الْجِنَانِ إِلَّا التَّسْنِيمَ فَإِنَّهَا تَسِيلُ إِلَى عِلِّيِّينَ فَيَشْرَبُ مِنْهَا خَاصَّةُ أَهْلِ الْجَنَّةِ وَ هُمْ شِيعَةُ عَلِيٍّ وَ أَحِبَّاؤُهُ

So each spring from it would flow to the lowest of the Gardens except for the Tasneem, for it would flow to the Illiyeen, and there would drink from it, the special ones of the inhabitants of the Paradise, and they are the Shias of Ali^-asws, and the ones loving him^-asws.

ثُمَّ قَالَ كَعْبٌ وَ اللَّهِ لَا يُحِبُّهُمْ إِلَّا مَنْ أَخَذَ اللَّهُ عَزَّ وَ جَلَّ مِنْهُ الْمِيثَاقَ

Then Ka’ab said, ‘By Allah^-azwj! None would love them^-asws except for the one whom Allah^-azwj Mighty and Majestic Took the Covenant from him’.[87]

VERSES 70 – 76

فِيهِنَّ خَيْرَاتٌ حِسَانٌ {70}

Therein are the good and beautiful females [55:70]

حُورٌ مَقْصُورَاتٌ فِي الْخِيَامِ {72}

Houries restrained in the pavilions [55:72]

لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ {74}

Neither have ever been touched by a human before nor by Jinn [55:74]

مُتَّكِئِينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِيٍّ حِسَانٍ {76}

Reclining upon green cushions, and ingeniously (decorated), beautiful [55:76]

عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنِ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ (عليه السلام) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فِيهِنَّ خَيْراتٌ حِسانٌ قَالَ هُنَّ صَوَالِحُ الْمُؤْمِنَاتِ الْعَارِفَاتِ

From him, from his father, from Ibn Mahboub, from Abu Ayyub, from Al-Halby who said:

I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic: Therein are the good and beautiful females [55:70], said: ‘These would be the righteous Mominaat, who had recognised (Al-Wilayah)’.

قَالَ قُلْتُ حُورٌ مَقْصُوراتٌ فِي الْخِيامِ قَالَ الْحُورُ هُنَّ الْبِيضُ الْمَضْمُومَاتُ الْمُخَدَّرَاتُ فِي خِيَامِ الدُّرِّ وَ الْيَاقُوتِ وَ الْمَرْجَانِ لِكُلِّ خَيْمَةٍ أَرْبَعَةُ أَبْوَابٍ عَلَى كُلِّ بَابٍ سَبْعُونَ كَاعِباً حُجَّاباً لَهُنَّ وَ يَأْتِيهِنَّ فِي كُلِّ يَوْمٍ كَرَامَةٌ مِنَ اللَّهِ عَزَّ ذِكْرُهُ لِيُبَشِّرَ اللَّهُ عَزَّ وَ جَلَّ بِهِنَّ الْمُؤْمِنِينَ

He (the narrator) said, ‘I said, Houries restrained in the pavilions [55:72]’. He^-asws said: ‘The Houries like protected eggs, preserved in the tents of the pearls, and the sapphire, and the coral. For every tent would be four doors, and on every door would be seventy veiled ones, and there will be coming them, being a Prestige from Allah^-azwj every day for giving glad tidings to the Momin by these (Houries)’.[88]

في من لا يحضره الفقيه وقال الصادق عليه السلام: الخيرات الحسان من نساء اهل الدنيا، وهن اجمل من الحور العين

In Man La Yahzur Al-Faqih –

And Al-Sadiq^-asws said: ‘The: good and beautiful females [55:70], are the women of the world, and they would be more beautiful than the Maiden Houries.’[89]

في مجمع البيان وعن أنس عن النبي صلى الله عليه وآله قال: مررت ليلة اسرى بى بنهر حافتاه قباب المرجان فنوديت عنه: السلام عليك يا رسول الله فقلت: يا جبرئيل من هؤلاء ؟ قال: هؤلاء جوار من الحور العين استأذن ربهن ان يسلمن عليك فأذن لهن فقلن: نحن الخالدات فلا نموت ونحن الناعمات فلا نيأس أزواج رجال كرام، ثم قرء صلى الله عليه وآله ” حور مقصورات في الخيام

In Majma Ul Bayaan, and from Anas,

‘From the Prophet^-saww: ‘I^-saww passed by, on the night of the Ascension (Mi’raj), by a river, on the banks of which were domes of rubies. They called out “Peace be upon you^-saww, O Rasool-Allah^-saww!” I^-saww said: ‘O Jibraeel^-as, who are they?’ He said: ‘They are from the vicinity of the Maiden Houries who asked permission from their Lord^-azwj to be able to salute you^-saww. They were Given the permission.’ They said, ‘We are the eternal ones, we do not die, and we are the Bounties. We do not lose hope of marrying the prestigious men.’ Then he^-saww recited: Houries restrained in the pavilions [55:72]’.[90]

VERSE 78

تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ {78}

Blessed is the Name of your Lord, with the Majesty and the Honour! [55:78]

علي بن إبراهيم، قال: حدثنا علي بن الحسين، عن أحمد بن عبد الله، عن أحمد بن محمد بن أبي نصر، عن هشام بن سالم، عن سعد بن طريف، عن أبي جعفر (عليه السلام)، في قول الله تبارك و تعالى: تَبارَكَ اسْمُ رَبِّكَ ذِي الْجَلالِ وَ الْإِكْرامِ فقال: نحن جلال الله و كرامته التي أكرم الله العباد بطاعتنا

Ali Bin Ibrahim, from Ali Bin Al-Husayn, from Ahmad Bin Abdullah, from Ahmad bin Muhammad Bin Abu Nasr, from Hisham Bin Saalim, from Sa’ad Bin Tareyf,

‘Abu Ja’far^-asws regarding the Words of Allah^-azwj Blessed and Exalted: Blessed is the Name of your Lord, with the Majesty and the Honour! [55:78], so he^-asws said: ‘We^-asws are the Majesty of Allah^-azwj, and His^-azwj Honour which He^-azwj has Honoured His^-azwj servants with being obedient to us^-asws’.[91]

In a lengthy Hadeeth Rasool Allah^-saww said:

يَا ابْنَ مَسْعُودٍ الدُّنْيَا مَلْعُونَةٌ مَلْعُونٌ مَنْ فِيهَا مَلْعُونٌ مَنْ طَلَبَهَا وَ أَحَبَّهَا وَ نَصَبَ لَهَا وَ تَصْدِيقُ ذَلِكَ فِي كِتَابِ اللَّهِ تَعَالَى‏ كُلُّ مَنْ عَلَيْها فانٍ- وَ يَبْقى‏ وَجْهُ رَبِّكَ ذُو الْجَلالِ وَ الْإِكْرامِ‏ وَ قَوْلُهُ‏ كُلُّ شَيْ‏ءٍ هالِكٌ إِلَّا وَجْهَهُ‏

O Ibn Masoud! The world is accursed! Accursed is the one in it! Accursed is the one seeking it and loving it, and toils for it, and the verification of that is in the Book of Allah^-azwj the Exalted: Everyone upon it will perish [55:26] And there will remain the Face of your Lord, with the Majesty and the Honour [55:27], and His^-azwj Words: All things will perish except for His Face [28:88] (an extract).[92]

[1] تفسير القمي، ج‏2، ص: 343

[2] Bihar Al-Anwaar – V 30, The book of Fitna (Strife) And Ordeals, Ch 20 H 118

[3] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 29 H 35

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

[5] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 30 H 2

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

[7] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 53 H 4

[8] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 53 H 5

[9] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 53 H 6

[10] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 67 H 38

[11] تأويل الآيات 2: 630/ 1.

[12] Al Kafi V 3 – The Book of Salāt CH 75 H 6

[13] ثواب الأعمال: 116.

[14] ثواب الأعمال: 116

[15] المناقب 1: 47.

[16] خواص القرآن: 52 «مخطوط»

[17] خواص القرآن: 9

[18] Tafseer Noor Al Saqalayn  CH 1 – H 53

[19] Tafseer Noor Al Saqalayn CH 1 – H 54

[20] Tafseer Imam Hassan Al Askari^asws – S 12 (Extract)

[21] مختصر البصائر: 57.

[22] مجمع البيان 9: 299.

[23] Taweel Al Ayaat – CH 36 – H 4

[24] تفسير القمّي 2: 343 (Extract 1)

[25] تفسير القمّي 2: 343 (Extract 2)

[26] تفسير القمّي 2: 343 (Extract 3)

[27] تفسير القمّي 2: 343 (Extract 4)

[28] Al Kafi V 1 – The Book Of Divine Authority CH 106 H 3

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

[30] تأويل الآيات 2: 2: 633/ 6.

[31] Al Kafi V 1 – The Book Of Divine Authority CH 27 H 2

[32] Basaair Al Darajaat – P 1 CH 9 H 1

[33] Bihar Al-Anwaar – V 25, The book of Imamate, P 2 Ch 1 H 12

[34] تحفة الإخوان: 62 «مخطوط». (Extract)

[35] Tafseer Noor Al Saqalayn– CH 55 H 14

[36] Al Kafi – V 6 – The Book of Foodstuffs Ch 97 H 6

[37] تفسير القمّي 2: 344

[38] (الاحتجاج: 259) Extract

[39] الخصال: 65/ 96

[40] تأويل الآيات 2: 636/ 14

[41] Tafseer Imam Hassan Al Askari^asws – S 374 (Extract)

[42] تأويل الآيات 2: 635/ 11

[43] قرب الإسناد: 64.

[44] عيون أخبار الرّضا (عليه السّلام) 2: 66/ 300.

[45] تفسير القمّي 2: 346.

[46] تفسير القمّي 2: 345.

[47] الكافي 1: 111/ 3.

[48] الكافي 1: 111/ 1.

[49] Tafseer Noor Al Saqalayn– CH 55 H 23

[50] Tafseer Noor Al Saqalayn– CH 55 H 26

[51] Tafseer Noor Al Saqalayn– CH 55 H 29

[52] الأمالي 2: 135

[53] تأويل الآيات 2: 637/ 17

[54] تفسير القمي 2: 345.

[55] ارشاد القلوب: 378، مائة منقبة: 161 منقبة 86

[56] تفسير القمي 2: 77 و 345

[57] Tafseer Noor Al Saqalayn– CH 55 H 38

[58] Tafseer Noor Al Saqalayn– CH 55 H 33

[59] Bihar Al Awaar – V 39, The book of History – Amir Al Momineen^asws, Ch 83 H 23 b

[60] المحاسن: 180/ 171.

[61] يريد بن عثمان بن عفان، و أروى امّه – The intended is – son of Usman Bin Affan, as Arwa was his mother.

[62] فضائل الشيعة: 76/ 43

[63] Tafseer Noor Al Saqalayn– CH 55 H 42

[64] تفسير القمّي 2: 395. (Extract)

[65] الغيبة: 242/ 39.

[66] Basaair Al Darajaat – P 7 CH 17 H 8

[67] مجمع البيان 9: 308

[68] الاختصاص: 304.

[69] أمالي الصدوق: 373/ 7

[70] الإختصاص: 356.

[71] الإختصاص: 351

[72] أمالي الصدوق: 158/ 1 (Extract)

[73] التوحيد: 28/ 29، أمالي الصدوق: 316/ 7

[74] Kitab Al Zohad – Ch 4 H 78

[75] Bihar Al-Anwaar V 72 – The book of relationships – Ch 36 H 7

[76] تفسير القمي 2: 345

[77] مجمع البيان 9: 318.

[78] مجمع البيان 9: 318.

[79] Kitab Al Zohad – Ch 18 H 257

[80] Tafseer Noor Al Saqalayn– CH 55 H 65

[81] Tafseer Noor Al Saqalayn– CH 55 H 49

[82] Tafseer Noor Al Saqalayn– CH 55 H 68

[83] Tafseer Noor Al Saqalayn– CH 55 H 69

[84] Tafseer Noor Al Saqalayn– CH 55 H 72

[85] Tafseer Noor Al Saqalayn- CH 114  H 10

[86] Tafseer Noor Al Saqalayn– CH 55 H 73

[87] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 2 H 23

[88] Al Kafi – V 8 H 14595

[89] Tafseer Noor Al Saqalayn– CH 55 H 76

[90] Tafseer Noor Al Saqalayn– CH 55 H 80

[91] تفسير القمّي 2: 346.

[92] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 5 H 1