Al Roum

 CHAPTER 30

AL-ROUM

(The East Romans or The Byzantines)

(60 VERSES)

VERSES 1 – 60

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

Brief  Introduction of Al-Roum (30):

Sura Al-Roum (60 verses) was revealed in Makkah.[1]

‘From Abu Ja’far^-asws, regarding: Alif Lam Meem [30:1] The Romans are defeated [30:2] In a nearby land, and they (Persians), after their victory, would be defeated [30:3] Within a few years. [30:4], said: ‘Alif Lam Meem [30:1] The Romans are defeated [30:2]. O Abu Ubeyda! There is an interpretation for this, And none knows its interpretation except Allah, and those who are firmly rooted in the Knowledge. [3:7], from the Imams^-asws.

When Rasool-Allah^-saww emigrated to Al Medina – and Al-Islam had appeared – wrote a letter to the king of Rome and sent a messenger to him inviting him to Al-Islam, and he^-saww wrote a letter to the king of Persia and sent a messenger to him inviting him to Al-Islam.

As for the king of Rome, he respected the letter and honoured his^-saww messenger, and as for the king of Persia, he tore his^-saww letter and belittled the messenger of Rasool-Allah^-saww.

And it was so that the king of Persia in those days was at war with the king of Rome, and the Muslims were desirous that the king of Rome should overcome the king of Persia, and they were siding with him wishing (victory over) the king of Persia. So, when the king of Persia overcame the king of Rome, the Muslims disliked that and were gloomy due to it.

Therefore, Allah^-azwj Mighty and Majestic Revealed: Alif Lam Meem [30:1] The Romans are defeated [30:2] In a nearby land [30:3] – Meaning, Persia has overcome it in a nearby land, and it is the Syrian lands and what is around it.

Then Said: And Persians, after their victory – over the Romans, would be defeated [30:3] Within a few years. His^-azwj Words: For Allah is the Command from before and from afterwards [30:4] that He^-azwj Ordains whatever He^-azwj so Desire. His^-azwj Words: and on that day the Momineen shall rejoice [30:4] With the Help of Allah. He – the Mighty and Majestic, Helps ones He so Desires to [30:5]’.

He (the narrator) said, ‘I said, ‘Isn’t Allah^-azwj Mighty and Majestic Saying: Within a few years [30:4], although many years had passed by with Rasool-Allah^-saww, and during the rule of Abu Bakr, and rather the Momineen overcame Persia during the rule of Umar?’

He^-asws said: ‘Did I^-asws not say to you that for this, there is an explanation and an interpretation? O Abu Ubeyda! The Quran (Verses) Abrogates and gets Abrogated. Have you not heard the Words of Allah^-azwj Mighty and Majestic: For Allah is the Command from before and from afterwards [30:4]? Meaning, to Him^-azwj is the Desire in the (final) Word, that He^-azwj can Delay what is forward and Bring forward what is to be delayed in the (final) Word for the Ordainment of the Judgment, up to the Day of Judgment, with the Descent of the Help upon the Momineen with regards to it.

Thus, these are His^-azwj Words: and on that day the Momineen shall rejoice [30:4] With the Help of Allah. He Helps ones He so Desires to [30:5]’’.^[2]

Muhammad Bin Salih asked Abu Muhammad^-asws about the Words of the Exalted: For Allah is the Command from before and from afterwards [30:4], so he^-asws said: ‘From Him^-azwj is the Command from before He^-azwj Commands with it, and from Him^-azwj is the Command from after He^-azwj Commands with it with whatever He^-azwj so Desires’.

I said within myself, ‘These are the Words of Allah^-azwj: Indeed, for Him is the Creation and the Command. Blessed is Allah, Lord of the worlds [7:54]’. He^-asws turned towards me and he^-asws said: ‘It is just as you kept a secret within yourself: Indeed, for Him is the Creation and the Command. Blessed is Allah, Lord of the worlds [7:54]’.

I said, ‘I testify that you^-asws are a Divine Authority of Allah^-azwj, and a son^-asws of His^-azwj divine Authority among His^-azwj creatures’’.^[3]

‘Al-Reza^-asws (8^th Imam) said to Suleyman Al-Maruzy, ‘What are you denying from the change of Decision (of Allah^-azwj), O Suleyman, and Allah^-azwj Mighty and Majestic is Saying: Or does not the human being remember that We Created him before, and he was nothing? [19:67], and the Mighty and Majestic is Saying: And He is the One Who Began the creation, then He will Repeat it, [30:27]; And He^-azwj is Saying: Originator of the skies and the earth [2:117];

And the Mighty and Majestic is Saying: He Increases in the creation whatever He so Desires to [35:1], and He^-azwj is Saying: Who Made excellent everything He Created, and He Began the creation of the human being from clay [32:7]; and the Mighty and Majestic is Saying: And others are waiting hopefully for the Command of Allah. Either He would Punish them or He would Turn to them (Mercifully), [9:106]; and the Mighty and Majestic is Saying: and for no one is there a prolongation from his life-span, nor a reduction from his life-span, except it is in a Book. [35:11]?’ See the complete Hadith in the Appendix I.

Exoteric meanings of 30:30 is:

‘From Abu Abdullah^-asws regarding Words of Allah^-azwj Mighty and Majestic: Then set your face for the upright Religion – [30:30]. He^-asws said: ‘You should stand for the Salat, neither turning right nor left’’.^[4]

Esoteric meanings of 30:30 is:

‘From Abu Ja’far^-asws , he (the narrator) said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic: Then set your face for the upright Religion – the nature of Allah which He has Natured the people upon. [30:30]. He^-asws said: ‘It is the Wilayah’’.^[5]

‘From Ali^-asws Ibn Musa Al-Reza^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws Muhammad Bin Ali Bin Al Husayn^-asws regarding His^-asws Words: the nature of Allah which He has Natured the people upon. [30:30].

He^-asws said: ‘It is, ‘There is no god except Allah^-azwj, Muhammad^-saww is Rasool^-saww of Allah^-azwj, Ali^-asws is Emir of the Momineen’, up to here is the Tawheed’’.^[6]

And it is reported by Ibn Babuwayh, raising it to Abu Saeed Al-Khudry who said, ‘When it was Revealed: Therefore, give to the near of kin his due, [30:38], Rasool-Allah^-saww said: ‘O Fatima^-asws! For you^-asws is Fadak’.

And from Atiya who said, ‘When it was Revealed: Therefore, give to the near of kin his due, [30:38], Rasool-Allah^-saww called (Syeda) Fatima^-asws and gave her^-asws Fadak’.

And from Ali^-asws Bin Al-Husayn Bin Ali^-asws Bin Abu Talib^-asws having said: ‘Rasool-Allah^-saww cut out Fadak to be for (Syeda) Fatima^-asws’.

And from Aban Bin Taglib, from Abu Abdullah^-asws, he (the narrator) said, ‘I said, ‘Did Rasool-Allah^-saww give Fadak to (Syeda) Fatima^-asws?’

He^-asws said: ‘Rasool-Allah^-saww had consecrated it (Waqf). Allah^-azwj Blessed and Exalted Revealed: Therefore, give to the near of kin his due, [30:38], so Rasool-Allah^-saww gave her^-asws, her^-asws right’.

I said, ‘Rasool-Allah^-saww gave it to her^-asws?’ He^-asws said: ‘But, Allah^-azwj Blessed and Exalted Gave it to her^-asws’.

And it is reported that (Syeda) Fatima^-asws came to Abu Bakr after the expiry of Rasool-Allah^-saww and she^-asws said: ‘O Abu Bakr! Who will inherit you when you die?’ He said, ‘My wife and my children’. She^-asws said: ‘So, what is the matter I^-asws cannot inherit Rasool-Allah^-saww?’

He said, ‘O daughter^-asws of Rasool-Allah^-saww! The Prophet^-as cannot be inherited, but I shall spend upon the ones Rasool-Allah^-saww used to spend upon, and give what he^-saww used to give’. She^-asws said: ‘By Allah^-azwj! I^-asws will not speak to you with a word for as long as I^-asws live’, and she^-asws did not speak to him until she^-asws passed away’.

And it is said, ‘(Syeda) Fatima^-asws came to Abu Bakr and said: ‘Give me^-asws my inheritance from Rasool-Allah^-saww’. He said, ‘The Prophets do not get inherited, whatever he^-saww left is charity’. She^-asws referred to Ali^-asws. He^-asws said: ‘Return and said: ‘What was the occupation of Suleyman^-as and he^-as had inherited Dawood^-as? Abd Zakariya^-as said: ‘therefore Grant me an heir from You [19:5] Who would inherit me and inherit from the Progeny of Yaqoub, [19:6]!?’ They refused and he refused’.[7]

(Imam Ali^-asws said) Indeed! And we^-asws had known you before today, and your enmity, and your envy, and what disease there is in your heart which Allah^-azwj Extracted.

And that which you are denying of my^-asws kinship, and my^-asws rights, so surely our^-asws share and our^-asws rights are in the Book of Allah^-azwj, Apportioned for us with our^-asws Prophet^-saww. And know that whatever booty you gain from anything, so a fifth of it is for Allah, and for the Rasool, and for the near of kin, [8:41], and Said: Therefore, give to the near of kin his due, [30:38].

And you haven’t found our share with the Share of Allah^-azwj and His^-azwj Rasool^-saww, and your share is with the remote ones. There is no share for you if you separate from it, for Allah^-azwj has Proved our^-asws share and Dropped your share with your kinship.

And you denied my^-asws Imamate and my^-asws kingdom. Did you not find in the Book of Allah^-azwj His^-azwj Words for the progeny of Ibrahim^-as and Choosing them over the worlds? It is our^-asws merit over the worlds. And either you are alleging you aren’t from the worlds, or you are claiming that we^-asws aren’t from the progeny of Ibrahim^-as.

So, if you were to deny that being for us^-asws, so you have denied Muhammad^-saww, for he^-saww is from us^-asws and we^-asws are from him^-saww. So, if you are able to differentiate between us^-asws and Ibrahim^-as, and Ismail^-as, and Muhammad^-saww in the Book of Allah^-azwj, then do so’’.^[8]

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws: ‘One day Ali^-asws was leading the people in Salat and he^-asws was loud with the recitation. Ibn Al-Kawa was loud from behind him, ‘And it has been Revealed to you (people) and to those from before you, if you (people) were to associate, your deeds would be Confiscated and you would happen to be from the losers [39:65]’.

When Ibn Al-Kawa was loud from behind him^-asws, Ali^-asws was silent. When Ibn Al-Kawa ended it, Ali^-asws returned and completed his^-asws recitation. When Ali^-asws began the recitation, Ibn Al-Kawa repeated the loudness with that Verse. Ali^-asws was silent. It did not cease to be like that, this one was silent and that one recited, repeatedly, until Ali^-asws recited: So be patient, surely the Promise of Allah is True, and do not let those who are not convinced hold you in light estimation [30:60]’. Ibn Al-Kawa was silent, and Ali^-asws returned to his^-asws recitation’’.^[9]

MERITS

ابن بابويه: بإسناده عن أبي بصير، عن أبي عبد الله (عليه السلام)، قال: «من قرأ سورة العنكبوت و الروم في شهر رمضان ليلة ثلاث و عشرين فهو- و الله يا أبا محمد- من أهل الجنة، لا أستثني فيه أبدا، و لا أخاف أن يكتب علي في يميني إثم، و إن لهاتين السورتين عند الله مكانا

Ibn Babuwayh, by his chain from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who recites Surah Al-Ankabout (Chapter 29), and (Surah) Al-Roum (Chapter 30) during the twenty third night of the Month of Ramazan, he would be – by Allah^-azwj, O Abu Muhammad – from the inhabitants of the Paradise. Do not exclude (leave) it ever, and he should not fear that there would be written a sin on his right hand. And for these two Chapters, there is a status in the Presence of Allah^-azwj’.[10]

VERSE 1

الم {1}

Alif Lam Meem [30:1]

[ثُمَ‏] قَالَ: وَ قَالَ الصَّادِقُ ع‏ ثُمَّ الْأَلِفُ حَرْفٌ مِنْ حُرُوفِ قَوْلِكَ «اللَّهُ» دُلَّ بِالْأَلِفِ عَلَى قَوْلِكَ: اللَّهُ. وَ دُلَّ بِاللَّامِ عَلَى قَوْلِكَ: الْمَلِكُ الْعَظِيمُ، الْقَاهِرُ لِلْخَلْقِ أَجْمَعِينَ وَ دُلَّ بِالْمِيمِ عَلَى أَنَّهُ الْمَجِيدُ [الْكَرِيمُ‏] الْمَحْمُودُ فِي كُلِّ أَفْعَالِهِ

Then he^-asws (Imam Hassan Al-Askari^-asws said: ‘And Al-Sadiq^-asws said: ‘The ‘Alif’ is a letter from the letters of the Words of Allah^-azwj. It is indicated by the ‘Alif’ upon your speech, ‘Allah^-azwj’; and it is indicated by the ‘Laam’ upon your speech, ‘The Magnificent King, the Compeller to the creatures altogether’; and it is indicated by the ‘Meem’ upon that He^-azwj the Glorious, the Praised One in every Deed of His^-azwj.[11]

وباسناده إلى أبى بصير عن أبى عبد الله عليه السلام قال: ” الم ” هو حرف من حروف اسم الله الاعظم المقطع في القرآن، الذى يؤلفه النبي صلى الله عليه وآله والامام، فإذا دعى به أجيب

And by its chain going up to Abu Baseer

(It has been narrated) from Abu Abdullah^-asws, said: ‘The “Alif Laam Meem” is a letter from the letters of the Magnificent Name of Allah^-azwj, abbreviated in the Quran, which the Prophet^-saww and the Imam^-asws composed. So, whenever they^-asws supplicate by it, it is Answered’.[12]

وروى أبو إسحاق الثعلبي في تفسيره مسندا إلى على بن موسى الرضا عليه السلام قال سئل جعفر بن محمد الصادق عليه السلام عن قوله ” الم ” فقال في الالف ست صفات من صفات الله عزوجل

And it is reported from Abu Is’haq Al-Sa’alby in his commentary from Ali^-asws Bin Musa Al-Reza^-asws that a questioner asked Ja’far^-asws Ibn Muhammad Al-Sadiq^-asws about His^-azwj Words “Alif Laam Meem”. He^-asws said: ‘In “Alif” are six Attributes from the Attributes of Allah^-azwj the Mighty and Majestic.

” الابتداء ” فان الله عزوجل ابتدأ جميع الخلق والالف ابتداء الحروف

The “Beginning” (الابتداء) – Allah^-azwj Mighty and Majestic Initiated the whole of the creation, and “Alif” is the initial Letter.

و ” الاستواء ” فهو عادل غير جائر، والالف مستوفى ذاته

The “Straight” (الاستواء) – He^-azwj is Just and is not unfair, and “Alif” is straight in itself.

و ” لانفراد ” فالله فرد والالف فرد

The “Alone” (لانفراد)   – Allah^-azwj is Alone and “Alif” is alone.

و ” اتصال الخلق بالله ” والله لا يتصل بالخلق وكلهم يحتاجون إليه والله غنى عنهم، والالف كذلك لا يتصل بالحروف والحروف متصله به

The “Connection” (اتصال الخلق بالله) – The creatures are Connected with Allah^-azwj and Allah^-azwj is not connected to the creatures, and all of them are in need of Him^-azwj and He^-azwj is Independent of them. The “Alif” as well is not connected with the other letters whereas the other letters are connected with it.

وهو منقطع عن غيره،

The “Cut off” – And He^-azwj is cut-off from the others (and “Alif” is cut off from the others).

والله تعالى باين بجميع صفاته من خلقه، ومعناه ” من الالفة ” فكما ان الله عزوجل سبب الفة الخلق فكذلك الالف عليه تألفت الحروف وهو سبب الفتها.

And Allah^-azwj the Exalted is the Source of the attachment between His^-azwj creatures, and its Meaning is “Harmonious” So, just as Allah^-azwj Mighty and Majestic is the reason for the Harmony of the creatures, similar to that “Alif” is the reason for the harmonious joining of the letters, and it is the reason of its beginning’.[13]

VERSES 2 – 6

غُلِبَتِ الرُّومُ {2}

The Romans are defeated [30:2]

فِي أَدْنَى الْأَرْضِ وَهُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ {3}

In a nearby land, and they (Persians), after their victory, would be defeated [30:3]

فِي بِضْعِ سِنِينَ ۗ لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ ۚ وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ {4}

Within a few years. For Allah is the Command from before and from afterwards, and on that day the Momineen shall rejoice [30:4]

بِنَصْرِ اللَّهِ ۚ يَنْصُرُ مَنْ يَشَاءُ ۖ وَهُوَ الْعَزِيزُ الرَّحِيمُ {5}

With the Help of Allah. He Helps ones He so Desires to, and He is the Mighty, the Merciful [30:5]

وَعْدَ اللَّهِ ۖ لَا يُخْلِفُ اللَّهُ وَعْدَهُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ {6}

A Promise of Allah! Allah will not Break His Promise, but most people do not know [30:6]

The Apparent interpretation

ابْنُ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عُبَيْدَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عليه السلام) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الم غُلِبَتِ الرُّومُ فِي أَدْنَى الْأَرْضِ

Ibn Mahboub, from Jameel Bin Salih, from Abu Ubeyda who said:

I asked Abu Ja’far^-asws about the Words of Allah^-azwj: Alif Lam Meem [30:1] The Romans are defeated [30:2] In a nearby land, and they (Persians), after their victory, would be defeated [30:3].

قَالَ فَقَالَ يَا أَبَا عُبَيْدَةَ إِنَّ لِهَذَا تَأْوِيلًا لَا يَعْلَمُهُ إِلَّا اللَّهُ وَ الرَّاسِخُونَ فِي الْعِلْمِ مِنْ آلِ مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِمْ

O Abu Ubeyda! Surely, for this is an interpretation (which) no one knows except Allah, and those who are firmly rooted in knowledge [3:7], from the Progeny^-asws of Muhammad^-saww.

إِنَّ رَسُولَ اللَّهِ (صلى الله عليه وآله) لَمَّا هَاجَرَ إِلَى الْمَدِينَةِ وَ أَظْهَرَ الْإِسْلَامَ كَتَبَ إِلَى مَلِكِ الرُّومِ كِتَاباً وَ بَعَثَ بِهِ مَعَ رَسُولٍ يَدْعُوهُ إِلَى الْإِسْلَامِ وَ كَتَبَ إِلَى مَلِكِ فَارِسَ كِتَاباً يَدْعُوهُ إِلَى الْإِسْلَامِ وَ بَعَثَهُ إِلَيْهِ مَعَ رَسُولِهِ

When Rasool-Allah^-saww emigrated to Al-Medina and manifested Al-Islam, he^-saww wrote a letter to the king of Rome and sent it to him along with a messenger inviting him to Al-Islam, and he^-saww (also) wrote a letter to the king of Persia inviting him to Al-Islam, and he^-saww sent it to him along with a messenger.

فَأَمَّا مَلِكُ الرُّومِ فَعَظَّمَ كِتَابَ رَسُولِ اللَّهِ (صلى الله عليه وآله) وَ أَكْرَمَ رَسُولَهُ وَ أَمَّا مَلِكُ فَارِسَ فَإِنَّهُ اسْتَخَفَّ بِكِتَابِ رَسُولِ اللَّهِ (صلى الله عليه وآله) وَ مَزَّقَهُ وَ اسْتَخَفَّ بِرَسُولِهِ

As for the king of Rome, he respected the letter and honoured his^-saww messenger, and as for the king of Persia, he belittled the letter of the Rasool Allah^-saww, and tore it up and belittled his^-saww messenger.

وَ كَانَ مَلِكُ فَارِسَ يَوْمَئِذٍ يُقَاتِلُ مَلِكَ الرُّومِ وَ كَانَ الْمُسْلِمُونَ يَهْوَوْنَ أَنْ يَغْلِبَ مَلِكُ الرُّومِ مَلِكَ فَارِسَ وَ كَانُوا لِنَاحِيَتِهِ أَرْجَى مِنْهُمْ لِمَلِكِ فَارِسَ فَلَمَّا غَلَبَ مَلِكُ فَارِسَ مَلِكَ الرُّومِ كَرِهَ ذَلِكَ الْمُسْلِمُونَ وَ اغْتَمُّوا بِهِ

And it was so that the king of Persia in those days was at war with the king of Rome, and the Muslims were desirous that the king of Rome should overcome the king of Persia, and they were siding with him wishing (victory over) the king of Persia. So, when the king of Persia overcame the king of Rome, the Muslims disliked that and were gloomy due to it.

فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ بِذَلِكَ كِتَاباً قُرْآناً الم غُلِبَتِ الرُّومُ فِي أَدْنَى الْأَرْضِ يَعْنِي غَلَبَتْهَا فَارِسُ فِي أَدْنَى الْأَرْضِ وَ هِيَ الشَّامَاتُ وَ مَا حَوْلَهَا وَ هُمْ يَعْنِي وَ فَارِسُ مِنْ بَعْدِ غَلَبِهِمْ الرُّومَ سَيَغْلِبُونَ يَعْنِي يَغْلِبُهُمُ الْمُسْلِمُونَ فِي بِضْعِ سِنِينَ لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَ مِنْ بَعْدُ وَ يَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ بِنَصْرِ اللَّهِ يَنْصُرُ مَنْ يَشاءُ عَزَّ وَ جَلَّ

Therefore Allah^-azwj Mighty and Majestic Revealed Quran (Verses) along with that letter: Alif Lam Meem [30:1] The Romans are defeated [30:2] In a nearby land [30:3] – Meaning, Persia has overcome it in a nearby land, and it is the Syrian lands and what surrounds it, and they meaning, and Persians, after their victory – over the Romans, would be defeated [30:3] – by the Muslims, Within a few years. For Allah is the Command from before and from afterwards, and on that day the Momineen shall rejoice [30:4] With the Help of Allah. He – the Mighty and Majestic, Helps ones He so Desires to [30:5].

فَلَمَّا غَزَا الْمُسْلِمُونَ فَارِسَ وَ افْتَتَحُوهَا فَرِحَ الْمُسْلِمُونَ بِنَصْرِ اللَّهِ عَزَّ وَ جَلَّ

So, when the Muslims carried out a military expedition against Persia and they conquered it, the Muslims rejoiced with the Help of Allah^-azwj Mighty and Majestic’.

قَالَ قُلْتُ أَ لَيْسَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ فِي بِضْعِ سِنِينَ وَ قَدْ مَضَى لِلْمُؤْمِنِينَ سِنُونَ كَثِيرَةٌ مَعَ رَسُولِ اللَّهِ (صلى الله عليه وآله) وَ فِي إِمَارَةِ أَبِي بَكْرٍ وَ إِنَّمَا غَلَبَ الْمُؤْمِنُونَ فَارِسَ فِي إِمَارَةِ عُمَرَ

He (the narrator) said, ‘I said, ‘Isn’t Allah^-azwj Mighty and Majestic Saying: Within a few years [30:4], although many years had passed by with Rasool-Allah^-saww, and during the rule of Abu Bakr, and rather the Momineen overcame Persia during the rule of Umar?’

فَقَالَ أَ لَمْ أَقُلْ لَكُمْ إِنَّ لِهَذَا تَأْوِيلًا وَ تَفْسِيراً وَ الْقُرْآنُ يَا أَبَا عُبَيْدَةَ نَاسِخٌ وَ مَنْسُوخٌ أَ مَا تَسْمَعُ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَ مِنْ بَعْدُ يَعْنِي إِلَيْهِ الْمَشِيئَةُ فِي الْقَوْلِ أَنْ يُؤَخِّرَ مَا قَدَّمَ وَ يُقَدِّمَ مَا أَخَّرَ فِي الْقَوْلِ إِلَى يَوْمٍ يَحْتِمُ الْقَضَاءَ بِنُزُولِ النَّصْرِ فِيهِ عَلَى الْمُؤْمِنِينَ

He^-asws said: ‘Did I^-asws not say to you that for this, there is an explanation and an interpretation? O Abu Ubeyda! The Quran (Verses) Abrogates and gets Abrogated. Have you not heard the Words of Allah^-azwj Mighty and Majestic: For Allah is the Command from before and from afterwards [30:4]? Meaning, to Him^-azwj is the Desire in the (final) Word, that He^-azwj can Delay what is forward and Bring forward what is to be delayed in the (final) Word for the Ordainment of the Judgment, up to the Day of Judgment, with the Descent of the Help upon the Momineen with regards to it.

فَذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ وَ يَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ بِنَصْرِ اللَّهِ يَنْصُرُ مَنْ يَشاءُ أَيْ يَوْمَ يَحْتِمُ الْقَضَاءَ بِالنَّصْر

Thus, these are the Words of the Mighty and Majestic: and on that day the Momineen shall rejoice [30:4] With the Help of Allah. He Helps ones He so Desires to [30:5] – i.e. on the day the Judgment is Ordained (to occur) with the Help’’. [14]

عن الفضيل بن يسار، عن أبي جعفر (عليه السلام)، قال: «إن موسى لما خرج وافدا إلى ربه واعدهم ثلاثين يوما، فلما زاد الله على الثلاثين عشرا قال قومه: أخلفنا موسى. فصنعوا ما صنعوا

From Al Fazeyl Bin Yasaar, from,

Abu Ja’far^-asws having said: ‘Musa^-as, when he^-as went out to his^-as Lord^-azwj, promised them (his people) thirty days. So when Allah^-azwj Increased thirty by ten, his^-as people said, ‘Musa^-as has left us behind (abandoned us)!’ So they made what they made’.^[15]

Allah^-azwj’s Wisdom behind the change in the length of appointment was only known afterwards, wherein the people took to disbelief:

وَإِذْ وَاعَدْنَا مُوسَىٰ أَرْبَعِينَ لَيْلَةً ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِنْ بَعْدِهِ وَأَنْتُمْ ظَالِمُونَ {51}

And when We Promised Musa forty nights, then you took the calf from after it and you were unjust. [2:51]

The change from thirty nights to forty nights do not reflect a change in Allah^-azwj‘s Knowledge, but only a change in the knowledge that Moses possessed. See, for example a Hadith:

قَالَ الْإِمَامُ ع: كَانَ مُوسَى بْنُ عِمْرَانَ ع يَقُولُ لِبَنِي إِسْرَائِيلَ: إِذَا فَرَّجَ اللَّهُ عَنْكُمْ وَ أَهْلَكَ أَعْدَاءَكُمْ- آتِيكُمْ بِكِتَابٍ مِنْ رَبِّكُمْ، يَشْتَمِلُ عَلَى أَوَامِرِهِ وَ نَوَاهِيهِ وَ مَوَاعِظِهِ وَ عِبَرِهِ وَ أَمْثَالِهِ

The Imam (Hassan Al-Askari^-asws) said: ‘It was so that Musa^-as Bin Imran^-as was saying to the Children of Israel: ‘When Allah^-azwj has Relieves from you and Destroyed your enemies, I^-as shall come to you with a Book from your Lord^-azwj including His^-azwj Commands and His^-azwj Prohibition, and His^-azwj Exhortations, and His^-azwj Lessons, and His^-azwj Examples’.

فَلَمَّا فَرَّجَ اللَّهُ تَعَالَى عَنْهُمْ، أَمَرَهُ اللَّهُ عَزَّ وَ جَلَّ أَنْ يَأْتِيَ لِلْمِيعَادِ، وَ يَصُومَ ثَلَاثِينَ يَوْماً عِنْدَ أَصْلِ الْجَبَلِ، وَ ظَنَّ مُوسَى أَنَّهُ بَعْدَ ذَلِكَ يُعْطِيهِ الْكِتَابَ.

So when Allah^-azwj had relieved from them, Allah^-azwj Mighty and Majestic Commanded him^-as that he^-as should come to the appointed (time and place), and he^-as should Fast for thirty days at the base of the mountain, and Musa^-as thought that after that, He^-azwj would Give him^-as the Book.

فَصَامَ مُوسَى ثَلَاثِينَ يَوْماً [عِنْدَ أَصْلِ الْجَبَلِ‏] فَلَمَّا كَانَ فِي آخِرِ الْأَيَّامِ‏ اسْتَاكَ‏ قَبْلَ الْفِطْرِ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ [إِلَيْهِ‏] يَا مُوسَى‏ أَ مَا عَلِمْتَ أَنَّ خُلُوفَ فَمِ الصَّائِمِ أَطْيَبُ عِنْدِي مِنْ رِيحِ الْمِسْكِ صُمْ عَشْراً أُخَرَ وَ لَا تَسْتَكْ‏ عِنْدَ الْإِفْطَارِ. فَفَعَلَ ذَلِكَ مُوسَى ع

So Musa^-as Fasted for thirty days, at the base of the mountain. So when it was during the last of the days, he^-as brushed his^-as teeth before the breaking of the Fast. So Allah^-azwj Mighty and Majestic Revealed unto him^-as: “O Musa^-as! But, do you^-as not know that the breath of the mouth of a fasting one is more aromatic in My^-azwj Presence than the smell of musk? Fast for another ten days, and do not brush your^-as teeth during the breaking of the Fast”. So, Musa^-as did that.

وَ كَانَ وَعَدَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يُعْطِيَهُ الْكِتَابَ بَعْدَ أَرْبَعِينَ لَيْلَةً، فَأَعْطَاهُ إِيَّاهُ. فَجَاءَ السَّامِرِيُّ فَشَبَّهَ عَلَى مُسْتَضْعَفِي‏ بَنِي إِسْرَائِيلَ

And Allah^-azwj Mighty and Majestic has Promised that He^-azwj would Give him^-as the Book after forty nights, so He^-azwj Gave it to him^-as.

Al-Samiri came and caused doubts upon the weak ones of the Children of Israel” (an extract).^[16]

The Esoteric Interpretation

محمد بن العباس: عن أحمد بن محمد بن سعيد، عن الحسن بن القاسم، قراءة، عن علي بن إبراهيم بن المعلى، عن الفضيل بن إسحاق، عن يعقوب بن شعيب، عن عمران بن ميثم، عن عباية، عن علي (عليه السلام)، قال: «قوله عز و جل: الم غُلِبَتِ الرُّومُ هي فينا، و في بني أمية».

Muhammad Bin Al-Abbas, from Ahmad Bin Muhammad Bin Saeed, from Al-Hassan Bin Al-Qasim, read it from Ali Bin Ibrahim Bin Al-Moala, from Al-Fazeyl Bin Is’haq, from Yaqoub Bin Shuayb, from Umran Bin Maysam, from Abayat,

‘From Ali^-asws having said: ‘The Words of the Mighty and Majestic: Alif Lam Meem [30:1] The Romans are defeated – it is regarding us^-asws and regarding the clan of Umayya’.[17]

أبو جعفر محمد بن جرير الطبري في (مسند فاطمة) (عليها السلام)، قال: حدثني أبو المفضل محمد ابن عبد الله، قال: حدثنا محمد بن همام، قال: حدثنا جعفر بن محمد بن مالك، قال: حدثنا إسحاق بن محمد بن‏ سميع، عن محمد بن الوليد، عن يونس بن يعقوب، عن أبي عبد الله الصادق (عليه السلام)، في قول الله عز و جل: يَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ بِنَصْرِ اللَّهِ، قال: «في قبورهم بقيام القائم (عليه السلام)».

Abu Ja’far Muhammad Bin Jareer Al-Tabary in Masnad Fatima ^-asws, said, ‘Abu Al-FazAl-Muhammad Ibn Abdullah narrated to me, from Muhammad Bin Hamam, from Ja’far Bin Muhammad Bin Maalik, from Is’haq Bin Muhammad Bin Sami’e, from Muhammad Bin Al-Waleed, from Yunus Bin Yaqoub,

‘From Abu Abdullah Al-Sadiq^-asws, regarding the Words of Allah^-azwj Mighty and Majestic: and on that day the Momineen shall rejoice [30:4] With the Help of Allah. [30:5]. He^-asws said: ‘Rejoice in their graves, due to the rising of Al-Qaim^-asws’.[18]

The Human Hourie

ابن بابويه، قال: حدثنا محمد بن موسى بن المتوكل (رضي الله عنه)، قال: حدثنا عبد الله بن جعفر الحميري، عن يعقوب بن يزيد، قال: حدثنا الحسن بن علي بن فضال، عن عبد الرحمن بن الحجاج، عن سدير الصيرفي، عن الصادق جعفر بن محمد، عن أبيه، عن جده (عليهم السلام)، قال: «قال رسول الله (صلى الله عليه و آله): خلق نور فاطمة قبل أن تخلق الأرض و السماء

Ibn Babuwayh said, ‘It was narrated to us by Muhammad Bin Musa Bin Al Mutawakkal, from Abdullah Bin Ja’far Al Humeyri, from Yaqoub Bin Yazeed, from Al Hassan Bin Ali Bin Fazal, from Abdul Rahman Bin Al Hajjaj, from Sadeyr Al Sayrafi,

‘From Al-Sadiq Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws having said: ‘Rasool-Allah^-saww said: ‘The Light of (Syeda) Fatima^-asws was created before the creation of the earth and the sky’.

فقال بعض الناس: يا نبي الله، فليست هي إنسية؟ فقال (عليه السلام): فاطمة حوراء إنسية. قالوا: يا رسول الله، و كيف هي حوراء إنسية؟ قال: خلقها الله عز و جل من نور قبل أن يخلق آدم، إذ كانت الأرواح، فلما خلق الله عز و جل آدم عرضت على آدم

So, some of the people said, ‘O Prophet^-saww of Allah^-azwj! Isn’t she^-asws a human being? He^-saww said: ‘(Syeda) Fatima^-asws is a human Hourie’. They said, ‘And how can she^-asws be a human Hourie? He^-saww said: ‘Allah^-azwj Mighty and Majestic Created her^-asws from (His^-azwj) Light before He^-azwj Created Adam^-as, when there were the spirits. So, when Allah^-azwj Mighty and Majestic Created Adam^-as, He^-azwj Displayed her^-asws (Light) unto Adam^-as’.

قيل: يا نبي الله، و أين كانت فاطمة؟ قال: كانت في حقة تحت ساق العرش

It was said, ‘O Prophet^-saww of Allah^-azwj! And where was (Syeda) Fatima^-asws?’ He^-saww said: ‘She^-asws was in a receptacle (vessel) beneath the Base of the Throne’.

قالوا: يا نبي الله، فما كان طعامها؟ قال: التسبيح، و التهليل، و التحميد، فلما خلق الله عز و جل آدم، و أخرجني من صلبه أحب الله عز و جل أن يخرجها من صلبي، جعلها تفاحة في الجنة، و آتاني بها جبرئيل (عليه السلام)، فقال لي: السلام عليك و رحمة الله و بركاته، يا محمد

They said, ‘O Prophet^-saww of Allah^-azwj! So what was her^-asws food?’ He^-saww said: The Glorification (Tasbeeh), and the Extollation (Tahleel), and the Praise (Tahmeed). So, when Allah^-azwj Mighty and Majestic Created Adam^-as, and Extracted me^-saww from his^-as ribs, Allah^-azwj Mighty and Majestic Loved it that He^-azwj should Extract her^-asws from my^-saww ribs.

و آتاني جبرئيل (عليه السلام)، فقال لي: السلام عليك و رحمة الله و بركاته، يا محمد قلت: و عليك السلام و رحمة الله، حبيبي جبرئيل. فقال: يا محمد، إن ربك يقرئك السلام. قلت: منه السلام، و إليه يعود السلام

And Jibraeel^-as came to me and said: The greetings be upon you^-saww, and the Mercy of Allah^-azwj and His^-azwj Blessings!’ I^-saww said: ‘And upon you^-as be the greetings, and Mercy of Allah^-azwj, my^-saww beloved Jibraeel^-as!’ He^-as said: ‘O Muhammad^-saww! Your^-saww Lord^-azwj Conveys the Greetings unto you^-saww’. I^-saww said: ‘From Him^-azwj is the Greeting, and to Him^-azwj the Greeting returns!’

قال: يا محمد، إن هذه التفاحة، أهداها الله عز و جل إليك من الجنة. فأخذتها، و ضممتها إلى صدري. قال: يا محمد، يقول الله جل جلاله: كلها

He^-as said: ‘O Muhammad^-saww! This is the apple from the Paradise Gifted to you^-saww by Allah^-azwj Mighty and Majestic’. So I^-saww took it and pressed it to my^-saww chest. He^-as said: O Muhammad^-saww! Allah^-azwj, Majestic is His^-azwj Majesty is Saying: “Eat it!”

ففلقتها، فرأيت نورا ساطعا، ففزعت منه، فقال: ما لك- يا محمد- لا تأكل؟ كلها و لا تخف، فإن ذلك النور للمنصورة في السماء، و هي في الأرض فاطمة

So, I^-saww split it, and I^-saww saw a shining Light. He^-as said: What is the matter with you^-saww, O Muhammad^-saww, you^-saww are not eating it? That is the Light of Al Mansoura (the Helped one) in the sky, and in the earth she^-asws is Fatima^-asws’.

قلت: حبيبي جبرئيل، و لم سميت في السماء المنصورة، و في الأرض فاطمة؟ قال: سميت في الأرض فاطمة لأنها فطمت شيعتها من النار، و فطم أعداؤها من حبها

I^-saww said, ‘My^-saww beloved Jibraeel^-as! And why is she^-asws named as Al-Mansoura (the Helped one) in the sky, and in the earth as Fatima^-asws?’ He^-saww said: ‘She^-asws is named as Fatima^-asws in the earth because she^-asws would withdraw (فطم) her^-asws Shias from the Fire, and withdraw her^-asws enemies from her^-asws love.

و هي في السماء المنصورة، و ذلك قوله عز و جل: وَ يَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ بِنَصْرِ اللَّهِ يعني نصر الله لمحبيها

And in the sky she^-asws is Al-Mansoura (the Helped one), and these are the Words of the Mighty and Majestic: and on that day the Momineen shall rejoice [30:4] With the Help of Allah [30:5] – meaning the Help of Allah^-azwj to the ones who love her^-asws’’.[19]

 

VERSE 7

يَعْلَمُونَ ظَاهِرًا مِنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَةِ هُمْ غَافِلُونَ {7}

They know the apparent life of the world, but they are oblivious of the Hereafter [30:7]

قال: فما تقول في علم النجوم ؟

He said, ‘What are you^-asws saying regarding knowledge of the stars (astrology)?’

قال: هو علم قلت منافعه وكثرت مضراته لانه لا يدفع به المقدور، ولا يتقى به المحذور، إن أخبر المنجم بالبلاء لم ينجه التحرز من القضاء، وإن أخبر هو بخير لم يستطع تعجيله، وإن حدث به سوء لم يمكنه صرفه، و المنجم يضاد الله في علمه بزعمه أنه يرد قضاء الله عن خلقه

He^-asws said: ‘It is a knowledge of little benefit and more harm, because the Pre-determined cannot be repelled by it, nor can the cautioned be saved by it. If the astrologer is informed with the affliction, the guarding will not save him from the Ordained; and if he is informed with good, he would not be capable of hastening it, and an evil occurs with him he would not be able from turning it away; and the astrologer opposes Allah^-azwj regarding His^-azwj Knowledge by claiming that he can repel the Ordainment of Allah^-azwj from His^-azwj creatures’.

قال: فالرسول أفضل أم الملك المرسل إليه ؟ قال: بل الرسول أفضل

He said, ‘Is the Rasool^-as superior of the Angel Sent to him^-as?’ He^-asws said: ‘But, the Rasool^-as is superior’.

قال: فما علة الملائكة الموكلين بعباده يكتبون عليهم ولهم، والله عالم السر وما هو أخفى ؟

He said, ‘What is the reason the Angels allocated with His^-azwj servants are writing against them and for them, and Allah^-azwj Knows the secrets and what is hidden?’

قال: استعبدهم بذلك وجعلهم شهودا على خلقه، ليكون العباد لملازمتهم إياهم أشد على طاعة الله مواظبة، وعن معصيته أشد انقباضا، وكم من عبديهم بمعصية فيذكر مكانها فارعوى وكف، فيقول: ربي يراني وحفظتي علي بذلك تشهد، وأن الله برأفته ولطفه أيضا وكلهم بعباده يذبون عنه مردة الشياطين، وهوام الارض، و آفات كثيرة من حيث لا يرون بإذن الله إلى أن يجئ أمر الله عزوجل

He^-asws said: ‘He^-azwj Enslaved them with that and Made them as witnesses upon His^-azwj creatures, for the servants become necessitated by them, more intense upon obedience of Allah^-azwj with perseverance, and more intensely shirking from disobeying Him^-azwj; and how many a servant disobeyed, then he remembers in his place, so he returns and refrains, and he saying, ‘My Lord^-azwj Showed me and Protected me with that witness’, and that Allah^-azwj, by His^-azwj Compassion and His^-azwj Kindness as well Allocated them with His^-azwj servants casting off from him the apostate Satans^-la, and vermins of the earth, and a lot of afflictions from where he is not seeing, by the Permission of Allah^-azwj until the Command of Allah^-azwj Mighty and Majestic comes’ (an extract).[20]

فِي مَجْمَعِ الْبَيَانِ‏ وَ سُئِلَ أَبُو عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ عَنْ قَوْلِهِ عَزَّ وَ جَلَّ: يَعْلَمُونَ ظاهِراً مِنَ الْحَياةِ الدُّنْيا فَقَالَ: الزَّجْرَ وَ النُّجُومَ

In (the book) Majma Al Bayan –

‘And Abu Abdullah^-asws was asked about the Words of the Mighty and Majestic: They know the apparent life of the world [30:7]. So he^-asws said: ‘The ‘Zajar’ (good omen and the bad omen by the birds, and the stars’’.[21]

VERSE 8

أَوَلَمْ يَتَفَكَّرُوا فِي أَنْفُسِهِمْ ۗ مَا خَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا إِلَّا بِالْحَقِّ وَأَجَلٍ مُسَمًّى ۗ وَإِنَّ كَثِيرًا مِنَ النَّاسِ بِلِقَاءِ رَبِّهِمْ لَكَافِرُونَ {8}

Or do they not reflect within themselves? Allah did not Create the skies and the earth and what is between the two except with the Truth, and for a specified term, and surely most of the people are deniers of the meeting with their Lord [30:8]

In Holy Quran, Allah^-azwj Says:

وَقَالُوا أَإِذَا ضَلَلْنَا فِي الْأَرْضِ أَإِنَّا لَفِي خَلْقٍ جَدِيدٍ ۚ بَلْ هُمْ بِلِقَاءِ رَبِّهِمْ كَافِرُونَ {10}

And they are saying: ‘What! When we are lost in the earth, would be in a new creation? But, they are disbelievers in the meeting of their Lord [32:10]

قَالَ عَلِيٌّ ع وَ أَمَّا قَوْلُهُ عَزَّ وَ جَلَ‏ بَلْ هُمْ بِلِقاءِ رَبِّهِمْ كافِرُونَ‏ وَ قَوْلُهُ‏ الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلاقُوا رَبِّهِمْ‏ وَ قَوْلُهُ‏ إِلى‏ يَوْمِ يَلْقَوْنَهُ‏ وَ قَوْلُهُ‏ فَمَنْ كانَ يَرْجُوا لِقاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صالِحاً يَعْنِي الْبَعْثَ فَسَمَّاهُ اللَّهُ لِقَاءً

(In a lengthy Hadeeth) Imam Ali^-asws said: ‘And as for Words of Mighty and Majestic:  But, they are disbelievers in the meeting of their Lord [32:10]; and His^-azwj Words: Those who are thinking that they would be meeting their Lord, [2:46]; and His^-azwj Words: until the Day they meet Him, [9:77]; and His^-azwj Words: So the one who wishes to meet his Lord, let him do righteous deeds [18:110], meaning the Resurrection. Allah^-azwj Named it as ‘meeting’.

And said:

وَ مِثْلُ قَوْلِهِ‏ بَلْ هُمْ بِلِقاءِ رَبِّهِمْ كافِرُونَ‏ فَسَمَّى الْبَعْثَ لِقَاءً وَ كَذَلِكَ قَوْلُهُ‏ الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلاقُوا رَبِّهِمْ‏ أَيْ يُوقِنُونَ أَنَّهُمْ مَبْعُوثُونَ

And similar to His^-azwj Words: But, they are disbelievers in the meeting of their Lord [32:10]. He^-azwj Named the Resurrection as ‘meeting’; and like are His^-azwj Words: Those who are thinking that they would be meeting their Lord, [2:46], i.e., they are certain they would be Resurrected (an extract)^[22]

عنه، عن حماد بن عمر والنصيبي، عن السرى بن خالد، عن أبي عبد الله (ع) عن آبائه، عن النبي صلى الله عليه وآله، قال لعلي (ع): يا علي أنت مع الحق والحق معك

From him, from Hamaad Bin Umar and Al Nasaybi, from Al Sary Bin Khalid,

(It has been narrated) from Abu Abdullah^-asws, from his^-asws forefathers^-asws, from the Prophet^-saww, said to Ali^-asws: ‘O Ali^-asws! You^-asws are with the Truth, and the Truth is with you^-asws’.[23]

قَالَ: حَدَّثَنَا أَبِي رَضِيَ اللَّهُ عَنْهُ قَالَ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ الْحَسَنِ الْمُؤَدِّبُ قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ عَلِيٍّ الْأَصْفَهَانِيُّ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ قَالَ: حَدَّثَنِي جَعْفَرُ بْنُ الْحَسَنِ بْنِ عَبْدِ اللَّهِ بْنِ مُوسَى الْعَبْسِيُّ عَنْ أَحْمَدَ بْنِ عَلِيٍّ السُّلَمِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَقِيلٍ

He said, ‘My father narrated to us, from Abdullah Bin Al Hassan Al Mowdab, from Ahmad Bin Ali Al Isfahany, from Ibrahim Bin Muhammad Al Saqafy, from Ja’far Bin Al Hassan Bin Ubeydullah Bin Musa Al Abasy, from Muhammad Bin Ali Al Salmy, from Abdullah Bin Muhammad Bin Aqeel,

عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ: فِي عَلِيٍّ ع خِصَالٌ لَوْ كَانَتْ وَاحِدَةٌ مِنْهَا فِي جَمِيعِ النَّاسِ لَاكْتَفَوْا بِهَا فَضْلًا

From Jabir Bin Abdullah Al-Ansary who said, ‘I have heard Rasool-Allah^-saww saying regarding Ali^-asws of such qualities that if one of these were to be regarding the entirety of the people, they would have sufficed with it as a merit’.

مِنْهَا قَوْلُهُ ص عَلِيٌّ مَعَ الْحَقِّ وَ الْحَقُّ مَعَ عَلِيٍّ لَا يَفْتَرِقَانِ حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ

From these are his^-saww words: ‘Ali^-asws is with the Truth and the Truth is with Ali^-asws. They will not be separating until they return unto me^-saww at the Fountain’’.[24]

VERSE 9

أَوَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ ۚ كَانُوا أَشَدَّ مِنْهُمْ قُوَّةً وَأَثَارُوا الْأَرْضَ وَعَمَرُوهَا أَكْثَرَ مِمَّا عَمَرُوهَا وَجَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ ۖ فَمَا كَانَ اللَّهُ لِيَظْلِمَهُمْ وَلَٰكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ {9}

Or, do they not travel in the land? Then they would see how was the end-result of those from before them. They were stronger than them in prowess, and they dug up the ground and built it more than what they are building, and their Rasools did come to them with the clear proofs. So, Allah was not unjust to them, but they were unjust to their own selves [30:9]

في كتاب الخصال وسئل الصادق عليه السلام عن قول الله تعالى: اولم يسيروا في الارض فقال: معناه أو لم ينظروا في القرآن.

In the book Al-Khisaal – ‘And Al-Sadiq^-asws was asked about the Words of Allah^-azwj the Exalted: Or, do they not travel in the land? [30:9], so he^-asws said: ‘Its Meaning is, ‘Do they not look into the Quran?’[25]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ زَيْدِ بْنِ الْوَلِيدِ الْخَثْعَمِيِّ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ قَال

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid, and Al-Husayn Bin Saeed together from Al-Nazar Bin Suweyd, from Yahya Al-Halby, from Abdullah Bin Muskaan, from Zayd Bin Al-Waleed Al-Khash’amy, from Abu Al-Rabi’e Al-Shamy who said:

قَالَ وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ قُلْ سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كانَ عاقِبَةُ الَّذِينَ مِنْ قَبْلُ فَقَالَ عَنَى بِذَلِكَ أَيِ انْظُرُوا فِي الْقُرْآنِ فَاعْلَمُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِكُمْ وَ مَا أَخْبَرَكُمْ عَنْهُ

He (the narrator) said, ‘And I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic: Say: ‘Travel in the land, then look, how was the end result of those from before [30:42]. So he^-asws said: ‘It means by that, look in the Quran so you will come to know how was the eventual end of those who were before you, and what it is informing you about it’.[26]

VERSE 10

ثُمَّ كَانَ عَاقِبَةَ الَّذِينَ أَسَاءُوا السُّوأَىٰ أَنْ كَذَّبُوا بِآيَاتِ اللَّهِ وَكَانُوا بِهَا يَسْتَهْزِئُونَ {10}

Then evil was the end result of those who were evil, because they belied the Signs of Allah and used to mock them [30:10]

و سألت جبرئيل (عليه السلام) أن يستعفي لي من تبليغ ذلك إليكم- أيها الناس- لعلمي بقلة المتقين، و كثرة المنافقين، و إدغال الآثمين، و ختل المستهزئين، الذين وصفهم الله في كتابه بأنهم‏ يَقُولُونَ بِأَلْسِنَتِهِمْ ما لَيْسَ فِي قُلُوبِهِمْ

(After performing the farewell Hajj, Allah^-azwj Asked His^-azwj Prophet^-saww to announce his successor and Sent Jibraeel to His^-azwj Prophet^-saww): And I^-saww asked Jibraeel^-as to exempt me^-saww from delivering that to you all – O you people – due to my^-saww knowledge of the scarcity of the pious ones and abundance of the hypocrites, and the corruption of the sinners, and the deception of the mockers, those whom Allah^-azwj has Described in His^-azwj Book that: They are saying with their tongues what isn’t in their hearts [48:11].

و يحسبونه هينا، و هو عند الله عظيم، لكثرة أذاهم لي غير مرة حتى سموني أذنا و زعموا أنه كذلك، لكثرة ملازمتي إياه  و إقبالي عليه حتى أنزل الله في ذلك الَّذِينَ يُؤْذُونَ النَّبِيَّ وَ يَقُولُونَ هُوَ أُذُنٌ فقال قُلْ أُذُنُ على الذين يزعمون أنه أذن خَيْرٍ لَكُمْ إلى آخر الآية

And they are considering it as insignificant while it is grievous in the Presence of Allah^-azwj, due to their frequently hurting me^-saww time and against until they hear me^-saww with their ears and they claimed that it was like that, due to my^-saww frequently adhering to him^-asws and my^-saww facing towards him^-asws, until Allah^-azwj Revealed regarding that: And those who are hurting the Prophet and are saying, ‘He is a hearer’. (He Said): “Say: ‘A hearer – upon those who are claiming that he is a hearer, is better for you [9:61] – up to the end of the Verse.

و لو شئت أن أسمي القائلين بأسمائهم لسميت و أومأت إليهم بأعيانهم، و لو شئت أن أدل عليهم لدللت، و لكني في أمرهم قد تكرمت، و كل ذلك لا يرضى الله عني إلا أن ابلغ ما أنزل إلي، فقال: يا أَيُّهَا الرَّسُولُ بَلِّغْ ما أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ في علي وَ إِنْ لَمْ تَفْعَلْ فَما بَلَّغْتَ رِسالَتَهُ وَ اللَّهُ يَعْصِمُكَ مِنَ النَّاسِ الآية

And if I^-saww had desired to name the speakers with their names, I^-saww would have named, and gestured towards them with their elders, and if I^-asws had desired to point upon them I^-saww would have pointed. But, with regards to their matter, I^-saww have been gracious, and all that Allah^-azwj is not Pleased from me^-saww until I^-saww deliver what He^-azwj Revealed unto me^-saww, so He^-azwj Said: O you Rasool! Deliver what has been Revealed unto you from your Lord; and if you don’t do so, then you have not delivered His Message, and Allah will Protect you from the people [5:67] – the Verse (an extract).^[27]

The Signs of Allah^-azwj

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

He (the narrator) said, ‘And I heard him (Abu Ja’far^-asws) saying: ‘They belying our^-asws signs, all of them, in the esoteric of the Quran, and they were belying the succesors^-asws, all of them^-asws’’.[28]

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

And Ali Bin Ibrahim said,

‘The Signs are Amir-Al-Momineen^-asws and the Imams^-asws, and the evidence upon that are the words of Amir-Al-Momineen^-asws: ‘There is no ‘Sign’ of Allah^-azwj greater than myself^-asws!’[29]

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

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

From Abu Ja’far^-asws having said, Amir-Al-Momineen^-asws was saying: ‘There is no ‘Sign’ of Allah^-azwj Mighty and Majestic which is greater than myself^-asws, nor a News from Allah^-azwj greater than myself^-asws!’[30]

VERSES 11 – 14

اللَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ ثُمَّ إِلَيْهِ تُرْجَعُونَ {11}

Allah Began the creation, then He will Repeat it, then to Him you will be returning [30:11]

وَيَوْمَ تَقُومُ السَّاعَةُ يُبْلِسُ الْمُجْرِمُونَ {12}

And on the Day the Hour would be Established, the criminals will be in despair [30:12]

وَلَمْ يَكُنْ لَهُمْ مِنْ شُرَكَائِهِمْ شُفَعَاءُ وَكَانُوا بِشُرَكَائِهِمْ كَافِرِينَ {13}

And there will not happen to be for them any intercession from their associates, and they will be denying their associates [30:13]

وَيَوْمَ تَقُومُ السَّاعَةُ يَوْمَئِذٍ يَتَفَرَّقُونَ {14}

And on the Day the Hour would be Established, on that Day they would be separated from each other [30:14]

في كتاب الخصال عن على عليه السلام قال: قال رسول الله صلى الله عليه واله: تقوم الساعة يوم الجمعة بين صلوة الظهر والعصر.

In the book Al-Khisaal,

(It has been narrated) from Ali^-asws having said that Rasool-Allah^-saww said: ‘The Hour would be Established on the day of Friday between the Salats of Al-Zohr and Al-Asr’.[31]

وعن أبى لبابة بن عبد المنذر قال: قال رسول الله صلى الله عليه واله: ان يوم الجمعة سيد الايام إلى قوله: وما من ملك مقرب ولا سماء ولا أرض ولا رياح ولا جبال ولا بر ولا بحر الا وهن يشفقن من يوم الجمعة أن تقوم فيه الساعة

And from And from Abu Lababa Bin Abdul Munzar who said,

‘Rasool-Allah^-saww said: ‘The day of Friday is the chief of the days’ – until he^-saww said: ‘And there is none from the Angels of Proximity, nor a sky, nor an earth, nor a wind, nor a mountain, nor a dry land, nor an ocean except that they fear the day of Friday as the Hour shall be Established during it’.[32]

The criminals

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

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

‘Abu Ja’far^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws that: ‘The Prophet^-saww said to Ali^-asws: ‘O Ali^-asws! And the criminals, they are the deniers of your^-asws Wilayah’’.[33]

أحمد بن أبي جعفر البيهقي، عن علي بن جعفر المدني، عن علي بن محمد ابن مهرويه القزويني، عن داود بن سليمان، عن الرضا، عن آبائه، عن أمير المؤمنين عليهم السلام قال: قال رسول الله صلى الله عليه وآله: إذا كان يوم القيامة ولينا حساب شيعتنا، فمن كانت مظلمته فيما بينه وبين الله عزوجل حكمنا فيها فأجابنا،

Ahmad Bin Abu Ja’far Al Bayhaqi, from Ali Bin Ja’far Al Madany, from Ali Bin Muhammad Ibn Mahrawiyah Al Qazwiny, from Dawood Bin Suleyman,

‘From Al-Reza^-asws, from his^-asws forefathers^-asws, from Amir Al-Momineen^-asws having said: ‘Rasool-Allah^-saww said: ‘When it will be the Day of Judgment, we^-asws will be in charge of the Reckoning of our^-asws Shias. So, the one who was unjust regarding what is between him and Allah^-azwj Mighty and Majestic, we^-asws shall decide regarding it, and we^-asws will be Answered.

ومن كانت مظلمته بينه وفيما بين الناس استوهبناها فوهبت لنا، ومن كانت مظلمته فيما بينه وبيننا كنا أحق من عفا وصفح

And the one who was unjust between him and regarding what is between the people, we^-asws shall gift it, and it will be Gifted for us^-asws; and the one who was unjust regarding what is between him and us^-asws, we^-asws would be more rightful from pardoning and excusing’’.^[34]

ما جيلويه، عن عمه، عن البرقي، عن علي بن الحسين الرقي، عن عبد الله بن جبلة، عن الحسن بن عبد الله، عن آبائه، عن جده الحسن بن علي عليه السلام في حديث طويل: إن النبي صلى الله عليه وآله قال في جواب نفر من اليهود سألوه عن مسائل: وأما شفاعتي ففي أصحاب الكبائر ماخلا أهل الشرك والظلم “

Majaylawiya, from his uncle, from Al Barqy, from Ali Bin Al Husayn Al Raqy, from Abdullah Bin Jabalah, from Al Hassan Bin Abdullah, from his forefathers,

‘From his grandfather^-asws Al-Hassan^-asws Bin Ali^-asws in a lengthy Hadeeth that the Prophet^-saww said in answer to a number of the Jews who had asked him about certain issues: ‘And as for my^-saww intercession, so it would be regarding the perpetrators of the major sins, apart from the people of Shirk and the injustice’’.^[35]

في خبر الاعمش، عن الصادق عليه السلام: أصحاب الحدود مسلمون لا مؤمنون ولا كافرون، فإن الله تبارك وتعالى لا يدخل النار مؤمنا وقد وعده الجنة، ولا يخرج من النار كافرا وقد أوعده النار والخلود فيها، ويغفر ما دون ذلك لمن يشاء

In a Hadeeth of Al Amsh,

‘From Al-Sadiq^-asws: ‘The companions of the legal punishment (one who have already been punished for their crimes) are Muslims, neither Momineen nor Kafirs, for Allah^-azwj the Exalted will not Enter a Momin into the Fire and He^-azwj has already Promised him the Paradise, nor will He^-azwj Exit a Kafir from the Fire and He^-azwj has already Promised him the Fire, and the eternality in it, and He^-azwj will Forgive besides that to the ones He^-azwj so Desires to.

فأصحاب الحدود فساق لا مؤمنون ولا كافرون، ولا يخلدون في النار ويخرجون منها يوما، والشفاعة جائزة لهم وللمستضعفين إذا ارتضى الله عزوجل دينهم.

The ones legally punished are mischief-makers, neither Momins nor Kafirs, nor will they be entering the Fire and coming out from it one day, and the intercession is allowed for them, and for the weak ones (of understanding), when Allah^-azwj Mighty and Majestic is Pleased with their Religion’’.^[36]

VERSES 15 & 16

فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَهُمْ فِي رَوْضَةٍ يُحْبَرُونَ {15}

So as for those who believed and did righteous deeds, they would be in a Garden, being delighted (upon enjoying its bounties) [30:15]

وَأَمَّا الَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا وَلِقَاءِ الْآخِرَةِ فَأُولَٰئِكَ فِي الْعَذَابِ مُحْضَرُونَ {16}

And as for those who committed Kufr and belied Our Signs and the meeting of the Hereafter, so they would be brought over to be in the Punishment [30:16]

في مجمع البيان (في روضة يحبرون) قيل: يلذذون بالسماع عن يحيى بن أبى كثير الاوزاعي اخبرنا أبو الحسن عبد الله بن محمد بن أحمد البيهقى قال: أخبرنا جدى الامام أبو بكر أحمد بن الحسين البيهقى قال: حدثنا أبو سعيد عبد الملك بن أبى عثمان الزاهد قال: أخبرنا أبو الحسين على بن بندار قال: أخبرنا جعفر بن محمد بن الحسن القربانى قال: حدثنا سليمان بن عبد الرحمان الدمشقي قال حدثنا خالد بن يزيد بن أبى مالك عن أبيه عن خالد بن معدان عن أبى – أمامة الباهلى ان رسول الله صلى الله عليه واله قال: ما من عبد يدخل الجنة الا ويجلس عند رأسه و عند رجليه ثنتان من الحور العين تغنيانه بأحسن صوت سمعه الانس والجن، وليس بمزمار الشيطان، ولكن بتمجيد الله وتقديسه

In Majma Al-Bayaan, Al-from Yahya Bin Abu Kaseer Al-Awzai’e, from Abu Al-Hassan Abdullah Bin Muhammad Bin Ahmad Al-Bayhaqi, from Abu Bakr Ahmad Bin Al-Husayn Al-Bayhaqi, from Abu Saeed Abdul Malik Bin Abu Usmaan Al-Zahid, from Abu Al-Husayn Ali Bin Bandaar, from Ja’far Bin Muhammad Bin Al-Hassan Al-Qurbany, from Suleyman Bin Abdul Rahman Al-Damashqy, from Khalid Bin Yazeed Bin Abu Malik, from his father, from Khalid Bin Ma’dan, from Abu Amama Al-Bahily,

‘From Rasool-Allah^-saww having said regarding: they would be in a Garden, being delighted [30:15]: ‘There is none from the servants who would be Entering the Paradise, except that he would be seated near to his head and near to his feet two maiden Houries reciting to him with the best voice ever heard by the human beings and the Jinn. And this is not by the flute of Satan^-la, but with the Glorification of Allah^-azwj and the Extolling His^-azwj Holiness’.[37]

VERSE 17

فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ {17}

Therefore, Glorify Allah when you come up to the evening and when you come up to the morning [30:17]

عنه بهذا الاسناد، قال: قال أبو عبد الله (ع): قال الحسن بن على بن أبى طالب (ع): جاء نفر إلى رسول الله صلى الله عليه وآله فقالوا في حديث سألوه عنه طويلا: يا محمد وأخبرنا لاى شئ وقت الله الصلوة في خمس مواقيت على أمتك في ساعات الليل والنهار؟ – قال النبي صلى الله عليه وآله: إن الشمس إذا صارت في الجو عند زوال الشمس لها حلقة تدخل فيها، فإذا دخلت فيها زالت، فسبح كل شئ ما دون العرش لوجه ربى، وهى الساعة التى يصلى فيها على ربى،

From him, by this chain, said,

‘Abu Abdullah^-asws said: ‘Al-Hassan^-asws Bin Ali^-asws Bin Abu Talib^-asws said: ‘A number of persons came to Rasool-Allah^-saww, so they spoke in a lengthy discussion in which they asked him^-saww, ‘O Muhammad^-saww! And inform us, for which thing did Allah^-azwj Prescribe five timings for the Salats upon your^-saww community, during the times of the night and the day?’ The Prophet^-saww said: ‘When the sun come to be in the atmosphere when it sets, there is a loop in which it enters. So, when it enters into it, it sets. So, everything which is beneath the Throne Glorifies for the Sake of my^-saww Lord^-azwj, and it is the time in which my^-saww Lord^-azwj is Prayed to.

فافترض الله على وعلى أمتى فيها الصلوة، وقال: ” أقم الصلوة لدلوك الشمس إلى غسق الليل ” وهى الساعة التى يؤتى فيها بجهنم يوم القيامة، فما من مؤمن وفق له في تلك الساعة أن يقوم أو يسجد أو يركع إلا حرم الله جسده على النار،

Thus, Allah^-azwj Obligated the Salats therein upon me^-saww and upon my^-saww community, and Said: Establish the Salat (from) the decline of the sun (midday) to the darkness of the night [17:78]. And it is the time in which they will bring the Hell on the Day of Judgement. So, there is none from a Momin who stands, or does Sajdah, or Ruku in accordance to it, except that Allah^-azwj Forbids his body unto the Fire.

وأما صلوة العصر فهى الساعة التى أكل آدم من الشجرة فأخرجه الله من الجنة، وأمر ذريته بهذه الصلوة إلى يوم القيامة واختارها لامتي، فهى أحب الصلوات إلى الله، وأوصاني ربى أن أحفظها من بين الصلوات،

As for Al-Asr Salat, so it is the time in which Adam^-as ate from the tree, therefore Allah^-azwj Exited him from the Paradise, and Commanded his^-as offspring with these Salats up to the Day of Judgement, and Chose these for my^-saww community. Thus, these are the most Beloved of the Salats to Allah^-azwj, and my^-saww Lord^-azwj Advised me^-saww that I^-saww should protect these from between the Salats.

وأما صلوة المغرب فهى الساعة التى تاب الله على آدم، وكان بين ما أكل من الشجرة وبين ما تاب عليه ثلاث مائة سنة من أيام الدنيا، ويوم من أيام الآخرة ألف سنة، وكان ما بين العصر إلى العشاء، فصلى آدم ثلاث ركعات، ركعة لخطيئته، وركعة لخطيئة حواء، وركعة لتوبته،

And As for the Magrib Salats, so it is the time in which Allah^-azwj Turned to Adam^-as (with Mercy), and there was in between him^-as eating from the tree, and Allah^-azwj Turning to him^-as, three hundred years from the days of the world, and a thousand years from the days of the Hereafter, and what is in between Al-Asr to Al-Isha. So, Adam^-as prayed three Cycles, and one Cycle for his^-as error, and one Cycle for the error of Hawwa^-as, and one Cycle for his^-as repentance.

فافترض الله هذه الثلاث الركعات على أمتى، وهى الساعة التى يستجاب فيها الدعاء، ووعدني ربى أن يستجيب لمن دعاه فيها بالدعاء، وهى الصلوة التى أمرنى ربى بها فقال: سبحان الله حين تمسون وحين تصبحون،

Therefore, Allah^-azwj Obligated these three Cycles upon my^-saww community, and it is the time in which Allah^-azwj Answers the supplication. And my^-saww Lord^-azwj has Promised me^-saww that He^-azwj will Answer the one who supplicates with the supplication. And these are the Salats which my^-saww Lord^-azwj has Commanded me^-saww with, so Allah^-azwj Said: Therefore Glorify Allah when you come up to the evening and when you come up to the morning [30:17].

وأما صلوة العشاء الاخرة، فان للقبر ظلمة، وليوم القيامة ظلمة، أمرنى الله وأمتى بهذه الصلوة في ذلك الوقت لينور القبر والصراط، وما من قدم مشت إلى صلوة العتمة إلا حرم الله صاحبها على النار، وهى الصلوة التى اختارها الله للمرسلين قبلى،

And as for the Isha Salat, the last one, so it is for the darkness of the grave, and for the darkness of the Day of Judgement. Allah^-azwj Commanded me^-saww and my^-saww Community with these Salats during that time in order to Lighten up the grave and the Bridge. And there are none from the feet which walked to the Salat in the darkness, except that Allah^-azwj would forbid its owner upon the Fire. And it is the Salat which Allah^-azwj has Chosen for the Mursil Prophets^-as before me^-saww.

وأما صلوة الفجر، فان الشمس إذا طلعت تطلع على قرنى شيطان، فأمرني الله أن أصلى في ذلك الوقت صلوة الفجر، قبل طلوع الشمس من قبل أن يسجد لها الكفار، فتسجد أمتى لله، وسرعتها أحب إلى الله، وهى الصلوة التى تشهد لها ملائكة الليل وملائكة النهار،

And as for Al-Fajr Salat, so when the sun emerges, so does a Satan^-la. Allah^-azwj Commanded me^-saww that I^-saww should pray in that time, Al-Fajr Salat, before the emergence of the sun, before the Infidel prostrates to it (sun). So, my^-saww community prostrates to Allah^-azwj and hastens to be Loved by Allah^-azwj. And it is the Salat which the Angels of the night and the Angels of the day witness.

قالوا: صدقت يا محمد.

They said, ‘You^-saww have spoken the truth, O Muhammad^-saww!’[38]

عن عبد الرحمن بن كثير، عن أبي عبد الله (عليه السلام)، في قوله: حافِظُوا عَلَى الصَّلَواتِ وَ الصَّلاةِ الْوُسْطى وَ قُومُوا لِلَّهِ قانِتِينَ. قال: «الصلوات: رسول الله (صلى الله عليه و آله) و أمير المؤمنين و فاطمة و الحسن و الحسين (سلام الله عليهم)، و الوسطى: أمير المؤمنين وَ قُومُوا لِلَّهِ قانِتِينَ طائعين للأئمة».

From Abdul Rahman Bin Kaseer,

(It has been narrated) from Abu Abdullah^-asws regarding His^-azwj Words Maintain your Salat(s) and (in particular) the middle Salat [2:238]. He^-asws said: ‘The Salats are – Rasool-Allah^-saww, and Amir-Al-Momineen^-asws, and Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws. And the middle (Salat) – Amir-Al-Momineen^-asws, and be standing obedient to Allah – (obedient) to the Imams^-asws’.^[39]

The Verses for supplication

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا صَلَّيْتَ الْمَغْرِبَ وَ الْغَدَاةَ فَقُلْ

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Usman Bin Isa, from Ali Bin Abu Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whenever you pray the Magrib Salat and the morning ones, so say,

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ

‘In the Name of Allah^-azwj, the Beneficent, the Merciful. There is neither Mighty nor Strength except with Allah^-azwj, the Exalted, the Magnificent’,

سَبْعَ مَرَّاتٍ فَإِنَّهُ مَنْ قَالَهَا لَمْ يُصِبْهُ جُذَامٌ وَ لَا بَرَصٌ وَ لَا جُنُونٌ وَ لَا سَبْعُونَ نَوْعاً مِنْ أَنْوَاعِ الْبَلَاءِ

seven times, for the one who says it, he would neither be hit by the leprosy, nor vitiligo, nor insanity, nor seventy types from the types of afflictions’.

قَالَ وَ تَقُولُ إِذَا أَصْبَحْتَ وَ أَمْسَيْتَ الْحَمْدُ لِرَبِّ الصَّبَاحِ الْحَمْدُ لِفَالِقِ الْإِصْبَاحِ مَرَّتَيْنِ الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ اللَّيْلَ بِقُدْرَتِهِ وَ جَاءَ بِالنَّهَارِ بِرَحْمَتِهِ وَ نَحْنُ فِي عَافِيَةٍ وَ يَقْرَأُ آيَةَ الْكُرْسِيِّ وَ آخِرَ الْحَشْرِ وَ عَشْرَ آيَاتٍ مِنَ الصَّافَّاتِ وَ سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَ سَلَامٌ عَلَى الْمُرْسَلِينَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

He^-asws said: ‘And you should be saying when it is morning and evening, ‘The Praise is for the Splitter of the morning’, twice, ‘The Praise is for Allah^-azwj Whom Removed the night by His^-azwj Power and Came with the day by His^-azwj Mercy and we are in good health’. And recite the Verse of the Chair (Ayat Al-Kursy -2:255), and the end (last Verse) of (Surah) Al-Hashr (Chapter 59), and ten Verses from (Surah) Al-Saffat (Chapter 37), and: Glorious is your Lord, the Lord of Might, from what they are ascribing [37:180] And peace be upon the Rasools [37:181] And the Praise is for Allah, Lord of the Worlds [37:182]’.

فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَ حِينَ تُصْبِحُونَ وَ لَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَ الْأَرْضِ وَ عَشِيّاً وَ حِينَ تُظْهِرُونَ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَ يُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا وَ كَذَلِكَ تُخْرَجُونَ

Therefore, Glorify Allah when you come up to the evening and when you come up to the morning [30:17] And for Him is the Praise in the skies and the earth, and at sunset and when you come up to midday [30:18] He Extracts the living from the dead and Extracts the dead from the living, and Revives the earth after its death, and like that you would be coming out [30:19].

سُبُّوحٌ قُدُّوسٌ رَبُّ الْمَلَائِكَةِ وَ الرُّوحِ سَبَقَتْ رَحْمَتُكَ غَضَبَكَ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي عَمِلْتُ سُوءاً وَ ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي وَ ارْحَمْنِي وَ تُبْ عَلَيَّ إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ .

Glorious, Holy is the Lord of the Angels and the Spirit! Your^-azwj Mercy precedes Your^-azwj Anger. There is no god except You^-azwj. Glory be to You^-azwj! I have done evil and been unjust to myself, therefore Forgive (my sins) for me and be Merciful to me, and Turn towards me, You^-azwj are the Oft-Turning, the Merciful’’.[40]

VERSE 18 – 20

وَلَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَالْأَرْضِ وَعَشِيًّا وَحِينَ تُظْهِرُونَ {18}

And for Him is the Praise in the skies and the earth, and at sunset, and when you come up to midday [30:18]

أَعْلَامُ الدِّينِ، عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَنْ قَالَ‏ فَسُبْحانَ اللَّهِ حِينَ تُمْسُونَ‏ يَعْنِي صَلَاتَيِ الْمَغْرِبِ وَ الْعِشَاءِ- وَ حِينَ تُصْبِحُونَ‏ صَلَاةَ الْغَدَاةِ وَ عَشِيًّا صَلَاةَ الْعَصْرِ- وَ حِينَ تُظْهِرُونَ‏ صَلَاةَ الظُّهْرِ هَذِهِ الْآيَةُ تَجْمَعُ صَلَوَاتِكُمُ الْخَمْسَ

(The book) ‘A’laam Al Deen’ – Ibn Abbas who said,

‘Rasool-Allah^-saww said: ‘One who says: Therefore, Glorify Allah when you come up to the evening – meaning by my^-saww Salat of Al Maghrib and Al Isha – and when you come up to the morning [30:17] – the morning Salat, and at sunset, – Salat al Asr – and when you come up to midday [30:18] – Salat Al Zohr. This Verse gathers your five Salats.

فَمَنْ قَرَأَ هَذِهِ الثَّلَاثَ الْآيَاتِ مِنْ سُورَةِ الرُّومِ وَ آخِرَ الصَّافَّاتِ‏ سُبْحانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ‏ ثَلَاثَ مَرَّاتٍ دُبُرَ صَلَاةِ الْمَغْرِبِ أَدْرَكَ مَا فَاتَ فِي يَوْمِهِ ذَلِكَ وَ قُبِلَتْ صَلَاتُهُ

The one who recites these three Verses from Surah Al Roum, and the end of (Surah) Al Saffaat: Glorious is your Lord, the Lord of Might, from what they are ascribing [37:180] – three times at the end of Al Maghrib Salat, will realise (come across) what had been lost during that day of his, and his Salat will be Accepted.

فَإِنْ قَرَأَهَا دُبُرَ كُلِّ صَلَاةٍ يُصَلِّيهَا مِنْ فَرِيضَةٍ أَوْ تَطَوُّعٍ كُتِبَ لَهُ مِنَ الْحَسَنَاتِ عَدَدَ نُجُومِ السَّمَاءِ وَ قَطْرِ الْمَطَرِ وَ عَدَدَ وَرَقِ الشَّجَرِ وَ عَدَدَ تُرَابِ الْأَرْضِ فَإِذَا مَاتَ أَجْرَى لَهُ بِكُلِّ حَسَنَةٍ عَشْرَ حَسَنَاتٍ فِي قَبْرِهِ.

If he recites it at the end of every Salat he prays, whether from obligatory or optional, for him would be good deed of the number or stars of the sky and the drops of rain, and number of leaves of the tree and number of (grains of) sand of the earth. When he dies, there will flow ten good deeds for him for every (one) good deed, in his grave’’.^[41]

بيان: الثلاث الآيات من الروم هي هذه‏ فَسُبْحانَ اللَّهِ حِينَ تُمْسُونَ وَ حِينَ تُصْبِحُونَ وَ لَهُ الْحَمْدُ فِي السَّماواتِ وَ الْأَرْضِ وَ عَشِيًّا وَ حِينَ تُظْهِرُونَ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَ يُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَ يُحْيِ الْأَرْضَ بَعْدَ مَوْتِها وَ كَذلِكَ تُخْرَجُونَ‏ و يحتمل‏ أن يكون إلى‏ تُظْهِرُونَ‏ عندهم ثلاث آيات.

Explanation – The ‘three Verses’ from (Surah) Al Roum are these: – Therefore Glorify Allah when you come up to the evening and when you come up to the morning [30:17] And for Him is the Praise in the skies and the earth, and at sunset and when you come up to midday [30:18] He Extracts the living from the dead and Extracts the dead from the living, and Revives the earth after its death, and like that you would be coming out [30:19]; and it is possible that it could be up to: up to midday [30:18] as being three Verses with them.

الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى الْيَقْطِينِيِّ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ عَنْ أَبِي بَصِيرٍ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ لَا يَنْفَتِلُ الْعَبْدُ مِنْ صَلَاتِهِ حَتَّى يَسْأَلَ اللَّهَ الْجَنَّةَ وَ يَسْتَجِيرَ بِهِ مِنَ النَّارِ وَ يَسْأَلَهُ أَنْ يُزَوِّجَهُ مِنَ الْحُورِ الْعِينِ‏.

(The book) ‘Al Khisaal’ – from his father, from Sa’ad Bin Abdullah, from Muhammad Bin Isa Al Yaqteeny, from Al Qasim Bin Yahya, from his grandfather Al Hassan, from Abu Baseer and Muhammad Bin Muslim,

‘From Abu Abdullah^-asws having said: ‘Amir Al Momineen^-asws said: ‘The servant should not finish from his Salat until he asks Allah^-azwj for the Paradise, and seeks shelter with Him^-azwj from the Fire, and asks Him^-azwj to Get him married to the Maiden Hourie’’.^[42]

يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَيُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا ۚ وَكَذَٰلِكَ تُخْرَجُونَ {19}

He Extracts the living from the dead and Extracts the dead from the living, and Revives the earth after its death, and like that you would be coming out [30:19]

حدثنا أبي، عن أبيه، عن جده، عن الصادق عليه السلام قال: إن المؤمن إذا مات لم يكن ميتا، فإن الميت هو الكافر، إن الله عزوجل يقول: ” يخرج الحي من الميت ويخرج الميت من الحي ” يعني المؤمن من الكافر والكافر من المؤمن.

My^-asws father^-asws narrated to me^-asws from his^-asws father^-asws, from his^-asws grandfather^-asws, from Al-Sadiq^-asws having said: ‘When the Momin dies he does not become a dead, for the dead one, he is the Kafir. Allah^-azwj Mighty and Majestic is Saying: And Who Extracts the living from the dead, and Extracts the dead from the living? [10:31] – meaning the Momin from the Kafir, and the Kafir from the Momin’’.^[43]

و في (نهج البيان): في معنى الآية، عن أبي جعفر، و أبي عبد الله (عليهما السلام): «يخرج المؤمن من الكافر، و الكافر من المؤمن».

And in Nahj Al Bayan –

In the meaning of the Verse, from Abu Ja’far^-asws: ‘He^-azwj Extracts the Momin from the Kafir, and the Kafir from the Momin’’.[44]

وَمِنْ آيَاتِهِ أَنْ خَلَقَكُمْ مِنْ تُرَابٍ ثُمَّ إِذَا أَنْتُمْ بَشَرٌ تَنْتَشِرُونَ {20}

And from His Signs is that He Created you from soil, then you are human beings, scattered (far and wide) [30:20]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا أَرَادَ أَنْ يَخْلُقَ آدَمَ ( عليه السلام ) بَعَثَ جَبْرَئِيلَ ( عليه السلام ) فِي أَوَّلِ سَاعَةٍ مِنْ يَوْمِ الْجُمُعَةِ فَقَبَضَ بِيَمِينِهِ قَبْضَةً بَلَغَتْ قَبْضَتُهُ مِنَ السَّمَاءِ السَّابِعَةِ إِلَى السَّمَاءِ الدُّنْيَا وَ أَخَذَ مِنْ كُلِّ سَمَاءٍ تُرْبَةً وَ قَبَضَ قَبْضَةً أُخْرَى مِنَ الْأَرْضِ السَّابِعَةِ الْعُلْيَا إِلَى الْأَرْضِ السَّابِعَةِ الْقُصْوَى

Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al Husayn Bin Yazeed, from Al Hassan Bin Ali Bin Abu Hamza, from Ibrahim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic, when He^-azwj Intended to Create Adam^-as, Sent Jibraeel^-as during the beginning time from the day of Friday. So he^-as grabbed a handful in his^-as right hand, his^-as handful reaching from the seventh sky to the sky of the world; and he^-as took some dust from every sky. And he^-as grabbed another handful from the highest seventh earth (firmament) to the furthest seventh earth (firmament).

فَأَمَرَ اللَّهُ عَزَّ وَ جَلَّ كَلِمَتَهُ فَأَمْسَكَ الْقَبْضَةَ الْأُولَى بِيَمِينِهِ وَ الْقَبْضَةَ الْأُخْرَى بِشِمَالِهِ فَفَلَقَ الطِّينَ فِلْقَتَيْنِ فَذَرَا مِنَ الْأَرْضِ ذَرْواً وَ مِنَ السَّمَاوَاتِ ذَرْواً فَقَالَ لِلَّذِي بِيَمِينِهِ مِنْكَ الرُّسُلُ وَ الْأَنْبِيَاءُ وَ الْأَوْصِيَاءُ وَ الصِّدِّيقُونَ وَ الْمُؤْمِنُونَ وَ السُّعَدَاءُ وَ مَنْ أُرِيدُ كَرَامَتَهُ فَوَجَبَ لَهُمْ مَا قَالَ كَمَا قَالَ

Then, Allah^-azwj Mighty and Majestic Commanded His^-azwj Word (Kalimat-Allah^-azwj) so it withheld the former handful in his right hand and the latter handful in his left hand, and split the clay into two parts and scattered from the earth with a scattering, and from the skies with a scattering. So He^-azwj Said to those in his right hand: “From you would be the Rasools^-as, and the Prophets^-as, and the successors^-as, and the truthful ones, and the Momineen, and the fortunate ones (Momineen), and the ones who want its prestige”. Thus, it Obligated upon them what He^-azwj Said, just as He^-azwj Said it to be.

وَ قَالَ لِلَّذِي بِشِمَالِهِ مِنْكَ الْجَبَّارُونَ وَ الْمُشْرِكُونَ وَ الْكَافِرُونَ وَ الطَّوَاغِيتُ وَ مَنْ أُرِيدُ هَوَانَهُ وَ شِقْوَتَهُ فَوَجَبَ لَهُمْ مَا قَالَ كَمَا قَالَ

And He^-azwj Said to those in its left hand: “From you would be the tyrants, and the Polytheists, and the disbelievers, and the despots, and the ones who wants its indignity and its wickedness”. Thus, it Obligated for them what He^-azwj Said just as He^-azwj Said it to be.

ثُمَّ إِنَّ الطِّينَتَيْنِ خُلِطَتَا جَمِيعاً وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ إِنَّ اللَّهَ فالِقُ الْحَبِّ وَ النَّوى فَالْحَبُّ طِينَةُ الْمُؤْمِنِينَ الَّتِي أَلْقَى اللَّهُ عَلَيْهَا مَحَبَّتَهُ وَ النَّوَى طِينَةُ الْكَافِرِينَ الَّذِينَ نَأَوْا عَنْ كُلِّ خَيْرٍ وَ إِنَّمَا سُمِّيَ النَّوَى مِنْ أَجْلِ أَنَّهُ نَأَى عَنْ كُلِّ خَيْرٍ وَ تَبَاعَدَ عَنْهُ

Then the two clays were both mixed together, and these are the Words of Allah^-azwj Mighty and Majestic: Surely, Allah is the Splitter of the seed and the stone [6:95]. So the ‘seed’ is the clay of the Momineen (plural of Momin) upon which Allah^-azwj Cast His^-azwj Love; and the ‘stone’ is the clay of the Kafirs which is distanced from every goodness. And rather, it is named as the ‘Al-Nawa’ from the reason that it is away from every goodness and remote from it.

وَ قَالَ اللَّهُ عَزَّ وَ جَلَّ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَ مُخْرِجُ الْمَيِّتِ مِنَ الْحَيِّ فَالْحَيُّ الْمُؤْمِنُ الَّذِي تَخْرُجُ طِينَتُهُ مِنْ طِينَةِ الْكَافِرِ وَ الْمَيِّتُ الَّذِي يَخْرُجُ مِنَ الْحَيِّ هُوَ الْكَافِرُ الَّذِي يَخْرُجُ مِنْ طِينَةِ الْمُؤْمِنِ فَالْحَيُّ الْمُؤْمِنُ وَ الْمَيِّتُ الْكَافِرُ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ أَ وَ مَنْ كانَ مَيْتاً فَأَحْيَيْناهُ فَكَانَ مَوْتُهُ اخْتِلَاطَ طِينَتِهِ مَعَ طِينَةِ الْكَافِرِ وَ كَانَ حَيَاتُهُ حِينَ فَرَّقَ اللَّهُ عَزَّ وَ جَلَّ بَيْنَهُمَا بِكَلِمَتِهِ

And Allah^-azwj Mighty and Majestic Said: He Extracts the living from the dead and Extracts the dead from the living, and Revives the earth after its death [30:19].

So, the ‘living’ is the Momin whose clay is extracted from the clay of the Kafir; and the ‘dead’ who is extracted from the living, he is the Kafir who comes out from the clay of the Momin. Thus the ‘living’ is the Momin, and the ‘dead’ is the Kafir, and these are the Words of the Mighty and Majestic: or the one who was dead then We Revived him [6:122]. So, his death was the mixture of his clay along with the clay of the Kafir, and his life was when Allah^-azwj Mighty and Majestic Separated between the two by His^-azwj Word (Kalimat-Allah^-azwj).

كَذَلِكَ يُخْرِجُ اللَّهُ عَزَّ وَ جَلَّ الْمُؤْمِنَ فِي الْمِيلَادِ مِنَ الظُّلْمَةِ بَعْدَ دُخُولِهِ فِيهَا إِلَى النُّورِ وَ يُخْرِجُ الْكَافِرَ مِنَ النُّورِ إِلَى الظُّلْمَةِ بَعْدَ دُخُولِهِ إِلَى النُّورِ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ لِيُنْذِرَ مَنْ كانَ حَيًّا وَ يَحِقَّ الْقَوْلُ عَلَى الْكافِرِينَ

Like that Allah^-azwj Mighty and Majestic Extracts the Momin during the birth from the darkness after his entry into it – to the light, and He^-azwj Extracts the Kafir from the light towards the darkness after his entry into the light; and these are the Words of the Mighty and Majestic: to warn one who was alive, and the Word to be proven true upon the Kafirs [36:70]’.[45]

في الكافي أحمد بن مهران عن محمد بن على عن موسى بن سعدان عن عبد الرحمان بن الحجاج عن ابى ابراهيم عليه السلام في قول الله عزوجل: (يحيى الارض بعد موتها) قال: ليس يحييها بالقطر، ولكن يبعث الله رجالا فيحيون العدل فتحيى الارض لاحياء العدل، ولاقامة العدل فيه أنفع في الارض من القطر أربعين صباحا.

In Al-kafi – Ahmad Bin Mahran, from Muhammad Bin Ali, from Musa Bin Sa’dan, from Abdul Rahman Bin Al-Hajaaj,

(It has been narrated) from Abu Ibrahim^-asws (7^th Imam^-asws) regarding the Words of Allah^-azwj Mighty and Majestic: and Revives the earth after its death [30:19], said: ‘Its Revival is not by the drops (of rain), but Allah^-azwj Sends men^-asws, so they^-asws revive the justice. Thus, the revival of the earth is the revival of the justice, and the establishment of the justice in it is more beneficial in the earth than the drops (of rain) for forty mornings’.[46]

Father of Abu Bakr was a Momin:

رُوِيَ‏ أَنَّ أَبَا قُحَافَةَ كَانَ بِالطَّائِفِ لَمَّا قُبِضَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ بُويِعَ لِأَبِي بَكْرٍ، فَكَتَبَ إِلَى أَبِيهِ‏ كِتَاباً عُنْوَانُهُ: مِنْ خَلِيفَةِ رَسُولِ اللَّهِ إِلَى أَبِي قُحَافَةَ، أَمَّا بَعْدُ، فَإِنَّ النَّاسَ قَدْ تَرَاضَوْا بِي، فَأَنَا الْيَوْمَ خَلِيفَةُ اللَّهِ، فَلَوْ قَدِمْتَ عَلَيْنَا لَكَانَ أَحْسَنَ بِكَ.

(The book) ‘Al-Ihtijaj’ – Abu Qohafa (Abu Bakr’s father) was at Al-Taif when Rasool-Allah^-saww passed away, and Abu Bakr was pledged allegiance to. He (Abu Bakr) wrote a letter to him, its content was, ‘From caliph of Rasool-Allah^-saww to Abu Qohafa. As for after, the people are in agreement with me, so today I am caliph of Allah^-azwj. If you would come forward to us, it would be good from you’.

فَلَمَّا قَرَأَ أَبُو قُحَافَةَ الْكِتَابَ قَالَ لِلرَّسُولِ: مَا مَنَعَهُمْ‏ مِنْ عَلِيٍّ؟ قَالَ الرَّسُولُ‏: هُوَ حَدَثُ السِّنِّ، وَ قَدْ أَكْثَرَ الْقَتْلَ فِي قُرَيْشٍ وَ غَيْرِهَا، وَ أَبُو بَكْرٍ أَسَنُّ مِنْهُ.

When Abu Qohafa read the letter he said to the messenger, ‘What prevented them from Ali^-asws?’ The messenger said, ‘He^-asws is of young age, and he^-asws has killed a lot among the Qureysh and others, and Abu Bakr is older than him^-asws’.

قَالَ أَبُو قُحَافَةَ: إِنْ كَانَ الْأَمْرُ فِي ذَلِكَ بِالسِّنِّ فَأَنَا أَحَقُّ مِنْ أَبِي بَكْرٍ، لَقَدْ ظَلَمُوا عَلِيّاً حَقَّهُ، وَ لَقَدْ بَايَعَ‏ لَهُ النَّبِيُّ وَ أَمَرَنَا بِبَيْعَتِهِ

Abu Qohafa said, ‘If this command in that was based upon the age, then I am more rightful than Abu Bakr is. They have oppressed Ali^-asws of his^-asws right, and the Prophet^-saww had got the allegiances to be pledged to him^-asws, and had ordered us with pledging to him^-asws’.

ثُمَّ كَتَبَ إِلَيْهِ: مِنْ أَبِي قُحَافَةَ إِلَى أَبِي بَكْرٍ أَمَّا بَعْدُ، فَقَدْ أَتَانِي كِتَابُكَ، فَوَجَدْتُهُ كِتَابَ أَحْمَقَ يَنْقُضُ بَعْضُهُ بَعْضاً، مَرَّةً تَقُولُ: خَلِيفَةُ اللَّهِ، وَ مَرَّةً تَقُولُ: خَلِيفَةُ رَسُولِ اللَّهِ، وَ مَرَّةً تَرَاضَى بِيَ النَّاسُ، وَ هُوَ أَمْرٌ مُلْتَبِسٌ،

Then he wrote to him, ‘From Abu Qohafa to Abu Bakr. As for after, ‘Your letter came to me and I find it to be a letter of an idiot, contradicting part of it with a part. At times you are saying, ‘Caliph of Allah^-azwj’, and at time you are saying, ‘Caliph of Rasool-Allah^-saww’, and at times, ‘The people are in agreement with me’, and it is a vague matter.

فَلَا تَدْخُلَنَ‏ فِي أَمْرٍ يَصْعُبُ عَلَيْكَ الْخُرُوجُ مِنْهُ غَداً، وَ يَكُونُ عُقْبَاكَ مِنْهُ إِلَى النَّدَامَةِ، وَ مَلَامَةِ النَّفْسِ اللَّوَّامَةِ، لَدَى الْحِسَابِ يَوْمَ‏ الْقِيَامَةِ، فَإِنَّ لِلْأُمُورِ مَدَاخِلَ وَ مَخَارِجَ، وَ أَنْتَ تَعْرِفُ مَنْ هُوَ أَوْلَى مِنْكَ بِهَا، فَرَاقِبِ اللَّهَ كَأَنَّكَ تَرَاهُ، وَ لَا تَدَعَنَّ صَاحِبَهَا، فَإِنَّ تَرْكَهَا الْيَوْمَ أَخَفُّ عَلَيْكَ وَ أَسْلَمُ لَكَ.

Do not enter into a matter it would be difficult for you to exit from it tomorrow, and your posterity would happen to be in regret from it, and the self-accusing soul would blame in front of the Reckoning on the Day of Qiyamah. There are entrances and exits for the matters, and you know one who is foremost with it than you are. Watch out for Allah^-azwj as if you can see Him^-azwj, and do not leave out its (rightful) owner, for leaving it today is lighter upon you, and peace be to you’’.^[47]

VERSE 21

وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا لِتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُمْ مَوَدَّةً وَرَحْمَةً ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ {21}

And from His Signs is that He Created for you spouses from yourselves that you may find rest in them, and He Made cordiality and mercy to be between you. Surely, in that there are Signs for a people who ponder [30:21]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ صَاحِبَتِي هَلَكَتْ وَ كَانَتْ لِي مُوَافِقَةً وَ قَدْ هَمَمْتُ أَنْ أَتَزَوَّجَ فَقَالَ لِيَ انْظُرْ أَيْنَ تَضَعُ نَفْسَكَ وَ مَنْ تُشْرِكُهُ فِي مَالِكَ وَ تُطْلِعُهُ عَلَى دِينِكَ وَ سِرِّكَ فَإِنْ كُنْتَ لَا بُدَّ فَاعِلًا فَبِكْراً تُنْسَبُ إِلَى الْخَيْرِ وَ إِلَى حُسْنِ الْخُلُقِ

A number of our companions, from Sahl Bin Ziyad and Ahmad Bin Muhammad altogether, from Ibn Mahboub, from Ibrahim Al Karkhy who said,

‘I said to Abu Abdullah^-asws, ‘My female companion died and she was compatible for me and I have thought about getting married’. So he^-asws said to me: ‘Consider where you are placing yourself and the one you are associating in your wealth, and aspiring to be upon your Religion, and your secrets. So, if it was inevitable to do, so (get married to) a virgin who has been linked to goodness, and to good mannerisms.

وَ اعْلَمْ أَنَّهُنَّ كَمَا قَالَ .أَلَا إِنَّ النِّسَاءَ خُلِقْنَ شَتَّى فَمِنْهُنَّ الْغَنِيمَةُ وَ الْغَرَامُ‏ وَ مِنْهُنَّ الْهِلَالُ إِذَا تَجَلَّى لِصَاحِبِهِ وَ مِنْهُنَّ الظَّلَامُ‏ فَمَنْ يَظْفَرْ بِصَالِحِهِنَّ يَسْعَدْ وَ مَنْ يُغْبَنْ فَلَيْسَ لَهُ انْتِقَامُوَ

And know that they (women) are as just as if has been said, ‘Indeed! The women are of various etiquettes – so from them is the beneficial, and the loss maker, and from them is the crescent shining for her companion, and from them is the darkness. So, the one who succeeds with a righteous one would be fortunate, and the one who is cheated so it is not for him that he takes revenge.

هُنَّ ثَلَاثٌ فَامْرَأَةٌ وَلُودٌ وَدُودٌ تُعِينُ زَوْجَهَا عَلَى دَهْرِهِ لِدُنْيَاهُ وَ آخِرَتِهِ وَ لَا تُعِينُ الدَّهْرَ عَلَيْهِ وَ امْرَأَةٌ عَقِيمَةٌ لَا ذَاتُ جَمَالٍ وَ لَا خُلُقٍ وَ لَا تُعِينُ زَوْجَهَا عَلَى خَيْرٍ وَ امْرَأَةٌ صَخَّابَةٌ وَلَّاجَةٌ هَمَّازَةٌ تَسْتَقِلُّ الْكَثِيرَ وَ لَا تَقْبَلُ الْيَسِيرَ

They are three (types) – A child bearing woman of cordiality and supportive of her husband all the time for his world and his Hereafter, and she does not spend time against him; and a sterile (barren) woman, not with any beauty nor manners, and she does not assist her husband upon goodness; and a vociferous (loud) woman, a fault-finder, belittling the lot, and not accepting the little’.[48]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) أَيُّمَا امْرَأَةٍ تَصَدَّقَتْ عَلَى زَوْجِهَا بِمَهْرِهَا قَبْلَ أَنْ يَدْخُلَ بِهَا إِلَّا كَتَبَ اللَّهُ لَهَا بِكُلِّ دِينَارٍ عِتْقَ رَقَبَةٍ قِيلَ يَا رَسُولَ اللَّهِ فَكَيْفَ بِالْهِبَةِ بَعْدَ الدُّخُولِ قَالَ إِنَّمَا ذَلِكَ مِنَ الْمَوَدَّةِ وَ الْأُلْفَةِ .

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Prophet^-saww said: ‘Whichever woman who donates upon her husband with her dower before he copulates with her, Allah^-azwj would Write for her (the reward of) the emancipation (liberation of slave) of a neck for each Dinar’. It was said, ‘O Rasool-Allah^-saww! So how would it be with her gifting it after the copulation?’ He^-saww said: ‘But rather, that is from the cordiality and the kindness’.[49]

VERSE 22

وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِلْعَالِمِينَ {22}

And from His Signs is the Creation of the skies and the earth and the diversity of your tongues and your colours. Surely, there are Signs in that for the learned [30:22]

أَحْمَدُ بْنُ إِدْرِيسَ وَ مُحَمَّدُ بْنُ يَحْيَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الْإِمَامِ فَوَّضَ اللَّهُ إِلَيْهِ كَمَا فَوَّضَ إِلَى سُلَيْمَانَ بْنِ دَاوُدَ فَقَالَ نَعَمْ وَ ذَلِكَ أَنَّ رَجُلًا سَأَلَهُ عَنْ مَسْأَلَةٍ فَأَجَابَهُ فِيهَا وَ سَأَلَهُ آخَرُ عَنْ تِلْكَ الْمَسْأَلَةِ فَأَجَابَهُ بِغَيْرِ جَوَابِ الْأَوَّلِ ثُمَّ سَأَلَهُ آخَرُ فَأَجَابَهُ بِغَيْرِ جَوَابِ الْأَوَّلَيْنِ ثُمَّ قَالَ هذا عَطاؤُنا فَامْنُنْ أَوْ أَعْطِ بِغَيْرِ حِسابٍ وَ هَكَذَا هِيَ فِي قِرَاءَةِ عَلِيٍّ ( عليه السلام )

Ahmad Bin Idrees and Muhammad Bin Yahya, from Al Hassan Bin Ali Al Kufy, from Ubeys Bin Hisham, from Abdullah Bin Suleyman,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the Imam^-asws. ‘Has Allah^-azwj Authorise to him^-asws just as He^-azwj had Authorised to Suleyman^-as Bin Dawood^-as?’ So he^-asws said: ‘Yes’. And that is, that a man had asked him^-asws a question, so he^-asws had answered him with regards to it. And another man asked him that very question, so he^-asws answered him with other than the answer of the first one. Then another one asked him^-asws, so he^-asws answered him with other than the answer of the two former ones. Then he^-asws said: ‘This is Our Gift, so either confer or withhold, without a Reckoning [38:39], and it is like this in the recitation of Ali^-asws’.

قال قلت اصلحك الله فحين اجابهم بهذا الجواب يعرفهم الامام قال سبحان الله اما تسمع قول الله تعالى في كتابه ان في ذلك لايات للمتوسمين وهم الائمة وانها لبسبيل مقيم لا يخرج منها ابدا

I said, ‘May Allah^-azwj Keep you^-asws well. When you^-asws answered that person with this answer, did you^-asws know him?’ He^-asws said: ‘Glory be to Allah^-azwj, have you not heard the Words of Allah^-azwj in His^-azwj Book: Surely, in that are Signs for the distinguishers [15:75]? And they^-asws are the Imams^-asws, and they^-asws are with the Way, not coming out of it, ever’.

ثم قال نعم ان الامام إذا نظر إلى رجل عرفه وعرف لونه وان سمع كلامه من خلف حايط عرفه وعرف ما هو لان الله يقول ومن آياته خلق السموات والارض واختلاف السنتكم والوانكم ان في ذلك لايات للعالمين فهم العلماء وليس يسمع شيئا من الانس الا عرفه ناج أو هالك فلذلك يجيبهم بالذى يجيبهم به.

Then he^-asws said: ‘Yes, the Imam^-asws, if he^-asws looks at a man, he^-asws recognises him even if he^-asws hears his speech from behind a wall. He^-asws recognises him, and recognises what he is, because Allah^-azwj Says: And from His Signs is the Creation of the skies and the earth and the diversity of your tongues and your colours. Surely in that are Signs for the learned [30:22], for they^-asws are the knowledgeable ones, and they^-asws do not listen to anything from the humans, but they^-asws recognise whether he is a rescued one or a perished one. That is the reason why he^-asws answers them by what he^-asws answers them with’.[50]

في كتاب علل الشرايع باسناده إلى عبد الله بن يزيد بن سلام انه سأل رسول الله صلى الله عليه واله فقال فأخبرني عن آدم لم سمى آدم ؟ قال: لانه خلق من طين الارض وأديمها، قال: فآدم خلق من الطين كله أو من طين واحد ؟ قال: بل من الطين كله، ولو خلق من طين واحد لما عرف الناس بعضهم بعضا، وكانوا على صورة واحدة،

In the book Al-IllAl-Al-Sharai’e, by his chain going up to Abdullah Bin Yazeed Bin Salaam, who says:

Rasool-Allah^-saww was asked: ‘Inform me about Adam^-as, why was he^-as called Adam^-as?’ He^-saww said: ‘Because he^-as was Created from the clay of the earth, and its crust (أديمها)’. He said, ‘So, was Adam^-as Created from all the clays or from one clay?’

He^-saww said: ‘But, from all the clays. And had he^-as been Created from one clay, the people would not have been able to recognise each other, and they would have been of one image (looked alike)’.

قال: فلهم في الدنيا مثل ؟ قال: التراب فيه ابيض وفيه أخضر وفيه أشقر وفيه اغبر وفيه احمر وفيه ازرق وفيه عذب وفيه ملح وفيه خشن وفيه لين وفيه أصهب، فلذلك صار الناس فيهم لين وفيهم خشن وفيهم أبيض وفيهم اصفر واحمر واصهب واسود على الوان التراب.

He said, ‘So is there an example for them in the world?’ He^-saww said: ‘The soil in which there is white, and in it is green, and in it is the paleness, and in it is the dustiness, and in it is the redness, and in it is the blueness, and in it is the sweetness, and in it is the saltiness, and in it is the roughness, and in it is the softness, and in it is brownish. So due to that the people came to be as such. So among them are the soft, and among them are the rough, and among them are white, and among them are yellow, and red, and white, and black as per the colours of the dust’.[51]

VERSE 23

وَمِنْ آيَاتِهِ مَنَامُكُمْ بِاللَّيْلِ وَالنَّهَارِ وَابْتِغَاؤُكُمْ مِنْ فَضْلِهِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يَسْمَعُونَ {23}

And from His Signs is your sleeping at night and the day, and your seeking His Grace. Surely, there are Signs in that for a people who listen [30:23]

حدثنا الحسن بن على النعمان عن يحيى بن عمر عن ابان الاحمر عن زراره عن ابى جعفر عليه السلام قال قال رسول الله صلى الله عليه وآله انا معاشر الانبياء تنام عيوننا ولا تنام قلوبنا ونرى من خلفنا كما نرى من بين ايدينا.

It has been narrated to us by Al-Hassan Bin Ali Al-No’man, from Yahya Bin Umar, from Abaan Al-Ahmar, from Zarara, who has said:

‘Abu Ja’far^-asws having said that: ‘Rasool-Allah^-saww said: ‘The group of the Prophets^-as, only their^-as eyes sleep, but their^-as hearts do not, and we^-saww see behind us^-saww just as we^-saww see in front of us^-saww’.[52]

في عيون الاخبار في باب ما جاء عن الرضا عليه السلام من خبر الشامي وما سأل عنه أمير المؤمنين عليه السلام في جامع الكوفة حديث طويل وفيه: وسأله عن النوم على كم وجه هو ؟

In Uyoon Al-Akhbaar in a chapter which has come

(It has been narrated) from Al-Reza^-asws from the news of the Syrian and what he asked from Amir Al-Momineen^-asws in a group, at Al-Kufa – in a lengthy Hadeeth, and in it is – a he asked him^-asws, ‘About the sleep, how many aspects is it upon?’

فقال أمير المؤمنين عليه السلام صلوات الله عليه: النوم على أربعة اصناف: الانبياء تنام على أقفيتها مستقبلة وأعينها لا تنام متوقعة لوحى ربها عزوجل، والمؤمنون ينامون على يمينهم مستقبلين القبلة، والملوك وأبناءها على شمائلها ليستمرأوا ما يأكلون وابليس واخوانه وكل مجنون وذو عاهة ينامون على وجوههم منبطحين.

Amir-Al-Momineen^-asws said: ‘The sleep is of four types – The Prophets^-as sleep upon their^-as backs , and their hearing does not sleep, expecting the Revelation of their^-as Lord^-azwj Mighty and Majestic. And the Momineen sleep on their right, facing the Qiblah. And the kings and their sons sleep upon their left in order to enjoy what they have eaten. And Iblees^-la and his^-la brothers, and every insane person, and ones with deformities are sleeping upon their faces down’.[53]

VERSE 24

وَمِنْ آيَاتِهِ يُرِيكُمُ الْبَرْقَ خَوْفًا وَطَمَعًا وَيُنَزِّلُ مِنَ السَّمَاءِ مَاءً فَيُحْيِي بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ {24}

And from His Signs is that He Shows you the lightning for fear and for hope, and Sends down water from the clouds, so He Revives the earth by it after its death. Surely there are Signs in that for a people using their intellects [30:24]

في الكافي أحمد بن مهران عن محمد بن على عن موسى بن سعدان عن عبد الرحمان بن الحجاج عن ابى ابراهيم عليه السلام في قول الله عزوجل: (يحيى الارض بعد موتها) قال: ليس يحييها بالقطر، ولكن يبعث الله رجالا فيحيون العدل فتحيى الارض لاحياء العدل، ولاقامة العدل فيه أنفع في الارض من القطر أربعين صباحا.

In Al-kafi – Ahmad Bin Mahran, from Muhammad Bin Ali, from Musa Bin Sa’dan, from Abdul Rahman Bin Al-Hajaaj,

(It has been narrated) from Abu Ibrahim^-asws (7^th Imam^-asws) regarding the Words of Allah^-azwj Mighty and Majestic: and Revives the earth after its death [30:24], said: ‘Its Revival is not by the drops (of rain), but Allah^-azwj Sends men^-asws, so they^-asws revive the justice. Thus the revival of the earth is the revival of the justice, and the establishment of the justice in it is more beneficial in the earth than the drops (of rain) for forty mornings’.[54]

VERSE 25

وَمِنْ آيَاتِهِ أَنْ تَقُومَ السَّمَاءُ وَالْأَرْضُ بِأَمْرِهِ ۚ ثُمَّ إِذَا دَعَاكُمْ دَعْوَةً مِنَ الْأَرْضِ إِذَا أَنْتُمْ تَخْرُجُونَ {25}

And from His Signs is standing of the sky and the earth by His Command. Then when He will Call you with a Call from the earth, then you will be coming out [30:25]

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ سَأَلَنِي أَبُو قُرَّةَ الْمُحَدِّثُ أَنْ أُدْخِلَهُ عَلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) فَاسْتَأْذَنْتُهُ فَأَذِنَ لِي فَدَخَلَ فَسَأَلَهُ عَنِ الْحَلَالِ وَ الْحَرَامِ ثُمَّ قَالَ لَهُ أَ فَتُقِرُّ أَنَّ اللَّهَ مَحْمُولٌ

Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya who said,

‘Abu Qurra the narrator asked me if I could take him to see Abu Al-Hassan Al-Reza^-asws. So, I sought permission for him and he^-asws permitted it for me. So, he came over and asked him^-asws about the Permissible and the Prohibitions, then said to him^-asws, ‘So do you^-asws acknowledge that Allah^-azwj is carried?’

فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) كُلُّ مَحْمُولٍ مَفْعُولٌ بِهِ مُضَافٌ إِلَى غَيْرِهِ مُحْتَاجٌ وَ الْمَحْمُولُ اسْمُ نَقْصٍ فِي اللَّفْظِ وَ الْحَامِلُ فَاعِلٌ وَ هُوَ فِي اللَّفْظِ مِدْحَةٌ وَ كَذَلِكَ قَوْلُ الْقَائِلِ فَوْقَ وَ تَحْتَ وَ أَعْلَى وَ أَسْفَلَ وَ قَدْ قَالَ اللَّهُ وَ لِلَّهِ الْأَسْماءُ الْحُسْنى فَادْعُوهُ بِها وَ لَمْ يَقُلْ فِي كُتُبِهِ إِنَّهُ الْمَحْمُولُ

Abu Al-Hassan^-asws said: ‘Every carried is performed with as an addition to something else, needy, and the carried is deficient regarding the word, and the carrier is the performer, and he is praiseworthy regarding the word; and similar to that are the words of the speaker, ‘Above’, and ‘Under’, and ‘Higher’, and ‘Lower’; and Allah^-azwj has Said: And for Allah are the most Beautiful Names, therefore supplicate by these [7:180], and did not Say in His^-azwj Books that He^-azwj is the carried One.

بَلْ قَالَ إِنَّهُ الْحَامِلُ فِي الْبَرِّ وَ الْبَحْرِ وَ الْمُمْسِكُ السَّمَاوَاتِ وَ الْأَرْضَ أَنْ تَزُولَا وَ الْمَحْمُولُ مَا سِوَى اللَّهِ وَ لَمْ يُسْمَعْ أَحَدٌ آمَنَ بِاللَّهِ وَ عَظَمَتِهِ قَطُّ قَالَ فِي دُعَائِهِ يَا مَحْمُولُ

But He^-azwj Said that He^-azwj is the Carrier in the land and the sea and the Upholder of the skies and the earth lest they decline; and the carried is what is other than Allah^-azwj, and it is not heard from anyone who believes in Allah^-azwj and His^-azwj Magnificence at all that he says in his supplication, ‘O Carried One!’’.

قَالَ أَبُو قُرَّةَ فَإِنَّهُ قَالَ وَ يَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمانِيَةٌ وَ قَالَ الَّذِينَ يَحْمِلُونَ الْعَرْشَ

Abu Qurra said, ‘But He^-azwj Says: and eight shall carry above them the Throne of the your Lord on that Day [69:17], and He^-azwj Said: Those who are carrying the Throne [40:7]!’

فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) الْعَرْشُ لَيْسَ هُوَ اللَّهَ وَ الْعَرْشُ اسْمُ عِلْمٍ وَ قُدْرَةٍ وَ عَرْشٍ فِيهِ كُلُّ شَيْ‏ءٍ

Abu Al-Hassan^-asws said: ‘The Throne, it is not Allah^-azwj, and the ‘Throne’ is a name of ‘Knowledge and Power’, and the Throne, in it is everything.

ثُمَّ أَضَافَ الْحَمْلَ إِلَى غَيْرِهِ خَلْقٍ مِنْ خَلْقِهِ لِأَنَّهُ اسْتَعْبَدَ خَلْقَهُ بِحَمْلِ عَرْشِهِ وَ هُمْ حَمَلَةُ عِلْمِهِ وَ خَلْقاً يُسَبِّحُونَ حَوْلَ عَرْشِهِ وَ هُمْ يَعْمَلُونَ بِعِلْمِهِ وَ مَلَائِكَةً يَكْتُبُونَ أَعْمَالَ عِبَادِهِ وَ اسْتَعْبَدَ أَهْلَ الْأَرْضِ بِالطَّوَافِ حَوْلَ بَيْتِهِ وَ اللَّهُ عَلَى الْعَرْشِ اسْتَوَى كَمَا قَالَ

Then He^-azwj Supplemented the carriers to others He^-azwj Created from His^-azwj creatures because He^-azwj Enslaved His^-azwj by the carriers of His^-azwj Throne (الْعَرْشَ), and they^-asws carry His^-azwj Knowledge, and creatures are Glorifying Him^-azwj around His^-azwj Throne (الْعَرْشَ), and they are performing by His^-azwj Knowledge, and the Angels are recording the deeds of His^-azwj servants, and the people of the earth are worshipping by the Tawaaf around His^-azwj House (Kabah), and Allah^-azwj is Even upon the Throne (الْعَرْشِ), Even just as He^-azwj Said.

وَ الْعَرْشُ وَ مَنْ يَحْمِلُهُ وَ مَنْ حَوْلَ الْعَرْشِ وَ اللَّهُ الْحَامِلُ لَهُمُ الْحَافِظُ لَهُمُ الْمُمْسِكُ الْقَائِمُ عَلَى كُلِّ نَفْسٍ وَ فَوْقَ كُلِّ شَيْ‏ءٍ وَ عَلَى كُلِّ شَيْ‏ءٍ وَ لَا يُقَالُ مَحْمُولٌ وَ لَا أَسْفَلُ قَوْلًا مُفْرَداً لَا يُوصَلُ بِشَيْ‏ءٍ فَيَفْسُدُ اللَّفْظُ وَ الْمَعْنَى

And (as for) the Throne (الْعَرْشِ) and the ones who are carrying it, and the ones around the Throne (الْعَرْشِ), and Allah^-azwj is the Carrier of them, the Preserver of them, the Upholder, the Standing One upon every soul, and above everything, and upon everything, and He^-azwj cannot be called ‘The Carried One’, nor by a lower solitary word, nor can He^-azwj be arrived to anything. So, it would spoil the word and the meaning’.

قَالَ أَبُو قُرَّةَ فَتُكَذِّبُ بِالرِّوَايَةِ الَّتِي جَاءَتْ أَنَّ اللَّهَ إِذَا غَضِبَ إِنَّمَا يُعْرَفُ غَضَبُهُ أَنَّ الْمَلَائِكَةَ الَّذِينَ يَحْمِلُونَ الْعَرْشَ يَجِدُونَ ثِقْلَهُ عَلَى كَوَاهِلِهِمْ فَيَخِرُّونَ سُجَّداً فَإِذَا ذَهَبَ الْغَضَبُ خَفَّ وَ رَجَعُوا إِلَى مَوَاقِفِهِمْ

Abu Qurra said, ‘So you^-asws are belying the report which have come that Allah^-azwj, when He^-azwj is Angry, rather His^-azwj Anger is recognised. The Angels who are carrying the Throne (الْعَرْشِ) are finding its weight upon their shoulders, so they fall down prostrate. So when the Anger subsides, it becomes lighter, and they return to their places’.

فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) أَخْبِرْنِي عَنِ اللَّهِ تَبَارَكَ وَ تَعَالَى مُنْذُ لَعَنَ إِبْلِيسَ إِلَى يَوْمِكَ هَذَا هُوَ غَضْبَانُ عَلَيْهِ فَمَتَى رَضِيَ وَ هُوَ فِي صِفَتِكَ لَمْ يَزَلْ غَضْبَانَ عَلَيْهِ وَ عَلَى أَوْلِيَائِهِ وَ عَلَى أَتْبَاعِهِ كَيْفَ تَجْتَرِئُ أَنْ تَصِفَ رَبَّكَ بِالتَّغْيِيرِ مِنْ حَالٍ إِلَى حَالٍ وَ أَنَّهُ يَجْرِي عَلَيْهِ مَا يَجْرِي عَلَى الْمَخْلُوقِينَ

Abu Al-Hassan^-asws said: ‘Inform me^-asws about Allah^-azwj Blessed and Exalted, since He^-azwj Cursed Iblees^-la up to this day of yours, He^-azwj is Angry upon him^-la, so when is He^-azwj Pleased, and He^-azwj is in your description, does not cease to be Angry upon him^-la and upon his^-la followers. How can you be so audacious that you are describing your Lord^-azwj with the alteration from a state to a state, and that it flows upon Him^-azwj what flows upon the creatures?

سُبْحَانَهُ وَ تَعَالَى لَمْ يَزُلْ مَعَ الزَّائِلِينَ وَ لَمْ يَتَغَيَّرْ مَعَ الْمُتَغَيِّرِينَ وَ لَمْ يَتَبَدَّلْ مَعَ الْمُتَبَدِّلِينَ وَ مَنْ دُونَهُ فِي يَدِهِ وَ تَدْبِيرِهِ وَ كُلُّهُمْ إِلَيْهِ مُحْتَاجٌ وَ هُوَ غَنِيٌّ عَمَّنْ سِوَاهُ .

Glorious is He^-azwj and Exalted, not declining along with the decliners, and does not alter with the altering ones, and does not change with the changing ones, and the ones other than Him^-azwj are in His^-azwj Hands, and His^-azwj Management, and all of them are needy to Him^-azwj, and He^-azwj is Needless from the ones other than Him^-azwj’.[55]

حدثنا أبي، عن أبيه، عن جده، عن الصادق عليه السلام قال: إن المؤمن إذا مات لم يكن ميتا، فإن الميت هو الكافر، إن الله عزوجل يقول: ” يخرج الحي من الميت ويخرج الميت من الحي ” يعني المؤمن من الكافر والكافر من المؤمن.

My^-asws father^-asws narrated to me^-asws from his^-asws father^-asws, from his^-asws grandfather^-asws, from Al-Sadiq^-asws having said: ‘When the Momin dies he does not become a dead, for the dead one, he is the Kafir. Allah^-azwj Mighty and Majestic is Saying: And Who Extracts the living from the dead, and Extracts the dead from the living? [10:31] – meaning the Momin from the Kafir, and the Kafir from the Momin’’.^[56]

VERSES 26 – 28

وَلَهُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ كُلٌّ لَهُ قَانِتُونَ {26}

And for Him are the ones in the skies and the earth. All are humbly obedient to him [30:26]

وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ ۚ وَلَهُ الْمَثَلُ الْأَعْلَىٰ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ {27}

And He is the One Who Began the creation, then He will Repeat it, and it is easy for Him. And for Him are the Exalted Examples in the skies and the earth, and He is the Mighty, the Wise [30:27]

ضَرَبَ لَكُمْ مَثَلًا مِنْ أَنْفُسِكُمْ ۖ هَلْ لَكُمْ مِنْ مَا مَلَكَتْ أَيْمَانُكُمْ مِنْ شُرَكَاءَ فِي مَا رَزَقْنَاكُمْ فَأَنْتُمْ فِيهِ سَوَاءٌ تَخَافُونَهُمْ كَخِيفَتِكُمْ أَنْفُسَكُمْ ۚ كَذَٰلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْقِلُونَ {28}

He (Allah) Strikes for you an example from yourselves. Is there for you, from what your right hands possess (slaves), any associates in what We Grace you, so you would be equal with regards to it, fearing them as you fear yourselves? Like that do We Details the Signs for a people using their intellects [30:28]

The Exalted Examples

في عيون الاخبار باسناده إلى ياسر الخادم عن أبى الحسن على بن موسى الرضا عليهما السلام قال: قال رسول الله صلى الله عليه واله لعلى عليه السلام: يا على أنت حجة الله وأنت باب الله وأنت الطريق إلى الله، وأنت النبأ العظيم وأنت الصراط المستقيم، وأنت المثل الاعلى.

In Uyoon Al-Akhbar, by his chain going up to Yaasir Al-Khadim,

From Abu Al-Hassan Ali^-asws Bin Musa Al-Reza^-asws having said: ‘Rasool-Allah^-saww said to Ali^-asws: ‘O Ali^-asws! You^-asws are the Divine Authority of Allah^-azwj, and you^-asws are the Door of Allah^-azwj, and you^-asws are the Road to Allah^-azwj, and you^-asws are the Magnificent News, and you^-asws are the Straight Path, and you^-asws are the Exalted Example’.[57]

وفي عيون الاخبار ايضا في الزيارة الجامعة لجميع الائمة عليهم السلام المنقولة عن الجواد عليه السلام: السلام على ائمة الهدى إلى قوله: وورثة الانبياء والمثل الاعلى.

And in Uyoon Al-Akhbar as well as in Al-Ziyarat Al-Jame’a of all the Imams^-asws are the words from Al-Jawwad^-asws having said: ‘Peace be upon the Imams^-asws of Guidance’ – until his^-asws words – ‘And the inheritors of the Prophets^-as and the Exalted examples’.[58]

Background Report

علي بن إبراهيم، قال: إنه كان سبب نزولها أن قريشا و العرب كانوا إذا حجوا يلبون، و كانت تلبيتهم: لبيك اللهم لبيك، لبيك لا شريك لك لبيك، إن الحمد و النعمة لك و الملك لا شريك لك، و هي تلبية إبراهيم (عليه السلام) و الأنبياء،

Ali Bin Ibrahim said,

‘The Reason for its Revelation is that the Quraysh and the Arabs, when they used to go on Pilgrimage, were Exclaiming their Answerings (Talbiyya), and their ‘Talbiyya’ was – ‘At Your^-azwj service our Allah^-azwj at Your^-azwj service! There is not associate for Your^-azwj, at Your^-azwj service! Surely the Praise, and the Favours are to You^-azwj, and the Kingdom. There is not associate for You^-azwj, at Your^-azwj service!’ And this used to be the ‘Talbiyya’ of Ibrahim^-as and the Prophets^-as.

فجاءهم إبليس في صورة شيخ، فقال: ليست هذه تلبية أسلافكم. قالوا: و ما كانت تلبيتهم؟ قال: كانوا يقولون: لبيك اللهم لبيك، لبيك لا شريك لك إلا شريك هو لك

Iblees^-la came to them in the image of an old man, so he^-la said, ‘This is not the way of the ‘Talbiyya’ of your ancestors’. They said, ‘And what used to be their ‘Talbiyya’?’ He^-as said, ‘They were saying, ‘‘At Your^-azwj service our Allah^-azwj at Your^-azwj service! There is not associate for Your^-azwj except for Your^-azwj partner, he is for You^-azwj’.

فنفرت قريش من هذا القول، فقال لهم إبليس: على رسلكم حتى آتي على آخر كلامي. فقالوا: ما هو؟ فقال: إلا شريك هو لك، تملكه و ما يملك، ألا ترون أنه يملك الشريك و ما ملكه؟ فرضوا بذلك، و كانوا يلبون بهذا قريش خاصة

The Quraysh alienated from this speech, so Iblees^-la said to them, ‘Due to your slowness, I^-la have come to another of my^-la speech’. So they said, ‘What is it?’ So he^-la said, ‘Except Your^-azwj partner, he is for You^-azwj. You^-azwj Own him, and what he owns’. Are you not seeing that He^-azwj Owns the partner, and whatever he owns?’ So they were happy with that, and used to do ‘Talbiyya’ with this, especially the Quraysh.

فلما بعث الله رسوله أنكر ذلك عليهم، و قال: «هذا شرك» فأنزل الله: ضَرَبَ لَكُمْ مَثَلًا مِنْ أَنْفُسِكُمْ هَلْ لَكُمْ مِنْ ما مَلَكَتْ أَيْمانُكُمْ مِنْ شُرَكاءَ فِي ما رَزَقْناكُمْ فَأَنْتُمْ فِيهِ سَواءٌ، أي ترضون أنتم فيما تملكون أن يكون لكم فيه شريك؟ فإذا لم ترضوا أنتم أن يكون لكم فيما تملكون شريك، فكيف ترضون أن تجعلوا لي شريكا فيما أملك؟

When Allah^-azwj Sent His^-azwj Rasool^-saww, he^-saww prohibited that to them and said: ‘This is Association (Shirk)!’ Then Allah^-azwj Revealed: He Strikes for you an example from yourselves. Is there for you, from what your right hands possess, any associates in what We Grace you, so you would be equal with regards to it, [30:28] – i.e., are you happy regarding what you are possessing (slaves), if there is a partner for you with regards to it? So, if you are not happy that there should become a partner for you regarding what you own, then how would I^-azwj be happy that you are making for Me^-azwj a partner regarding what I^-azwj Own?’[59]

VERSES 29 & 30

بَلِ اتَّبَعَ الَّذِينَ ظَلَمُوا أَهْوَاءَهُمْ بِغَيْرِ عِلْمٍ ۖ فَمَنْ يَهْدِي مَنْ أَضَلَّ اللَّهُ ۖ وَمَا لَهُمْ مِنْ نَاصِرِينَ {29}

But, those who are unjust follow their whims without knowledge; so who can guide the one Allah Lets to stray? [30:29]

محمد بن علي بن بابويه، قال: حدثنا محمد بن موسى بن المتوكل، قال: حدثنا علي بن إبراهيم ابن هاشم، عن أبيه، عن الريان بن الصلت، عن علي بن موسى الرضا، عن أبيه، عن آبائه، عن أمير المؤمنين (عليهم السلام): «قال الله جل جلاله: ما آمن بي من فسر برأيه كلامي، و ما عرفني من شبهني بخلقي، و ما على‏ ديني من استعمل القياس في ديني

Muhammad Bin Ali Bin Babuwayh said, ‘It was narrated to us by Muhammad Bin Musa Bin Al Mutawakkal, from Ali Bin Ibrahim Ibn Hashim, from his father, from Al Rayan Bin Al Salt,

(It has been narrated) from Ali^-asws Bin Musa Al-Reza^-asws, from his^-asws forefathers^-asws, from Amir Al-Momineen^-asws having said: ‘Allah^-azwj, Majestic is His^-azwj Majesty Said: “He has not believed in Me^-azwj, the one who interprets My^-azwj Speech by his opinion, and he has not recognised Me^‑azwj the one who resembles Me^-azwj with My^-azwj creatures, and he is not upon My^-azwj Religion, the one who utilises the analogy in My^-azwj Religion”’.^[60]

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا ۚ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ {30}

Then set your face for the upright Religion – the nature of Allah which He has Natured the people upon. There is no change to Allah’s creation. That is the Religion of the Custodian, but most people do not know [30:30]

The Upright Religion

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِهِ تَعَالَى فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً قَالَ هِيَ الْوَلَايَةُ

Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Ali Bin Abu Hamza, from Abu Baseer,

‘From Abu Ja’far^-asws regarding the Words of the Exalted: Then set your face for the upright Religion [30:30]. He^-asws said: ‘It is the Wilayah’.[61]

وعنه، قال: أخبرنا أحمد بن إدريس، عن أحمد بن محمد، عن محمد بن سنان، عن حماد بن عثمان الناب، و خلف بن حماد، عن الفضيل بن يسار، و ربعي بن عبد الله، عن أبي عبد الله (عليه السلام)، في قول الله‏ تعالى: فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً، قال: «قم في الصلاة، و لا تلتفت يمينا و لا شمالا

And from him, who said, ‘Ahmad Bin Idrees informed us, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Hamaad Bin Usmaan Al-nab, and Khalaf Bin Hamaad, from Al-Fazeyl Bin Yasaar, and Rabi’e Bin Abdullah,

‘From Abu Abdullah^-asws regarding the Words of Allah^-azwj the Exalted: Then set your face for the upright Religion [30:30], he^-asws said: ‘Stand for the Salat, and do not pay attention to the right nor to the left’.[62]

الشيخ في (التهذيب): بإسناده عن علي بن الحسن الطاطري، عن محمد بن أبي حمزة، عن ابن مسكان، عن أبي بصير، عن أبي عبد الله (عليه السلام)، قال: سألته عن قول الله عز و جل: فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً، قال: «أمره أن يقيم وجهه للقبلة ليس فيه شي‏ء من عبادة الأوثان، خالصا مخلصا

Al Sheykh in (the book) Al Tahzeeb, by his chain from Ali Bin Al Hassan Al Tatary, from Muhammad Bin Abu Hamz, from Ibn Muskan, from Abu Baseer,

‘From Abu Abdullah^-asws. He (the narrator) said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic: Then set your face for the upright Religion [30:30]. He^-asws said: ‘He^-azwj Commanded him^-saww that he^-saww should set his^-saww face towards the Qiblah wherein isn’t anything from the worshipped idols, purely, sincerely’.[63]

The Religion of the Custodian

شرف الدين النجفي: و روى علي بن أسباط، عن ابن أبي حمزة، عن أبي بصير، عن أبي عبد الله (عليه السلام)، في قوله عز و جل: وَ ذلِكَ دِينُ الْقَيِّمَةِ، قال: «هو ذلك دين القائم (عليه السلام)

Sharaf Al-Deen Najafy, from Ali Bin Asbaat, from Ibn Abu Hamza, from Abu Baseer,

‘Abu Abdullah^-asws regarding the Words of the Mighty and Majestic: That is the Religion of the Custodian [30:30], he^-asws said: ‘It is the Religion of Al-Qaim^-asws’.[64]

The nature of the human being

عنه، عن الحسن بن علي بن فضال، عن عبد الله بن بكير، عن زرارة قال: سألت أبا عبد الله (ع) عن قول الله: ” فطرة الله التي فطر الناس عليها ” قال: فطروا على التوحيد

From him, from Al Hassan Bin Ali Bin Fazaal, from Abdullah Bin Bakeyr, from Zarara who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj: the nature of Allah which He has Natured the people upon [30:30]? He^-asws said: ‘Natured upon the Tawheed (Oneness of Allah^-azwj)’.[65]

عنه، عن أبيه، عن علي بن النعمان، عن عبد الله بن مسكان، عن زرارة قال: سألت أبا جعفر (ع) عن قول الله عزوجل: ” فطرة الله التي فطر الناس عليها “؟ – قال: فطرهم على معرفة أنه ربهم ولو لا ذلك لم يعلموا إذا سئلوا من ربهم ولا من رازقهم

From him, from his father, from Ali Bin Al No’man, from Abdullah Bin Muskaan, from Zarara who said,

‘I asked Abu Ja’far^-asws about the Words of Allah^-azwj Mighty and Majestic: the nature of Allah which He has Natured the people upon [30:30]?’ He^-asws said: ‘Natured them upon the recognition that He^-azwj is their Lord^-azwj, and had it not been for that, they would not have known when asked, who their Lord^-azwj is, and who their Sustainer is’.[66]

وعنه: عن علي بن إبراهيم، عن محمد بن عيسى، عن يونس، عن عبد الله بن سنان، عن أبي‏ عبد الله (عليه السلام)، قال: سألته عن قول الله عز و جل: فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها، ما تلك الفطرة؟

And from him, from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdullah Bin Sinan,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic: the nature of Allah which He has Natured the people upon [30:30], what is that nature?’

قال: «هي الإسلام، فطرهم الله حين أخذ ميثاقهم على التوحيد، قال: أَ لَسْتُ بِرَبِّكُمْ؟ قالوا: بلى، و فيه المؤمن و الكافر

He^-asws said: ‘It is Al-Islam. Allah^-azwj Natured them when He^-azwj Took their Covenant upon the ‘Tawheed’, Said: “Am I not your Lord?” They said, ‘Yes, we testify’ [7:172], and among them was the Momin and the Kafir (as well)’.[67]

The meaning of Yuun Al-Deen, The Day of Religion

وقال أيضا: حدثنا أحمد بن محمد بن موسى النوفلي، عن محمد بن عبد الله، عن أبيه، عن الحسن بن محبوب، عن ابن زكريا الموصلي، عن جابر الجعفي، عن أبي جعفر، عن أبيه، عن جده عليهم السلام أن النبي صلى الله عليه وآله قال لعلي عليه السلام: يا علي ” كل نفس بما كسبت رهينة إلا أصحاب اليمين في جنات يتسائلون عن المجرمين ما سلككم في سقر ” والمجرمون هم المنكرون لولايتك “

And he said as well, ‘It was narrated to us by Ahhmad Bin Muhammad Bin Musa al Nowfal, from Muhammad Bin Abdullah, from his father, from Al Hassan Bin Mahboub, from Ibn Zakariyya Al Mowsaly, from Jabir Al Ju’fy,

‘From 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! Every soul would be held for what it earns [74:38] Except companions of the right hand [74:39]. In Gardens, they would be asking [74:40] From the criminals [74:41] What brought you into Saqar (Inferno)? [74:42], and the criminals, they are the deniers of your^-asws Wilayah.

قالوا لم نك من المصلين ولم نك نطعم المسكين و كنا نخوض مع الخائضين ” فيقول لهم أصحاب اليمين: ليس من هذا اتيتم، فما الذي سلككم في سقر يا أشقياء ؟

They shall say, ‘We were not from the Musalleen [74:43] And we did not used to feed the poor [74:44] And we used to indulge in vanities along with the indulgers in vanities [74:45]. The companions of the right hand would say to them, ‘It is not due to this you have come, so what is that which brought you in Saqar, O wretched ones?’

قالوا: ” وكنا نكذب بيوم الدين حتى أتينا اليقين ” فقالوا لهم: هذا الذي سلككم في سقر يا أشقياء، ويوم الدين يوم الميثاق حيث جحدوا وكذبوا بولايتك وعتوا عليك واستكبروا.

They would say, ‘And we used to belie the Day of Religion [74:46] Until the certainty came to us (now) [74:47]’. They would say to them, ‘This is which brought you into Saqar, O wretched ones!’ And the Day of Religion, is the day of the Covenant where they rejected and belied your^-asws Wilayah, and exceeded upon you^-asws, and were arrogant’’.^[68] 

What was the ‘الْمِيثَاقَ’ (Al-Mithaq) Covenant

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

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

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

Then, after that, He^-azwj Took the Covenant of Rasool-Allah^-saww upon the Prophets^-as with the Eman in him^-saww, and upon a stipulation that they^-as would help him^-saww and Amir Al-Momineen^-asws, so He^-azwj Said: ‘And when Allah Took a Covenant of the Prophets: “When I have Given you from a Book and Wisdom – then a Rasool comes to you verifying to what is with you – meaning Rasool-Allah^-saww, you must believe in him, and you must help him” [3:81] – meaning Amir Al-Momineen^-asws, (i.e.,) you^-as will be informing your^-as respective communities of his^-saww news and the news of his^-saww successor^-asws from the Imams^-asws’’ (an extract).^[69]

الطبرسي في (جوامع الجامع) في معنى الآية: قوله (عليه السلام): «كل مولود يولد على الفطرة، حتى يكون أبواه هما اللذان يهودانه و ينصرانه

Al-Tabarsy, in Jawame’a Al-Jaami’a regarding the Meaning of the Verse are his^-asws words: ‘Every birth is born upon the nature, until his two parents make him to be a Jew or a Christian’.[70]

العياشي: عن إسماعيل الجعفي، عن أبي جعفر (عليه السلام)، قال: «كانت شريعة نوح (عليه السلام) أن يعبد الله بالتوحيد، و الإخلاص، و خلع الأنداد، و هي الفطرة التي فطر الناس عليها

Al Ayyashi, from Ismail Al Ju’fy,

‘From Abu Ja’far^-asws having said: ‘It was the Code (Shari’a) of Noah^-as that he^-as would worship Allah^-azwj with the Tawheed, and the sincerity, and shun the idols, and it is the nature which the people are Natured upon.[71]

The extent of Tawheed

قال: حدثنا الحسين بن علي بن زكريا، قال: حدثنا الهيثم بن عبد الله الرماني، قال: حدثنا علي ابن موسى الرضا (عليه السلام)، عن أبيه، عن جده عن محمد بن علي (عليهم السلام)، في قوله: فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها، قال: «هي: لا إله إلا الله محمد رسول الله (صلى الله عليه و آله)، علي أمير المؤمنين ولي الله، إلى هاهنا التوحيد

(Ali Bin Ibrahim) said, ‘Al-Husayn Bin Ali Bin Zakariyya narrated to us, from Al-Haysam Bin Abdullah Al-Ramany,

‘From Ali^-asws Ibn Musa Al-Reza^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws, from Muhammad^-asws Bin Ali^-asws regarding His^-azwj Words: the nature of Allah which He has Natured the people upon [30:30], said: ‘It is – There is no god except for Allah^-azwj, and Muhammad^-saww is His^-azwj Rasool^-saww, and Ali^-asws Amir Al-Momineen^-asws is a Guardian of Allah^-azwj – up to here is the ‘Al-Tawheed’.[72]

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

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

Abu Abdullah^-asws, regarding the Statement of the Mighty and Majestic: the nature of Allah which He has Natured the people upon [30:30], having said: ‘Upon the Tawheed, and Muhammad is a Rasool^-saww of Allah^-saww, and Ali^-asws is the Emir of the Momineen.’[73]

VERSES 31 – 38

مُنِيبِينَ إِلَيْهِ وَاتَّقُوهُ وَأَقِيمُوا الصَّلَاةَ وَلَا تَكُونُوا مِنَ الْمُشْرِكِينَ {31}

Turn to Him, and fear Him and establish the Salat and do not become from the associators, [30:31]

مِنَ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا ۖ كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ {32}

From those who divided their religion and became sects, each party rejoicing in what they had with them [30:32]

وَإِذَا مَسَّ النَّاسَ ضُرٌّ دَعَوْا رَبَّهُمْ مُنِيبِينَ إِلَيْهِ ثُمَّ إِذَا أَذَاقَهُمْ مِنْهُ رَحْمَةً إِذَا فَرِيقٌ مِنْهُمْ بِرَبِّهِمْ يُشْرِكُونَ {33}

And when harm touches the people, they supplicate to their Lord, turning to Him. Then, when He Makes them taste Mercy from Him, then a group from them associate with their Lord [30:33]

لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ ۚ فَتَمَتَّعُوا فَسَوْفَ تَعْلَمُونَ {34}

In order to commit Kufr with what We Gave them. Therefore, enjoy yourselves, for soon you will come to know [30:34]

أَمْ أَنْزَلْنَا عَلَيْهِمْ سُلْطَانًا فَهُوَ يَتَكَلَّمُ بِمَا كَانُوا بِهِ يُشْرِكُونَ {35}

Or, did We Send down a (Divine) Authority, so he spoke of what they were associating with Him? [30:35]

وَإِذَا أَذَقْنَا النَّاسَ رَحْمَةً فَرِحُوا بِهَا ۖ وَإِنْ تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ إِذَا هُمْ يَقْنَطُونَ {36}

And when We Make people taste Mercy, they rejoice with it, and if an evil befalls them due to what their own hands had sent forward, then they despair [30:36]

أَوَلَمْ يَرَوْا أَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ {37}

Or, do they not see that Allah Extends the sustenance to ones He so Desires to and Straitens? Surely in there are Signs in that for a people who believe [30:37]

فَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ ۚ ذَٰلِكَ خَيْرٌ لِلَّذِينَ يُرِيدُونَ وَجْهَ اللَّهِ ۖ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ {38}

Therefore, give the right to the near of kin, and (to) the needy and the wayfarer. That is better for those who are intending the Face of Allah, and these ones, they would be successful [30:38]

The fulfilment of the Verse by Rasool-Allah^-saww

ابن بابويه، قال: حدثنا علي بن الحسين بن شاذويه المؤدب و جعفر بن محمد بن مسرور (رضي الله عنهما)، عن محمد بن عبد الله بن جعفر الحميري، عن أبيه، عن الريان بن الصلت، عن الرضا (عليه السلام) قال: «قوله تعالى: وَ آتِ ذَا الْقُرْبى حَقَّهُ خصوصية خصهم الله العزيز الجبار بها، و اصطفاهم على الامة-

Ibn Babuwayh, from Ali Bin Al Husayn Bin Shazawiya Al Mo’dab and Ja’far Bin Muhammad Bin Masroor, from Muhammad Bin Abdullah Bin Ja’far Al Humeyri, from his father, from Al Rayan Bin Al Salt, who says:

‘Al-Reza^-asws has said: ‘The Words of the Exalted: Therefore, give the right to the near of kin [30:38] – Allah^-azwj the Mighty, the Compeller has Specialised them in particular over the community.

قال- فلما نزلت هذه الآية على رسول الله (صلى الله عليه و آله) قال: ادعوا لي فاطمة فدعيت له، فقال: يا فاطمة. قالت: لبيك يا رسول الله. فقال (صلى الله عليه و آله): هذه فدك و هي مما لم يوجف عليه بخيل و لا ركاب، و هي لي خاصة دون المسلمين، و قد جعلتها لك لما أمرني الله تعالى به، فخذيها لك و لولدك

He^-asws said: ‘So when this Verse was Revealed unto Rasool-Allah^-saww, he^-saww said: ‘Call (Syeda) Fatima^-asws for me^-saww!’ So she^-asws was called over for him^-saww, and he^-saww said: ‘O Fatima^-asws!’ She^-asws said: ‘Here I^-asws am, O Rasool-Allah^-saww!’ He^-saww said: ‘This here is (the estate of) Fadak, and it is from what no battle was fought for with the horses nor with the camels, and it is for me^-saww exclusively without any share for the Muslims, and I^-saww have made it to be for you^-asws when Allah^-azwj the Exalted Commanded me^-saww for it. Therefore, take it for yourself^-asws and your^-asws children^-asws’.[74]

عن عطية العوفي، قال: لما فتح رسول الله (صلى الله عليه و آله) خيبر، و أفاء الله عليه فدك، و أنزل عليه وَ آتِ ذَا الْقُرْبى حَقَّهُ قال: «يا فاطمة، لك فدك.

From Atiya Al Awfy who said,

‘When Allah^-azwj Granted victory over Khyber to Rasool-Allah^-saww, and Allah^-azwj Bestowed Fadak upon him^-saww, and Revealed unto him^-saww: Therefore, give to the near of kin his due [30:38], he^-saww said: ‘O (Syeda) Fatima^-asws! For you^-asws is Fadak’.[75]

الطبرسي: عن أبي جعفر، و أبي عبد الله (عليه السلام): أنه لما نزلت هذه الآية على النبي (صلى الله عليه و آله) أعطى فاطمة (عليها السلام) فدك و سلمه إليها.

Al-Tabarsy,

from Abu Ja’far^-asws, and Abu Abdullah^-asws having said: ‘When this Verse was Revealed unto the Prophet^-saww, he^-saww gave (the estate of) Fadak to (Syeda) Fatima^-asws and submitted it to her^-asws’.[76]

محمد بن العباس، قال: حدثنا علي بن العباس المقانعي، عن أبي كريب، عن معاوية بن هشام، عن فضل بن مرزوق، عن عطية، عن أبي سعيد الخدري، قال: لما نزلت: فَآتِ ذَا الْقُرْبى حَقَّهُ، دعا رسول الله (صلى الله عليه و آله) فاطمة (عليها السلام)، و أعطاها فدك

Muhammad Bin Al-Abbas, from Ali Bin Al-Abbas Al-Maana’ie, from Abu Kareyb, from Muawiya Bin Hisham, from FazAl-Bin Marzouq, from Atiya, from Abu Saeed Al-Khudry who said,

‘When (the Verse): Therefore, give the right to the near of kin [30:38] was Revealed, Rasool-Allah^-saww called (Syeda) Fatima^-asws and gave her^-asws (the estate of) Fadak’.[77]

The (estate of) Fadak was Granted by Allah^-azwj to (Syeda) Fatima^-asws

عن أبان بن تغلب، قال: قلت لأبي عبد الله (عليه السلام): كان رسول الله (صلى الله عليه و آله) أعطى فاطمة فدك؟ قال: «كان وقفها، فأنزل الله وَ آتِ ذَا الْقُرْبى حَقَّهُ فأعطاها رسول الله (صلى الله عليه و آله) حقها

From Aban Bin Taghlub who said,

‘I said to Abu Abdullah^-asws, ‘Did Rasool-Allah^-saww Give (the estate of) Fadak to (Syeda) Fatima^-asws?’ He^-asws said: ‘It was dedicated for her^-asws, so Allah^-azwj Revealed: Therefore, give the right to the near of kin [30:38]. So Rasool-Allah^-saww gave her^-asws, her^-asws right’.

قلت: رسول الله (صلى الله عليه و آله) أعطاها؟ قال: «بل الله أعطاها

I said, ‘Rasool-Allah^-saww gave it to her^-asws?’ He^-asws said: ‘But, Allah^-azwj Gave it to her^-asws’’.[78]

عن أبان بن تغلب، قال: قلت لأبي عبد الله (عليه السلام): أ كان رسول الله أعطى فاطمة فدك؟ قال: «كان لها من الله

From Aban Bin Tablugh who said,

‘I said to Abu Abdullah^-asws, ‘Was it Rasool-Allah^-saww who gave Fadak to Fatima^-asws?’ He^-asws said: ‘It was for her^-asws from Allah^-azwj’’.[79]

The boundaries of the estate of Fadak (please draw a map of the boundaries)

عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِنَا أَظُنُّهُ السَّيَّارِيَّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ قَالَ لَمَّا وَرَدَ أَبُو الْحَسَنِ مُوسَى ( عليه السلام ) عَلَى الْمَهْدِيِّ رَآهُ يَرُدُّ الْمَظَالِمَ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَا بَالُ مَظْلِمَتِنَا لَا تُرَدُّ فَقَالَ لَهُ وَ مَا ذَاكَ يَا أَبَا الْحَسَنِ قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا فَتَحَ عَلَى نَبِيِّهِ ( صلى الله عليه وآله ) فَدَكاً وَ مَا وَالَاهَا لَمْ يُوجَفْ عَلَيْهِ بِخَيْلٍ وَ لَا رِكَابٍ

Ali Bin Muhammad Bin Abdullah, from one of our companions, it think it was Al Sayyari, from Ali Bin Asbat who said,

‘When Abu Al-Hassan Musa^-asws arrived to Al-Mahdi (the Caliph), he^-asws saw him paying compensation for the injustices. So he^-asws said: ‘O commander of the faithful! What is the matter the injustices upon us^-asws are not being compensated for?’ So he said to him^-asws, ‘And what is that, O Abu Al-Hassan^-asws?’ He^-asws said: ‘Allah^-azwj Blessed and Exalted, When He^-azwj Granted victory to His^-azwj Prophet^-saww, (the estate of) Fadak and what surrounded it was not captured upon by a cavalry or an infantry.

فَأَنْزَلَ اللَّهُ عَلَى نَبِيِّهِ ( صلى الله عليه وآله ) وَ آتِ ذَا الْقُرْبى حَقَّهُ فَلَمْ يَدْرِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ هُمْ فَرَاجَعَ فِي ذَلِكَ جَبْرَئِيلَ وَ رَاجَعَ جَبْرَئِيلُ ( عليه السلام ) رَبَّهُ فَأَوْحَى اللَّهُ إِلَيْهِ أَنِ ادْفَعْ فَدَكاً إِلَى فَاطِمَةَ ( عليها السلام ) فَدَعَاهَا رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ لَهَا يَا فَاطِمَةُ إِنَّ اللَّهَ أَمَرَنِي أَنْ أَدْفَعَ إِلَيْكِ فَدَكاً فَقَالَتْ قَدْ قَبِلْتُ يَا رَسُولَ اللَّهِ مِنَ اللَّهِ وَ مِنْكَ

So Allah^-azwj Revealed unto His^-azwj Prophet^-saww: Therefore, give the right to the near of kin [30:38], and Rasool-Allah^-saww did not know who they were. So he^-saww referred that back to Jibraeel^-as, and Jibraeel^-as referred it back to his^-as Lord^-azwj. So Allah^-azwj Revealed unto him^-saww that he^-saww should hand over (the estate of) Fadak to Fatima^-asws. So Rasool-Allah^-saww called her^-asws over and said to her^-asws: ‘O Fatima^-asws! Allah^-azwj Commanded me^-saww that I^-saww should hand over Fadak to you^-asws’. She^-asws said: ‘I^-asws have accepted, O Rasool-Allah^-saww, as being from Allah^-azwj and from you^-saww’.

فَلَمْ يَزَلْ وُكَلَاؤُهَا فِيهَا حَيَاةَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَلَمَّا وُلِّيَ أَبُو بَكْرٍ أَخْرَجَ عَنْهَا وُكَلَاءَهَا فَأَتَتْهُ فَسَأَلَتْهُ أَنْ يَرُدَّهَا عَلَيْهَا فَقَالَ لَهَا ائْتِينِي بِأَسْوَدَ أَوْ أَحْمَرَ يَشْهَدُ لَكِ بِذَلِكِ فَجَاءَتْ بِأَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) وَ أُمِّ أَيْمَنَ فَشَهِدَا لَهَا فَكَتَبَ لَهَا بِتَرْكِ التَّعَرُّضِ

Thus, her^-asws agents did not cease to be therein during the lifetime of Rasool-Allah^-saww. But when Abu Bakr became the ruler, he threw her^-asws agents out from it. So she^-asws went over to him asking him to return it to her^-asws, but he said to her^-asws, ‘Come to me with either a black (man) or a red (man) to testify for you^-asws with that’. So she^-asws came over with Amir Al-Momineen^-asws and Umm Ayman and they both testified for her^-asws. So, he wrote it to be for her^-asws to be left alone from interference.

فَخَرَجَتْ وَ الْكِتَابُ مَعَهَا فَلَقِيَهَا عُمَرُ فَقَالَ مَا هَذَا مَعَكِ يَا بِنْتَ مُحَمَّدٍ قَالَتْ كِتَابٌ كَتَبَهُ لِيَ ابْنُ أَبِي قُحَافَةَ قَالَ أَرِينِيهِ فَأَبَتْ فَانْتَزَعَهُ مِنْ يَدِهَا وَ نَظَرَ فِيهِ ثُمَّ تَفَلَ فِيهِ وَ مَحَاهُ وَ خَرَقَهُ فَقَالَ لَهَا هَذَا لَمْ يُوجِفْ عَلَيْهِ أَبُوكِ بِخَيْلٍ وَ لَا رِكَابٍ فَضَعِي الْحِبَالَ فِي رِقَابِنَا

Then she^-asws went out and the letter was with her^-asws, and Umar met her^-asws, and he said, ‘What is this with you^-asws, O daughter^-asws of Muhammad^-saww?’ She^-asws said: ‘A letter written out for me^-asws by Ibn Abu Qohafa’ He said, ‘Show it to me’. But she^-asws refused. So, he snatched it from her^-asws hand and looked into it, then spat in it, and deleted it, and shredded it, and he said to her^-asws, ‘This (land) was not captured upon by your^-asws father^-saww without a cavalry or an infantry so the ropes could be tied in our necks’.

فَقَالَ لَهُ الْمَهْدِيُّ يَا أَبَا الْحَسَنِ حُدَّهَا لِي فَقَالَ حَدٌّ مِنْهَا جَبَلُ أُحُدٍ وَ حَدٌّ مِنْهَا عَرِيشُ مِصْرَ وَ حَدٌّ مِنْهَا سِيفُ الْبَحْرِ وَ حَدٌّ مِنْهَا دُومَةُ الْجَنْدَلِ فَقَالَ لَهُ كُلُّ هَذَا قَالَ نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ هَذَا كُلُّهُ إِنَّ هَذَا كُلَّهُ مِمَّا لَمْ يُوجِفْ عَلَى أَهْلِهِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِخَيْلٍ وَ لَا رِكَابٍ فَقَالَ كَثِيرٌ وَ أَنْظُرُ فِيهِ

Al-Mahdi said to him^-asws, ‘O Abu Al-Hassan^-asws! Define its boundary for me’. So he^-asws said: ‘A boundary from it is the Mountain of Ohad, and a boundary from it is Areysh of Egypt, and a boundary from it is Sayf Al-Bahr, and a boundary from it is Dowmat Al-Jandal’. So he said, ‘All of this?’ He^-asws said: ‘Yes, O commander of the faithful, all of this. All of this is from what was not captured upon from its owners by Rasool-Allah^-saww, neither by a cavalry nor an infantry’. So, he said, ‘It is a lot, and I shall look into it’.[80]

The Aftermath

علي بن إبراهيم، قال: حدثني أبي، عن ابن أبي عمير، عن عثمان بن عيسى، و حماد بن عثمان، عن أبي عبد الله (عليه السلام)، قال: «لما بويع لأبي بكر، و استقام له الأمر على جميع المهاجرين و الأنصار، بعث إلى فدك، فأخرج وكيل فاطمة بنت رسول الله (صلى الله عليه و آله) منها، فجاءت فاطمة (عليها السلام) إلى أبي بكر، فقالت: يا أبا بكر، منعتني ميراثي من رسول الله (صلى الله عليه و آله)، و أخرجت وكيلي من فدك و قد جعلها لي رسول الله (صلى الله عليه و آله) بأمر الله؟!

Ali Bin Ibrahim said, ‘My father narrated to me, from Ibn Abu Umeyr, from Usmaan Bin Isa, and Hamaad Bin Usmaan,

‘From Abu Abdullah^-asws having said: ‘When allegiance was pledged to Abu Bakr, and the command was straightened for him upon the Emigrants and the Helpers, he sent an envoy to (the estate of) Fadak and threw out the representative of (Syeda) Fatima^-asws daughter of Rasool-Allah^-saww from it. So (Syeda) Fatima^-asws came up to Abu Bakr, and she^-asws said: ‘O Abu Bakr! You are preventing me^-asws from my^-asws inheritance from Rasool-Allah^-saww, and have dismissed my^-asws representative from Fadak, although Rasool-Allah^-saww had made it to be for me^-asws by the Command of Allah^-azwj?’

فقال لها: هاتي على ذلك شهودا. فجاءت بأم أيمن، فقالت: لا أشهد حتى أحتج- يا أبا بكر- عليك بما قال رسول الله (صلى الله عليه و آله)، فقالت: أنشدك الله- يا أبا بكر- أ لست تعلم أن رسول الله (صلى الله عليه و آله) قال: إن أم أيمن امرأة من أهل الجنة؟ قال: بلى. قالت: فأشهد أن الله أوحى إلى رسول الله (صلى الله عليه و آله): فَآتِ ذَا الْقُرْبى حَقَّهُ فجعل فدكا لفاطمة (عليها السلام) بأمر الله

He said to her^-asws, ‘Bring me witnesses upon that’. So she^-asws came with Umm Ayman^-as who said, ‘I^-as will not testify until I^-as first argue against you – O Abu bakr – with what Rasool-Allah^-saww has said. I adjure you to Allah^-azwj – O Abu Bakr – do you not know that Rasool-Allah^-saww said: ‘Surely Umm Ayman is a woman from the inhabitants of the Paradise?’ He said, ‘Yes’. She^-as said, ‘So I^-as hereby testify that Allah^-azwj Revealed unto Rasool-Allah^-saww: Therefore, give the right to the near of kin [30:38], so he^-saww made (the estate of) Fadak to be for (Syeda) Fatima^-asws by the Command of Allah^-azwj’.

و جاء علي (عليه السلام) فشهد بمثل ذلك، فكتب لها كتابا برد فدك، و دفعه إليها، فدخل عمر، فقال: ما هذا الكتاب؟ فقال أبو بكر: إن فاطمة ادعت في فدك، و شهدت لها ام أيمن و علي، فكتبت لها بفدك. فأخذ عمر الكتاب من فاطمة (عليها السلام) فمزقه، و قال: هذا في‏ء للمسلمين،

And Ali^-asws came and testified similar to that. So he wrote for her^-asws the return of Fadak, and handed it (document) over to her. Umar came up and said, ‘And what is this?’ So Abu Bakr said, ‘(Syeda) Fatima^-asws made a claim for Fadak, and Umm Ayman and Ali^-asws testified for her^-asws, therefore I wrote out Fadak for her^-asws’. Umar grabbed hold of the document from (Syeda) Fatima^-asws and tore it up, and said, ‘This is for the Muslims!’

و قال: أوس بن الحدثان، و عائشة، و حفصة يشهدون على رسول الله (صلى الله عليه و آله) أنه قال: إنا معاشر الأنبياء لا نورث، ما تركناه صدقة، و إن عليا زوجها يجر إلى نفسه، و ام أيمن فهي امرأة صالحة، لو كان معها غيرها لنظرنا فيه.

And he said, ‘Aws Bin Al-Hadsaan, and Ayesha, and Hafsa are testifying that Rasool-Allah^-saww said: ‘We^-as, the group of Prophets^-as do not bequeath (inheritance). What we^-as leave behind is charity’. And Ali^-asws is her^-asws husband^-asws. He^-asws would (obviously) lead it to himself^-asws. And Umm Ayman^-as, so she^-as is a virtuous woman, if only there was someone else with her^-as (to testify), we would look into the matter’.

فخرجت فاطمة (عليها السلام) من عندهما باكية حزينة، فلما كان بعد هذا جاء علي (عليه السلام) إلى أبي بكر و هو في المسجد، و حوله المهاجرون و الأنصار، فقال: يا أبا بكر، لم منعت فاطمة ميراثها من رسول الله (صلى الله عليه و آله)، و قد ملكته في حياة رسول الله (صلى الله عليه و آله)؟

So, (Syeda) Fatima^-asws went out from their presence, crying, grieving. When it was after this, Ali^-asws came up to Abu Bakr while he was in the Masjid, and around him were the Emigrants and the Helpers, and he^-asws said: ‘O Abu Bakr! Why did you prevent (Syeda) Fatima^-asws from her^-asws inheritance from Rasool-Allah^-saww, although she^-asws had owned it during the lifetime of Rasool-Allah^-saww?’

فقال أبو بكر: هذا في‏ء للمسلمين، فإن أقامت شهودا أن رسول الله (صلى الله عليه و آله) جعله لها، و إلا فلا حق لها فيه

Abu Bakr said, ‘This is for the Muslims. But if she^-asws can establish witnesses that Rasool-Allah^-saww made it to be for her^-asws, I will make it to be for her^-asws, otherwise she^-asws has not right in it’.

فقال أمير المؤمنين (عليه السلام): يا أبا بكر، تحكم فينا بخلاف حكم‏ الله في المسلمين! قال: لا

Amir-Al-Momineen^-asws said: ‘O Abu Bakr! You are passing judgement regarding us^-asws in opposition to the Judgement of Allah^-azwj regarding the Muslims?’ He said, ‘No’.

قال: فإن كان في يد المسلمين شي‏ء يملكونه، ادعيت أنا فيه، من تسأل البينة؟ قال: إياك كنت أسأل البينة على ما تدعيه على المسلمين

He^-asws said: ‘So if there was a thing which was in the hands of the Muslims which they owned it, and I^-asws were to make a claim for it, whom will you ask for the proof?’ He said, ‘It is you^-asws that I will be asking for the proof for what you^-asws claim against the Muslims’.

قال: فإذا كان في يدي شي‏ء و ادعى فيه المسلمون، تسألني البينة على ما في يدي، و قد ملكته في حياة رسول الله (صلى الله عليه و آله)، و بعده ، و لم تسأل المسلمين البينة على ما ادعوا علي شهودا كما سألتني على ما ادعيت عليهم؟

He^-asws said: ‘So if there was something which was in my^-asws hands, and the Muslims make a claim for it, you will ask me^-asws for the proof upon what is in my^-asws hands, and she^-asws owned it during the lifetime of Rasool-Allah^-saww, and after him^-asws, and you did not ask the Muslims for the proof upon what they claim against me^-asws, for any witnesses, just as you would have asked me^-asws for what I^-asws were to claim against them?’

فسكت أبو بكر، ثم قال عمر: يا علي، دعنا من كلامك، فإنا لا نقوى على حججك، فإن أتيت بشهود عدول و إلا فهو في‏ء للمسلمين لا حق لك و لا لفاطمة فيه.

Abu Bakr was silent. Then Umar said, ‘O Ali^-asws! Leave us from your^-asws speech, for we are not capable of arguing with you^-asws. If she^-asws comes with the witnesses, we shall reverse it, otherwise it would be for the Muslims. There is no right for you^-asws, nor for (Syeda) Fatima^-asws with regards to it’.

فقال أمير المؤمنين (عليه السلام): يا أبا بكر، تقرأ كتاب الله؟ قال: نعم. قال: فأخبرني عن قول الله تعالى: إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً، فيمن نزلت، أ فينا أم في غيرنا؟ قال: بل فيكم.

Amir-Al-Momineen^-asws said: ‘O Abu Bakr! Have you read the Book of Allah^-azwj?’ He said, ‘Yes’. He^-asws said: ‘Inform me about the Words of Allah^-azwj the Exalted:  But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33], for whom was it Revealed, regarding us^-asws or regarding others than us^-asws?’ He said, ‘But, regarding you^-asws’.

قال: فلو أن شاهدين شهدا على فاطمة (عليهم السلام) بفاحشة، ما كنت صانعا؟ قال: كنت أقيم عليها الحد كما أقيم على سائر المسلمين. قال: كنت إذن عند الله من الكافرين.

He^-asws said: ‘If two witnesses were to testify against (Syeda) Fatima^-asws for immorality, what would you have done?’ He said, ‘I would have applied the legal punishment against her^-asws just as I would for the rest of the Muslims’. He^-asws said: ‘Then, you would be from the Kafirs, in the Presence of Allah^-azwj’. He said, ‘And why?’

قال: و لم؟ قال: لأنك رددت شهادة الله لها بالطهارة، و قبلت شهادة الناس عليها، كما رددت حكم الله و حكم رسوله أن جعل رسول الله (صلى الله عليه و آله) لها فدك و قبضته في حياته، ثم قبلت شهادة أعرابي بوال على عقبيه، مثل أوس بن الحدثان، و أخذت منها فدك، و زعمت أنه في‏ء للمسلمين،

He^-asws said: ‘Because you would have rejected the Testimony of Allah^-azwj for her^-asws Purity, and would have accepted the testimonies of the people against her^-asws, just as you have rejected the Judgement of Allah^-azwj, and the judgement of His^-azwj Rasool^-saww that he^-saww made Fadak to be for her^-asws, and she had owned it during his^-saww lifetime. Then you accepted the testimony of a Bedouin who urinates upon his heels, the likes of Aws Bin Al-Hadsaan, and snatched Fadak from her^-asws, and are alleging that it is for the Muslims.

و قد قال رسول الله (صلى الله عليه و آله): البينة على المدعي، و اليمين على من ادعي عليه-

And Rasool-Allah^-saww has said: ‘The onus (responsibility) of the proof is upon the claimant, and the oath upon what he is claiming against’.

قال- فدمدم الناس، و بكى بعضهم، فقالوا: صدق- و الله- علي. و رجع علي إلى منزله».

He (the narrator) said, ‘The people murmured, and some of them wept and were saying: ‘By Allah^-azwj, Ali^-asws has spoken the truth’. And Ali^-asws returned to his^-asws house’.

قال: «و دخلت فاطمة المسجد، و طافت بقبر أبيها (عليه و آله السلام) و هي تبكي، و تقول:

He (the narrator said), ‘And Syeda Fatima^-asws entered the Masjid, and circumambulated the grave of her^-asws father^-saww, and she^-asws wailed, and she^-asws was saying (in prose):

إنا فقدناك فقد الأرض وابلها             و اختل قومك فاشهدهم و لا تغب

‘Surely, your^-saww separation is the separation of the earth and its rains; and your people got disturbed, so appear to them and do not be hidden.

قد كان بعدك أنباء و هنبثة              لو كنت شاهدها لم تكثر الخطب‏

After you^-saww there is news, and intense differing; If only you^-saww would have witnessed it, speeches would not have been in abundance.

قد كان جبريل بالآيات يؤنسنا             فغاب عنا و كل الخير محتجب‏

Jibraeel^-as had been entertaining us^-asws with the Verses; but he^-as is absent from us^-asws, and so has every good been veiled.

و كنت بدرا و نورا يستضاء به             عليك تنزل من ذي العزة الكتب‏

And I^-asws was a moon and a Light illuminating it; upon you^-saww was the Revelation from the one with Honourable Books.

تقمصتها رجال و استخف بنا             إذ غبت عنا فنحن اليوم نغتصب‏

The men have impersonated it and belittled us^-asws; when you^-saww are absent from us^-asws, so today we^-asws have been usurped.

فكل أهل له قربى و منزلة             عند الإله على الأدنين مقترب‏

For every family, there is a kinship for it and a status; in the Presence of God, a nearness of approach.

أبدت رجال لنا فحوى صدورهم             لما مضيت و حالت دونك الكثب

The men demonstrated what was in their chests; when I^-asws went and (described) the conditions besides you^-saww.

فقد رزينا  بما لم يرزه أحد                 من البرية لا عجم و لا عرب‏

They gave us^-asws difficulties, which they had not given anyone; from the wilderness, neither the Arabs nor the non-Arabs.

فقد رزينا به محضا خليقته               صافي الضرائب و الأعراق و النسب‏

They gave us^-asws difficulties by its creation; the net of taxes, and the prejudices, and the hostilities.

فأنت خير عباد الله كلهم             و أصدق الناس حين الصدق و الكذب

You^-saww are the best of the servants of Allah^-azwj, all of them; and the most truthful of the people when they speak the truth and lie.

فسوف نبكيك ما عشنا و ما بقيت             منا العيون بتهمال لها سكب

So we^-asws would be lamenting over you^-saww whatever life we live and whatever that remains; from us the eyes with what we^-asws can bear, from the downpour of tears.

سيعلم المتولي ظلم حامتنا            يوم القيامة أنى سوف ينقلب

I^-asws shall be undertaking it upon myself^-asws to inform of the injustices upon us^-asws; on the Day of Judgement, I^-asws will overturn them’.

قال: «فرجع أبو بكر إلى منزله، و بعث إلى عمر، فدعاه، فقال: ما رأيت مجلس علي منا اليوم؟ و الله لئن قعد مقعدا مثله ليفسدن أمرنا، فما الرأي؟

He (the narrator) said, ‘Abu Bakr returned to his house and sent for Umar and called him over, so he said, ‘Did you not see Ali^-asws’s gathering from us today? By Allah^-azwj, if he^-asws were to sit in a session like it, he^-asws would spoil our matter. So, what is your opinion?’

قال عمر: الرأي أن تأمر بقتله. قال: فمن يقتله؟ قال: خالد بن الوليد

Umar said, ‘The opinion is that you should order for his^-asws murder’. He said, ‘So who will murder him^-asws?’ He said, ‘Khalid Bin Al-Waleed’.

فبعثا إلى خالد، فأتاهما، فقالا: نريد أن نحملك على أمر عظيم. قال: احملاني على ما شئتما، و لو قتل علي بن أبي طالب. قالا: فهو ذاك. قال خالد: متى أقتله؟ قال أبو بكر: إذا حضر المسجد، فقم بجنبه في الصلاة، فإذا أنا سلمت فقم إليه فاضرب عنقه. قال: نعم

The two of them went to Khalid and said, ‘We want to burden you with a great matter’. He said, ‘Burden me with whatsoever you two like to, even though it may be the murder of Ali^-asws Bin Abu Talib^-asws’. They said, ‘That is it!’ Khalid said, ‘When shall I kill him^-asws?’ Abu Bakr said, ‘When he^-asws is present in the Masjid, stand by his^-asws side during the Salat. So, when I send greetings (at the end of the Salat), rise upon him^-asws and strike his^-asws neck’. He said, ‘Yes’.

فسمعت أسماء بنت عميس ذلك، و كانت تحت أبي بكر، فقالت لجاريتها: اذهبي إلى منزل علي و فاطمة فأقرئيهما السلام، و قولي لعلي: إِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلُوكَ فَاخْرُجْ إِنِّي لَكَ مِنَ النَّاصِحِينَ ،

Asma Bint Umays heard that, and she was under (wife of) Abu Bakr, so she said to her maid, ‘Go to the house of Ali^-asws and Fatima^-asws and covey the greetings to them both^-asws, and say to Ali^-asws, ‘The chiefs have issued an order for you to be killed, therefore get out (from the city). I am from the (sincere) advisers to you [28:20]’.

فجاءت إليهما، فقالت لعلي (عليه السلام): إن أسماء بنت عميس تقرأ عليكما السلام، و تقول: إِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلُوكَ فَاخْرُجْ إِنِّي لَكَ مِنَ النَّاصِحِينَ. فقال علي (عليه السلام): قولي لها: إن الله يحيل بينهم و بين ما يريدون.

So, she came to them^-asws, and said to Ali^-asws, ‘Asma Bin Umays conveys the greetings to both of you^-asws, and she is saying: ‘The chiefs have issued an order for you to be killed, therefore get out (from the city). I am from the (sincere) advisers to you [28:20]’. So Ali^-asws said: ‘Relate my^-asws words to her: ‘Surely Allah^-azwj has Prevented what is between them and what they are intending’.

ثم قام و تهيأ للصلاة، و حضر المسجد، و صلى خلف أبي بكر، و خالد بن الوليد إلى جنبه معه السيف، فلما جلس أبو بكر للتشهد ندم على ما قال، و خاف الفتنة، و شدة علي (عليه السلام) و بأسه، و لم يزل متفكرا لا يجسر أن يسلم حتى ظن الناس أنه قد سها، ثم التفت إلى خالد، فقال: يا خالد، لا تفعل ما أمرتك به، السلام عليكم و رحمة الله و بركاته.

Then he^-asws stood up and prepared for the Salat, and went to the Masjid, and prayed while Abu Bakr went ahead, and Khalid Bin Al-Waleed was by his^-asws side, with his sword. So when Abu Bakr sat for the testimonies, fear overtook him and he said, and feared the strife, and the severity of Ali^-asws and his^-asws bravery, and did not stop thinking about it, and he did not dare to send greetings until the people thought that he had forgotten it. Then he turned towards Khalid, so he said, ‘Do not do what I ordered you with! (and then sent the greetings of the Salat), ‘Peace be upon you all, and the Mercy of Allah^-azwj and His^-azwj Blessings’.

فقال أمير المؤمنين (عليه السلام): يا خالد، ما الذي أمرك به؟ قال: أمرني بضرب عنقك. قال: و كنت فاعلا؟ قال: إي و الله، فلولا أنه قال: لا تفعل، لقتلتك بعد التسليم-

Amir-Al-Momineen^-asws said: ‘O Khalid! What was it that he had ordered you with?’ He said, ‘He had ordered me to strike your^-asws neck’. He^-asws said: ‘And would you have done it?’ He said, ‘Yes, by Allah^-azwj, even without him having said, ‘Do not do it – I would have killed you^-asws after the greetings’’.

قال- فأخذه علي (عليه السلام)، فضرب به الأرض، و اجتمع الناس عليه، فقال عمر: يقتله، و رب الكعبة. و قال الناس: يا أبا الحسن، الله الله، بحق صاحب هذا القبر.

He^-asws said: ‘Then Ali^-asws grabbed hold of him and threw him upon the ground, and the people gathered around. So Umar said, ‘Kill him^-asws, by the Lord^-azwj of the Kabah!’ And the people said, ‘O Abu Al-Hassan^-asws, Allah^-azwj, Allah^-azwj, for the sake of the occupant^-asws of this grave!

فخلى عنه، فالتفت إلى عمر، و أخذ بتلابيبه، و قال: يا بن صهاك، لولا عهد من رسول الله (صلى الله عليه و آله)، و كتاب من الله سبق، لعلمت أينا أضعف ناصرا، و أقل عددا ثم دخل منزله».

So he^-asws let him go and turned towards Umar and grabbed him by his collar and said: ‘O son of Sahaak! Had it not been for the oath from Rasool-Allah^-saww and the Book of Allah^-azwj in front of me^-asws, you would have known where are the weaker helpers and fewer number [72:24]’. Then he^-asws entered his^-asws house’.[81]

VERSE 39

وَمَا آتَيْتُمْ مِنْ رِبًا لِيَرْبُوَ فِي أَمْوَالِ النَّاسِ فَلَا يَرْبُو عِنْدَ اللَّهِ ۖ وَمَا آتَيْتُمْ مِنْ زَكَاةٍ تُرِيدُونَ وَجْهَ اللَّهِ فَأُولَٰئِكَ هُمُ الْمُضْعِفُونَ {39}

And whatever you give out on interest in order to increase in the wealth of the people, it would not increase in the Presence of Allah, and whatever Zakat you give out intending the Face of Allah, then those, they shall get manifold [30:39]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الرِّبَا رِبَاءَانِ رِبًا يُؤْكَلُ وَ رِبًا لَا يُؤْكَلُ فَأَمَّا الَّذِي يُؤْكَلُ فَهَدِيَّتُكَ إِلَى الرَّجُلِ تَطْلُبُ مِنْهُ الثَّوَابَ أَفْضَلَ مِنْهَا فَذَلِكَ الرِّبَا الَّذِي يُؤْكَلُ وَ هُوَ قَوْلُهُ عَزَّ وَ جَلَّ وَ ما آتَيْتُمْ مِنْ رِباً لِيَرْبُوَا فِي أَمْوالِ النَّاسِ فَلا يَرْبُوا عِنْدَ اللَّهِ

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani,

‘From Abu Abdullah^-asws having said: ‘The gains are two (types) of gains – a gain which can be eaten and an interest which cannot be eaten. So as for the gain which can be eaten, it is a gift to the man (without fixing the amount). Seeking the Rewards from it is better than (consuming) it. So that is the interest which can be eaten, and these are the Words of the Mighty and Majestic: And whatever you give out on interest in order to increase in the wealth of the people, it would not increase in the Presence of Allah [30:39].

وَ أَمَّا الَّذِي لَا يُؤْكَلُ فَهُوَ الرِّبَا الَّذِي نَهَى اللَّهُ عَزَّ وَ جَلَّ عَنْهُ وَ أَوْعَدَ عَلَيْهِ النَّارَ

And as for that which cannot be eaten, so it is the interest which Allah^-azwj Mighty and Majestic has Forbidden from it, and Prepared the Fire upon it’.[82]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ دِرْهَمٌ رِبًا أَشَدُّ مِنْ سَبْعِينَ زَنْيَةً كُلُّهَا بِذَاتِ مَحْرَمٍ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Umeyr, form Hisham Bin Salim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘One Dirham of interest is more grievous than seventy adulteries, all of these being with the ones with sanctity (incestuous)’.[83]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) آكِلُ الرِّبَا وَ مُؤْكِلُهُ وَ كَاتِبُهُ وَ شَاهِدُهُ فِيهِ سَوَاءٌ .

Ali Bin Ibrahim, form his father, from Ibn Abu Najran, from Aasim Bin Humeyd, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The eater of the interest and its feeder, and its contractor, and its witness with regards to it are equal’.[84]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مَنْصُورٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَأْكُلُ الرِّبَا وَ هُوَ يَرَى أَنَّهُ لَهُ حَرَامٌ قَالَ لَا يَضُرُّهُ حَتَّى يُصِيبَهُ مُتَعَمِّداً فَإِذَا أَصَابَهُ مُتَعَمِّداً فَهُوَ بِالْمَنْزِلَةِ الَّتِي قَالَ اللَّهُ عَزَّ وَ جَلَّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Isa, from Mansour, from Hisham Bin Salim,

‘From Abu Abdullah^-asws, said, ‘I asked him^-asws about the man who eats the interest and he sees that it is Prohibited for him. He^-asws said: ‘It does not harm him until he attains it deliberately. So, when he attains it deliberately, then he would be at the status which Allah^-azwj Mighty and Majestic has Spoken of’.[85]

For detailed Ahadeeth on interest, refer to Al Kafi V 5 – The Book of Subsistence CH 51 – https://hubeali.com/books/English-Books/AlKafiVol5/Al%20Kafi%20V5%20-%20The%20Book%20of%20Subsistence%20(3).pdf

و عنه: عن علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن منصور بن يونس، عن إسحاق بن عمار، عن أبي عبد الله (عليه السلام)، قال: «مكتوب على باب الجنة: الصدقة بعشرة، و القرض بثمانية عشر

And from him, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Is’haq Bin Amaar, who has narrated:

‘Abu Abdullah^-asws has said: ‘It is inscribed upon the Gate of the Paradise, “The charity (is compounded) by ten, and the loan, by eighteen’.[86]

VERSE 40

اللَّهُ الَّذِي خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ۖ هَلْ مِنْ شُرَكَائِكُمْ مَنْ يَفْعَلُ مِنْ ذَٰلِكُمْ مِنْ شَيْءٍ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ {40}

Allah is the One Who Created you, then Sustains you, then He will Cause you to die, then He will Revive you. Is there anyone from your associate-gods who can do anything from that? Glorious is He, and Exalted from what they are associating [30:40]

ابن بابويه، قال: حدثنا محمد بن علي ماجيلويه (رحمه الله)، قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن ياسر الخادم، قال: قلت للرضا (عليه السلام): ما تقول في التفويض؟

Ibn babuwayh said, ‘Muhammad Bin Ali Majaylawiya narrated to us, from Ali Bin Ibrahim Bin Hashim, from his father, from Yaaser Al-Khaadim who said,

‘I said to Al-Reza^-asws, ‘What are you^-asws saying regarding the delegation (of the matters)?’

فقال: «إن الله تعالى فوض إلى نبيه (صلى الله عليه و آله) أمر دينه، فقال: ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا، فأما الخلق و الرزق فلا».

So, he^-asws said: Surely, Allah^-azwj the Exalted Delegated to His^-azwj Prophet^-saww the matters of His^-azwj Religion, so He^-azwj Said: And whatever the Rasool gives you, then take it, and whatever he forbids you from, then refrain [59:7]. As for the creation and the sustenance, so no!’

ثم قال (عليه السلام): «إن الله عز و جل يقول: اللَّهُ خالِقُ كُلِّ شَيْ‏ءٍ، و هو يقول: اللَّهُ الَّذِي خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ هَلْ مِنْ شُرَكائِكُمْ مَنْ يَفْعَلُ مِنْ ذلِكُمْ مِنْ شَيْ‏ءٍ سُبْحانَهُ وَ تَعالى عَمَّا يُشْرِكُونَ».

Then he^-asws said: ‘Allah^-azwj Mighty and Majestic is Saying: ‘Allah is the Creator of all things [13:16]. And He^-azwj is Saying: Allah is the One Who Created you, then Sustains you, then He will Cause you to die, then He will Revive you. Is there anyone from your associate-gods who can do anything from that? Glorious is He, and Exalted from what they are associating [30:40]’.[87]

وَ قَالَ النَّبِيُّ ص‏ الْحَرِيصُ مَحْرُومٌ وَ هُوَ مَعَ حِرْمَانِهِ مَذْمُومٌ فِي أَيِّ شَيْ‏ءٍ كَانَ وَ كَيْفَ لَا يَكُونُ مَحْرُوماً وَ قَدْ فَرَّ مِنْ وَثَاقِ اللَّهِ وَ خَالَفَ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ حَيْثُ يَقُولُ اللَّهُ‏ الَّذِي خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ‏

And the Prophet^-saww said: ‘The greedy one is deprived, and he, along with his deprivation, is condemned in whichever things he were to be in; and how can he not be deprived, and he is fleeing from the bond of Allah^-azwj and opposes Words of Allah^-azwj Mighty and Majestic: Allah is the One Who Created you, then Sustains you, then He will Cause you to die, then He will Revive you. [30:40].

وَ الْحَرِيصُ بَيْنَ سَبْعِ آفَاتٍ صَعْبَةٍ فِكْرٍ يَضُرُّ بَدَنَهُ وَ لَا يَنْفَعُهُ وَ هَمٍّ لَا يَتِمُّ لَهُ أَقْصَاهُ وَ تَعَبٍ لَا يَسْتَرِيحُ مِنْهُ إِلَّا عِنْدَ الْمَوْتِ وَ يَكُونُ عِنْدَ الرَّاحَةِ أَشَدَّ تَعَباً وَ خَوْفٍ لَا يُورِثُهُ إِلَّا الْوُقُوعَ فِيهِ

And, the greedy one is between seven plagues – difficult thinking harming his body and he does not benefit, and maximum worries not completing (ending) for him, and fatigue he cannot rest from except at death, and during the rest he will be of severer fatigue and fear not inheriting him except the falling into it.

وَ حُزْنٍ قَدْ كَدِرَ عَلَيْهِ عَيْشُهُ بِلَا فَائِدَةٍ وَ حِسَابٍ لَا يُخَلِّصُهُ مِنْ عَذَابِ اللَّهِ إِلَّا أَنْ يَعْفُوَ اللَّهُ عَنْهُ وَ عِقَابٍ لَا مَفَرَّ لَهُ مِنْهُ وَ لَا حِيلَةَ

And grief troubling his life upon it (making it) non-beneficial and Reckoning not finishing him off from the Punishment of Allah^-azwj except if Allah^-azwj were to Pardon him from it, and consequences having no escape for him from it nor any means.

وَ الْمُتَوَكِّلُ عَلَى اللَّهِ يُمْسِي وَ يُصْبِحُ فِي كَنَفِهِ وَ هُوَ مِنْهُ فِي عَافِيَةٍ وَ قَدْ عَجَّلَ لَهُ كِفَايَتَهُ وَ هُيِّئَ لَهُ مِنَ الدَّرَجَاتِ مَا اللَّهُ بِهِ عَلِيمٌ

And, the one relying upon Allah^-azwj comes to the evening and morning in His^-azwj Protection, and he is in well-being from Him^-azwj, and his sufficiency is hastened to him, and there is prepared for him from the ranks what Allah^-azwj is more Knowing with it.

وَ الْحِرْصُ مَا يَجْرِي فِي مَنَافِذِ غَضَبِ اللَّهِ وَ مَا لَمْ يُحْرَمِ الْعَبْدُ الْيَقِينَ لَا يَكُونُ‏ حَرِيصاً وَ الْيَقِينُ أَرْضُ الْإِسْلَامِ وَ سَمَاءُ الْإِيمَانِ‏.

And the greed is what flows in the outlets of the Wrath of Allah^-azwj, and for as long as the servant is not deprived of the certainty, he would not be greedy, and the certainty is an honour of Al-Islam, and it has been named as the Eman’’.^[88]

VERSE 41

ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُمْ بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ {41}

Corruption has appeared in the land and the sea due to what the hands of the people have earned, for Him to Make them taste some of that which they have done, perhaps they would be returning [30:41]

علي بن إبراهيم، قال: وقال الصادق (عليه السلام): «حياة دواب البحر بالمطر، فإذا كف المطر ظهر الفساد في البر و البحر، و ذلك إذا كثرت الذنوب و المعاصي».

Ali Bin Ibrahim said,

‘And Al-Sadiq^-asws said: ‘The lives of the animals of the sea, is by the rains. So, if the rains are withheld, the corruption appears in the land and the sea, and that (happens) when the sins and the disobedience abound’.[89]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِهِ عَزَّ وَ جَلَّ ظَهَرَ الْفَسادُ فِي الْبَرِّ وَ الْبَحْرِ بِما كَسَبَتْ أَيْدِي النَّاسِ قَالَ ذَاكَ وَ اللَّهِ حِينَ قَالَتِ الْأَنْصَارُ مِنَّا أَمِيرٌ وَ مِنْكُمْ أَمِيرٌ .

Muhammad Bin Yahya, from Muhammad Bin Al-Husyan, from Ali Bin Al-No’man, from Ibn Muskaan, from Muhammad Bin Muslim who has said:

Abu Ja’far^-asws regarding the Statement of the Mighty and Majestic: Corruption has appeared in the land and the sea due to what the hands of the people have earned [30:41], he^-asws said: ‘By Allah^-azwj, that was when the Helpers said, ‘There should be an Emir (commander) from us and an Emir from you (Emigrants)’, (referring to the event of Saqifa)’.[90]

علي بن إبراهيم، قال: أخبرنا أحمد بن إدريس، قال: حدثنا أحمد بن محمد، عن علي بن النعمان، عن ابن مسكان، عن ميسر، عن أبي جعفر (عليه السلام)، قال: قلت: ظَهَرَ الْفَسادُ فِي الْبَرِّ وَ الْبَحْرِ بِما كَسَبَتْ أَيْدِي النَّاسِ؟

Ali Bin Ibrahim said, ‘Ahmad Bin Idrees narrated to us, from Ahmad Bin Muhammad, from Ali Bin Al Nu’man, from Ibn Muskan, from Maysar,

‘From Abu Ja’far^-asws. He (the narrator) said, ‘I said, (What about the Verse): Corruption has appeared in the land and the sea due to what the hands of the people have earned [30:41]?’

قال: «ذاك و الله يوم قالت الأنصار: منا رجل، و منكم رجل». و في نسخة: «منا أمير، و منكم أمير».

He^-asws said: ‘That, by Allah^-azwj, was on the day the Helpers said, ‘From us there should be a man, and from you (Emigrants) should be a man (to rule)’ (referring to the event of Saqifa)’.[91]

VERSE 42

قُلْ سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلُ ۚ كَانَ أَكْثَرُهُمْ مُشْرِكِينَ {42}

Say: ‘Travel in the land, then look, how was the end result of those (who were in the land) from before. Most of them were Polytheists [30:42]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ زَيْدِ بْنِ الْوَلِيدِ الْخَثْعَمِيِّ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ قَال

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid, and Al-Husayn Bin Saeed together from Al-Nazar Bin Suweyd, from Yahya Al-Halby, from Abdullah Bin Muskaan, from Zayd Bin Al-Waleed Al-Khash’amy, from Abu Al-Rabi’e Al-Shamy who said:

قَالَ وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ قُلْ سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كانَ عاقِبَةُ الَّذِينَ مِنْ قَبْلُ فَقَالَ عَنَى بِذَلِكَ أَيِ انْظُرُوا فِي الْقُرْآنِ فَاعْلَمُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِكُمْ وَ مَا أَخْبَرَكُمْ عَنْهُ

He (the narrator) said, ‘And I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic: Say: ‘Travel in the land, then look, how was the end result of those from before [30:42]. So he^-asws said: ‘It means by that, look in the Quran so you will come to know how was the eventual end of those who were before you, and what it is informing you about it’.[92]

VERSES 43 & 44

فَأَقِمْ وَجْهَكَ لِلدِّينِ الْقَيِّمِ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا مَرَدَّ لَهُ مِنَ اللَّهِ ۖ يَوْمَئِذٍ يَصَّدَّعُونَ {43}

Then set your face for the Religion of the Custodian before there comes from Allah a Day, there being no averting for it. On that Day they will be divided [30:43]

مَنْ كَفَرَ فَعَلَيْهِ كُفْرُهُ ۖ وَمَنْ عَمِلَ صَالِحًا فَلِأَنْفُسِهِمْ يَمْهَدُونَ {44}

One who commits Kufr, then upon him is his Kufr, and ones who do righteous deeds, so they are preparing for their own selves, [30:44]

لِيَجْزِيَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْ فَضْلِهِ ۚ إِنَّهُ لَا يُحِبُّ الْكَافِرِينَ {45}

For He will Recompense those who believe and do righteous deeds from His Grace. Surely, He does not love the Kafirs [30:45]

ابن النعمان عن داود بن فرقد قال: سمعت أبا عبد الله عليه السلام يقول: إن العمل الصالح ليذهب إلى الجنة فيسهل لصاحبه كما يبعث الرجل غلاما فيفرش له ثم قرأ: إما الذين آمنوا وعملوا الصالحات فلأنفسهم يمهدون

Ibn Al Numan, from Dawood Bin Farqad who said,

‘I heard Abu Abdullah^-asws saying: ‘The righteous deed will take (its performer) to the Paradise, and it would ease for its owner just as the man sends a slave to prepare his bed for him’. Then he^-asws recited: ‘And as for those who believe, and ones who do righteous deeds, so they are preparing for their own selves [30:44]’.[93]

VERSES 46 – 51

وَمِنْ آيَاتِهِ أَنْ يُرْسِلَ الرِّيَاحَ مُبَشِّرَاتٍ وَلِيُذِيقَكُمْ مِنْ رَحْمَتِهِ وَلِتَجْرِيَ الْفُلْكُ بِأَمْرِهِ وَلِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ {46}

And from His Signs is that He Sends the winds as glad tidings for Him to Make you taste His Mercy, and for you to sail the ships by His Command, and for you to seek from His Grace, and perhaps you would be thankful [30:46]

وَلَقَدْ أَرْسَلْنَا مِنْ قَبْلِكَ رُسُلًا إِلَىٰ قَوْمِهِمْ فَجَاءُوهُمْ بِالْبَيِّنَاتِ فَانْتَقَمْنَا مِنَ الَّذِينَ أَجْرَمُوا ۖ وَكَانَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ {47}

And We have Sent before you, Rasools to their people. So, they came to them with the clear proofs. Then We Took revenge from those who committed crimes. And it was always a right upon us to Help the Momineen [30:47]

اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ ۖ فَإِذَا أَصَابَ بِهِ مَنْ يَشَاءُ مِنْ عِبَادِهِ إِذَا هُمْ يَسْتَبْشِرُونَ {48}

Allah is the One Who Sends the winds, so they raise clouds. Then He Extends them in the sky however He so Desires to. And He Makes these as fragments, so you will see the drizzle coming out from its midst. Then, when He Pours it upon ones He so Desires to from His servant, then they are happy [30:48]

وَإِنْ كَانُوا مِنْ قَبْلِ أَنْ يُنَزَّلَ عَلَيْهِمْ مِنْ قَبْلِهِ لَمُبْلِسِينَ {49}

And surely, before its descent upon them, they were in despair from it [30:49]

فَانْظُرْ إِلَىٰ آثَارِ رَحْمَتِ اللَّهِ كَيْفَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا ۚ إِنَّ ذَٰلِكَ لَمُحْيِي الْمَوْتَىٰ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {50}

So, look at the impact of the Mercy of Allah, how He Revives the land after its death. Surely that (is Allah), Reviver of the dead, and He is Able upon all things [30:50]

وَلَئِنْ أَرْسَلْنَا رِيحًا فَرَأَوْهُ مُصْفَرًّا لَظَلُّوا مِنْ بَعْدِهِ يَكْفُرُونَ {51}

And if We were to Send a wind and they see it as yellow, they would stray from after it, committing Kufr [30:51]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ وَ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ قَالَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al-Hassan Bin Mahboub, from Ali Bin Ra’ab and Hashaam Bin Saalim, from Abu Baseer who said:

سَأَلْتُ أَبَا جَعْفَرٍ (عليه السلام) عَنِ الرِّيَاحِ الْأَرْبَعِ الشَّمَالِ وَ الْجَنُوبِ وَ الصَّبَا وَ الدَّبُورِ وَ قُلْتُ إِنَّ النَّاسَ يَذْكُرُونَ أَنَّ الشَّمَالَ مِنَ الْجَنَّةِ وَ الْجَنُوبَ مِنَ النَّارِ

‘I asked Abu Ja’far^-asws about the four types of winds – the North, the South, Al-Saba and Al-Dabour, and I said that the people are mentioning that the North (wind) is from the Paradise, and the South (wind) is from the Fire’.

فَقَالَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ جُنُوداً مِنْ رِيَاحٍ يُعَذِّبُ بِهَا مَنْ يَشَاءُ مِمَّنْ عَصَاهُ وَ لِكُلِّ رِيحٍ مِنْهَا مَلَكٌ مُوَكَّلٌ بِهَا فَإِذَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يُعَذِّبَ قَوْماً بِنَوْعٍ مِنَ الْعَذَابِ أَوْحَى إِلَى الْمَلَكِ الْمُوَكَّلِ بِذَلِكَ النَّوْعِ مِنَ الرِّيحِ الَّتِي يُرِيدُ أَنْ يُعَذِّبَهُمْ بِهَا قَالَ فَيَأْمُرُهَا الْمَلَكُ فَيَهِيجُ كَمَا يَهِيجُ الْأَسَدُ الْمُغْضَبُ

He^-asws said: ‘Allah^-azwj has armies of winds by which He^-azwj Punishes whomsoever that He^-azwj so Wishes to from the ones who disobey Him^-azwj, and from every wind from these is an Angel allocated to it. So if Allah^-azwj Intends to Punish a people by some kind of torment, He^-azwj Reveals to the Angel in charge of that particular type of the winds by which He^-azwj Intends to Punish them by. So the Angel orders it and it get excited like a lion gets excited when bothered’.

قَالَ وَ لِكُلِّ رِيحٍ مِنْهُنَّ اسْمٌ أَ مَا تَسْمَعُ قَوْلَهُ تَعَالَى كَذَّبَتْ عادٌ فَكَيْفَ كانَ عَذابِي وَ نُذُرِ إِنَّا أَرْسَلْنا عَلَيْهِمْ رِيحاً صَرْصَراً فِي يَوْمِ نَحْسٍ مُسْتَمِرٍّ وَ قَالَ الرِّيحَ الْعَقِيمَ وَ قَالَ رِيحٌ فِيها عَذابٌ أَلِيمٌ وَ قَالَ فَأَصابَها إِعْصارٌ فِيهِ نارٌ فَاحْتَرَقَتْ وَ مَا ذُكِرَ مِنَ الرِّيَاحِ الَّتِي يُعَذِّبُ اللَّهُ بِهَا مَنْ عَصَاهُ

He^-asws said: ‘And for every wind from these is a name. Have you not heard the Words of the High^-azwj: (People of) Ad belied, so how was My punishment and Warning? [54:18] For We sent against them a furious wind Sarsara, on a Day of continuous bad luck [54:19]. And Said: the destructive wind (Al-Aqeem) [51:41]. And Said: a (blast of) wind wherein is a painful Punishment [46:24]. And Said: ‘Then a tornado in which is fire, hits it, so it gets incinerated [2:266]. And (others) from winds which have not been Mentioned by which Allah^-azwj Punishes the ones who disobey Him^-azwj’.

قَالَ وَ لِلَّهِ عَزَّ ذِكْرُهُ رِيَاحُ رَحْمَةٍ لَوَاقِحُ وَ غَيْرُ ذَلِكَ يَنْشُرُهَا بَيْنَ يَدَيْ رَحْمَتِهِ مِنْهَا مَا يُهَيِّجُ السَّحَابَ لِلْمَطَرِ وَ مِنْهَا رِيَاحٌ تَحْبِسُ السَّحَابَ بَيْنَ السَّمَاءِ وَ الْأَرْضِ وَ رِيَاحٌ تَعْصِرُ السَّحَابَ فَتَمْطُرُهُ بِإِذْنِ اللَّهِ وَ مِنْهَا رِيَاحٌ مِمَّا عَدَّدَ اللَّهُ فِي الْكِتَابِ

He^-asws said: ‘And Allah^-azwj Mighty is His^-azwj mention has winds of Mercy which occur, and others besides that which He^-azwj Displays His^-azwj Mercy. From these is that which incites clouds for the rain, and from these is a wind which holds up the clouds in between the sky and the earth, and the winds which squeeze the clouds so they make rain by the Permission of Allah^-azwj, and from these are winds which Allah^-azwj has Counted in His^-azwj Book.

فَأَمَّا الرِّيَاحُ الْأَرْبَعُ الشَّمَالُ وَ الْجَنُوبُ وَ الصَّبَا وَ الدَّبُورُ فَإِنَّمَا هِيَ أَسْمَاءُ الْمَلَائِكَةِ الْمُوَكَّلِينَ بِهَا فَإِذَا أَرَادَ اللَّهُ أَنْ يُهِبَّ شَمَالًا أَمَرَ الْمَلَكَ الَّذِي اسْمُهُ الشَّمَالُ فَيَهْبِطُ عَلَى الْبَيْتِ الْحَرَامِ فَقَامَ عَلَى الرُّكْنِ الشَّامِيِّ فَضَرَبَ بِجَنَاحِهِ فَتَفَرَّقَتْ رِيحُ الشَّمَالِ حَيْثُ يُرِيدُ اللَّهُ مِنَ الْبَرِّ وَ الْبَحْرِ

As for the four winds – the North, and the South, and Al-Saba, and Al-Dabour, so these are the names of the Angels who have been allocated to these. So if Allah^-azwj Intends the North wind to blow, He^-azwj Commands the Angel whose name is the North (Al-Shimaal), so he descends upon the Sacred House (Al-Bayt Al-Haram), stands upon the Al-Shamy corner of it and flaps his wings. So the North wind disperses in the land and the sea wherever Allah^-azwj Desires it to.

وَ إِذَا أَرَادَ اللَّهُ أَنْ يَبْعَثَ جَنُوباً أَمَرَ الْمَلَكَ الَّذِي اسْمُهُ الْجَنُوبُ فَهَبَطَ عَلَى الْبَيْتِ الْحَرَامِ فَقَامَ عَلَى الرُّكْنِ الشَّامِيِّ فَضَرَبَ بِجَنَاحِهِ فَتَفَرَّقَتْ رِيحُ الْجَنُوبِ فِي الْبَرِّ وَ الْبَحْرِ حَيْثُ يُرِيدُ اللَّهُ

And if Allah^-azwj Intends to Send the South winds, He^-azwj Commands the Angel whose name is the South (Al-Junoub), so he descends upon the Sacred House (Al-Bayt Al-Haram), stands upon the Al-Shamy corner of it and flaps his wings. So the South wind disperses in the land and the sea wherever Allah^-azwj Desires it to.

وَ إِذَا أَرَادَ اللَّهُ أَنْ يَبْعَثَ رِيحَ الصَّبَا أَمَرَ الْمَلَكَ الَّذِي اسْمُهُ الصَّبَا فَهَبَطَ عَلَى الْبَيْتِ الْحَرَامِ فَقَامَ عَلَى الرُّكْنِ الشَّامِيِّ فَضَرَبَ بِجَنَاحِهِ فَتَفَرَّقَتْ رِيحُ الصَّبَا حَيْثُ يُرِيدُ اللَّهُ جَلَّ وَ عَزَّ فِي الْبَرِّ وَ الْبَحْرِ

And if Allah^-azwj Intends to Send Al-Saba wind, He^-azwj Commands the Angel whose name is Al-Saba, so he descends upon the Sacred House, stands upon the Al-Shamy corner of it and flaps his wings. So the Al-Saba wind disperses in the land and the sea wherever Allah^-azwj Desires it to.

وَ إِذَا أَرَادَ اللَّهُ أَنْ يَبْعَثَ دَبُوراً أَمَرَ الْمَلَكَ الَّذِي اسْمُهُ الدَّبُورُ فَهَبَطَ عَلَى الْبَيْتِ الْحَرَامِ فَقَامَ عَلَى الرُّكْنِ الشَّامِيِّ فَضَرَبَ بِجَنَاحِهِ فَتَفَرَّقَتْ رِيحُ الدَّبُورِ حَيْثُ يُرِيدُ اللَّهُ مِنَ الْبَرِّ وَ الْبَحْرِ

And if Allah^-azwj Intends to Send Daboura, He^-azwj Commands the Angel whose name is Al-Dabour, so he descends upon the Sacred House, stands upon the Al-Shamy corner of it and flaps his wings. So Al-Dabour wind disperses in the land and the sea wherever Allah^-azwj Desires it to’.

ثُمَّ قَالَ أَبُو جَعْفَرٍ (عليه السلام) أَ مَا تَسْمَعُ لِقَوْلِهِ رِيحُ الشَّمَالِ وَ رِيحُ الْجَنُوبِ وَ رِيحُ الدَّبُورِ وَ رِيحُ الصَّبَا إِنَّمَا تُضَافُ إِلَى الْمَلَائِكَةِ الْمُوَكَّلِينَ بِهَا.

Then Abu Ja’far^-asws said: ‘As for your hearing their words – the North wind, and the South wind, and Al-Dabour wind, and Al-Saba wind, but rather these are the Angels who have been entrusted with these.[94]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ مَعْرُوفِ بْنِ خَرَّبُوذَ عَنْ أَبِي جَعْفَرٍ (عليه السلام) قَالَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ رِيَاحَ رَحْمَةٍ وَ رِيَاحَ عَذَابٍ فَإِنْ شَاءَ اللَّهُ أَنْ يَجْعَلَ الْعَذَابَ مِنَ الرِّيَاحِ رَحْمَةً فَعَلَ قَالَ وَ لَنْ يَجْعَلَ الرَّحْمَةَ مِنَ الرِّيحِ عَذَاباً قَالَ وَ ذَلِكَ أَنَّهُ لَمْ يَرْحَمْ قَوْماً قَطُّ أَطَاعُوهُ وَ كَانَتْ طَاعَتُهُمْ إِيَّاهُ وَبَالًا عَلَيْهِمْ إِلَّا مِنْ بَعْدِ تَحَوُّلِهِمْ عَنْ طَاعَتِهِ

From him, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan, from Ma’rouf Bin Kharbouz, who said:

Abu Ja’far^-asws said that ‘Allah^-azwj has winds of Mercy as well as winds of Punishment. So if Allah^-azwj Desires that He^-azwj Turns the winds of Punishment into the winds of Mercy, He^-azwj Does it, but He^-azwj never Makes (winds of ) Mercy to be turned into the wind of Punishment’. He^-asws said: ‘And it is never the case that He^-azwj is Merciful to all people who obey Him^-azwj and that their obedience should become an affliction for them, except after theirs having turned from their obedience.

قَالَ كَذَلِكَ فَعَلَ بِقَوْمِ يُونُسَ لَمَّا آمَنُوا رَحِمَهُمُ اللَّهُ بَعْدَ مَا كَانَ قَدَّرَ عَلَيْهِمُ الْعَذَابَ وَ قَضَاهُ ثُمَّ تَدَارَكَهُمْ بِرَحْمَتِهِ فَجَعَلَ الْعَذَابَ الْمُقَدَّرَ عَلَيْهِمْ رَحْمَةً فَصَرَفَهُ عَنْهُمْ وَ قَدْ أَنْزَلَهُ عَلَيْهِمْ وَ غَشِيَهُمْ وَ ذَلِكَ لَمَّا آمَنُوا بِهِ وَ تَضَرَّعُوا إِلَيْهِ

He^-asws said: ‘That is how He^-azwj Acted with the people of Yunus^-as. When they believed, Allah^-azwj Bestowed mercy upon them after having had Ordained for them the Punishment. He^-azwj had Decided, then Enclosed them with His^-azwj Mercy. So He^-azwj Made the Punishment that was pre-destined for them as a Mercy.  He^-azwj Turned it away from them and it had already descended upon them and overwhelmed them, but they pleaded before Him^-azwj’.

قَالَ وَ أَمَّا الرِّيحُ الْعَقِيمُ فَإِنَّهَا رِيحُ عَذَابٍ لَا تُلْقِحُ شَيْئاً مِنَ الْأَرْحَامِ وَ لَا شَيْئاً مِنَ النَّبَاتِ وَ هِيَ رِيحٌ تَخْرُجُ مِنْ تَحْتِ الْأَرَضِينَ السَّبْعِ وَ مَا خَرَجَتْ مِنْهَا رِيحٌ قَطُّ إِلَّا عَلَى قَوْمِ عَادٍ حِينَ غَضِبَ اللَّهُ عَلَيْهِمْ فَأَمَرَ الْخُزَّانَ أَنْ يُخْرِجُوا مِنْهَا عَلَى مِقْدَارِ سَعَةِ الْخَاتَمِ

He^-asws said: ‘And as for the wind of the destruction (Al-Aqeem), so it is a wind of Punishment. Neither, does it inseminate anything from the wombs or anything from the seeds, and it is a wind which comes out from the underneath the seven earths, and not a (single) wind came out from it at all except upon the people of Aad when Allah^-azwj was Wrathful against them. So He^-azwj Commanded the Keepers to take from it a measure of the size of a ring’.

قَالَ فَعَتَتْ عَلَى الْخُزَّانِ فَخَرَجَ مِنْهَا عَلَى مِقْدَارِ مَنْخِرِ الثَّوْرِ تَغَيُّظاً مِنْهَا عَلَى قَوْمِ عَادٍ قَالَ فَضَجَّ الْخُزَّانُ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ ذَلِكَ فَقَالُوا رَبَّنَا إِنَّهَا قَدْ عَتَتْ عَنْ أَمْرِنَا إِنَّا نَخَافُ أَنْ تُهْلِكَ مَنْ لَمْ يَعْصِكَ مِنْ خَلْقِكَ وَ عُمَّارِ بِلَادِكَ

He^-asws said: ‘It rebelled against the Keepers, so there came out from it a measure of the nostril of a bull being wrathful against the people of Aad’. He^-asws said: ‘So the Keepers grumbled to Allah^-azwj from that. They said, ‘Our Lord^-azwj! It has rebelled against our orders. We are afraid that it would destroy the ones who have not been disobedient to You^-azwj from Your^-azwj creatures who built Your^-azwj City’.

قَالَ فَبَعَثَ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهَا جَبْرَئِيلَ (عليه السلام) فَاسْتَقْبَلَهَا بِجَنَاحَيْهِ فَرَدَّهَا إِلَى مَوْضِعِهَا وَ قَالَ لَهَا اخْرُجِي عَلَى مَا أُمِرْتِ بِهِ قَالَ فَخَرَجَتْ عَلَى مَا أُمِرَتْ بِهِ وَ أَهْلَكَتْ قَوْمَ عَادٍ وَ مَنْ كَانَ بِحَضْرَتِهِمْ .

He^-asws said: ‘So Allah^-azwj Sent Jibraeel^-as towards it who faced it with both his wings and returned it back to its place and said to it: ‘Come out of the ones whom you have not been Commanded for’. He^-asws said: ‘So it came out from the ones against whom it had not been Commanded for, and destroyed the people of Aad and those who were present with them (their supporters)’.[95]

VERSES 52 & 53

فَإِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ وَلَا تُسْمِعُ الصُّمَّ الدُّعَاءَ إِذَا وَلَّوْا مُدْبِرِينَ {52}

For you cannot make the dead to hear and you cannot make the deaf to hear the call, when they turn back retreating [30:52]

وَمَا أَنْتَ بِهَادِ الْعُمْيِ عَنْ ضَلَالَتِهِمْ ۖ إِنْ تُسْمِعُ إِلَّا مَنْ يُؤْمِنُ بِآيَاتِنَا فَهُمْ مُسْلِمُونَ {53}

And you cannot guide the blind out from their straying. You cannot make to hear any except ones who believe in Our Signs, and they are submitting [30:53]

Imam Hassan Al-Askari^-asws says in a lengthy Hadeeth:

ثُمَّ قَالَ: «صُمٌ‏» يَعْنِي يَصُمُّونَ فِي الْآخِرَةِ فِي عَذَابِهَا. «بُكْمٌ‏» يَبْكَمُونَ هُنَاكَ بَيْنَ أَطْبَاقِ نِيرَانِهَا «عُمْيٌ‏» يَعْمُونَ هُنَاكَ.

Then (Allah^-azwj) Said: Deaf [2:18] – Meaning they will be deaf in the Hereafter in their Punishment. Dumb – They will become speechless over there in between the layers of its Fires. Blind – They will be blinded over there.

وَ ذَلِكَ نَظِيرُ قَوْلِهِ عَزَّ وَ جَلَّ «وَ نَحْشُرُهُمْ يَوْمَ الْقِيامَةِ عَلى‏ وُجُوهِهِمْ عُمْياً وَ بُكْماً وَ صُمًّا- مَأْواهُمْ جَهَنَّمُ كُلَّما خَبَتْ زِدْناهُمْ سَعِيراً».

That is the warning in the Words of the Mighty and Majestic and We will Gather them together on the Day of Judgement upon their faces, blind, dumb, deaf; their abode is Hell; whenever it abates We will Increase the blaze upon them [17:97]’’.^[96]

قَالَ الْإِمَامُ ع‏ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ وَ مَثَلُ الَّذِينَ كَفَرُوا فِي عِبَادَتِهِمْ لِلْأَصْنَامِ، وَ اتِّخَاذِهِمْ لِلْأَنْدَادِ- مِنْ دُونِ مُحَمَّدٍ وَ عَلِيٍّ [ص‏] كَمَثَلِ الَّذِي يَنْعِقُ بِما لا يَسْمَعُ‏ [يَصُوتُ بِمَا لَا يَسْمَعُ‏] إِلَّا دُعاءً وَ نِداءً لَا يَفْهَمُ مَا يُرَادُ مِنْهُ فَيُغِيثَ الْمُسْتَغِيثَ، وَ يُعِينَ مَنِ اسْتَعَانَهُ‏

The Imam (Hassan Al-Askari^-asws) said: ‘Allah^-azwj Mighty and Majestic Said: And an example of those who are committing Kufr (disbelieving) – during their worshipping of the idols, and their taking the rivals from besides Muhammad^-saww and Ali^-asws – Salawat be upon them^-asws both, is like an example of those who croak with what is not heard – making a sound with what is not heard, except for a call and a cry – it is not understood what is intended from it, so the helper would help the one seeking help, and assist the one seeking his assistance.

صُمٌّ بُكْمٌ عُمْيٌ‏ عَنِ الْهُدَى- فِي اتِّبَاعِهِمُ الْأَنْدَادَ مِنْ دُونِ اللَّهِ، وَ الْأَضْدَادَ لِأَوْلِيَاءِ اللَّهِ- الَّذِينَ سَمَّوْهُمْ بِأَسْمَاءِ خِيَارِ خَلَائِفِ اللَّهِ، وَ لَقَّبُوهُمْ بِأَلْقَابِ أَفَاضِلِ الْأَئِمَّةِ الَّذِينَ نَصَبَهُمُ اللَّهُ لِإِقَامَةِ دِينِ اللَّهِ‏ فَهُمْ لا يَعْقِلُونَ‏ أَمَرَ اللَّهُ عَزَّ وَ جَلَّ

(They are) deaf, dumb, blind – from the Guidance, with regards to their following the rivals from besides Allah^-azwj, and the opposites of the Guardians^-asws of Allah^-azwj, those He^-azwj Named them^-asws as the nest of the Caliphs of Allah^-azwj, and Entitled them with the titles of preferable Imams^-asws, those whom Allah^-azwj Appointed for the establishment of the Religion of Allah^-azwj, so they are not understanding – the Command of Allah^-azwj Mighty and Majestic.

قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع: هَذَا فِي عُبَّادِ الْأَصْنَامِ، وَ فِي النُّصَّابِ لِأَهْلِ بَيْتِ مُحَمَّدٍ ص نَبِيِّ اللَّهِ، هُمْ أَتْبَاعُ إِبْلِيسَ وَ عُتَاةُ مَرَدَتِهِ، سَوْفَ يَصِيرُونَ إِلَى الْهَاوِيَةِ.

Ali^-asws Bin Al-Husayn^-asws said: ‘This is regarding the worship of the idols, and regarding the Nasibi’s) hostility to the People^-asws of the Household of Muhammad^-saww, Prophet^-saww of Allah^-azwj. They (Nasibis) are the followers of Iblees^-la and the hardened ones of his^-la renegades. Soon they would be going to the Abyss.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص‏ تَعَوَّذُوا بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ، فَإِنَّ مَنْ تَعَوَّذَ بِاللَّهِ مِنْهُ أَعَاذَهُ اللَّهُ [وَ تَعَوَّذُوا] مِنْ هَمَزَاتِهِ وَ نَفَخَاتِهِ وَ نَفَثَاتِهِ. أَ تَدْرُونَ مَا هِيَ أَمَّا هَمَزَاتُهُ: فَمَا يُلْقِيهِ فِي قُلُوبِكُمْ مِنْ بُغْضِنَا أَهْلَ الْبَيْتِ.

Then Rasool Allah^-saww said: ‘Seek Refuge with Allah^-azwj from the Pelted Satan^-la, for the one who seeks Refuge with Allah^-azwj from him^-la, Allah^-azwj would Shelter him – and seek Refuge – from his^-la whispering suggestions, and his^-la blowing, and his^-la puffings. Do you know what it is? As for his^-la whispering suggestions, so it is what he^-la casts into your hearts from (having) our^-asws hatred, of the People^-asws of the Household.

قَالُوا: يَا رَسُولَ اللَّهِ وَ كَيْفَ نُبْغِضُكُمْ- بَعْدَ مَا عَرَفْنَا مَحَلَّكُمْ مِنَ اللَّهِ وَ مَنْزِلَتَكُمْ قَالَ ص: بِأَنْ تُبْغِضُوا أَوْلِيَاءَنَا وَ تُحِبُّوا أَعْدَاءَنَا، فَاسْتَعِيذُوا بِاللَّهِ مِنْ مَحَبَّةِ أَعْدَائِنَا وَ عَدَاوَةِ أَوْلِيَائِنَا، فَتَعَاذُوا مِنْ بُغْضِنَا وَ عَدَاوَتِنَا، فَإِنَّ مَنْ أَحَبَّ أَعْدَاءَنَا فَقَدْ عَادَانَا وَ نَحْنُ مِنْهُ بِرَاءٌ، وَ اللَّهُ عَزَّ وَ جَلَّ مِنْهُ بَرِي‏ءٌ.

They said, ‘O Rasool-Allah^-saww! And how can we have hatred for you^-asws all after you^-saww making us recognise your^-asws places from Allah^-azwj and your^-asws statuses?’. He^-saww said: ‘By your hating our^-asws friends and loving our^-asws enemies. Therefore, seek Refuge with Allah^-azwj from having the love of our^-asws enemies, and enmity of our^-asws friends. So seek Refuge from having our^-asws hatred and our^-asws enmity, for the one who loves our^-asws enemies, so he has been inimical to us^-asws, and we^-asws are disavowed from him, and Allah^-azwj Mighty and Majestic is Disavowed from him’’.^[97]

The Signs of Allah^-azwj

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

He (the narrator) said, ‘And I heard him (Abu Ja’far^-asws) saying: ‘They belying our^-asws signs, all of them, in the esoteric of the Quran, and they were belying the succesors^-asws, all of them^-asws’’.[98]

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

And Ali Bin Ibrahim said,

‘The Signs are Amir-Al-Momineen^-asws and the Imams^-asws, and the evidence upon that are the words of Amir-Al-Momineen^-asws: ‘There is no ‘Sign’ of Allah^-azwj greater than I^-asws!’[99]

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

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

From Abu Ja’far^-asws having said, Amir-Al-Momineen^-asws was saying: ‘There is no ‘Sign’ of Allah^-azwj Mighty and Majestic which is greater than I^-asws, nor a News from Allah^-azwj greater than I^-asws!’[100]

The Submitters

ثم قال ان المسلمين هم المنتجبون يوم القيمة هم اصحاب الحديث.

Then The Imam^-asws said: ‘The submitters (to the Ahadeeth), they are the chosen ones on the Day of Judgement. They are the people of the Ahadeeth’.[101]

العياشي: عن عبد الله بن عطاء المكي، قال جعفر (عليه السلام): «ينادي مناد يوم القيامة يسمع الخلائق: أنه لا يدخل الجنة إلا مسلم. ثم يود سائر الخلق أنهم كانوا مسلمين».

Al Ayyashi, from Abdullah Bin Ata’a Al Makky who said,

‘Abu Ja’far^-asws said: ‘A Caller would Call out on the Day of Judgment for the creatures to her: ‘No one will enter the Paradise except for a submitter!’ Then the rest of the people would ardently wish that they had been submitters (to the Wilayah of Amir Al-Momineen^-asws)’’.[102]

VERSE 54

اللَّهُ الَّذِي خَلَقَكُمْ مِنْ ضَعْفٍ ثُمَّ جَعَلَ مِنْ بَعْدِ ضَعْفٍ قُوَّةً ثُمَّ جَعَلَ مِنْ بَعْدِ قُوَّةٍ ضَعْفًا وَشَيْبَةً ۚ يَخْلُقُ مَا يَشَاءُ ۖ وَهُوَ الْعَلِيمُ الْقَدِيرُ {54}

Allah is the One Who Created you from (a state of) weakness, then He Made strength to be from after weakness, then He Makes weakness and grey hair to be from after strength. He Creates whatever He so Desires to, and He is the Knower, the Powerful [30:54]

محمد بن يعقوب: عن عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن محمد بن علي، عن عبد الرحمن بن محمد بن أبي هاشم، عن أحمد بن محسن الميثمي، عن أبي عبد الله جعفر بن محمد (عليه السلام)، في حديث يتضمن الاستدلال على الصانع سبحانه و تعالى، قال ابن أبي العوجاء- في الحديث بعد ما ذكر أبو عبد الله (عليه السلام) الدليل على الصانع تعالى- فقلت له: ما منعه إن كان الأمر كما تقولون أن يظهر لخلقه، و يدعوهم إلى عبادته حتى لا يختلف منهم اثنان، و لم احتجب عنهم، و أرسل إليهم الرسل، و لو باشرهم بنفسه كان أقرب إلى الإيمان به؟

Muhammad Bin Yaqoub, from a number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Abdul Rahman Bin Muhammad Bin Abu Hashim, from Ahmad Bin Mohsin Al-Maysami,

(It has been narrated) from Abu Abdullah Ja’far^-asws Bin Muhammad^-asws, in a Hadeeth which included the evidencing upon the Maker, Glorious is He^-azwj and Exalted. Ibn Abu Al-Awja said – in the Hadeeth after what Abu Abdullah^-asws mentioned of the proofs upon Maker, the High, so he said to him^-asws, ‘What is preventing Him^-azwj, if the matter was as you^-asws are saying it to be (that Allah^-azwj does exist), that He^-azwj should appear to His^-azwj creatures, and Call them to His^-azwj worship until there does not remain any two from them who would differ, and does not Veil Himself^-azwj from them, and Send to them the Rasools^-as, and if He^-azwj could Give them the good news Himself^-azwj, they would be closer to the belief due to it?’

فقال لي: «ويلك، و كيف احتجب عنك من أراك قدرته في نفسك: نشوءك و لم تكن، و كبرك بعد صغرك، و قوتك بعد ضعفك، و ضعفك بعد قوتك، و سقمك بعد صحتك، و صحتك بعد سقمك، و رضاك بعد غضبك، و غضبك بعد رضاك، و حزنك بعد فرحك، و فرحك بعد حزنك، و بغضك بعد حبك، و حبك بعد بغضك، و عزمك بعد أناتك، و أناتك بعد عزمك، و شهوتك بعد كراهيتك، و كراهيتك بعد شهوتك، و رغبتك بعد رهبتك، و رهبتك بعد رغبتك، و رجاءك بعد يأسك، و يأسك بعد رجائك، و خاطرك بما لم يكن في وهمك، و عزوب ما أنت معتقده عن ذهنك

He^-asws said to me: ‘Woe be unto you! And how can He^-azwj be Veiled from you, the one who Shows you His^-azwj Power within yourself – Made you a thing, and you did not exist, and Made you bigger after your smallness, and Gave you strength after your weakness, and Weakened you after your strength, and Made you ill after your health, and Gave you, health after your illness, and Made you happy after your anger, and Made you angry after your happiness, and Grieved you after your joy, and Gave you joy after your grief, and your hatred after your love, and your love after your hatred, and your determination after your procrastination, and your procrastination after your determination, your lusts after your abhorrence, and your abhorrence after your lust, and your hope after your awe, and your awe after your hope, and your relief after your despair, and your despair after your relief, and your mind by what was not in your imagination, and wiped out what you had placed in your mind’.

و ما زال يعدد علي قدرته التي هي في نفسي التي لا أدفعها حتى ظننت أنه سيظهر فيما بيني و بينه

And he^-asws did not stop counting to me, His^-azwj Power which is within myself which I could not refute, to the extent that I guessed that He^-azwj would Appear between myself and him^-asws’.[103]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدِ بْنِ أَبِي هَاشِمٍ عَنْ أَحْمَدَ بْنِ مُحَسِّنٍ الْمِيثَمِيِّ قَالَ كُنْتُ عِنْدَ أَبِي مَنْصُورٍ الْمُتَطَبِّبِ فَقَالَ أَخْبَرَنِي رَجُلٌ مِنْ أَصْحَابِي قَالَ كُنْتُ أَنَا وَ ابْنُ أَبِي الْعَوْجَاءِ وَ عَبْدُ اللَّهِ بْنُ الْمُقَفَّعِ فِي الْمَسْجِدِ الْحَرَامِ فَقَالَ ابْنُ الْمُقَفَّعِ تَرَوْنَ هَذَا الْخَلْقَ وَ أَوْمَأَ بِيَدِهِ إِلَى مَوْضِعِ الطَّوَافِ مَا مِنْهُمْ أَحَدٌ أُوجِبُ لَهُ اسْمَ الْإِنْسَانِيَّةِ إِلَّا ذَلِكَ الشَّيْخُ الْجَالِسُ يَعْنِي أَبَا عَبْدِ اللَّهِ جَعْفَرَ بْنَ مُحَمَّدٍ ( عليه السلام ) فَأَمَّا الْبَاقُونَ فَرَعَاعٌ وَ بَهَائِمُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Abdul Rahman Bin Muhammad Bin Abu Hashim, from Ahmad Bin Muhassin Al Maysami who said,

‘I was in the presence of Abu Mansour Al-Mutatabbib, so he said, ‘A man from my companions informed me saying, ‘I and Ibn Abu Al-Awja’a and Abdullah Bin Al-Muqaff’a were in the Sacred Masjid. So, Ibn Al-Muqaff’a said, ‘Are you seeing these people?’, and he gestured by his hand to the place of the Tawaaf, ‘There is none from them for whom the name ‘Human being’ can be obligated except for that Sheikh, the seated one’, meaning Abu Abdullah Ja’far^-asws Bin Muhammad^-asws. ‘So, as for the remainder, they are riff-raff and animals’.

فَقَالَ لَهُ ابْنُ أَبِي الْعَوْجَاءِ وَ كَيْفَ أَوْجَبْتَ هَذَا الِاسْمَ لِهَذَا الشَّيْخِ دُونَ هَؤُلَاءِ قَالَ لِأَنِّي رَأَيْتُ عِنْدَهُ مَا لَمْ أَرَهُ عِنْدَهُمْ فَقَالَ لَهُ ابْنُ أَبِي الْعَوْجَاءِ لَا بُدَّ مِنِ اخْتِبَارِ مَا قُلْتَ فِيهِ مِنْهُ قَالَ فَقَالَ لَهُ ابْنُ الْمُقَفَّعِ لَا تَفْعَلْ فَإِنِّي أَخَافُ أَنْ يُفْسِدَ عَلَيْكَ مَا فِي يَدِكَ فَقَالَ لَيْسَ ذَا رَأْيَكَ وَ لَكِنْ تَخَافُ أَنْ يَضْعُفَ رَأْيُكَ عِنْدِي فِي إِحْلَالِكَ إِيَّاهُ الْمَحَلَّ الَّذِي وَصَفْتَ فَقَالَ ابْنُ الْمُقَفَّعِ أَمَّا إِذَا تَوَهَّمْتَ عَلَيَّ هَذَا فَقُمْ إِلَيْهِ وَ تَحَفَّظْ مَا اسْتَطَعْتَ مِنَ الزَّلَلِ وَ لَا تَثْنِي عِنَانَكَ إِلَى اسْتِرْسَالٍ فَيُسَلِّمَكَ إِلَى عِقَالٍ وَ سِمْهُ مَا لَكَ أَوْ عَلَيْكَ

Ibn Abu Al-Awja’a said to him, ‘And how is this name obligated for this Sheikh beside those?’ He said, ‘Because I saw in his^-asws presence what I did not see in their presence’. Ibn Abu Al-Awja’a said to him, ‘It is inevitable to examine what you said regarding him^-asws’. Ibn Al-Muqaff’a said to him, ‘Don’t do it, for I fear that you would spoil upon yourself whatever is in your hands’. He said, ‘That is not your view. But, you are fearing that your opinion would be weakened in my presence regarding your substantiating the adornment which you described him^-asws with’. Ibn Al-Muqaff’a said, ‘As for that, so this is your accusation upon me. Go to him^-asws and protect yourself as much as you can from the blunders, and discourage yourself from the long-windedness for he^-asws will submit you to the fetters, and note down what (argument) is for you and what is against you’.

قَالَ فَقَامَ ابْنُ أَبِي الْعَوْجَاءِ وَ بَقِيتُ أَنَا وَ ابْنُ الْمُقَفَّعِ جَالِسَيْنِ فَلَمَّا رَجَعَ إِلَيْنَا ابْنُ أَبِي الْعَوْجَاءِ قَالَ وَيْلَكَ يَا ابْنَ الْمُقَفَّعِ مَا هَذَا بِبَشَرٍ وَ إِنْ كَانَ فِي الدُّنْيَا رُوحَانِيٌّ يَتَجَسَّدُ إِذَا شَاءَ ظَاهِراً وَ يَتَرَوَّحُ إِذَا شَاءَ بَاطِناً فَهُوَ هَذَا فَقَالَ لَهُ وَ كَيْفَ ذَلِكَ قَالَ جَلَسْتُ إِلَيْهِ فَلَمَّا لَمْ يَبْقَ عِنْدَهُ غَيْرِي ابْتَدَأَنِي فَقَالَ إِنْ يَكُنِ الْأَمْرُ عَلَى مَا يَقُولُ هَؤُلَاءِ وَ هُوَ عَلَى مَا يَقُولُونَ يَعْنِي أَهْلَ الطَّوَافِ فَقَدْ سَلِمُوا وَ عَطِبْتُمْ وَ إِنْ يَكُنِ الْأَمْرُ عَلَى مَا تَقُولُونَ وَ لَيْسَ كَمَا تَقُولُونَ فَقَدِ اسْتَوَيْتُمْ وَ هُمْ

He (the narrator) said, ‘Ibn Abu A-Awja’a arose, and there remained myself and Ibn Al-Muqaff’a, both seated. When Ibn Abu Al-Awja’a returned back to us, he said, ‘Woe be unto you, O Ibn Al-Muqaff’a! This is not a human being. And if there was a spiritual one embodied in the world, whenever he so desires to he appears and be a spirit being hidden whenever he so desires to, so it is this one!’ He said to him, ‘And how is that so?’ He said, ‘I was seated (in front) of him^-asws. When there did not remain anyone else in his^-asws presence apart from me, he^-asws initiated me and he^-asws said: ‘If the matter is upon what they are saying, and it is upon what they are saying, meaning the people of the Tawaaf, so they are saved and you would be destroyed, and if the matter is upon what you are saying, and it is not like what you are saying it to be, so you and they would be the same’.

فَقُلْتُ لَهُ يَرْحَمُكَ اللَّهُ وَ أَيَّ شَيْ‏ءٍ نَقُولُ وَ أَيَّ شَيْ‏ءٍ يَقُولُونَ مَا قَوْلِي وَ قَوْلُهُمْ إِلَّا وَاحِدٌ فَقَالَ وَ كَيْفَ يَكُونُ قَوْلُكَ وَ قَوْلُهُمْ وَاحِداً وَ هُمْ يَقُولُونَ إِنَّ لَهُمْ مَعَاداً وَ ثَوَاباً وَ عِقَاباً وَ يَدِينُونَ بِأَنَّ فِي السَّمَاءِ إِلَهاً وَ أَنَّهَا عُمْرَانٌ وَ أَنْتُمْ تَزْعُمُونَ أَنَّ السَّمَاءَ خَرَابٌ لَيْسَ فِيهَا أَحَدٌ

I said, ‘May Allah^-azwj have Mercy on you^-asws! And which thing are we saying, and which thing are they saying, and what are my words and their words, except for one?’ So he^-asws said: ‘And how can your words and their words be one, and they are saying that for them is a Hereafter, and Rewards, and Punishment, and they are making it a Religion with that, in the sky there is a God^-azwj, and that there are two life-times, and you are alleging that the sky is a ruin, there being no one in it’.

قَالَ فَاغْتَنَمْتُهَا مِنْهُ فَقُلْتُ لَهُ مَا مَنَعَهُ إِنْ كَانَ الْأَمْرُ كَمَا يَقُولُونَ أَنْ يَظْهَرَ لِخَلْقِهِ وَ يَدْعُوَهُمْ إِلَى عِبَادَتِهِ حَتَّى لَا يَخْتَلِفَ مِنْهُمُ اثْنَانِ وَ لِمَ احْتَجَبَ عَنْهُمْ وَ أَرْسَلَ إِلَيْهِمُ الرُّسُلَ وَ لَوْ بَاشَرَهُمْ بِنَفْسِهِ كَانَ أَقْرَبَ إِلَى الْإِيمَانِ بِهِ

He said, ‘I was gloomy from it, and I said to him^-asws, ‘What is preventing Him^-azwj, if the matter was just as they are saying it to be, from appearing to His^-azwj creatures and Inviting them to His^-azwj worship until no two of them would differ, and why does He^-azwj hide from them and Sends the Rasools^-as to them instead, and had He^-azwj Given glad tidings Himself^-azwj, it would be closer to the belief in Him^-azwj’.

فَقَالَ لِي وَيْلَكَ وَ كَيْفَ احْتَجَبَ عَنْكَ مَنْ أَرَاكَ قُدْرَتَهُ فِي نَفْسِكَ نُشُوءَكَ وَ لَمْ تَكُنْ وَ كِبَرَكَ بَعْدَ صِغَرِكَ وَ قُوَّتَكَ بَعْدَ ضَعْفِكَ وَ ضَعْفَكَ بَعْدَ قُوَّتِكَ وَ سُقْمَكَ بَعْدَ صِحَّتِكَ وَ صِحَّتَكَ بَعْدَ سُقْمِكَ وَ رِضَاكَ بَعْدَ غَضَبِكَ وَ غَضَبَكَ بَعْدَ رِضَاكَ وَ حُزْنَكَ بَعْدَ فَرَحِكَ وَ فَرَحَكَ بَعْدَ حُزْنِكَ وَ حُبَّكَ بَعْدَ بُغْضِكَ وَ بُغْضَكَ بَعْدَ حُبِّكَ

He^-asws said: ‘Woe be unto you! And how is He^-azwj Hidden from you, the One^-azwj Who Shows you His^-azwj Power in yourself? He^-azwj Nourished you and you did not exist, and Aged you after your childhood (infancy), and Strengthened you after your weakness, and Weakened you after your strength, and your sickness after your well-being, and your good health after your sickness, and your pleasure after your distress and your resentment after your pleasure, and your grief after your happiness and your happiness after your grief, and your love after your hatred, and your hatred after your love.

وَ عَزْمَكَ بَعْدَ أَنَاتِكَ وَ أَنَاتَكَ بَعْدَ عَزْمِكَ وَ شَهْوَتَكَ بَعْدَ كَرَاهَتِكَ وَ كَرَاهَتَكَ بَعْدَ شَهْوَتِكَ وَ رَغْبَتَكَ بَعْدَ رَهْبَتِكَ وَ رَهْبَتَكَ بَعْدَ رَغْبَتِكَ وَ رَجَاءَكَ بَعْدَ يَأْسِكَ وَ يَأْسَكَ بَعْدَ رَجَائِكَ وَ خَاطِرَكَ بِمَا لَمْ يَكُنْ فِي وَهْمِكَ وَ عُزُوبَ مَا أَنْتَ مُعْتَقِدُهُ عَنْ ذِهْنِكَ

And your determination after your uncertainty, and your uncertainty after your determination, and your desire after your abhorrence and your abhorrence after your desire, and your willingness after your dismay and your dismay after your willingness, and your hope after your despair and your despair after your hope, and your caution with that there is no worry and remoteness of what you believed in your mind’.

وَ مَا زَالَ يُعَدِّدُ عَلَيَّ قُدْرَتَهُ الَّتِي هِيَ فِي نَفْسِي الَّتِي لَا أَدْفَعُهَا حَتَّى ظَنَنْتُ أَنَّهُ سَيَظْهَرُ فِيمَا بَيْنِي وَ بَيْنَهُ

And he^-asws did not cease counting upon me His^-azwj Powers which are in myself which I could not defend until I thought that he would be victorious regarding what is between me and him^-asws’.[104]

قَالَ عَلِيٌّ ع وَ أَمَّا قَوْلُهُ عَزَّ وَ جَلَ‏ بَلْ هُمْ بِلِقاءِ رَبِّهِمْ كافِرُونَ‏ وَ قَوْلُهُ‏ الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلاقُوا رَبِّهِمْ‏ وَ قَوْلُهُ‏ إِلى‏ يَوْمِ يَلْقَوْنَهُ‏ وَ قَوْلُهُ‏ فَمَنْ كانَ يَرْجُوا لِقاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صالِحاً يَعْنِي الْبَعْثَ فَسَمَّاهُ اللَّهُ لِقَاءً

Ali^-asws said: ‘And as for Words of Mighty and Majestic:  But, they are disbelievers in the meeting of their Lord [32:10]; and His^-azwj Words: Those who are thinking that they would be meeting their Lord, [2:46]; and His^-azwj Words: until the Day they meet Him, [9:77]; and His^-azwj Words: So the one who wishes to meet his Lord, let him do righteous deeds [18:110], meaning the Resurrection. Allah^-azwj Named it as ‘meeting’.

وَ كَذَلِكَ قَوْلُهُ‏ مَنْ كانَ يَرْجُوا لِقاءَ اللَّهِ فَإِنَّ أَجَلَ اللَّهِ لَآتٍ‏ يَعْنِي مَنْ كَانَ يُؤْمِنُ أَنَّهُ مَبْعُوثٌ فَإِنَّ وَعْدَ اللَّهِ لَآتٍ مِنَ الثَّوَابِ وَ الْعِقَابِ فَاللِّقَاءُ هَاهُنَا لَيْسَ بِالرُّؤْيَةِ وَ اللِّقَاءُ هُوَ الْبَعْثُ

And like that are His^-azwj Words: One who was hopeful of meeting Allah, so the term of Allah shall come, [29:5], meaning one who had believed that he would be Resurrected, for the Promise of Allah^-azwj, from the Reward and Punishment, will come. The ‘meeting’ over here isn’t the seeing, and the meeting, it is the Resurrection.

وَ كَذَلِكَ‏ تَحِيَّتُهُمْ يَوْمَ يَلْقَوْنَهُ سَلامٌ‏ يَعْنِي أَنَّهُ لَا يَزُولُ الْإِيمَانُ عَنْ قُلُوبِهِمْ يَوْمَ يُبْعَثُونَ

And like that: Their salutation on the Day that they meet Him shall be, Peace! [33:44], meaning the Eman will not decline from their hearts on the Day they are Resurrected’ (an extract).^[105].

VERSE 55

وَيَوْمَ تَقُومُ السَّاعَةُ يُقْسِمُ الْمُجْرِمُونَ مَا لَبِثُوا غَيْرَ سَاعَةٍ ۚ كَذَٰلِكَ كَانُوا يُؤْفَكُونَ {55}

And on the Day the Hour would be Established, the criminals will swear they did not remain (in the world) apart from an hour. Like that, they were being deceived [30:55]

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

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

‘Abu Ja’far^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws that: ‘The Prophet^-saww said to Ali^-asws: ‘O Ali^-asws! And the criminals, they are the deniers of your^-asws Wilayah’’.[106]

In a lengthy Hadeeth, Imam Al-Sadiq^-asws advised Mufazzal as:

تأمل الآن يا مفضل ما ستر عن الانسان علمه من مدة حياته فإنه لو عرف مقدار عمره وكان قصير العمر لم يتهنأ بالعيش مع ترقب الموت وتوقعه لوقت قد عرفه، بل كان يكون بمنزلة من قد فنى ماله أو قارب الفناء فقد استشعر الفقر والوجل من فناء ماله وخوف الفقر،

Contemplate now, O Mufazzal, from the knowledge of what is veiled from the human being, from the term of his life-span, for he, if he had known his age, and he was of a short life-span, he would not be welcoming with the life being so close to the death, and his expectation of the time he had known. But, he would be at the status of the one whose wealth has perished, or near to the perishing, so he begun to feel the poverty and the grief from the perishing of his wealth and the fear of poverty.

على أن الذي يدخل على الانسان من فناء العمر أعظم مما يدخل عليه من فناء المال لان من يقل ماله يأمل أن يستخلف منه فيسكن إلى ذلك، ومن أيقن بفناء العمر استحكم عليه اليأس وإن كان طويل العمر، ثم عرف ذلك وثق بالبقاء وانهمك في اللذات والمعاصي وعمل، على أنه يبلغ من ذلك شهوته ثم يتوب في آخر عمره، وهذا مذهب لا يرضاه الله من عباده ولا يقبله.

On top of that is, that which enters upon the human being from the perishing of the age is more grievous that what enters upon him from the perishing of the wealth, because the one who is of little wealth, things that there can be a replacement of it, and he is tranquil to that, and one who is certain of the perishing of the life, the despair would take a position upon him, and even if he was of a long life. Then he would recognise that and he would grab on with the remaining (in the world), and he would engage in the pleasures and the acts of disobedience and (such) deeds. On top of that he would reach from that desires of his, then repent at the end of his life-span, and this is a doctrine which Allah^azwj is not Pleased with from His^azwj servants, nor would He^azwj Accept it.

ألا ترى لو أن عبدا لك عمل على أنه يسخطك سنة ويرضيك يوما أو شهرا لم تقبل ذلك منه، ولم يحل عندك محل العبد الصالح دون أن يضمر طاعتك ونصحك في كل الامور وفي كل الاوقات عى تصرف الحالات.

Do you not see, if a servant of yours were to work upon that he would anger you for a year, and please you for a day, or a month, you would not accept that from him, and he would not be placed in your presence at the place of the righteous servant, besides that, he would harbour your obedience and your advice in all matters and during all times on the conduct of the situations.

فإن قلت: أو ليس قد يقيم الانسان على المعصية حينا ثم يتوب فتقبل توبته ؟ قلنا: إن ذلك شئ يكون من الانسان لغلبة الشهوات وتركه مخالفتها من غير أن يقدرها في نفسه ويبني عليه أمره فيصفح الله عنه ويتفضل عليه بالمغفرة،

So, if you were to say, ‘Or isn’t it the case that the human being stays upon the disobedience for a while, then repents, so his repentance is Accepted?’ We^asws say: ‘That is something which would happen from the human being due to being overcome by the desires and his neglecting opposing it, from other than being able upon in within himself, and he builds his life upon it, so Allah^azwj Excuses him from it, and Merits upon him with the Forgiveness.

فأما من قدر أمره على أن يعصي ما بدا له ثم يتوب آخر ذلك فإنما يحاول خديعة من لا يخادع بأن يتسلف التلذذ في العاجل ويعد ويمني نفسه التوبة في الآجل، ولانه لا يفي بما يعد من ذلك فان النزوع من الترفه والتلذذ ومعاناة التوبة ولاسيما عند الكبر وضعف البدن أمر صعب، ولا يؤمن على الانسان مع مدافعته بالتوبة أن يرهقه الموت فيخرج من الدنيا غير تائب،

As for one who determines his age upon that he would disobey whatever comes to him, then he would repent at the end of that, so rather he tries to deceive One^azwj Who cannot be deceived, by that the immediate pleasures would be fulfilled, and he would leave and prevent his self the repentance in the future, and because he does not fulfil with what he leaves from that, the tendency of the luxury and the pleasure, and the suffering of the repentance, and there is no limit in the old after and weakness of the body, it is a difficult matter, nor is it safe upon the human being with the defence of the repentance, that the death could overwhelm him, and he would exit from the world without having repented.

كما قد يكون على الواحد دين إلى أجل وقد يقدر على قضائه فلا يزال يدافع بذلك حتى يحل الاجل وقد نفد المال فيبقى الدين قائما عليه، فكان خير الاشياء للانسان أن يستر عنه مبلغ عمره فيكون طول عمره يترقب الموت فيترك المعاصي ويؤثر العمل الصالح.

It is like one upon whom is a debt for the near term, and he has ability upon fulfilling it, be he does not cease to postpone with until the next term, and the wealth has depleted, so the debt remains standing upon him. So, the best of the things for the human being would be that He^azwj Veils from him the age of his life-span, and the prolongation of his life awaiting the death, and he would avoid the acts of disobedience and he would prefer the righteous deeds.

فإن قلت: وها هو الآن قد ستر عنه مقدار حياته وصار يترقب الموت في كل ساعة يقارف الفواحش وينتهك المحارم، قلنا: إن وجه التدبير في هذا الباب هو الذي جرى عليه الامر فيه، فإن كان الانسان مع ذلك لا يرعوي ولا ينصرف عن المساوي فإنما ذلك من مرحه ومن قساوة قلبه لا من خطأ في التدبير،

So, if you were to say, ‘And here, now the measurement of his life-span is veiled from him, and he has become awaiting the death during all times, committing the immoralities and violating the sanctity’. We^asws say: ‘An aspect of the Providence in this chapter, it is which flows upon him, the Command regarding him. So, if the human being, along with that does not refrain and does not turn away from the evil action, so rather that is from his happiness and from the hardness of his heart, not from an error in his arrangement.

كما أن الطبيب قد يصف للمريض ما ينتفع به فإن كان المريض مخالفا لقول الطبيب لا يعمل بما يأمره ولا ينتهي عما ينهاه عنه لم ينتفع بصفته ولم يكن الاساءة في ذلك للطبيب بل للمريض حيث لم يقبل منه،

(It is) just as the physician who has prescribed for the patient what he would benefit with, but if the patient opposes the word of the physician, not acting by what he had instructed him, nor refraining from what he had forbidden him from, he would not benefit with his prescription, and it would not happen to be the the damage in that for the physician, but it would be for the patient, where he did not accept from him.

ولئن كان الانسان مع ترقبه للموت كل ساعة لا يمتنع عن المعاصي فإنه لو وثق بطول البقاء كان أحرى بأن يخرج إلى الكبائر الفظيعة، فترقب الموت على كل حال خير له من الثقة بالبقاء،

And if the human being, along with waiting for the death all the time, does not refrain from the acts of disobedience, then if he had been documented with the length of the remaining, would be free with going out to the terrible major sins. Thus, awaiting the death upon all states is better for him than the confidence with the remaining (alive).

ثم إن ترقب الموت وإن كان صنف من الناس يلهون عنه ولا يتعظون به فقد يتعظ به صنف آخر منهم، وينزعون عن المعاصي ويؤثرون العمل الصالح، ويجودون بالاموال والعقائل النفيسة في الصدقة على الفقراء والمساكين، فلم يكن من العدل أن يحرم هؤلاء الانتفاع بهذه الخصلة لتضييع اولئك حظهم منها.

Then, if he awaits the death, and even if a type of the people take it easy from it and are not caring about it, and another type from them cares about it, and they are removed from the disobedience and are preferring the righteous deets, and are being generous with the wealth, and the wise souls are giving the charity upon the poor and the needy. It would not happen to be from the justice if they are deprived the benefits of these characteristics, to waste those, their share from it.^[107]

VERSE 56

وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ وَالْإِيمَانَ لَقَدْ لَبِثْتُمْ فِي كِتَابِ اللَّهِ إِلَىٰ يَوْمِ الْبَعْثِ ۖ فَهَٰذَا يَوْمُ الْبَعْثِ وَلَٰكِنَّكُمْ كُنْتُمْ لَا تَعْلَمُونَ {56}

And those Given the Knowledge and the Eman would say: ‘You have tarried (stayed) up to the Day of the Resurrection, as per the Book of Allah. So this is the Day of Resurrection, but you were not knowing’ [30:56]

أَبُو مُحَمَّدٍ الْقَاسِمُ بْنُ الْعَلَاءِ رَحِمَهُ اللَّهُ رَفَعَهُ عَنْ عَبْدِ الْعَزِيزِ بْنِ مُسْلِمٍ قَالَ كُنَّا مَعَ الرِّضَا ( عليه السلام ) بِمَرْوَ فَاجْتَمَعْنَا فِي الْجَامِعِ يَوْمَ الْجُمُعَةِ فِي بَدْءِ مَقْدَمِنَا فَأَدَارُوا أَمْرَ الْإِمَامَةِ وَ ذَكَرُوا كَثْرَةَ اخْتِلَافِ النَّاسِ فِيهَا فَدَخَلْتُ عَلَى سَيِّدِي ( عليه السلام ) فَأَعْلَمْتُهُ خَوْضَ النَّاسِ فِيهِ

Abu Muhammad Al Qasim Bin Al A’ala, from Abdul Aziz Bin Muslim who said,

‘We were with Al-Reza^-asws at Merv. So we attended a gathering in the central Masjid on the day of Friday in the beginning of our arrival. So they (people) had circled around the matter of the Imamate and they mentioned the numerous differences in people with regards to it.  I went over to my Master^-asws and let him^-asws know of the contests of the people regarding it.

فَتَبَسَّمَ ( عليه السلام ) ثُمَّ قَالَ يَا عَبْدَ الْعَزِيزِ جَهِلَ الْقَوْمُ وَ خُدِعُوا عَنْ آرَائِهِمْ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَقْبِضْ نَبِيَّهُ ( صلى الله عليه وآله ) حَتَّى أَكْمَلَ لَهُ الدِّينَ وَ أَنْزَلَ عَلَيْهِ الْقُرْآنَ فِيهِ تِبْيَانُ كُلِّ شَيْ‏ءٍ بَيَّنَ فِيهِ الْحَلَالَ وَ الْحَرَامَ وَ الْحُدُودَ وَ الْأَحْكَامَ وَ جَمِيعَ مَا يَحْتَاجُ إِلَيْهِ النَّاسُ كَمَلًا

He^-asws smiled, then said: ‘O Abdul Aziz! The people are ignorant and are being deceived from their opinions. Allah^-azwj Mighty and Majestic did not Capture (the soul) of His^-azwj Prophet^-saww until He^-azwj Completed the Religion for him^-saww, and Revealed the Quran unto him^-saww wherein is a clarification of everything. There is a Clarification therein of the Permissible, and the Prohibitions, and the Legal Penalties, and the Judgments, and the entirety of whatever the people would be needy to, completely.

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

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

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

It was for him^-saww in particular, and he^-saww collared it on Ali^-asws by the Command of Allah^-azwj the Exalted upon a Decree what Allah^-azwj had Imposed. So, it (Imamate) came to be among his^-asws offspring, the clean, those whom Allah^-azwj had Given the Knowledge and the Eman, in the Words of the Exalted: And those Given the Knowledge and the Eman would say: ‘You have tarried (stayed) up to the Day of the Resurrection, as per the Book of Allah. So this is the Day of Resurrection’ [30:56].

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

Thus, it (Imamate) would be in the children of Ali^-asws in particular, up to the Day of Judgment, where there would be no Prophet^-as after Muhammad^-saww. So from where are these ignoramuses choosing? The Imamate, it is a status of the Prophets^-as, and an inheritance of the successors^-as. The Imamate is the Caliphate of Allah^-azwj and Caliphate of Rasool-Allah^-saww, and position of Amir Al-Momineen^-asws, and an inheritance of Al-Hassan^-asws and Al-Husayn^-asws. [108]

VERSES 57 – 60

فَيَوْمَئِذٍ لَا يَنْفَعُ الَّذِينَ ظَلَمُوا مَعْذِرَتُهُمْ وَلَا هُمْ يُسْتَعْتَبُونَ {57}

So, on that Day, neither the excuses of the unjust will benefit nor will they (be able to) make amends [30:57]

وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِي هَٰذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ ۚ وَلَئِنْ جِئْتَهُمْ بِآيَةٍ لَيَقُولَنَّ الَّذِينَ كَفَرُوا إِنْ أَنْتُمْ إِلَّا مُبْطِلُونَ {58}

And We have Struck every (type of) example for the people in this Quran, and if you were to come to them with a Sign, those committing Kufr would say, ‘You are only false claimants’ [30:58]

كَذَٰلِكَ يَطْبَعُ اللَّهُ عَلَىٰ قُلُوبِ الَّذِينَ لَا يَعْلَمُونَ {59}

Like that, Allah Seals upon the hearts of those who do not (want to) know [30:59]

فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ ۖ وَلَا يَسْتَخِفَّنَّكَ الَّذِينَ لَا يُوقِنُونَ {60}

So be patient, surely the Promise of Allah is True, and do not let those who are not convinced hold you in light estimation [30:60]

علي بن إبراهيم: قال: كان علي بن أبي طالب (عليه السلام) يصلي و ابن الكواء خلفه، و أمير المؤمنين (عليه السلام) يقرأ، فقال ابن الكواء: وَ لَقَدْ أُوحِيَ إِلَيْكَ وَ إِلَى الَّذِينَ مِنْ قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَ لَتَكُونَنَّ مِنَ الْخاسِرِينَ

Ali Bin Ibrahim said,

‘Ali^-asws Bin Abu Talib^-asws was Praying and Ibn Al-Kawa was behind him^-asws, and Amir-Al-Momineen^-asws recited, so Ibn Al-Kawa said, ‘And it has been Revealed to you and to those from before you: ‘If you associate (anything with Allah), your deeds would be Confiscated and you would become from the losers [39:65]’.

فسكت أمير المؤمنين (عليه السلام) حتى سكت ابن الكواء، ثم عاد في قراءته، حتى فعل ابن الكواء ثلاث مرات، فلما كان في الثالثة، قال أمير المؤمنين (عليه السلام): «فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَ لا يَسْتَخِفَّنَّكَ الَّذِينَ لا يُوقِنُون

But Amir-Al-Momineen^-asws kept quiet until Ibn Al-Kawa was silent. Then he^-asws repeated his^-asws recitation, until Ibn Al-Kawa did it three times. When he was in his third (interruption), Amir-Al-Momineen^-asws said: ‘So be patient, surely the Promise of Allah is True, and do not let those who are not convinced hold you in light estimation [30:60]’.[109]

قَالَ وَ ذَكَرَ الطَّبَرِيُّ فِي التَّارِيخِ‏ أَنَّ عَلِيّاً ع لَمَّا دَخَلَ الْكُوفَةَ دَخَلَهَا مَعَهُ كَثِيرٌ مِنَ الْخَوَارِجِ وَ تَخَلَّفَ مِنْهُمْ بِالنُّخَيْلَةِ وَ غَيْرِهَا خَلْقٌ كَثِيرٌ لَمْ يَدْخُلُوهَا فَدَخَلَ حُرْقُوصُ بْنُ زُهَيْرٍ السَّعْدِيُّ وَ زُرْعَةُ بْنُ بُرْجٍ الطَّائِيُّ وَ هُمَا مِنْ رُءُوسِ الْخَوَارِجِ عَلَى عَلِيٍّ ع

He said, ‘And Al-Tabari mentioned in the history, ‘When Ali^-asws entered Al-Kufa, many from the Kharijites entered with him^-asws, and a lot of people from them and others stayed behind at Al-Nukheyla, not entering it. Hurqous Bin Zuheyr Al-Sa’ady and Zur’ah Bin Burj Al-Taie, and they were both from the chiefs of the Kharijites, entered to see Ali^-asws.

فَقَالَ لَهُ حُرْقُوصُ تُبْ مِنْ خَطِيئَتِكَ وَ اخْرُجْ بِنَا إِلَى مُعَاوِيَةَ نُجَاهِدْهُ فَقَالَ ع إِنِّي كُنْتُ نَهَيْتُ عَنِ الْحُكُومَةِ فَأَبَيْتُمْ ثُمَّ الْآنَ تجعلوها [تَجْعَلُونَهَا] ذَنْباً أَمَا إِنَّهَا لَيْسَتْ بِمَعْصِيَةٍ وَ لَكِنَّهَا عَجْزٌ مِنَ الرَّأْيِ وَ ضَعْفٌ فِي التَّدْبِيرِ وَ قَدْ نَهَيْتُكُمْ عَنْهُ

Hurqous said to him^-asws, ‘Repent from your^-asws mistake and come out with us to Muawiya, we shall fight him’. He^-asws said: ‘I had forbidden you from the arbitration but you had refused, then now you are making is a sin? But it isn’t an act of disobedience, but it is a frustration (dissatisfaction) from the view, and weakness in the management, and I^-asws had forbidden you from it’.

فَقَالَ لَهُ زُرْعَةُ أَمَا وَ اللَّهِ لَئِنْ لَمْ تَتُبْ مِنْ تَحْكِيمِكَ الرِّجَالَ لَأَقْتُلَنَّكَ أَطْلُبُ بِذَلِكَ وَجْهَ اللَّهِ وَ رِضْوَانَهُ فَقَالَ لَهُ عَلِيٌّ ع بُؤْساً لَكَ مَا أَشْقَاكَ كَأَنِّي بِكَ قَتِيلًا تَسْفِي عَلَيْكَ الرِّيَاحُ قَالَ زُرْعَةُ وَدِدْتُ أَنَّهُ كَانَ ذَلِكَ

Zur’ah said to him^-asws, ‘But, by Allah^-azwj! If you^-asws do not repent from your arbitration with the men, we will kill you^-asws, seeking the Face of Allah^-azwj with that and His^-azwj Pleasure!’ Ali^-asws said to him: ‘Misery for you how wretched you are! It is as if I^-asws am with you being slain and the wind is blowing upon you’. Zur’ah said, ‘I would love it if that were to happen’.

وَ خَرَجَ عَلِيٌّ ع يَخْطُبُ النَّاسَ فَصَاحُوا بِهِ مِنْ جَوَانِبِ الْمَسْجِدِ لَا حُكْمَ إِلَّا لِلَّهِ وَ صَاحَ بِهِ رَجُلٌ‏ وَ لَقَدْ أُوحِيَ إِلَيْكَ وَ إِلَى الَّذِينَ مِنْ قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَ لَتَكُونَنَّ مِنَ الْخاسِرِينَ‏ فَقَالَ عَلِيٌّ ع‏ فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَ لا يَسْتَخِفَّنَّكَ الَّذِينَ لا يُوقِنُونَ‏

And Ali^-asws went out to address the people, and they shouted at him^-asws from the side of the Masjid, ‘There is no judgment except for Allah^-azwj!’ And a man shouted at him^-asws, ‘And it has been Revealed to you (people) and to those from before you, if you (people) were to associate, your deeds would be Confiscated and you would happen to be from the losers [39:65]’. Ali^-asws said: So be patient, surely the Promise of Allah is True, and do not let those who are not convinced hold you in light estimation [30:60]’’.^[110]

Appendix I: Debate of Imam Ali Al-Reza^-asws

جعفر بن علي بن أحمد الفقيه، عن حسن بن محمد بن علي بن صدقة، عن محمد بن عمر بن عبد العزيز، عمن سمع الحسن بن محمد النوفلي يقول: قال الرضا عليه السلام لسليمان المروزي ما أنكرت من البداء يا سليمان والله عزوجل يقول: ” أولم ير الانسان أنا خلقناه من قبل ولم يك شيئا ” ويقول عزوجل: ” وهو الذي يبدء الخلق ثم يعيده ” ويقول: ” بديع السموات والارض “

Ja’far Bin Ali Bin Ahmad Al Faqeeh, from Hassan Bin Muhammad Bin Ali Bin Sadaqa, from Muhammad Bin Umar Bin Abdul Aziz, from the one who heard Al Hassan Bin Muhammad Al Nowfaly saying,

‘Al-Reza^-asws said to Suleyman Al-Maruzy, ‘What are you denying from the change of Decision (of Allah^-azwj), O Suleyman, and Allah^-azwj Mighty and Majestic is Saying: Or does not the human being remember that We Created him before, and he was nothing? [19:67], and the Mighty and Majestic is Saying: And He is the One Who Began the creation, then He will Repeat it, [30:27]; And He^-azwj is Saying: Originator of the skies and the earth [2:117];

ويقول عزوجل: ” يزيد في الخلق ما يشاء ” ويقول: وبدء خلق الانسان من طين ” ويقول عزوجل: ” وآخرون مرجون لامر الله إما يعذبهم وإما يتوب عليهم ” ويقول عزوجل: ” وما يعمر من معمر ولا ينقص من عمره إلا في كتاب “

And the Mighty and Majestic is Saying: He Increases in the creation whatever He so Desires to [35:1], and He^-azwj is Saying: Who Made excellent everything He Created, and He Began the creation of the human being from clay [32:7]; and the Mighty and Majestic is Saying: And others are waiting hopefully for the Command of Allah. Either He would Punish them or He would Turn to them (Mercifully), [9:106]; and the Mighty and Majestic is Saying: and for no one is there a prolongation from his life-span, nor a reduction from his life-span, except it is in a Book. [35:11]?’

قال سليمان: هل رويت فيه عن آبائك شيئا ؟

Suleyman said, ‘Has anything been reported from your^-asws forefathers^-asws?’

قال: نعم رويت عن أبي، عن أبي عبد الله عليه السلام أنه قال: إن لله عزوجل علمين: علما مخزونا مكنونا لا يعلمه إلا هو، من ذلك يكون البدا، وعلما علمه ملائكته ورسله فالعلماء من أهل بيت نبيك يعلمونه

He^-asws said: ‘Yes. It is reported from my^-asws father^-asws, from Abu Abdullah^-asws having said: ‘For Allah^-azwj Mighty and Majestic there are two (types) of Knowledge – a Knowledge Treasured, Hidden, none know it except Him^-azwj. From that, the change of Decision takes place. And there is a Knowledge He^-azwj Taught it to His^-azwj Angels, and His^-azwj Rasools^-as. So, the Scholars^-asws from the People^-asws of the Household of your Prophet^-saww, know it’.

قال سليمان: احب أن تنزعه لي من كتاب الله عزوجل

Suleyman said, ‘I would love it if you could extract it for me from the Book of Allah^-azwj Mighty and Majestic’.

قال: قول الله عزوجل لنبيه: ” فتول عنهم فما أنت بملوم ” أراد إهلاكهم ثم بدافقال: ” وذكر فإن الذكرى تنفع المؤمنين “

He^-asws said: ‘The Words of Allah^-azwj Mighty and Majestic to His^-azwj Prophet^-saww: So, turn away from them, for you are not with a blame [51:54]. He^-azwj Wanted to destroy them, then changed His^-azwj Decision, and He^-azwj Said: And continue to remind, for surely the Zikr benefits the Momineen [51:55]’.

قال سليمان: زدني جعلت فداك.

Suleyman said, ‘Increase for me, may I be sacrificed for you^-asws’.

قال الرضا عليه السلام: لقد أخبرني أبي، عن آبائه أن رسول الله صلى الله عليه واله قال: إن الله عزوجل أوحى إلى نبي من أنبيائه أن أخبر فلان الملك أني متوفيه إلى كذا وكذا، فأتاه ذلك النبي فأخبره فدعا الله الملك وهو على سريره حتى سقط من السرير، وقال: يا رب أجلني حتى يشب طفلي وأقضي أمري،

Al-Reza^-asws said: ‘My^-asws father^-asws had informed me^-asws, from his^-asws forefathers^-asws that Rasool-Allah^-saww said: ‘Allah^-azwj Mighty and Majestic Revealed to a Prophet^-as from His^-azwj Prophets^-as: “Tell so and so king that I^-azwj shall Cause him to die to such a such (time)’. He^-as went to that so and so king and informed him, and the king supplicated to Allah^-azwj and he was upon his bed, unto he fell off from the bed, and said, ‘O Lord^-azwj! Respite me until my young children become adults and I fulfil my affairs’.

فأوحى الله عزوجل إلى ذلك النبي أن ائت فلان الملك فأعلمه أني قد أنسيت أجله وزدت في عمره خمس عشرة سنة، فقال ذلك النبي: يا رب إنك لتعلم أني لم أكذب قط فأوحي الله عزوجل إليه إنما أنت عبد مأمور فأبلغه ذلك والله لا يسأل عما يفعل

Allah^-azwj Mighty and Majestic Revealed to that Prophet^-as: “Go to so and so king, and let him know that I^-azwj have Ignored his term and Increased in his life-span by fifteen years”. So, that Prophet^-as said: ‘O Lord^-azwj! You^-azwj Know that I^-as do not lie, at all!’ Allah^-azwj Mighty and Majestic Revealed to him^-as: “But rather, you^-asws are a Commanded servant, therefore deliver that to him; and Allah^-azwj will not be questioned about what He^-azwj Does”.

ثم التفت إلى سليمان فقال له: أحسبك ضاهيت اليهود في هذا الباب، قال أعوذ بالله من ذلك، وما قالت اليهود ؟ قال: قالت اليهود: ” يد الله مغلولة ” يعنون أن الله قد فرغ من الامر فليس يحدث شيئا فقال الله عزوجل: ” غلت أيديهم ولعنوا بما قالوا “

Then he^-asws turned towards Suleyman and said to him: ‘Would it suffice you the approach of the Jews regarding this subject?’ He said, ‘I seek Refuge with Allah^-azwj from that; and what did the Jews say?’ He^-asws said: ‘The Jews said, ‘The Hand of Allah is tied up!’, meaning that Allah^-azwj has Freed Himself^-azwj from the Command and He^-azwj isn’t Bringing anything into being. So, Allah^-azwj Mighty and Majestic Said: Their hands shall be Shackled and they would be Cursed for what they are saying. [5:64].

ولقد سمعت قوما سألو أبي موسى بن جعفر عليه السلام عن البداء فقال: وما ينكر الناس من البداء وأن يقف الله قوما يرجئهم لامره

And I^-asws have heard a group asking my^-asws father Musa^-asws Bin Ja’far^-asws about the change of Decision (of Allah^-azwj), and he^-asws said: ‘And what can the people deny from the change of the Decision, and Allah^-azwj Stopped a people Returning them to His^-azwj Command’.

قال سليمان: ألا تخبرني عن إنا أنزلناه في ليلة القدر في أي شئ أنزلت ؟

Suleyman said, ‘Will you^-asws inform me about Surely, We Revealed it during the Night of Pre-determination [97:1], regarding which thing (reason) was it Revealed?’

قال: يا سليمان ليلة القدر يقدر الله عزوجل فيها ما يكون من السنة إلى السنة من حياة أو موت، أو خير أو شر، أو رزق فما قدره في تلك اللية فهو من المحتوم.

He^-asws said: ‘O Suleyman! The Night of Pre-determination, Allah^-azwj Mighty and Majestic Determines during it what is to transpire during the year to the year, from a life, or death, or good, or evil, or sustenance. So, whatever He^-azwj Determines during that year, it would be from the inevitable’.

قال سليمان: الآن قد فهمت جعلت فداك فزدني.

Suleyman said, ‘Now I have understood, May I be sacrificed for you^-asws, so increase it for me’.

قال: يا سليمان إن من الامور امورا موقوفة عند الله تبارك وتعالى يقدم منها ما يشاء ويؤخر ما يشاء،

He^-asws said: ‘O Suleyman! From the Commands, there are Commands paused with Allah^-azwj Blessed and Exalted. He^-azwj Brings forwards from these whatever He^-azwj so Desires to, and Delays whatever He^-azwj so Desires to.

يا سليمان إن عليا عليه السلام كان يقول: العلم علمان: فعلم علمه الله ملائكته ورسله فما علمه ملائكته ورسله فإنه يكون ولا يكذب نفسه ولا ملائكته ولا رسله،

O Suleyman! Ali^-asws was saying: ‘The Knowledge (of Allah^-azwj) are two (types of) Knowledge. Allah^-azwj Taught a knowledge to His^-azwj Angels and His^-azwj Rasool^-as, and whatever He^-azwj Taught His^-azwj Angels and His^-azwj Rasool^-as, so it would be happening and He^-azwj would not Belie Himself^-azwj, nor His^-azwj Angels, nor His^-azwj Rasools^-as.

وعلم عنده مخزون لم يطلع عليه أحدا من خلقه يقدم منه ما يشاء ويوخر ما يشاء، ويمحو ويثبت ما يشاء.

And there is a Knowledge Treasured with Him^-azwj, He^-azwj did not Notify anyone from His^-azwj creatures upon it. He^-azwj Brings forwards from it whatever He^-azwj so Desires and Delays whatever He^-azwj so Desires, and He^-azwj Deletes and Affirms whatever He^-azwj so Desires’.

قال سليمان للمأمون: يا أمير المؤمنين لا انكر بعد يومي هذا البداء ولا اكذب به إن شاء الله.

Suleyman said to Al-Mamoun, ‘O commander of the faithful! I will not deny the change of Decision (of Allah^-azwj) after this day of mine, and I will not be belying it, if Allah^-azwj so Desires’’.^[111]

 

[1] تفسير القمي، ج‏2، ص: 152

[2] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 10

[3] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 41

[4] Bihar Al-Anwaar V 81 – The Book Salat  – Ch 32 H 17

[5] Bihar Al-Anwaar – V 23, The book of Imamate, P 1 Ch 21 H 27

[6] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 11 H 3

[7] Bihar Al-Anwaar – V 29, The book of Fitna (Strife) And Ordeals,Ch 11 H 43

[8] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 16 H 420

[9] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 23 H 587 b

[10] ثواب الأعمال: 109، مجمع البيان 8: 425.

[11] Tafseer Imam Hassan Al Askari^asws – S 33

[12] Tafseer Noor Al Saqalayn  CH 2 – H 5

[13] Tafseer Noor Al Saqalayn  Ch 2 – H 9

[14] Al Kafi – H 14845

[15] تفسير العيّاشي 2: 26/ 71.

[16] Tafseer Imam Hassan Al Askari^asws – S 122

[17] تأويل الآيات 1: 434/ 1

[18] دلائل الإمامة: 248، ينابيع المودّة: 426

[19] معاني الآخبار: 396/ 53. (Extract)

[20] Bihar Al Anwaar – V 10, The book of Argumentation, S 3 Ch 13 H 2

[21] تفسير نور الثقلين، ج‏4، ص: 171 – H 6

[22]                         بحار الأنوار (ط – بيروت)، ج‏90، ص: 104

[23] Al Mahaasin – V 1 Bk 1H 47

[24] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 1 H 32

[25] Tafseer Noor Al Saqalayn – CH 30 H 8

[26] تأويل الآيات 2: 584/ 9

[27] روضة الواعظين: 89

[28] تفسير القمّي 1: 199. (Extract)

[29] تفسير القمّي 1: 309.

[30] الكافي 1: 161/ 3 (Extract)

[31] Tafseer Noor Al Saqalayn – CH 30 H 9

[32] Tafseer Noor Al Saqalayn – Ch 30 H 11

[33] تفسير القمّي 2: 395. (Extract)

[34] Bihar Al-Anwaar – V 8, The book of Justice, S 3, Ch 21 H 24

[35] Bihar Al-Anwaar – V 8, The book of Justice, S 3, Ch 21 H 18

[36] Bihar Al-Anwaar – V 8, The book of Justice, S 3, Ch 21 H 22

[37] Tafseer Noor Al Saqalayn – CH 30 H 13

[38] Al Mahaasin – V 2 Bk 1 H 63

[39] تفسير العيّاشي 1: 128/ 421.

[40] Al Kafi V 2 – The Book Of Supplication CH 48 H 20

[41] Bihar Al-Anwaar V 82 – The Book Salat  – Ch 60 H 16

[42] Bihar Al-Anwaar V 82 – The Book Salat  – Ch 60 H 17 a

[43] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 13

[44] تفسير القمّي 1: 211.

[45] Al Kafi V 2 – The Book Of Belief and Disbelief CH 1 H 7

[46] Tafseer Noor Al Saqalayn – CH 30 H 20

[47] Bihar Al Anwaar – V 29, The book of Fitna (Strife) And Ordeals,Ch 9 H 3

[48] Al Kafi – V 5 – The Book of Marriage Ch 3 H 3

[49] Al Kafi – V 5 – The Book of Marriage Ch 47 H 15

[50] Basaair Al Darajaat – P 7  CH 17 (Rare)  H 1

[51] Tafseer Noor Al Saqalayn – Ch 30 H 22

[52] Basaair Al Darajaat – P 9 Ch 1 H 8

[53] Tafseer Noor Al Saqalayn – Ch 30 H 37

[54] Tafseer Noor Al Saqalayn – CH 30 H 20

[55] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allah^azwj) CH 20 H 2

[56] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 6 H 13

[57] Tafseer Noor Al Saqalayn – Ch 30 H 45

[58] Tafseer Noor Al Saqalayn – Ch 30 HH 46

[59] تفسير القمّي 2: 154

[60] عيون أخبار الرضا (عليه السّلام) 1: 116/ 4.

[61] Al Kafi V 1 – The Book Of Divine Authority CH 108 H 35

[62] تفسير القمّي 2: 154.

[63] التهذيب 2: 42/ 123.

[64] تأويل الآيات 2: 831/ 2)

[65] Al Mahaasin – V 1 Bk 5 H 222

[66] Al Mahaasin – V 1 Bk 5 H 224

[67] الكافي 2: 10/ 2

[68] Bihar Al-Anwaar – V 6, The book of Justice, S 3, Ch 8 H 56

[69] تفسير القمّي 1: 246

[70] جوامع الجامع: 359.

[71] التهذيب 2: 42/ 123.

[72] تفسير القمّي 2: 154.

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

[74] عيون أخبار الرّضا (عليه السّلام) 1: 233/ 1.

[75] تفسير العيّاشي 2: 287/ 50.

[76] مجمع البيان 8: 478

[77] تأويل الآيات 1: 435/ 5.

[78] تفسير العيّاشي 2: 287/ 47.

[79] تفسير العيّاشي 2: 287/ 48.

[80] Al Kafi V 1 – The Book Of Divine Authority CH 130 H 5

[81] تفسير القمّي 2: 155

[82] Al Kafi – V 5 – The Book of Subsistence Ch 51 H 6

[83] Al Kafi – V 5 – The Book of Subsistence Ch 51 H 1

[84] Al Kafi – V 5 – The Book of Subsistence Ch 51 H 2

[85] Al Kafi – V 5 – The Book of Subsistence Ch 51 H 3

[86] الكافي 4: 33/ 1.

[87] عيون أخبار الرّضا (عليه السّلام) 2: 203/ 3

[88] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 26 b

[89] تفسير القمّي 2: 160.

[90] Al Kafi V 8 – H 14467

[91] تفسير القمّي 2: 160.

[92] Al Kafi – H 14797 (Extract)

[93] Kitab Al Zohad – Ch 2 H 46

[94] Al Kafi – H 14511

[95] Al Kafi – H 14512

[96] Tafseer Imam Hassan Al Askari^asws – S 65

[97] Tafseer Imam Hassan Al-Askari^asws – S 346 & 347

[98] تفسير القمّي 1: 199. (Extract)

[99] تفسير القمّي 1: 309.

[100] الكافي 1: 161/ 3 (Extract)

[101] Basaair Al Darajaat – P 10 CH 20 H 25

[102] تفسير العيّاشي 2: 239/ 1. (Extract)

[103] الكافي 1: 58/ 2

[104] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allah^azwj) CH 1 H 2 (Extract)

[105] Bihar Al-Anwaar V 90 – The Book of Quran – Ch 129 H 1

[106] تفسير القمّي 2: 395. (Extract)

[107] Bihar Al Anwaar – V 3, The book of Tawheed, Ch 4 H 1

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

[109] تفسير القمّي 2: 160.

[110] Bihar Al-Anwaar – V 33, The book of Fitna (Strife) And Ordeals, Ch 23 H 587 c

[111] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 2