Al Sajdah

 CHAPTER 32

AL-SAJDAH

(Prostration – Worship)

(30 VERSES)

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

Brief Introduction of Al-Sajdah (32):

Sura Al-Sajdah (30 verses) was revealed in Makkah.[1]

In a Hadeeth of the atheist, the claimant of the contradictions in the Quran, Amir Al Momineen^-asws said regarding the Words of the Exalted: Allah Takes away the souls when they die, [39:42], and His^-azwj Words:  Say: ‘The Angel of death who is Allocated to you shall cause you to die, [32:11], Our messengers come to them causing them to die, [7:37], whom the Angels cause to die in a good state saying: [16:32], the Angels caused to die while they were unjust to themselves [16:28],

‘He^-azwj, the Blessed and Exalted is more Majestic and more Magnificent that to do that Himself^-azwj, and His^-azwj Messengers work, and His^-azwj Angels do it, because there are doing it by His^-azwj Command. So, Majestic is His^-azwj Mention, Chose Messengers from the Angels as Ambassadors to be between His^-azwj and His^-azwj creatures, and they are those for whom Allah^-azwj Said: Allah Chooses messengers from among the Angels and from the people [22:75].

The one who was from the obedient people, the Angels of Mercy would be in charge of the capture of his soul, and the one who was from the disobedient people, the Angels of Punishment would be in charge of the capture of his soul, and for the Angel of death there are assistants from the Angels of Mercy and the Punishment, implementing His^-azwj Command, and their deed is his (Angel of death’s) deed, and everything what they would be doing would be attributed to him.

And when their deeds was a deed of the Angel of death, and the deed of the Angel of death would be the Deed of Allah^-azwj, because He^-azwj Causes for soul to die upon the hands of whoever He^-azwj so Desires, and He^-azwj Gives and Prevents, and Rewards and Punishes upon the hands of the ones He^-azwj so Desires, and that the deed of His^-azwj Trustee^-asws is His^-azwj deed, just as Allah^-azwj Said: And you (Imams) are not desiring except if Allah so Desires. Surely Allah was always Knowing, Wise [76:30]’’.^[2]

Al-Sadiq^-asws was asked about the Words of Allah^-azwj Mighty and Majestic: Allah Takes away the souls when they die, [39:42], and about the Words of the Mighty and Majestic: Say: ‘The Angel of death who is Allocated to you shall cause you to die, [32:11], and about the Words of Allah^-azwj Mighty and Majestic: whom the Angels cause to die in a good state [16:32], and the Angels caused to die while they were unjust to themselves [16:28], and about the Words of the Mighty and Majestic: Our messengers cause him to die, [6:61], and about the Words of Allah^-azwj Mighty and Majestic: And if only you could see when the Angels cause to die those who commit Kufr. [8:50], and they have died in one moment in the entirety of the horizons what cannot be counted except by Allah^-azwj Mighty and Majestic, so how is this?’

(He^-asws said): ‘Allah^-azwj Blessed and Exalted Made assistants from the angels to be for the Angel of death, capturing the souls, being at the status of the captain of the police having assistants from the people, he would be sending them in their requirements. So, the Angels are causing them to die, and the Angel of death is causing them to die from the Angels with what he himself captures, and Allah^-azwj Mighty and Majestic is Causing them to die, from the Angel of death’’.^[3]

‘From Abu Abdullah^-asws having said: ‘There is no good deed the servant does except and for it there is a Reward in the Quran, except for the Night Salat, for Allah^-azwj has not Manifest its Rewards due to the greatness of its significance in His^-azwj Presence, so He^-azwj Said: Their sides forsake their beds, supplicating to their Lord in fear and in hope [32:16] – up to His^-azwj Words: they had been doing [32:17]’.

The he^-asws said: ‘For Allah^-azwj there is a Benevolence regarding His^-azwj Momineen servants during every Friday. So, when it will be the Day of Judgment, Allah^-azwj would Send an Angel to the Momin with whom there would be a garment, and he would end up to the Door of the Paradise, and he would say: ‘Permit for me regarding so and so!’

It would be said to him: ‘This is Rasool^-saww of your Lord^-azwj at the Door’. He^-saww will say to his^-saww wives: ‘Which thing do you view as best upon me^-saww?’ They will say, ‘O our chief! By the One^-azwj Who Gifted the Paradise to you^-saww! We do not see anything better than this upon you^-saww which your^-saww Lord^-azwj Sent to you^-saww’.

He^-saww would trouser with one and twist with the other, so he^-saww will not pass by anything except it would illuminate for him^-saww until he^-saww ends up to the appointment. So, when they do gather, the Lord^-azwj Blessed and Exalted would Flash to them, and when they look towards Him^-azwj, they would fall down in Sajdah, so He^-azwj would Say: “My^-azwj servants! Raise your head! This isn’t a day for Sajdahs nor a day of worshipping. I^-azwj have Raised the exertion from you!”

They would be saying, ‘O Lord^-azwj! And which thing is superior than what You^-azwj Gave us? You^-azwj have Given us the Paradise’. He^-azwj will Say: “For you is the like of what is in your hands, seventy times over’. So, the Momin would return during every Friday with seventy multiple the like of what was in his hands, and it is His^-azwj Word: and with Us would be more yet [50:35].

And it is the day of Friday. Its night is a night of honour, and its day is a day of blossom, therefore frequent during it from the Tasbeeh (Glorification) and the Takbeer (Allah^-azwj is the Greatest), and the Tahleel (There is no god except Allah^-azwj), and the Praise upon Allah^-azwj and the Salawat upon Muhammad^-saww and his^-saww Progeny^-asws’.

He^-asws said: ‘So, the Momin would pass, and he will not pass by anything except it would illuminate for him until he ends up to his wives. They would say, ‘By the One^-azwj Who Gifted us the Paradise, O our chief! We have not seen such beauty from you at all like now’. He would say, ‘إني قد نظرت بنور ربي’ ‘I have looked at the Light of my Lord^-azwj’’.

Then he^-asws said: ‘His wives would neither be allured (by others), nor menstruate, nor be arrogant’.

He (the narrator) said, ‘I said, ‘May I be sacrificed for you^-asws! I wanted to ask you^-asws about something I am embarrassed from it’. He^-asws said: ‘Ask’. I asked, ‘Is there singing in the Paradise?’ He^-asws said: ‘In the Paradise there is a tree. Allah^-azwj its Command its winds, so it would tinkle, so that tree would strike such sounds the creatures have not heard excellence the like of it’.

Then he^-asws said, ‘This is in return for the one who neglected the listening in the world, out of fear of Allah^-azwj’. I said, ‘May I be sacrificed for you^-asws! Increase it for me’. He^-asws said: ‘Allah^-azwj Created a Garden with His^-azwj Hands, and no eye has seen it, nor has any creature been notified upon it. The Lord^-azwj opens its every morning and it is saying: ‘Increase me in aroma! Increase me in goodness!’ And it is the Word of Allah^-azwj: So no soul knows what is hidden for them from delight of the eyes, being a Recompense of what they had been doing [32:17]’’.^[4]

‘From Abu Ja’far^-asws regarding His^-azwj Words: Is the one who was a Momin like the one who was a transgressor? They are not equal! [32:18]. He^-asws said: ‘And that is when Ali^-asws Bin Abu Talib^-asws and Al-Waleed Bin Uqba Bin Abu Mueet quarrelled, so the transgressor Al-Waleed Bin Uqba Bin Abu Mueet said, ‘By Allah^-azwj, I am more refined than you^-asws in language, and sharper than you^-asws of a blade (killed more), and similar to you^-asws in kneeling (being steadfast) in the battalion’.

Ali^-asws said: ‘Be silent, for you are a transgressor!’ Thus Allah^-azwj Revealed: Is the one who was a Momin like the one who was a transgressor? They are not equal! [32:18] As for those who believe and do righteous deeds, for them are the resort Gardens, being a hospitality due to what they had been doing [32:19] – So he^-asws is Ali^-asws Bin Abu Talib^-asws; And as for those who transgress, their abode is the Fire. Every time they intend to exit from it, there would be returned into it, and it would be said to them: ‘Taste Punishment of the Fire which you were belying with!’ [32:20]’’.^[5]

‘From Abu Ja’far^-asws having said: ‘It was Revealed regarding sons^-asws of (Syeda) Fatima^-asws in particular: And We Made Imams from them, guiding by Our Command, due to their being patient, and they were certain of Our Signs [32:24]’’.^[6]

MERITS

ابن بابويه: بإسناده عن الحسن، عن الحسين بن أبي العلاء، عن أبي عبد الله (عليه السلام)، قال: «من قرأ سورة السجدة في كل ليلة جمعة أعطاه الله تعالى كتابه بيمينه، و لم يحاسبه بما كان منه، و كان من رفقاء محمد و أهل بيته (عليهم الصلاة و السلام)

Ibn Babuwayh, by his chain from Al-Hassan, from Al-Husayn Bin Abu Al-A’la, who has said from

Abu Abdullah^-asws has said: ‘The one who recites Surah Al-Sajdah during every Friday night (the Evening of Thursday): as the night comes before the day in Lunar calendar), Allah^-azwj the Exalted would Give him his Book in his right hand, and would not Reckon him with what was from it, and he would be from the friends of Muhammad^-saww and the People^-asws of his^-saww Household’.[7]

ومن (خواص القرآن): روي عن النبي (صلى الله عليه و آله)، أنه قال: «من قرأ هذه السورة فكأنما أحيا ليلة القدر، و من كتبها و جعلها عليه أمن الحمى، و وجع الرأس، و وجع المفاصل

And from (the book) Khawas Al-Quran – It has been reported from the Prophet^-saww having said: ‘The one who recites this Chapter (Surah Al-Sajdah), so it would be as if he has stayed awake in the Night of Pre-determination (ليلة القدر). And the one, who writes it and makes it to be with him (as a emulate, Taweez), would be safe from fever, headaches, and pain of the joints’.[8]

وَ بِإِسْنَادِهِ عَنِ الصَّادِقِ عَلَيْهِ السَّلَامُ قَالَ: مَنِ اشْتَاقَ إِلَى الْجَنَّةِ وَ إِلَى صِفَتِهَا فَلْيَقْرَأِ الْوَاقِعَةَ وَ مَنْ أَحَبَّ أَنْ يَنْظُرَ إِلَى صِفَةِ النَّارِ فَلْيَقْرَأْ سَجْدَةَ لُقْمَانَ

And by his chain,

‘From Al-Sadiq^-asws having said: ‘One who is desirous to the Paradise and to its description, so let him recite (Surah) Al-Waqi’a, and one who loved to look into the description of the Fire, so let him recite (Surah) Sajdah (and Surah) Luqman’’.[9]

فِي مَجْمَعِ الْبَيَانِ أُبَيُّ بْنُ كَعْبٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ قَالَ: وَ مَنْ قَرَأَ الم تَنْزِيلُ وَ تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ فَكَأَنَّمَا أَحْيَا لَيْلَةَ الْقَدْرِ

In Majma Al Bayan – Abay Bin Ka’ab (reporting),

‘From the Prophet^-saww having said: ‘And one who recites: Alif Lam Meem [32:1] (The) Revelation [32:2] (Surah Sajdah), and Blessed is the One in Whose Hand is the Kingdom [67:1] (Surah Al-Mulk), so it is as if he has stayed awake during the Night of Pre-determination (لَيْلَةَ الْقَدْرِ)’’.[10]

وَ رَوَى لَيْثُ بْنُ أَبِي الزُّبَيْرِ عَنْ جَابِرٍ قَالَ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ لَا يَنَامَ حَتَّى يَقْرَأَ الم تَنْزِيلُ وَ تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ

And it is reported by Lays Bin Abu Al Zubayr, from Jabir who said,

‘It was such that Rasool-Allah^-saww would not sleep until he^-saww had recited Alif Lam Meem [32:1] (The) Revelation [32:2] (Surah Sajdah), and Blessed is the One in Whose Hand is the Kingdom [67:1] (Surah Al-Mulk)’.[11]

VERSE 1

الم {1}

Alif Lam Meem [32:1]

[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.[12]

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’.[13]

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’.[14]

VERSES 2 & 3

تَنْزِيلُ الْكِتَابِ لَا رَيْبَ فِيهِ مِنْ رَبِّ الْعَالَمِينَ {2}

(The) Revelation of the Book, there is no doubt in it, being from the Lord of the Worlds [32:2]

أَمْ يَقُولُونَ افْتَرَاهُ ۚ بَلْ هُوَ الْحَقُّ مِنْ رَبِّكَ لِتُنْذِرَ قَوْمًا مَا أَتَاهُمْ مِنْ نَذِيرٍ مِنْ قَبْلِكَ لَعَلَّهُمْ يَهْتَدُونَ {3}

Or are they saying he fabricated it? But, it is the Truth from your Lord for you to warn a people to whom no warner has come before you, perhaps they would be Guided [32:3]

علي بن إبراهيم: الم تَنْزِيلُ الْكِتابِ لا رَيْبَ فِيهِ أي لا شك فيه مِنْ رَبِّ الْعالَمِينَ، أَمْ يَقُولُونَ افْتَراهُ، يعني قريشا، يقولون: هذا كذب محمد، فرد الله عليهم، فقال: بَلْ هُوَ الْحَقُّ مِنْ رَبِّكَ لِتُنْذِرَ قَوْماً ما أَتاهُمْ مِنْ نَذِيرٍ مِنْ قَبْلِكَ لَعَلَّهُمْ يَهْتَدُونَ

Ali Bin Ibrahim –

Alif Lam Meem [32:1] The Revelation of the Book, there is no doubt in it being from the Lord of the Worlds [32:2] Or are they saying he fabricated it [32:3] – Meaning, Quraysh are saying that this is a lie of Muhammad^-saww. So Allah^-azwj Rebutted them by Saying: But, it is the Truth from your Lord for you to warn a people to whom no warner has come before you, perhaps they would be Guided [32:3]’.[15]

و قال علي بن إبراهيم، في قوله تعالى: أَمْ يَقُولُونَ إلى قوله: صادِقِينَ: يعني قولهم: إن الله لم يأمره بولاية علي، و إنما يقول من عنده فيه

And Ali Bin Ibrahim –

‘It means their words that Allah^-azwj did not Command him^-saww with the Wilayah of Ali^-asws, and rather he^-saww is saying it from his^-saww own accord regarding him^-asws’.[16]

VERSE 4

اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۖ مَا لَكُمْ مِنْ دُونِهِ مِنْ وَلِيٍّ وَلَا شَفِيعٍ ۚ أَفَلَا تَتَذَكَّرُونَ {4}

Allah is the One Who Created the skies and the earth and whatever is between the two in six days, then He Established upon the Throne. There is neither for you a Guardian nor an intercessor from besides Him, so will you not take heed? [32:4]

Creation of the skies and the earth in six days

العياشي: عن أبي جعفر، عن رجل، عن أبي عبد الله (عليه السلام)، قال: «إن الله خلق السماوات و الأرض في ستة أيام، فالسنة تنقص ستة أيام

Al-Ayyashi, has narrated:

From a man who has said that Abu Ja’far^-asws has narrated (on behalf of) Abu Abdullah^-asws that he said: ‘Allah^-azwj Created the skies and the earth in six days, so the year is six days’ short’ (six months are of 29 days).[17]

عن الصباح بن سيابة، عن أبي جعفر (عليه السلام)، قال: إن الله خلق الشهور اثني عشر شهرا، و هي ثلاثمائة و ستون يوما، فحجز عنها ستة أيام خلق فيها السماوات و الأرض، فمن ثم تقاصرت الشهور

From Al-Sabah Bin Sayabat,

‘Abu Ja’far^-asws having said: ‘Allah^-azwj Created the months as twelve months, and these are of three hundred and sixty days. So, He^-azwj Separated six days from it in which He^-azwj created the skies, and the earth. So, from then the months are deficient’ (29 days in six months).[18]

و عنه، قال: حدثنا محمد بن الحسن بن أحمد بن الوليد (رحمه الله)، قال: حدثنا محمد بن الحسن الصفار، عن علي بن إسماعيل، عن حماد بن عيسى، عن إبراهيم بن عمر اليماني، عن أبي الطفيل، عن أبي جعفر، عن علي بن الحسين (عليهما السلام) قال: «إن الله عز و جل خلق العرش أرباعا، لم يخلق قبله إلا ثلاثة أشياء: الهواء، و القلم، و النور، ثم خلقه من أنوار مختلفة، فمن ذلك النور نور أخضر اخضرت منه الخضرة، و نور أصفر اصفرت منه الصفرة، و نور أحمر احمرت منه الحمرة، و نور أبيض و هو نور الأنوار، و منه ضوء النهار

And from him (Al Sadouq) who said, ‘Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed narrated to us, from Muhammad Bin Al Hassan Al Saffar, from Ali Bin Ismail, from Hamaad Bin Isa, from Ibrahim Bin Umar Al Yamani, from Abu Al Tufayl,

(It has been narrated) from Abu Ja’far^-asws, from Ali^-asws Bin Al-Husayn^-asws having said: ‘Surely, Allah^-azwj Mighty and Majestic Created the Throne as the fourth, and did not Created before it except for three things – the Air, and the Pen, and the Light. Then He^-azwj Created a variety of Lights. Thus, from that Light is a Green light, the greenery is green from it; and a Yellow Light, the yellowness is yellow from it; and a Red Light, the redness is red from it; and a White Light, and it is a light of the Lights, and from it is the illumination of the day.

ثم جعله سبعين ألف طبق، غلظ كل طبق كأول العرش إلى أسفل السافلين، ليس من ذلك طبق إلا يسبح بحمد ربه، و يقدسه بأصوات مختلفة، و ألسنة غير مشتبهة، و لو أذن للسان منها فأسمع شيئا مما تحته لهدم الجبال و المدائن و الحصون، و لخسف البحار، و لأهلك ما دونه

Then He^-azwj Made it as seventy thousand layers, the thickness of each layer being like the height of the Throne to its lowest low. There is none from that layer except that it Glorifies with the Praise of its Lord^-azwj, and Extols His^-azwj Holiness by different voices, and languages which do not resemble each other. And had a language from it were to call out, a something from it were to be heard from what is beneath it, the mountains would be demolished, and the cities, and the forts, and the oceans would be submerged, and what is besides it would perish.

له ثمانية أركان، على كل ركن منها من الملائكة ما لا يحصي عددهم إلا الله عز و جل، يسبحون في الليل و النهار لا يفترون، و لو أحسن شي‏ء مما فوقه ما قام لذلك طرفة عين، بينه و بين الإحساس الجبروت و الكبرياء و العظمة و القدس و الرحمة ثم العلم، و ليس وراء هذا مقال

For it (The Throne) are eight corners. Upon each corner from it are (so many) Angels that none can count their number except for Allah^-azwj Mighty and Majestic. They are Glorifying during the night and the day, not cooling down. And had there been something better than what is above it, they would not stand to that even for the blink of an eye, between Him^-azwj and the Sense of the Mightiness, and the Greatness, and the Magnificence, and the Holiness, and the Mercy, then the Knowledge. And there is nothing (more) behind this speech’.[19]

ابن بابويه، قال: حدثنا تميم بن عبد الله بن تميم القرشي، قال: حدثنا أبي، عن أحمد بن علي الأنصاري، عن أبي الصلت عبد السلام بن صالح الهروي

Ibn Babuwayh said, ‘Tameem Bin Abdullah Bin Tameem al Qarshy narrated to us, from his father, from Ahmad Bin Ali Al Ansary, from Abu Al Salt Abdul Salaam Bin Salih Al Harwy who said,

قال أبا الحسن علي بن موسى الرضا (عليه السلام): «إن الله تبارك و تعالى خلق العرش و الماء و الملائكة قبل خلق السموات و الأرض، و كانت الملائكة تستدل بأنفسها و بالعرش و بالماء على الله عز و جل، ثم جعل عرشه على الماء، ليظهر بذلك قدرته للملائكة، فيعلمون أنه على كل شي‏ء قدير، ثم رفع العرش بقدرته و نقله فجعله فوق السماوات السبع

‘Abu Al-Hassan Al-Reza^-asws said: ‘Surely, Allah^-azwj Blessed and Exalted Created the Throne, and the water, and the Angels before He^-azwj Created the skies and the earth. And the Angels used to infer by themselves, and by the Throne, and by the water, to Allah^-azwj Mighty and Majestic. Then He^-azwj Made His^-azwj Throne to be upon the water, in order to manifest His^-azwj Power by that to the Angels, so that they would come to know that He^-azwj has Power over everything. Then He^-azwj Raised the Throne by His^-azwj Power and Transferred it, so He^-azwj Made it to be above the seventh sky.

و خلق السماوات و الأرض في ستة أيام، و هو مستول على عرشه، و كان قادرا على أن يخلقها في طرفة عين، و لكنه عز و جل خلقها في ستة أيام، ليظهر للملائكة ما يخلقه منها شيئا بعد شي‏ء، فيستدل بحدوث ما يحدث على الله تعالى مرة بعد اخرى، و لم يخلق الله عز و جل العرش لحاجة به إليه، لأنه غني عن العرش و عن جميع ما خلق، و لا يوصف بالكون على العرش، لأنه ليس بجسم، تعالى الله عن صفة خلقه علوا كبيرا

And He^-azwj Created the skies and the earth in six days [32:4], and He^-azwj Took Control upon His^-azwj Throne. And He^-azwj has all the Power to Create it in the blink of an eye, but the Mighty and Majestic Created it in six days, in order to Manifest to the Angels what He^-azwj Created from it, a thing after a thing. So they were evidenced by the occurrence of what occurred, to Allah^-azwj the High, time and again. And Allah^-azwj did not Create the Throne for any need of His^-azwj, because He^-azwj is above any need of the Throne, and from all of what He^-azwj Created. He^-azwj cannot be described to be upon the Throne, because He^-azwj has no physical form. Elevated is Allah^-azwj from the attributes of His^-azwj creatures, Higher and Greater.’[20]

عَنْهُ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ (عليه السلام) يَقُولُ إِنَّ اللَّهَ خَلَقَ الْخَيْرَ يَوْمَ الْأَحَدِ وَ مَا كَانَ لِيَخْلُقَ الشَّرَّ قَبْلَ الْخَيْرِ وَ فِي يَوْمِ الْأَحَدِ وَ الْإِثْنَيْنِ خَلَقَ الْأَرَضِينَ وَ خَلَقَ أَقْوَاتَهَا فِي يَوْمِ الثَّلَاثَاءِ وَ خَلَقَ السَّمَاوَاتِ يَوْمَ الْأَرْبِعَاءِ وَ يَوْمَ الْخَمِيسِ وَ خَلَقَ أَقْوَاتَهَا يَوْمَ الْجُمُعَةِ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ خَلَقَ السَّماواتِ وَ الْأَرْضَ وَ ما بَيْنَهُما فِي سِتَّةِ أَيَّامٍ

From him, from Abdullah Bin Sinan who said:

I heard Abu Abdullah^-asws saying that: ‘Allah^-azwj Created the good on the day of Sunday, and He^-azwj did not Create the evil before the good. And during the day of Sunday and the Monday Created the firmaments (layers) and created their sustenance during the day of Tuesday, and Created the Skies on the day of Wednesday and Thursday, and Created their sustenance on the day of Friday, and these are the Words of the Mighty and Majestic; Allah is the One Who Created the skies and the earth and whatever is between the two in six days [32:4].[21]

Established upon the Throne

و عنه: عن محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن الحسين بن سعيد عن النضر بن سويد، عن عاصم بن حميد، عن أبي بصير، عن أبي عبد الله (عليه السلام)، قال: «من زعم أن الله من شي‏ء، أو في شي‏ء، أو على شي‏ء، فقد كفر

And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al-Husayn Bin Saeed, from Al-Nazar Bin Suweyd, from Aasim Bin Hameed, from Abu Baseer, who has narrated:

‘Abu Abdullah^-asws has said: ‘The one who alleges that Allah^-azwj is from something, or within something, or upon something, so he has committed Kufr’.[22]

عن جابر، عن أبي جعفر (عليه السلام)، قال: قال أمير المؤمنين (عليه السلام): «إن الله جل ذكره و تقدست أسماؤه خلق الأرض قبل السماء، ثم استوى على العرش لتدبير الأمور

From Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Surely, Allah^-azwj, Majestic is His^-azwj Mention, and Holy are His^-azwj Names, Created the earth before the sky, then Established upon the Throne for the Regulation of the matters’.[23]

و عنه: عن محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن الحسين بن سعيد عن النضر بن سويد، عن عاصم بن حميد، عن أبي بصير، عن أبي عبد الله (عليه السلام)، قال: «من زعم أن الله من شي‏ء، أو في شي‏ء، أو على شي‏ء، فقد كفر». قلت فسر لي. قال: «أعني بالحواية من الشي‏ء له، أو بإمساك له، أو من شي‏ء سبقه

And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Aasim Bin Hameed, from Abu Baseer,

‘Abu Abdullah^-asws having said: ‘The one who claims that Allah^-azwj is from something, or in something, or upon something, so he has committed Kufr’. I said, ‘Explain it for me’. He^-asws said: ‘I^-asws mean by the imagining something for Him^-azwj, or there being a withholding for Him^-azwj or from something having preceding Him^-azwj’.

وفي رواية أخرى: «من زعم أن الله من شي‏ء فقد جعله محدثا، و من زعم أنه في شي‏ء فقد جعله محصورا، و من زعم أنه على شي‏ء فقد جعله محمولا

And in another report, he^-asws said: ‘The one who thinks that Allah^-azwj is from something, so he Made Him^-azwj out to be something new. And the one who thinks that He^-azwj is inside something, so he has made Him^-azwj to be fortified. And the one who thinks that He^-azwj is upon something, so he has Made Him^-azwj to be carried’.[24]

VERSE 5

يُدَبِّرُ الْأَمْرَ مِنَ السَّمَاءِ إِلَى الْأَرْضِ ثُمَّ يَعْرُجُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ أَلْفَ سَنَةٍ مِمَّا تَعُدُّونَ {5}

He Regulates the matters from the sky to the earth, then these would ascend to Him during a Day, the measurement of it would be a thousand years from what you are counting [32:5]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيُّ بْنُ مُحَمَّدٍ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ (عليه السلام) إِذَا أَرَادَ أَحَدُكُمْ أَنْ لَا يَسْأَلَ رَبَّهُ شَيْئاً إِلَّا أَعْطَاهُ فَلْيَيْأَسْ مِنَ النَّاسِ كُلِّهِمْ وَ لَا يَكُونُ لَهُ رَجَاءٌ إِلَّا مِنْ عِنْدِ اللَّهِ عَزَّ ذِكْرُهُ فَإِذَا عَلِمَ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ مِنْ قَلْبِهِ لَمْ يَسْأَلْهُ شَيْئاً إِلَّا أَعْطَاهُ

Ali Bin Ibrahim, from his father and Ali Bin Muhammad altogether from Al-Qasim Bin Muhammad, from Suleyman Bin Dawood Al-Munkary, from Hafs Bin Gayaas who said:

Abu Abdullah^-asws said: ‘When one of you intends that whenever he asks his Lord^-azwj for something He^-azwj would Give it to him, then he should despair from all the people, and do not have any hope for himself except from Allah^-azwj Mighty is His^-azwj Zikr. So, when Allah^-azwj Knows that to be in his heart, never would he ask for anything but it would be Given to him.

فَحَاسِبُوا أَنْفُسَكُمْ قَبْلَ أَنْ تُحَاسَبُوا عَلَيْهَا فَإِنَّ لِلْقِيَامَةِ خَمْسِينَ مَوْقِفاً كُلُّ مَوْقِفٍ مِقْدَارُهُ أَلْفُ سَنَةٍ ثُمَّ تَلَا فِي يَوْمٍ كانَ مِقْدارُهُ أَلْفَ سَنَةٍ مِمَّا تَعُدُّونَ

Therefore, take account of your selves before Accounting is taken against you, for on the Day of Judgment there will be fifty pausing stations, with each stop being of the measurement of a thousand years’. Then he^-asws recited: a Day, the measurement of it would be a thousand years from what you are counting [32:5]’.[25]

المفيد، عن أحمد بن الوليد، عن أبيه، عن الصفار، عن القاشاني، عن المنقري، عن حفص بن غياث قال: قال أبو عبد الله جعفر بن محمد عليهما السلام: ألا فحاسبوا أنفسكم قبل أن تحاسبوا، فإن في القيامة خمسين موقفا كل موقف مثل ألف سنة مما تعدون، ثم تلا هذه الآية: ” في يوم كان مقداره خمسين ألف سنة

Al Mufeed, from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Al Qashany, from Al minqary, from Hafs Bin Giyas who said,

‘Abu Abdullah Ja’far^-asws Bin Muhammad^-asws said: ‘Indeed! Take account of your selves before Accounting is taken against you, for on the Day of Judgment there will be fifty pausing stations, with each stop being of the measurement of a thousand years’. Then he^-asws recited: in a Day, the measurement of it would be a thousand years from what you are counting [32:5]’’.^[26]

VERSE 6

ذَٰلِكَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْعَزِيزُ الرَّحِيمُ {6}

That is the Knower of the unseen and the seen, the Mighty the Merciful [32:6]

ابن بابويه: قال: حدثني أبي (رحمه الله)، قال: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن الحسن بن علي بن فضال، عن ثعلبة بن ميمون، عن بعض أصحابنا، عن أبي عبد الله (عليه السلام)، في قول الله عز و جل: عالِمُ الْغَيْبِ وَ الشَّهادَةِ. قال: «الغيب: ما لم يكن، و الشهادة: ما قد كان

Ibn Babuwayh said, ‘My father narrated to me, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Ali Bin Fazaal, from Sa’alba Bin Maymoun, from one of our companions,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: Knower of the unseen and the seen [32:6], said: ‘The unseen is what has yet to come into being, and the seen is what has already happened’.[27]

مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ قَالَ أَخْبَرَنِي شُرَيْسٌ الْوَابِشِيُّ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اسْمَ اللَّهِ الْأَعْظَمَ عَلَى ثَلَاثَةٍ وَ سَبْعِينَ حَرْفاً وَ إِنَّمَا كَانَ عِنْدَ آصَفَ مِنْهَا حَرْفٌ وَاحِدٌ فَتَكَلَّمَ بِهِ فَخُسِفَ بِالْأَرْضِ مَا بَيْنَهُ وَ بَيْنَ سَرِيرِ بِلْقِيسَ حَتَّى تَنَاوَلَ السَّرِيرَ بِيَدِهِ ثُمَّ عَادَتِ الْأَرْضُ كَمَا كَانَتْ أَسْرَعَ مِنْ طَرْفَةِ عَيْنٍ

Muhammad Bin Yahya and someone else, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Muhammad Bin Al Fuzayl who said,

‘Shureys Al-Sabishy informed be, from Jabir, from Abu Ja’far^-asws having said: ‘The Magnificent Name of Allah^-azwj is upon seventy three letters, and rather it was with Asif (Bin Barkhiya, successor^-as of Suleyman^-as). So he^-as spoke with it, and the land which was between him^-as and the throne of Bilquis submerged to the extent that he^-as grabbed the throne by his^-as hand. Then the land returned just as it had been, quicker than the blink of an eye.

وَ نَحْنُ عِنْدَنَا مِنَ الِاسْمِ الْأَعْظَمِ اثْنَانِ وَ سَبْعُونَ حَرْفاً وَ حَرْفٌ وَاحِدٌ عِنْدَ اللَّهِ تَعَالَى اسْتَأْثَرَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَهُ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ

And with us^-asws there are seventy two letters from the Magnificent Name, and one letter is in the Presence of Allah^-azwj the Exalted, which He^-azwj Accounts for with the Knowledge of the unseen. And there is neither Might nor Strength except with Allah^-azwj, the Exalted, the Magnificent’.^[28]

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ النَّوْفَلِيِّ عَنْ أَبِي الْحَسَنِ صَاحِبِ الْعَسْكَرِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ اسْمُ اللَّهِ الْأَعْظَمُ ثَلَاثَةٌ وَ سَبْعُونَ حَرْفاً كَانَ عِنْدَ آصَفَ حَرْفٌ فَتَكَلَّمَ بِهِ فَانْخَرَقَتْ لَهُ الْأَرْضُ فِيمَا بَيْنَهُ وَ بَيْنَ سَبَإٍ فَتَنَاوَلَ عَرْشَ بِلْقِيسَ حَتَّى صَيَّرَهُ إِلَى سُلَيْمَانَ ثُمَّ انْبَسَطَتِ الْأَرْضُ فِي أَقَلَّ مِنْ طَرْفَةِ عَيْنٍ وَ عِنْدَنَا مِنْهُ اثْنَانِ وَ سَبْعُونَ حَرْفاً وَ حَرْفٌ عِنْدَ اللَّهِ مُسْتَأْثِرٌ بِهِ فِي عِلْمِ الْغَيْبِ

Al Husayn Bin Muhammad Al Ashary, from Moalla Bin Muhammad, from Ahmad Bin Muhammad Bin Abdullah, from Ali Bin Muhammad Al Nowfaly,

(It has been narrated) from Abu Al-Hassan^-asws, the owner of the army, said, ‘I heard him^-asws saying: ‘The Magnificent Name of Allah^-azwj are seventy-three letters. One letter was with Asif (Bin Barkhiya^-as, successor^-as of Suleyman^-as). He^-as spoke with it, and the land was folded for him^-as, in what was between him^-as and Saba (Sheba). He^-as grabbed the throne of Bilquis until it came to be to Suleyman^-as. Then the earth extended back in less than the blink of an eye. And with us^-asws, from it, there are seventy-two letters, and one letter is in the Presence of Allah^-azwj, Accounting for the Knowledge of the hidden’.^[29]

VERSE 7

الَّذِي أَحْسَنَ كُلَّ شَيْءٍ خَلَقَهُ ۖ وَبَدَأَ خَلْقَ الْإِنْسَانِ مِنْ طِينٍ {7}

Who Made excellent everything He Created, and He Began the creation of the human being from clay [32:7]

العياشي: عن جابر، عن أبي جعفر (عليه السلام) قال: «قال أمير المؤمنين (عليه السلام): فاغترف الله غرفة بيمينه- و كلتا يديه يمين – من الماء العذب الفرات، فصلصلها في كفه فجمدت، ثم قال: منك أخلق النبيين و المرسلين و عبادي الصالحين، الأئمة المهديين، الدعاة إلى الجنة، و أتباعهم إلى يوم القيامة و لا ابالي، و لا اسأل عما أفعل و هم يسألون

Al-Ayyashi, from Jabir,

‘From Abu Ja’far^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Allah^-azwj Scooped a Scoop with His^-azwj Right Hand – and both His^-azwj Hands are Right – of fresh water of the Euphrates, and He^-azwj Shook it in His^-azwj Palm, so it solidified. Then He^-azwj Said: “From you I^-azwj shall Create the Prophets^-as, and the Mursils^-as, and My^-azwj righteous servants, the Guided Imams^-asws, the inviters to the Paradise, and their^-asws followers up to the Day of Judgment, and I^-azwj do not Mind, nor will I^-azwj be questioned about what I^-azwj Do, and they (people) would be questioned”.

ثم اغترف الله غرفة بكفه الاخرى من الماء الملح الأجاج، فصلصلها في كفه فجمدت، ثم قال لها: منك أخلق الجبارين، و الفراعنة، و العتاة، و إخوان الشياطين، و أئمة الكفر، و الدعاة إلى النار، و أتباعهم إلى يوم القيامة، و لا ابالي، و لا أسأل عما أفعل و هم يسألون

Then Allah^-azwj Scooped with His^-azwj Palm another Scoop of salty water, and He^-azwj Shook it in His^-azwj Palm, so it solidified. Then He^-azwj Said to it: “From you I^-azwj shall Create the tyrants, and the Pharaohs, and the ruthless ones, and the brethren of the satans^-la, and imams of Kufr, and the inviters to the Fire and their followers up to the Day of Judgment, and I^-azwj do not Mind, nor will I^-azwj be questioned about what I^-azwj Do, and they would be Questioned”.

و اشترط في ذلك البداء فيهم، و لم يشترط في أصحاب اليمين البداء لله فيهم، ثم خلط الماءين في كفه جميعا فصلصلهما، ثم أكفأهما قدام عرشه، و هما بلة من طين

And He^-azwj Stipulated in that the Change of Mind regarding them, and He^-azwj did not Stipulate regarding the companions of the right hand, the Change of Mind of Allah^-azwj regarding them. Then He^-azwj Mixed the two waters in His^-azwj Palm altogether, and He^-azwj Shook these two, then He^-azwj Placed these two in front of His^-azwj Throne, and they were both sodden with clay’’.[30]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنِ النَّضْرِ بْنِ شُعَيْبٍ عَنْ عَبْدِ الْغَفَّارِ الْجَازِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْمُؤْمِنَ مِنْ طِينَةِ الْجَنَّةِ وَ خَلَقَ الْكَافِرَ مِنْ طِينَةِ النَّارِ

Muhammad Bin Yahya, from Muhammad Bin Al Hassan, from Al Nazar Bin Shuayb, from Abdul Ghaffar Al Jaazy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Created the Momin from the clay of the Paradise, and Created the Kafir from the clay of the Fire’.

وَ قَالَ إِذَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ بِعَبْدٍ خَيْراً طَيَّبَ رُوحَهُ وَ جَسَدَهُ فَلَا يَسْمَعُ شَيْئاً مِنَ الْخَيْرِ إِلَّا عَرَفَهُ وَ لَا يَسْمَعُ شَيْئاً مِنَ الْمُنْكَرِ إِلَّا أَنْكَرَهُ

And he^-asws said: ‘And when Allah^-azwj Mighty and Majestic Intends goodness with a servant, Cleans his soul and his body, so he does not hear anything from the goodness except that he recognises it, and he does not hear anything from the evil except that he rejects it’.

قَالَ وَ سَمِعْتُهُ يَقُولُ الطِّينَاتُ ثَلَاثٌ طِينَةُ الْأَنْبِيَاءِ وَ الْمُؤْمِنُ مِنْ تِلْكَ الطِّينَةِ إِلَّا أَنَّ الْأَنْبِيَاءَ هُمْ مِنْ صَفْوَتِهَا هُمُ الْأَصْلُ وَ لَهُمْ فَضْلُهُمْ وَ الْمُؤْمِنُونَ الْفَرْعُ مِنْ طِينٍ لَازِبٍ كَذَلِكَ لَا يُفَرِّقُ اللَّهُ عَزَّ وَ جَلَّ بَيْنَهُمْ وَ بَيْنَ شِيعَتِهِمْ

He (the narrator) said, ‘And I heard him^-asws saying: ‘The clays are three (types) – the clay of the Prophets^-as, and the Believer is from that very clay except that the Prophets^-as, they^-as are from its elite. They^-as are the roots, and for them^-as is their^-as merit, and the Momineen (plural of Momin) are the branches from the sticky clay, thus Allah^-azwj Mighty and Majestic will not Separate between them^-as and their^-as Shia’.

وَ قَالَ طِينَةُ النَّاصِبِ مِنْ حَمَإٍ مَسْنُونٍ وَ أَمَّا الْمُسْتَضْعَفُونَ فَمِنْ تُرَابٍ لَا يَتَحَوَّلُ مُؤْمِنٌ عَنْ إِيمَانِهِ وَ لَا نَاصِبٌ عَنْ نَصْبِهِ وَ لِلَّهِ الْمَشِيئَةُ فِيهِمْ

And he^-asws said: ‘The clay of the Hostile One (Nasibi) is from clay of matured mud, altered [15:26]; and as for the weak ones (of understanding), so (they are) from dust. Neither does the Momin change over from his Emān (belief), nor does the Hostile One (Nasibi) change over from his hostility, and for Allah^-azwj, there is the Desire (Volition) regarding them’.[31]

VERSE 8

ثُمَّ جَعَلَ نَسْلَهُ مِنْ سُلَالَةٍ مِنْ مَاءٍ مَهِينٍ {8}

Then He Made his (Adam) descendants from an extract of despicable (dreadful) water [32:8]

وَ مِنْهُ، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ عَلِيِّ بْنِ عِيسَى رَفَعَهُ‏ فِي مَا نَاجَى اللَّهُ بِهِ مُوسَى ع قَالَ يَا مُوسَى أَنَا السَّيِّدُ الْكَبِيرُ إِنِّي خَلَقْتُكَ مِنْ نُطْفَةٍ مِنْ ماءٍ مَهِينٍ‏ مِنْ طِينَةٍ أَخْرَجْتُهَا مِنْ أَرْضٍ مَمْشُوجَةٍ فَكَانَتْ بَشَراً فَأَنَا صَانِعُهَا خَلْقاً الْخَبَرَ

And from him, from Ali Bin Ibrahim, from his father, from Amro Bin Usman, from Ali Bin Isa, raising it,

‘Among what Allah^-azwj Whispered with to Musa^-as, He^-azwj Said: “O Musa^-as! I^-azwj am the Great Master! I^-azwj Created you^-as from a seed from despicable water [32:8], from a clay I^-azwj had Extracted from rough soil. So you became a mortal, and I^-azwj Made it into a created being!” – the Hadeeth’’.^[32]

VERSE 9

ثُمَّ سَوَّاهُ وَنَفَخَ فِيهِ مِنْ رُوحِهِ ۖ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۚ قَلِيلًا مَا تَشْكُرُونَ {9}

Then Fashioned him and Blew into him from His Spirit. And He Made for you the hearing, and the sight, and the heart. Little is what you are thanking [32:9]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ بَحْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَمَّا يَرْوُونَ أَنَّ اللَّهَ خَلَقَ آدَمَ عَلَى صُورَتِهِ فَقَالَ هِيَ صُورَةٌ مُحْدَثَةٌ مَخْلُوقَةٌ وَ اصْطَفَاهَا اللَّهُ وَ اخْتَارَهَا عَلَى سَائِرِ الصُّوَرِ الْمُخْتَلِفَةِ فَأَضَافَهَا إِلَى نَفْسِهِ كَمَا أَضَافَ الْكَعْبَةَ إِلَى نَفْسِهِ وَ الرُّوحَ إِلَى نَفْسِهِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Bahr, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’far^-asws about what they (reporters) are reporting, that Allah^-azwj Created Adam^-as upon His^-azwj Image’. So he^-asws said: ‘It was a newly occurring image, Created, and Allah^-azwj Chose it and Preferred it over the rest of the different images. So He^-azwj Chose it by Himself^-azwj just as He^-azwj Supplemented the Kabah to Himself^-azwj, and the Spirit to Himself^-azwj’.[33]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنِ الْأَحْوَلِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرُّوحِ الَّتِي فِي آدَمَ ( عليه السلام ) قَالَ هَذِهِ رُوحٌ مَخْلُوقَةٌ وَ الرُّوحُ الَّتِي فِي عِيسَى مَخْلُوقَةٌ

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Umeyr, from Ibn Azina, from Al Ahowl who said,

‘I asked Abu Abdullah^-asws about the Spirit which was inside Adam^-as. He^-asws said: ‘This is a Created Spirit, and the Spirit which was inside Isa^-as, was (also) a Created being’.[34]

ابن بابويه، قال: حدثنا حمزة بن محمد العلوي (رحمه الله)، قال: أخبرنا علي بن إبراهيم بن هاشم، عن أبيه، عن ابن أبي عمير، عن عمر بن أذينة، عن محمد بن مسلم، قال: سألت أبا جعفر (عليه السلام) عن قول الله عز و جل: وَ نَفَخْتُ فِيهِ مِنْ رُوحِي. قال: «روح اختاره الله و اصطفاه و خلقه، و أضافه إلى نفسه، و فضله على جميع الأرواح، فأمر فنفخ منه في آدم (عليه السلام)

Ibn Babuwayh said, ‘Hamza Bin Muhammad Al Alawy narrated to us, from Ali Bin Ibrahim Bin Hashim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’far^-asws about the Words of Allah^-azwj Mighty and Majestic: and Blow into him from My Spirit [15:29]’. He^-asws said: ‘A Spirit Chosen by Allah^-azwj, and He^-azwj Chose it, and Created it, and Added it by Himself^-azwj, and Preferred it over all the spirits. So He^-azwj Commanded from it to be Blown into Adam^-as, from it’.[35]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عَبْدِ الْحَمِيدِ الطَّائِيِّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي كَيْفَ هَذَا النَّفْخُ فَقَالَ إِنَّ الرُّوحَ مُتَحَرِّكٌ كَالرِّيحِ وَ إِنَّمَا سُمِّيَ رُوحاً لِأَنَّهُ اشْتَقَّ اسْمَهُ مِنَ الرِّيحِ وَ إِنَّمَا أَخْرَجَهُ عَنْ لَفْظَةِ الرِّيحِ لِأَنَّ الْأَرْوَاحَ مُجَانِسَةٌ لِلرِّيحِ وَ إِنَّمَا أَضَافَهُ إِلَى نَفْسِهِ لِأَنَّهُ اصْطَفَاهُ عَلَى سَائِرِ الْأَرْوَاحِ كَمَا قَالَ لِبَيْتٍ مِنَ الْبُيُوتِ بَيْتِي وَ لِرَسُولٍ مِنَ الرُّسُلِ خَلِيلِي وَ أَشْبَاهِ ذَلِكَ وَ كُلُّ ذَلِكَ مَخْلُوقٌ مَصْنُوعٌ مُحْدَثٌ مَرْبُوبٌ مُدَبَّرٌ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Al Qasim Bin Urwa, from Abdul Hameed Al Taiy, from Muhammad Bin Muslim who said,

‘I asked Abu Abdullah^-asws ‘How was this Blowing?’ So he^-asws said: ‘The Spirit (Rooh) moves like the wind (Reeh), and rather it is named as ‘Rooh’ because it derived its name from the wind (Reeh), and rather it is extracted from the word ‘Reeh’, because the spirits (Arwaah) are the genus of the ‘Reeh’ (wind), and rather He^-azwj Supplemented it to His^-azwj Own Self, because He^-azwj Chose it over the rest of the spirits, just as He^-azwj Said for a House (Kabah) from the houses, ‘My house’, and for a Rasool^-as from the Rasools^-as, ‘My^-azwj Friend’, and the likes of that; and all of that is a Created being, newly occurred, Nourished, Regulated’.[36]

VERSES 10 & 11

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)[37]

قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ {11}

Say: ‘The Angel of death who is Allocated to you shall cause you to die, then to your Lord you will be returning’ [32:11]

علي بن إبراهيم، قال: حدثني أبي، عن ابن أبي عمير، عن هشام، عن أبي عبد الله (عليه السلام)، قال: «قال رسول الله (صلى الله عليه و آله): لما أسري بي إلى السماء رأيت ملكا من الملائكة بيده لوح من نور، لا يلتفت يمينا و لا شمالا، مقبلا عليه، كهيئة الحزين، فقلت: من هذا، يا جبرئيل؟ فقال: هذا ملك الموت، مشغول في قبض الأرواح. فقلت: أدنني منه- يا جبرئيل- لأكلمه

Ali Bin Ibrahim said, ‘My father narrated to me, from Ibn Abu Umeyr, from Hisham,

‘Abu Abdullah^-asws has said that Rasool-Allah^-saww said: ‘When I^-saww was Ascended to the sky, I^-saww saw an Angel from the Angels in whose hand was a Tablet of Light. He was neither turning to his right, nor to his left, looking towards it as if he was in grief. So I^-saww said: ‘Who is this, O Jibraeel^-as?’ He^-as said: ‘This is the Angel of Death, occupied with the capturing of the souls’. So I^-saww said: ‘Take me^-saww closer to him – O Jibraeel^-as – so that I^-saww may speak with him’.

فأدناني منه، فقلت له: يا ملك الموت، أكل من مات، أو هو ميت فيما بعد أنت تقبض روحه؟ قال: نعم. قلت: و تحضرهم بنفسك؟

So he^-as took me^-saww closer to him. I^-saww said to him: ‘O Angel of Death, do you take (the soul of) the one who dies or he dies after you take his soul?’ He said, ‘Yes’. I^-saww said: ‘And you are present with them yourself?’

قال: نعم، فما الدنيا كلها عندي، فيما سخرها الله لي و مكنني منها، إلا كالدرهم في كف الرجل يقلبه كيف يشاء، و ما من دار في الدنيا إلا و أدخلها في كل يوم خمس مرات، و أقول إذا بكى أهل البيت على ميتهم: لا تبكوا عليه، فإن لي إليكم عودة و عودة، حتى لا يبقى منكم أحد

He said, ‘Yes, so all the world is with me, regarding what Allah^-azwj has Made to be subservient to me and Enabled me from it, except like the Dirham in the palm of the man, he turns it how he so desires to. And there is none from the houses in the world, except that I enter it five times every day, and I say when the people of the house weep upon their dead: ‘Do not weep upon him, for they are for me, and you will all be returning and returning, until there does not remain a single one among you’.

فقال رسول الله (صلى الله عليه و آله): كفى بالموت طامة، يا جبرئيل. فقال جبرئيل: ما بعد الموت أطم و أعظم من الموت

Rasool-Allah^-saww said: ‘The death is sufficient as a plague, O Jibraeel^-as’. So Jibraeel^-as said: ‘What is after death, a plague greater than the death?’[38]

وعنه: عن أبي علي الأشعري، عن محمد بن عبد الجبار، عن ابن فضال، عن علي بن عقبة، عن أسباط بن سالم مولى أبان، قال: قلت لأبي عبد الله (عليه السلام): جعلت فداك، يعلم ملك الموت بقبض من يقبض؟ قال: «لا، إنما هي صكاك تنزل من السماء: اقبض نفس فلان بن فلان

And from him, from Abu Ali Al-Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazaal, from Ali Bin Uqba, from Asbaat Bin Saalim, a slave of Abaan who said,

‘I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-saww! Does the Angel of Death know which soul he will be capturing (in advance)?’ The Imam^-asws said: ‘No. But rather, it is a count, which descends from the sky: ‘Capture the soul of so and so!’[39]

ابن شهر آشوب: في حديث عن رسول الله (صلى الله عليه و آله)، قال: «يا أبا ذر، لما أسري بي إلى السماء مررت بملك جالس على سرير من نور، على رأسه تاج من نور، إحدى رجليه في المشرق و الاخرى في المغرب، و بين يديه لوح ينظر فيه، و الدنيا كلها بين عينيه، و الخلق بين ركبتيه، و يده تبلغ المشرق و المغرب، فقلت: يا جبرئيل، من هذا؟ فما رأيت من ملائكة ربي جل جلاله أعظم خلقا منه

Ibn Shehr Ashub,

In a Hadeeth from Rasool-Allah^-saww having said: ‘O Abu Zarr^-ra! When I^-saww was Ascended to the sky, I^-saww passed by an Angel seated upon a bed of Light. On his head was a crown of Light. One of his legs was in the east, and the other in the west, and between his hands was a Tablet in which he was looking into. And the world, all of it was in front of his eyes, and the creatures between his knees, and his hands reached the east and the west. So I^-saww said: ‘O Jibraeel^-as, who is this, for who would have not seen an Angel of my^-saww Lord^-azwj of a greater creation than him’.

قال: هذا عزرائيل ملك الموت ادن فسلم عليه، فدنوت منه، فقلت: سلام عليك، حبيبي ملك الموت. فقال: و عليك السلام يا أحمد. و ما فعل ابن عمك علي بن أبي طالب؟ فقلت: و هل تعرف ابن عمي؟ قال: و كيف لا أعرفه؟ فإن الله جل جلاله وكلني بقبض الأرواح ما خلا روحك و روح علي بن أبي طالب، فإن الله يتوفاكما بمشيئته

He^-as said: ‘This is Azraeel^-as, the Angel of Death’. I^-saww approached, he greeted, so I^-saww said: ‘Peace be upon you, my^-saww beloved Angel of Death’. So he said: ‘And peace be upon you^-saww O Ahmad^-saww. And how is your^-saww cousin^-asws Ali^-asws Bin Abu Talib^-asws?’ So I^-saww said: ‘And you^-saww know my^-saww cousin^-asws?’ He replied: ‘And how can I not know him^-asws? Allah^-azwj Majestic is His^-azwj Majesty has Allocated me to capture the souls except for your^-saww soul and the soul of Ali^-asws Bin Abu Talib^-asws, for Allah^-azwj will make both of you^-asws to pass away by His^-azwj Desire’.[40]

وسئل رسول الله صلى الله عليه واله كيف يتوفى ملك الموت المؤمن ؟ فقال: ان ملك الموت ليقف من المؤمن عند موته موقف العبد الذليل من المولى، فيقوم هو و أصحابه لا يدنو منه حتى يبدء بالتسليم ويبشره بالجنة

And Rasool-Allah^-saww was asked, ‘How does the Angel of Death cause the Momin to die?’ So he^-saww said: ‘The Angel of Death pauses near the Momin like the pausing of a humble slave in front of his master. So him, and his companions stand by and do not approach him to begin the extraction (of his soul) until they give him the glad tidings of the Paradise’.[41]

كنز جامع الفوائد و تأويل الآيات الظاهرة أَبُو طَاهِرٍ الْمُقَلَّدُ بْنُ غَالِبٍ عَنْ رِجَالِهِ بِإِسْنَادِهِ الْمُتَّصِلِ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع‏ وَ هُوَ سَاجِدٌ يَبْكِي حَتَّى عَلَا نَحِيبُهُ وَ ارْتَفَعَ صَوْتُهُ بِالْبُكَاءِ فَقُلْنَا يَا أَمِيرَ الْمُؤْمِنِينَ لَقَدْ أَمْرَضَنَا بُكَاؤُكَ وَ أَمَضَّنَا وَ شَجَانَا وَ مَا رَأَيْنَاكَ قَدْ فَعَلْتَ مِثْلَ هَذَا الْفِعْلِ قَطُّ

(The books) ‘Kanz Jamie Al Fawaid’ and ‘Taweel Al Ayaat Al Zaahira’ – Abu Tahir Al muqallid Bin Ghalib, from his men, by his chain connected to,

Ali^asws Bin Abu Talib^asws, and he^asws was performing Sajdah, crying, to the extent that his^asws wailing was high and his^asws voice was raised with the crying. We said, ‘O Amir Al-Momineen^asws! Your^asws crying has sickened us and we are burnt and cracked, and we have not seen you^asws to have done similar to this deed at all!’

فَقَالَ كُنْتُ سَاجِداً أَدْعُو رَبِّي بِدُعَاءِ الْخَيْرَاتِ فِي سَجْدَتِي فَغَلَبَنِي عَيْنِي فَرَأَيْتُ رُؤْيَا هَالَتْنِي وَ فَظَعَتْنِي رَأَيْتُ رَسُولَ اللَّهِ ص قَائِماً وَ هُوَ يَقُولُ يَا أَبَا الْحَسَنِ طَالَتْ غَيْبَتُكَ فَقَدِ اشْتَقْتُ إِلَى رُؤْيَاكَ وَ قَدْ أَنْجَزَ لِي رَبِّي مَا وَعَدَنِي فِيكَ

He^asws said: ‘I^asws was performing Sajdah, supplicating to my^asws Lord^azwj with a supplication for the goodness in my^asws Sajdah, and my^asws eyes overcame me^asws, and I^asws saw a dream which terrified me^asws and alarmed me^asws. I^asws saw Rasool-Allah^saww standing, and he^saww was saying: ‘O Abu Al-Hassan^asws! Your^asws absence has been prolonged, so I^saww desired to see you^asws, and my^saww Lord^azwj has Fulfilled for me^asws what He^azwj has Promised me^saww regarding you^asws’.

فَقُلْتُ يَا رَسُولَ اللَّهِ وَ مَا الَّذِي أَنْجَزَ لَكَ فِيَّ قَالَ أَنْجَزَ لِي فِيكَ وَ فِي زَوْجَتِكَ وَ ابْنَيْكَ وَ ذُرِّيَّتِكَ فِي الدَّرَجَاتِ الْعُلَى فِي عِلِّيِّينَ

I^asws said: ‘O Rasool-Allah^saww! And what is that which He^azwj Fulfilled for you^saww regarding me^asws?’ He^saww said: ‘He^saww Fulfilled for me^saww regarding you^asws, and regarding your^asws wife^asws, and your^asws two sons^asws, and your^asws offspring to be in the lofty ranks in Illiyeen’.

قُلْتُ بِأَبِي أَنْتَ وَ أُمِّي يَا رَسُولَ اللَّهِ فَشِيعَتُنَا قَالَ شِيعَتُنَا مَعَنَا وَ قُصُورُهُمْ بِحذَاءِ قُصُورِنَا وَ مَنَازِلُهُمْ مُقَابِلُ مَنَازِلِنَا

I^asws said: ‘By my^asws father^as and my^asws mother^as, O Rasool-Allah^saww! What about our^asws Shias?’ He^saww said: ‘Our^asws Shias would be with us^asws and their castles would be parallel to our^asws castles, and their houses would be facing our^asws houses’.

قُلْتُ يَا رَسُولَ اللَّهِ ص فَمَا لِشِيعَتِنَا فِي الدُّنْيَا قَالَ الْأَمْنُ وَ الْعَافِيَةُ قُلْتُ فَمَا لَهُمْ عِنْدَ الْمَوْتِ قَالَ يُحَكَّمُ الرَّجُلُ فِي نَفْسِهِ وَ يُؤْمَرُ مَلَكُ الْمَوْتِ بِطَاعَتِهِ

I^asws said: ‘O Rasool-Allah^saww! So, what is for our^asws Shias in the world?’ He^saww said: ‘The security and the health’. I^asws said: ‘So, what is for them at the death?’ He^saww said: ‘The man would judge regarding himself and instruct the Angel of death with obeying him’.

قُلْتُ فَمَا لِذَلِكَ حَدٌّ يُعْرَفُ قَالَ بَلَى إِنَّ أَشَدَّ شِيعَتِنَا لَنَا حُبّاً يَكُونُ خُرُوجُ نَفْسِهِ كَشَرَابِ أَحَدِكُمْ فِي يَوْمِ الصَّيْفِ الْمَاءَ الْبَارِدَ الَّذِي يَنْتَقِعُ بِهِ الْقُلُوبُ وَ إِنَّ سَائِرَهُمْ لَيَمُوتُ كَمَا يُغْبَطُ أَحَدُكُمْ عَلَى فِرَاشِهِ كَأَقَرِّ مَا كَانَتْ عَيْنُهُ بِمَوْتِهِ‏

I^asws said: ‘So, what is a recognised limit of that?’ He^saww said: ‘Yes. Our^asws Shias of the most intense love for us^asws, the exit of his soul would happen like one of you drinking the cold water during a day of summer which the hearts had been cut by it, and the rest of them would be dying like the exultation of one of you upon his bed, as delighted as his eyes could be with his death’’.^[42]

Who causes to die?

في كتاب الاحتجاج‏: عن أمير المؤمنين- عليه السّلام- أنّه سئل عن قول اللّه- تعالى‏-: اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِها و قوله‏: قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ‏ و قوله- جلّ و عزّ-: تَوَفَّتْهُ رُسُلُنا و قوله‏: الَّذِينَ تَتَوَفَّاهُمُ الْمَلائِكَةُ

In the book Al-Ihtijaj –

From Amir Al-Momineen^-asws, having been asked about the Words of Allah^-azwj the Exalted: ‘Allah Takes the souls at the time of their death [39:42]; and His^-azwj Words: Say: ‘The Angel of death who is Allocated to you shall cause you to die [32:11]; and the Words of the Majestic and Mighty: ‘Our Rasools cause him to die [6:61]; and His^-azwj Words: ‘Those whom the Angels cause to die [16:28].

فمرّة يجعل الفعل لنفسه، و مرّة لملك الموت، و مرة للرّسل، و مرّة للملائكة؟

So, at time He^-azwj Makes the deed to Himself^-azwj, and at times to the Angel of Death, and at times to the Rasools^-as, and at times to the (other) Angels?’

فقال: إنّ اللّه- تبارك و تعالى- أجلّ و أعظم من أن يتولّى ذلك بنفسه، و فعل رسله و ملائكته فعله. لأنّهم بأمره يعملون

He^-asws said: ‘Allah^-azwj Blessed and Exalted is more Majestic and Greater than to Take Charge of that by Himself^-azwj, and the deed of His^-azwj Rasools^-as and of His^-azwj Angels are His^-azwj deeds, because it is by His^-azwj Commands they are doing so.

فاصطفى من الملائكة رسلا و سفرة بينه و بين خلقه. و هم الّذين قال اللّه فيهم‏: اللَّهُ يَصْطَفِي مِنَ الْمَلائِكَةِ رُسُلًا وَ مِنَ النَّاسِ‏ فمن كان من أهل الطّاعة تولّت قبض روحه ملائكة الرّحمة. و من كان من أهل المعصية تولّت قبض روحه ملائكة النّقمة

He^-azwj Chose from the Angels, as messengers (Rasools) and ambassadors between Him^-azwj and His^-azwj creatures; and they are those regarding them Allah^-azwj Said: ‘Allah Chooses messengers from the Angels and from the people [22:75]. So, the one who was from the people of obedience, the task of capturing his soul is for the Angels of Mercy. And the one who was from the people of disobedience, the task of capturing his souls is for the Angels of Vengeance.

و لملك الموت أعوان من ملائكة الرّحمة و النّقمة يصدرون عن أمره. و فعلهم فعله. و كلّ ما يأتونه منسوب إليه. و إذا كان فعلهم فعل ملك الموت، ففعل ملك الموت فعل اللّه. لأنّه يتوفّى الأنفس على يد من يشاء. و يعطي و يمنع و يثبت و يعاقب على يد من يشاء. و إنّ فعل أمنائه فعله، كما قال‏: وَ ما تَشاؤُنَ إِلَّا أَنْ يَشاءَ اللَّهُ‏

And for the Angel of death there are assistance from the Angels of the Mercy and the (Angels of) Vengeance, implementing on behalf of his orders, and their deeds are his deeds, and everyone they come to, is attributed to him. And when it was such that their deeds were the deeds of the Angel of Death, so the deed of the Angel of Death is the Deed of Allah^-azwj, because he causes to die the soul of the one He^-azwj so Desires to, and He^-azwj Gives, and Prevents, and Affirms, and Punishes upon the hand of the one He^-azwj so Desires to, and that the deeds of His^-azwj Trustees^-asws are His^-azwj deeds, just as He^-azwj Said: ‘And you do not desire except what Allah Desires [76:30]’’. ^[43]

VERSES 12 – 14

وَلَوْ تَرَىٰ إِذِ الْمُجْرِمُونَ نَاكِسُو رُءُوسِهِمْ عِنْدَ رَبِّهِمْ رَبَّنَا أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَالِحًا إِنَّا مُوقِنُونَ {12}

If only you could see when the criminals would be hanging down their heads in the Presence of their Lord, ‘Our Lord! We have seen and we have heard, so (please) Send us back (and) we will act rightly. We are certain (now)!’ [32:12]

وَلَوْ شِئْنَا لَآتَيْنَا كُلَّ نَفْسٍ هُدَاهَا وَلَٰكِنْ حَقَّ الْقَوْلُ مِنِّي لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ {13}

And had We so Desired, We would have Given every self its Guidance, but the reality of the Word from Me is: “I will Fill Hell from the Jinn and the people together! [32:13]

وَ سُئِلَ الْعَالِمُ صَلَوَاتُ اللَّهِ عَلَيْهِ عَنْ مُؤْمِنِي الْجِنِّ أَ يَدْخُلُونَ الْجَنَّةَ

And the scholar^-asws, may the Salawaat of Allah^-azwj be upon him^-asws, was asked about the Momineen of the Jinn, ‘Will they be entering the Paradise?’

فَقَالَ لَا وَ لَكِنْ‏ لِلَّهِ حَظَائِرُ بَيْنَ الْجَنَّةِ وَ النَّارِ يَكُونُ فِيهَا مُؤْمِنُو الْجِنِّ وَ فُسَّاقُ الشِّيعَةِ

He^-asws said: ‘No, but there are pavilions for Allah^-azwj Between the Paradise and the Fire. There would be in it, the Momineen of the Jinn, and the mischief makers of the Shias’’.^[44]

فَذُوقُوا بِمَا نَسِيتُمْ لِقَاءَ يَوْمِكُمْ هَٰذَا إِنَّا نَسِينَاكُمْ ۖ وَذُوقُوا عَذَابَ الْخُلْدِ بِمَا كُنْتُمْ تَعْمَلُونَ {14}

Therefore taste! Due to your having forgotten this Day of yours, We will Forsake you (today). And taste the eternal Punishment due to what you had been doing!” [32:14]

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’’.[45]

VERSE 15

إِنَّمَا يُؤْمِنُ بِآيَاتِنَا الَّذِينَ إِذَا ذُكِّرُوا بِهَا خَرُّوا سُجَّدًا وَسَبَّحُوا بِحَمْدِ رَبِّهِمْ وَهُمْ لَا يَسْتَكْبِرُونَ {15}

But rather, only those believe in Our Signs, when they are reminded of these, (they) fall down in Sajdah and Glorify (and) they Praise their Lord, and they are not being arrogant [32:15]

جَمَاعَةٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا قَرَأْتَ شَيْئاً مِنَ الْعَزَائِمِ الَّتِي يُسْجَدُ فِيهَا فَلَا تُكَبِّرْ قَبْلَ سُجُودِكَ وَ لَكِنْ تُكَبِّرُ حِينَ تَرْفَعُ رَأْسَكَ

A group, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whenever you recite anything from the determined (Verses) in which there is a Sajdah, (to be performed), so do not exclaim Takbeer before your Sajdah, but, exclaim Takbeer when you raise your head.

وَ الْعَزَائِمُ أَرْبَعٌ حم السَّجْدَةُ وَ تَنْزِيلٌ وَ النَّجْمُ وَ اقْرَأْ بِاسْمِ رَبِّكَ

And the determined (Verses of Sajdah) are four – Ha Meem Sajdah (Chapter 32:15), and Tanzeel (Chapter 41:38), and Al-Najm (Chapter 53:62), and Iqra Bi Ism Rabbik (Chapter 96:19)’.[46]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ إِذَا قُرِئَ شَيْ‏ءٌ مِنَ الْعَزَائِمِ الْأَرْبَعِ فَسَمِعْتَهَا فَاسْجُدْ وَ إِنْ كُنْتَ عَلَى غَيْرِ وُضُوءٍ وَ إِنْ كُنْتَ جُنُباً وَ إِنْ كَانَتِ الْمَرْأَةُ لَا تُصَلِّي وَ سَائِرُ الْقُرْآنِ أَنْتَ فِيهِ بِالْخِيَارِ إِنْ شِئْتَ سَجَدْتَ وَ إِنْ شِئْتَ لَمْ تَسْجُدْ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘He^-asws said: ‘When something from the four determined Verses (32:15, or 41:38, or 53:62 or 96:19) is recited, so perform Sajdah, and even though you might be without an ablution, and even if you were with a sexual impurity, and even if you were a woman not praying Salat (due to menstruation etc.); and the rest of the Quran, you are with the choice therein, if you so desire to, you perform Sajdah, and if you so desire to, you do not perform Sajdah’.[47]

Sajdah for the Determined Verses

There are four Verses in the Holy Quran, upon reading or listening to these Verses, Sajdah become obligatory. These Verses are:

• Alif Lam Meem [32:1] (The) Revelation of the Book, [32:2],
• and (2) Ha Meem [41:1],
• (I Swear) by the star when it swoops down [53:1],
• Read in the Name of your Lord Who Created! [96:1]

مَجْمَعُ الْبَيَانِ، رَوَى عَبْدُ اللَّهِ بْنُ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْعَزَائِمُ الم تَنْزِيلُ وَ حم السَّجْدَةُ وَ النَّجْمُ إِذَا هَوَى وَ اقْرَأْ بِاسْمِ رَبِّكَ وَ مَا عَدَاهَا فِي جَمِيعِ الْقُرْآنِ مَسْنُونٌ وَ لَيْسَ بِمَفْرُوضٍ

(The book) ‘Majma Al Bayan’ – It is reported by Abdullah Bin Sinan,

‘From Abu Abdullah^-asws having said: ‘The Determines (Verses of Sajdah) are – Alif Lam Meem [32:1] (The) Revelation of the Book, [32:2], and Ha Meem [41:1], (I Swear) by the star when it swoops down [53:1], Read in the Name of your Lord Who Created! [96:1], and whatever (else) counted in entirety of the Quran is a Sunnah, and it isn’t obligatory (to perform Sajdah)’’.^[48]

وَ مِنْهُ قَالَ عَنْ أَئِمَّتِنَا ع‏ أَنَّ السُّجُودَ فِي سُورَةِ فُصِّلَتْ عِنْدَ قَوْلِهِ‏ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ‏

And from him, said, ‘From our Imams^-asws: ‘The Sajdah in Surah Fussilat is at His^–azwj Words: if it is Him you are worshipping [41:37]’’.^[49]

وَ رُوِّينَا عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنَ عَلِيٍّ ع أَنَّهُ قَالَ: الْعَزَائِمُ مِنْ سُجُودِ الْقُرْآنِ أَرْبَعٌ فِي الم تَنْزِيلِ السَّجْدَةِ وَ حم السَّجْدَةِ وَ النَّجْمِ وَ اقْرَأْ بِاسْمِ رَبِّكَ

And we are reporting from Abu Ja’far Muhammad^–asws Bin Ali^-asws having said: ‘The Determined (Verses) of Sajdah in the Quran are four – Alif Lam Meem [32:1] (The) Revelation of the Book, [32:2], and Ha Meem [41:1], and (I Swear) by the star when it swoops down [53:1], and Read in the Name of your Lord Who Created! [96:1]’.

قَالَ فَهَذِهِ الْعَزَائِمُ لَا بُدَّ مِنَ السُّجُودِ فِيهَا وَ أَنْتَ فِي غَيْرِهَا بِالْخِيَارِ إِنْ شِئْتَ فَاسْجُدْ وَ إِنْ شِئْتَ فَلَا تَسْجُدْ

He^-asws said: ‘These are the Determined (Verses), there is no escape from doing the Sajdah in these, and in others you are with the choice, of you like you do Sajdah, and if you like you don’t do Sajdah’’.^[50]

الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْعَزَائِمَ أَرْبَعٌ اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ وَ النَّجْمُ وَ تَنْزِيلُ السَّجْدَةُ وَ حم السَّجْدَةُ

(The book) ‘Al Khisaal’ – from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad, from Ahmad Bin Muhammad Bin Abu Nasr, from Dawood Bin Sirhan,

‘From Abu Abdullah^–asws having said: ‘The Determined (Verses of Sajdah) are four – Read in the Name of your Lord Who Created! [96:1], and (I Swear) by the star when it swoops down [53:1], Alif Lam Meem [32:1] (The) Revelation of the Book, [32:2], and Ha Meem [41:1]’’.^[51]

السَّرَائِرُ، نَقْلًا مِنْ نَوَادِرِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَقْرَأُ بِالسُّورَةِ فِيهَا السَّجْدَةُ فَيَنْسَى فَيَرْكَعُ وَ يَسْجُدُ سَجْدَتَيْنِ ثُمَّ يَذْكُرُ بَعْدُ

(The book) ‘Al Saraair’ – Copying from ‘Nawadir’ of Aahmad Bin Muhammad Bin Abu Nasr, from A’la, from Muhammad Bin Muslim who said,

‘I asked him^-asws about the man reciting with the chapter wherein is the (Verses of) Sajdah, but he forgets and does Ruk’u and Sajdah, two Sajdah(s). Then he remembers afterwards.

قَالَ يَسْجُدُ إِذَا كَانَتْ مِنَ الْعَزَائِمِ وَ الْعَزَائِمُ أَرْبَعٌ الم تَنْزِيلُ وَ حم السَّجْدَةُ وَ النَّجْمُ وَ اقْرَأْ بِاسْمِ رَبِّكَ

He^-asws said: ‘He should do Sajdah when it was from the Determined (Verses of Sajdah), and the Determined ones are four – Alif Lam Meem [32:1] (The) Revelation of the Book, [32:2], and Ha Meem, and Ha Meem [41:1], and (I Swear) by the star when it swoops down [53:1], and Read in the Name of your Lord Who Created! [96:1].

وَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يُعْجِبُهُ أَنْ يَسْجُدَ فِي كُلِّ سُورَةٍ فِيهَا سَجْدَةٌ

And it was so, Ali^-asws Bin Al-Husayn^-asws, it fascinated him^–asws to do Sajdah in every Chapter wherein was a Verses of Sajdah’’.^[52]

وَ مِنْهُ مِنَ الْكِتَابِ الْمَذْكُورِ عَنْ عَلِيِّ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ السَّابَاطِيِّ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ إِذَا قُرِئَ الْعَزَائِمُ كَيْفَ يَصْنَعُ

And from him, from the mentioned book, from Ali Bin Khalid, from Ahmad Bin Al Hassan, from Amro Bin Saeed, from Musaddiq Bin Sadaqa, from Ammar Al Sabaty who said,

‘Abu Abdullah^-asws was asked about the man when he recites the Determined (Verses of Sajdah), ‘How should he deal with it?’

قَالَ لَيْسَ فِيهَا تَكْبِيرٌ إِذَا سَجَدْتَ وَ لَا إِذَا قُمْتَ وَ لَكِنْ إِذَا سَجَدْتَ قُلْتَ مَا تَقُولُ فِي السُّجُودِ

He^-asws said: ‘There isn’t any Takbeer when you do Sajdah, nor when you stand (from it), but when you do Sajdah, say what you (normally) say in the Sajdah(s)’’.^[53]

الْمُعْتَبَرُ، نَقْلًا مِنْ جَامِعِ الْبَزَنْطِيِّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع‏ فِيمَنْ يَقْرَأُ السَّجْدَةَ مِنَ الْقُرْآنِ مِنَ الْعَزَائِمِ لَا يُكَبِّرُ حِينَ يَسْجُدُ وَ لَكِنْ يُكَبِّرُ إِذَا رَفَعَ رَأْسَهُ‏

(The book) ‘Al Mo’tabar’, copying from ‘Jamie’ of Al Bazanty, from Muhammad Bin Muslim,

‘From Abu Ja’far^-asws regarding the one who recites (the Verses of) Al-Sajdah from the Quran, from the Determined (Verses), he should not exclaim Takbeer when he does Sajdah, but he should do Takbeer when he raises his head’’.^[54]

كِتَابُ الْمَسَائِلِ، لِعَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ فِي صَلَاةٍ فِي جَمَاعَةٍ فَيَقْرَأُ إِنْسَانٌ السَّجْدَةَ كَيْفَ يَصْنَعُ

(The book) ‘Kitab Al-Masaail’ of Ali son of Ja’far^–asws, from his brother^-asws Musa^-asws, he said, ‘I asked him^–asws about the man being in a Salat in congregation. A person recites ‘Al-Sajdah’ (Verse), ‘How should he deal with it’’.

قَالَ يُومِي بِرَأْسِهِ

He^-asws said: ‘He should gesture by his head’’.

قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ فِي صَلَاتِهِ فَيُقْرَأُ آخِرُ السَّجْدَةِ قَالَ يَسْجُدُ إِذَا سَمِعَ شَيْئاً مِنَ الْعَزَائِمِ الْأَرْبَعِ ثُمَّ يَقُومُ فَيُتِمُّ صَلَاتَهُ إِلَّا أَنْ يَكُونَ فِي فَرِيضَةٍ فَيُومِي بِرَأْسِهِ إِيمَاءً

He said, ‘And I asked him^-asws about the man being in his Salat, and he recites end of ‘Al-Sajdah’ (Verse). He^-asws said: ‘He should do Sajdah when he hears something from the Mighty four (Verses), then he should gesture and complete his Salat, except if he happens to be in an obligatory Salat, he should indicate with his head gestures’’. ^[55]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ إِذَا قُرِئَ شَيْ‏ءٌ مِنَ الْعَزَائِمِ الْأَرْبَعِ فَسَمِعْتَهَا فَاسْجُدْ وَ إِنْ كُنْتَ عَلَى غَيْرِ وُضُوءٍ وَ إِنْ كُنْتَ جُنُباً وَ إِنْ كَانَتِ الْمَرْأَةُ لَا تُصَلِّي وَ سَائِرُ الْقُرْآنِ أَنْتَ فِيهِ بِالْخِيَارِ إِنْ شِئْتَ سَجَدْتَ وَ إِنْ شِئْتَ لَمْ تَسْجُدْ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘He^-asws said: ‘When something from the four determined Verses (32:15, or 41:38, or 53:62 or 96:19) is recited, so perform Sajdah, and even though you might be without an ablution, and even if you were with a sexual impurity, and even if you were a woman not praying Salāt (due to menstruation etc.); and (as for as) the rest of the Quran, you are with the choice therein, if you so desire to, you perform Sajdah, and if you so desire to, you do not perform Sajdah’.^[56]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلٍ سَمِعَ السَّجْدَةَ تُقْرَأُ قَالَ لَا يَسْجُدُ إِلَّا أَنْ يَكُونَ مُنْصِتاً لِقِرَاءَتِهِ مُسْتَمِعاً لَهَا أَوْ يُصَلِّيَ بِصَلَاتِهِ فَأَمَّا أَنْ يَكُونَ يُصَلِّي فِي نَاحِيَةٍ وَ أَنْتَ تُصَلِّي فِي نَاحِيَةٍ أُخْرَى فَلَا تَسْجُدْ لِمَا سَمِعْتَ

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus Bin Abdul Rahman, from Abdullah Bin Sinan who said,

‘I asked Abu Abdullah^-asws about a man who heard the Sajdah (Verse) being recited. He^-asws said: ‘He should not perform Sajdah unless if he happens to be (deliberately) listen to its recitation, listening intently to it, or he is praying a Salāt with his Salāt. So if he happens to be praying Salāt in a corner and you are praying Salāt in another corner, so you do not perform Sajdah to what you hear’.[57]

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنْ صَلَّيْتَ مَعَ قَوْمٍ فَقَرَأَ الْإِمَامُ اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ أَوْ شَيْئاً مِنَ الْعَزَائِمِ وَ فَرَغَ مِنْ قِرَاءَتِهِ وَ لَمْ يَسْجُدْ فَأَوْمِ إِيمَاءً وَ الْحَائِضُ تَسْجُدُ إِذَا سَمِعَتِ السَّجْدَةَ

Ahmad Bin Idrees, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Al Husayn Bin Usman, from Sama’at, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘If you are praying Salāt with a group of people and the prayer leader recites [96:1] Read in the name of your Lord Who created (Chapter 96), or something from the determined Verses and is free from reciting it, and did not perform Sajdah, so indicate (a Sajdah) with a gesture; and the menstruating woman should perform Sajdah when she hears the Sajdah (Verse)’.[58]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنِ الرَّجُلِ يَقْرَأُ بِالسَّجْدَةِ فِي آخِرِ السُّورَةِ قَالَ يَسْجُدُ ثُمَّ يَقُومُ فَيَقْرَأُ فَاتِحَةَ الْكِتَابِ ثُمَّ يَرْكَعُ وَ يَسْجُدُ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby,

(It has been narrated) from Abu Abdullah^-asws having been asked about the man who recites the Sajdah Verse in the last Chapter. He^-asws said: ‘He should perform Sajdah, then stand, and he should recite the Opening of the Book (Chapter 1), then perform Rukū and perform Sajdah’.[59]

What to Recite in Sajdha?

في غوالى اللئالى وروى في الحديث انه لما نزل قوله تعالى: ” واسجدوا واقترب ” سجد النبي صلى الله عليه وآله فقال في سجوده: اعوذ بالله برضاك من سخطك وبما فاتك من عقوبتك واعوذ بك منك حتى لا أحصى ثناء عليك انت كما اثنيت على نفسك

In (the book) Gawaaly Al-La’aly,

And it has been reported in the Hadeeth that when the Words of the Exalted were Revealed: and do Sajdah and draw closer [96:19], the Prophet^-saww did Sajdah and said in his^-saww Sajdah: ‘I^-saww seek refuge with Allah^-azwj by Your^-azwj Pleasure, from Your^-azwj Anger, by what has been forgotten from Your^-azwj Punishment. And I^-saww seek refuge with You^-azwj, from You^-azwj to the extent that I^-saww have no count of Your^-azwj Praise. You^-azwj are as You^-azwj have Praised Yourself^-azwj to be’.[60]

VERSE 16

تَتَجَافَىٰ جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ {16}

Their sides forsake their beds, supplicating to their Lord in fear and in hope, and they are spending from what We Graced them with [32:16]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ أَ لَا أُخْبِرُكَ بِالْإِسْلَامِ أَصْلِهِ وَ فَرْعِهِ وَ ذِرْوَةِ سَنَامِهِ قُلْتُ بَلَى جُعِلْتُ فِدَاكَ قَالَ أَمَّا أَصْلُهُ فَالصَّلَاةُ وَ فَرْعُهُ الزَّكَاةُ وَ ذِرْوَةُ سَنَامِهِ الْجِهَادُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Nu’man, from Ibn Muskan, from Suleyman Bin Khalid,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Shall I inform you with Al-Islām, its roots, and its branches, and the peak of its hump’. I said, ‘Yes, may I be sacrificed for you^-asws!’ He^-asws said: ‘As for its root, so it is the Salāt, and its branch is the Zakāt, and the peak of its hump is the Jihād’.

ثُمَّ قَالَ إِنْ شِئْتَ أَخْبَرْتُكَ بِأَبْوَابِ الْخَيْرِ قُلْتُ نَعَمْ جُعِلْتُ فِدَاكَ قَالَ الصَّوْمُ جُنَّةٌ مِنَ النَّارِ وَ الصَّدَقَةُ تَذْهَبُ بِالْخَطِيئَةِ وَ قِيَامُ الرَّجُلِ فِي جَوْفِ اللَّيْلِ بِذِكْرِ اللَّهِ ثُمَّ قَرَأَ ( عليه السلام ) تَتَجافى جُنُوبُهُمْ عَنِ الْمَضاجِعِ

Then he^-asws said: ‘If you so desire, I^-asws can inform you about the doors of goodness’. I said, ‘Yes, may I be sacrificed for you^-asws’. He^-asws said: ‘The Soām is a shield from the Fire, and the charity eradicates the mistakes, and the standing of the man in the middle of the night with the Zikr of Allah^-azwj’. Then he^-asws recited [32:16] Their sides forsake (abandon) their beds’.[61]

ابن بابويه في (الفقيه) بإسناده: عن أبي عبيدة الحذاء، عن أبي جعفر (عليه السلام)، في قول الله عز و جل: تَتَجافى جُنُوبُهُمْ عَنِ الْمَضاجِعِ، فقال: «لعلك ترى أن القوم لم يكونوا ينامون؟» فقلت: الله و رسوله أعلم

Ibn Babuwayh in Al-Faqeeh, by his chain, from Abu Ubeyda Al-Haza’a,

(It has been narrated) from Abu Ja’far^-asws regarding the Words of Allah^-azwj Mighty and Majestic: Their sides forsake their beds [32:16], so he^-asws said: ‘Perhaps you think that the people would not be going to sleep?’ So I said, ‘Allah^-azwj and His^-azwj Rasool^-saww know’.

فقال: «لا بد لهذا البدن أن تريحه حتى يخرج نفسه، فإذا خرج نفسه استراح البدن، و رجعت الروح فيه، و فيه قوة على العمل، فإنما ذكرهم الله تعالى، فقال: تَتَجافى جُنُوبُهُمْ عَنِ الْمَضاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفاً وَ طَمَعاً نزلت في أمير المؤمنين (عليه السلام) و أتباعه من شيعتنا، ينامون أول الليل، فإذا ذهب ثلث الليل، أو ما شاء الله، فزعوا إلى ربهم راهبين راغبين طامعين فيما عنده

He^-asws said: ‘It is inevitable for this body that it should get relief until its spirit comes out. So when its spirit comes out, the body find rest, and the soul returns into it, and in it is the strength to work. So Allah^-azwj the High Reminded it, so He^-azwj Said: Their sides forsake their beds, supplicating to their Lord in fear and in hope [32:16]. It was Revealed regarding Amir Al-Momineen^-asws, and the ones who follow him^-asws from our^-asws Shias. They are sleeping in the first part of the night. So, when a third of the night passes by, or whatever Allah^-azwj so Desires, they resort to their Lord^-azwj, regularly, wishing, hopeful with regards to what is in His^-azwj Presence.

فذكرهم الله عز و جل في كتابه لنبيه (صلى الله عليه و آله)، و أخبره بما أعطاهم، و أنه أسكنهم في جواره، و أدخلهم جنته، و آمن خوفهم، و سكن روعتهم

Allah^-azwj Mighty and Majestic has Mentioned them in His^-azwj Book to His^-azwj Prophet^-saww, and informed him^-saww of what He^-azwj has Given them, and that He^-azwj would be Settling them in His^-azwj Nearness, and Entering them into His^-azwj Paradise, and Secure them from their fears, and calm them’.

قلت: جعلت فداك، إذا أنا قمت آخر الليل، أي شي‏ء أقول إذا قمت؟ قال: «قل: الحمد لله رب العالمين، و إله المرسلين، الحمد لله الذي يحيي الموتى، و يبعث من في القبور. فإنك إذا قلتها ذهب عنك رجس الشيطان و وساوسه إن شاء الله تعالى

I said, ‘May I be sacrificed for you^-asws! When I stand at the end part of the night, which thing should I be saying when I stand?’ He^-asws said:

‘الحمد لله رب العالمين، و إله المرسلين، الحمد لله الذي يحيي الموتى، و يبعث من في القبور

‘The Praise is due to Allah^-azwj the Lord^-azwj of the Worlds, and the God of the Messengers. The Praise is due to Allah^-azwj Who Revives the death, and Resurrects the ones who are in the graves’. So when you say it, the uncleanness (doubt) of the Satan^-la and his^-la whisperings would go away from you, if Allah^-azwj so Desires it’.[62]

الشيخ في (أماليه): بإسناده، قال: قال الصادق (عليه السلام)، في قوله: تَتَجافى جُنُوبُهُمْ عَنِ الْمَضاجِعِ، قال: «كانوا لا ينامون حتى يصلوا العتمة

Al-Sheykh in his Amaali, by his chain, said,

‘Al-Sadiq^-asws said regarding His^-azwj Words: Their sides forsake their beds [32:16]: ‘They did not use to sleep until the arrival of twilight’.[63]

علي بن إبراهيم، قال: حدثني أبي، عن عبد الرحمن بن أبي نجران، عن عاصم بن حميد، عن أبي عبد الله (عليه السلام)، قال: «ما من عمل حسن يعمله العبد إلا و له ثواب في القرآن، إلا صلاة الليل، فإن الله لم يبين ثوابها لعظم خطرها عنده، فقال: تَتَجافى جُنُوبُهُمْ عَنِ الْمَضاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفاً وَ طَمَعاً وَ مِمَّا رَزَقْناهُمْ يُنْفِقُونَ إلى قوله يَعْمَلُونَ

Ali Bin Ibrahim said, ‘My father narrated to me, from Abdul Rahman Bin Abu Najran, from Aasim Bin Hameed,

‘From Abu Abdullah^-asws having said: ‘There is no good deed which the servant performs except and for it is a Reward (Mentioned) in the Quran, except for the night Salat, for Allah^-azwj did not Manifest its Rewards due to the greatness of its importance in His^-azwj Presence. Thus, He^-azwj Said: ‘Their sides forsake their beds, supplicating to their Lord in fear and in hope, and they are spending from what We Graced them [32:16] – up to His^-azwj Words: they had been doing [32:17]’’.[64]

في المجمع عنهما عليهما السلام: هم المتهجّدون باللّيل الذين يقومون عن فرشهم للصلاة

In (the book) Majma (Al Bayan of Al Tabarsy),

From both of them^-asws (Al-Baqir^-asws and Al-Sadiq^-asws (having said): ‘They are the strivers at night, those who are arising from their beds for the Salat’.[65]

VERSE 17

فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ {17}

So no soul knows what is hidden for them from delight of the eyes, being a Recompense of what they had been doing [32:17]

أحمد بن محمد بن خالد البرقي: عن أبيه، و الحسن بن علي بن فضال، جميعا، عن علي بن النعمان، عن الحارث بن محمد الأحول، عمن حدثه، عن أبي جعفر، و أبي عبد الله (عليهما السلام)، قالا: «قال رسول الله (صلى الله عليه و آله)، لعلي: يا علي، إني لما أسري بي، رأيت في الجنة نهرا أبيض من اللبن، و أحلى من العسل، و أشد استقامة من السهم، فيه أباريق عدد النجوم، على شاطئه قباب الياقوت الأحمر و الدر الأبيض، فضرب جبرئيل (عليه السلام) بجناحيه إلى جانبه فإذا هو مسكة ذفرة

Ahmad Bin Muhammad Khalid Al-Barqy, from his father, and Al-Hassan Bin Ali Bin Fazaal, altogether, from Ali Bin Al-No’man, from Al-Haaris Bin Muhammad Al-Ahowl, from the one narrated it,

(It has been narrated) from Abu Ja’far^-asws and Abu Abdullah^-asws, having said: ‘Rasool-Allah^-saww said to Ali^-asws: ‘When I^-saww was Ascended with, I^-saww saw in the Paradise, a River whiter than milk, and sweeter than honey, and straighter than an arrow. In it were pitchers the number of the stars. Upon its banks were domes of red sapphire, and while gems. So Jibraeel^-as flapped his^-as wings to its side, so it was Musk’.

ثم قال: و الذي نفس محمد بيده، إن في الجنة لشجرا يتصفق بالتسبيح، بصوت لم يسمع الأولون و الآخرون مثله يثمر ثمرا كالرمان، تلقى الثمرة إلى الرجل فيشقها عن سبعين حلة، و المؤمنون على كراسي من نور، و هم الغر المحجلون، أنت إمامهم يوم القيامة، على الرجل منهم نعلان شراكهما من نور، يضي‏ء أمامهم حيث شاءوا من الجنة

Then he^-saww said: ‘By the One is Whose Hand is the soul of Muhammad^-saww, in the Paradise there are trees which Glorify with the Glorification with a sound which none from the Former ones or the Later ones have heard the like of, bearing fruit like the pomegranate fruits. The fruit is placed for the man from seventy curtains, and the Believers would be upon the chairs of Light, honourable, resplendent faced. You^-asws are their Imam^-asws on the Day of Judgement. Upon the man would be sandals with straps of light, illuminating their front wherever they may go in the Paradise.

فبيناهم كذلك إذا أشرفت عليه امرأة من فوقه، تقول: سبحان الله- يا عبد الله- أما لنا منك دولة؟ فيقول: من أنت؟ فتقول: أنا من اللواتي قال الله تعالى: فَلا تَعْلَمُ نَفْسٌ ما أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ جَزاءً بِما كانُوا يَعْمَلُونَ

So, between that, when a woman emerges from above him, she would be saying, ‘Glory be to Allah^-azwj – O servant of Allah^-azwj – is there no favour/comfort for us, from you?’ So he would be saying: ‘Who are you?’ So she would be saying, ‘I am from these women for whom Allah^-azwj the Exalted Says: So no soul knows what is hidden for them from delight of the eyes, being a Recompense of what they had been doing [32:17]’.

ثم قال: و الذي نفس محمد بيده، إنه ليجيئه كل يوم سبعون ألف ملك يسمونه باسمه و اسم أبيه

Then he^-saww said: ‘By the One in Whose hand is the soul of Muhammad^-saww, there come seventy thousand Angels naming him by his name and the name of his father’.[66]

وسبب ذلك ما ذكره الطوسي (ره) في أماليه: باسناده، عن جابر بن عبد الله (ره) قال: قال رسول الله صلى الله عليه وآله لعلي: يا علي ألا ابشرك ؟ ألا أمنحك ؟ قال: بلى يا رسول الله. قال: خلقت أنا وأنت من طينة واحدة، ففضلت منها فضلة فخلق الله منها شيعتنا، فإذا كان يوم القيامة يدعى الناس بأمهاتهم إلا شيعتك فإنهم يدعون بآبائهم لطيب مولدهم

And the reason for that is what has been mentioned by Al-Toosi in his Amaali, from Jabir Bin Abdullah who said,

‘Rasool-Allah^-saww said to Ali^-asws: ‘O Ali^-asws! Shall I^-saww give you^-asws good news? Shall I^-saww assure you^-asws?’ He^-asws said: ‘Yes, O Rasool-Allah^-saww! He^-saww said: ‘I^-saww and you^-asws have been Created from one clay. So from it are the merits, which are there. Then Allah^-azwj Created our^-asws Shias from it. So when it will be the Day of Judgement the people would be called with their mothers name except for your^-asws Shias. They would be called with their fathers’ name due to their good birth’.[67]

محمد بن الحصين (الحسين) عن أبي بصير عن أبي عبد الله عليه السلام قال إن الله خلق بيده جنة لم يرها عين (غيره) ولم يطلع عليها مخلوق يفتحها الرب تبارك وتعالى كل صباح فيقول: ازدادي طيبا ازدادي ريحا فتقول (ويقول) قد أفلح المؤمنين وهو قول الله تعالى: (فلا تعلم نفس ما اخفى لهم من قرة أعين جزاءا بما كانوا يعلمون

Muhammad Bin Al Haseyn (Al Husayn), from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Created a Garden which no eye has seen apart from Him^-azwj, and He^-saww has not Notified the creatures upon it. The Lord^-azwj, Blessed and High Opens it every morning and He^-azwj is Saying: “Increase its perfumes and increase its breezes. So it would be saying (and He^-azwj would be Saying): “The Momineen have succeeded!” And these are the Words of Allah^-azwj: So no soul knows what is hidden for them from delight of the eyes, being a Recompense of what they had been doing [32:17]’.[68]

كتاب (الجنة و النار): بالإسناد عن الصادق (عليه السلام)- في حديث يذكر فيه أهل الجنة- قال (عليه السلام): «و إنه لتشرف على ولي الله المرأة، ليست من نسائه، من السجف، فتملأ قصوره و منازله ضوءا و نورا، فيظن ولي الله أن ربه أشرف عليه، أو ملك من الملائكة، فيرفع رأسه فإذا هو بزوجة قد كادت يذهب نورها نور عينيه

The Book Al-Jannat Wa Al-Naar,

By the chain from Al-Sadiq^-asws – in a Hadeeth in which are mentioned the people of the Paradise – he^-asws said: ‘And the woman would emerge to the friend of Allah^-azwj, not being from his wives, from behind the curtain. So, his castle and his place would be filled with illumination and the light. So the friend of Allah^-azwj would conjecture that his Lord^-azwj has presided to him, or an Angel from the Angels. So he would raise his head, so he would be with a wife, which almost takes away the light of his eyes.

قال- فتناديه: قد آن لنا أن تكون لنا منك دولة- قال- فيقول لها: و من أنت؟- قال- فتقول: أنا ممن ذكر الله في القرآن لَهُمْ ما يَشاؤُنَ فِيها وَ لَدَيْنا مَزِيدٌ، فيجامعها في قوة مائة شاب، و يعانقها سبعين سنة من أعمار الأولين، و ما يدري أ ينظر إلى وجهها، أم إلى خلفها، أم إلى ساقها، فما من شي‏ء ينظر إليه منها إلا و يرى وجهه من ذلك المكان من شدة نورها و صفائها

So, she would call out to him, ‘Is there going to be a state for us from you?’ He would be saying, ‘And who are you?’ So, she would be saying, ‘I am from the ones whom Allah^-azwj has Mentioned in the Quran: For them would be whatever they so desire therein, and with Us would be more yet [50:35]. So, he would copulate with her with the strength of a hundred youths and would embrace her for a period of seventy years from the former ages. And he would not know whether he should look at her face, or at her back, or at her leg. So there is no place where he looks at her except that he would see his own face (reflection) from that place due to the intensity of her light and her clearness.

ثم تشرف عليه اخرى أحسن وجها، و أطيب ريحا من الاولى، فتناديه: قد آن لنا أن تكون لنا منك دولة- قال- فيقول لها: و من أنت؟ فتقول: أنا ممن ذكر الله في القرآن: فَلا تَعْلَمُ نَفْسٌ ما أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ جَزاءً بِما كانُوا يَعْمَلُونَ

Then another one with a beautiful face would emerge, and more aromatic than the first one, so she would call out to him, ‘Is there going to be a state/favour/ for us from you?’ He would be saying, ‘And who are you?’ So, she would be saying, ‘I am from the ones whom Allah^-azwj has Mentioned in the Quran: So no soul knows what is hidden for them from delight of the eyes, being a Recompense of what they had been doing [32:17]’.[69]

VERSES 18 – 20

أَفَمَنْ كَانَ مُؤْمِنًا كَمَنْ كَانَ فَاسِقًا ۚ لَا يَسْتَوُونَ {18}

Is the one who was a Momin like the one who was a transgressor? They are not equal! [32:18]

أَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ جَنَّاتُ الْمَأْوَىٰ نُزُلًا بِمَا كَانُوا يَعْمَلُونَ {19}

As for those who believe and do righteous deeds, for them are the resort Gardens, being a hospitality due to what they had been doing [32:19]

وَأَمَّا الَّذِينَ فَسَقُوا فَمَأْوَاهُمُ النَّارُ ۖ كُلَّمَا أَرَادُوا أَنْ يَخْرُجُوا مِنْهَا أُعِيدُوا فِيهَا وَقِيلَ لَهُمْ ذُوقُوا عَذَابَ النَّارِ الَّذِي كُنْتُمْ بِهِ تُكَذِّبُونَ {20}

And as for those who transgress, their abode is the Fire. Every time they intend to exit from it, they would be returned into it, and it would be said to them: ‘Taste Punishment of the Fire which you were belying with!’ [32:20]

الشيخ في (مجالسه)، قال: أخبرنا جماعة، عن أبي المفضل، قال: حدثنا الحسن بن علي بن زكريا العاصمي، قال: حدثنا أحمد بن عبيد الله الغداني، قال: حدثنا الربيع بن يسار ، قال: حدثنا الأعمش، عن سالم بن أبي الجعد، يرفعه إلى أبي ذر (رضي الله عنه)، في حديث احتجاج علي (عليه السلام) على أهل الشورى يذكر فضائله، و ما جاء فيه على لسان رسول الله (صلى الله عليه و آله)، و هم يسلمون له ما ذكره، و أنه مختص بالفضائل دونهم، إلى أن قال علي (عليه السلام): «فهل فيكم أحد أنزل الله تعالى فيه: أَ فَمَنْ كانَ مُؤْمِناً كَمَنْ كانَ فاسِقاً لا يَسْتَوُونَ إلى آخر ما اقتص الله تعالى من خبر المؤمنين، غيري»؟ قالوا: اللهم لا

Al-Sheykh in his Majaalis, said, ‘A group informed us, from Abu Al-Mufazzal, from Al-Hassan Ali Bin Zakariyya Al-Aasamy, from Ahmad Bin Ubeydullah Al-Ghadady, from Al-Rabi’e Bin Yasaar, from Al-Amsh, from Saalim Bin Abu Al-Ja’ad,

It has been narrated by Abu Zarr^-ra, in a Hadeeth of the argumentation of Ali^-asws against the people of the consultation, mentioning his^-asws merits, and what has come upon the tongue of Rasool-Allah^-saww, and they submitted to him^-asws of what he^-asws mentioned, and that he^-asws had been specialised for these merits besides them, until Ali^-asws said: ‘So is there among you anyone regarding whom Allah^-azwj the Exalted Revealed: Is the one who was a Momin like the one who was a transgressor? They are not equal! [32:18] – up to the end of what Allah^-azwj the Exalted Related from the news of the Momineen, apart from me^-asws?’ They said, ‘Our Allah^-azwj, no!’[70]

علي بن إبراهيم، قال: في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله: أَ فَمَنْ كانَ مُؤْمِناً كَمَنْ كانَ فاسِقاً لا يَسْتَوُونَ، قال: «و ذلك أن علي بن أبي طالب (عليه السلام) و الوليد بن عقبة بن أبي معيط تشاجرا، فقال الفاسق الوليد بن عقبة بن أبي معيط: أنا- و الله- أبسط منك لسانا، و أحد منك سنانا، و أمثل منك حشوا في الكتيبة

Ali Bin Ibrahim said, ‘And in a report of Abu Al-Jaroud,

(It has been narrated) from Abu Ja’far^-asws regarding His^-azwj Words: Is the one who was a Momin like the one who was a transgressor? They are not equal! [32:18]. He^-asws said: ‘And that is when Ali^-asws Bin Abu Talib^-asws and Al-Waleed Bin Uqba Bin Abu Mueet quarrelled, so the transgressor Al-Waleed Bin Uqba Bin Abu Mueet said, ‘By Allah^-azwj, I am more refined than you^-asws in language, and one with you^-asws in age, and similar to you^-asws in kneeling (being steadfast) in the battalion’.

قال علي (عليه السلام): اسكت، فإنما أنت فاسق، فأنزل الله: أَ فَمَنْ كانَ مُؤْمِناً كَمَنْ كانَ فاسِقاً لا يَسْتَوُونَ أَمَّا الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ فَلَهُمْ جَنَّاتُ الْمَأْوى نُزُلًا بِما كانُوا يَعْمَلُونَ فهو علي بن أبي طالب (عليه السلام) وَ أَمَّا الَّذِينَ فَسَقُوا فَمَأْواهُمُ النَّارُ كُلَّما أَرادُوا أَنْ يَخْرُجُوا مِنْها أُعِيدُوا فِيها وَ قِيلَ لَهُمْ ذُوقُوا عَذابَ النَّارِ الَّذِي كُنْتُمْ بِهِ تُكَذِّبُونَ

Ali^-asws said: ‘Be silent, for you are a transgressor!’ Thus Allah^-azwj Revealed: Is the one who was a Momin like the one who was a transgressor? They are not equal! [32:18] As for those who believe and do righteous deeds, for them are the resort Gardens, being a hospitality due to what they had been doing [32:19] – So he^-asws is Ali^-asws Bin Abu Talib^-asws; And as for those who transgress, their abode is the Fire. Every time they intend to exit from it, they would be returned into it, and it would be said to them: ‘Taste Punishment of the Fire which you were belying with!’ [32:20]’.[71]

الطبرسي في (الاحتجاج) في حديث ذكر فيه ما جرى بين الحسن بن علي (عليهما السلام) و بين جماعة من أصحاب معاوية بمحضره، فقال الحسن (عليه السلام): «و أما أنت يا وليد بن عقبة، فو الله ما ألومك أن تبغض عليا، و قد جلدك في الخمر ثمانين، و قتل أباك صبرا بيده يوم بدر، أم كيف تسبه و قد سماه الله مؤمنا في عشر آيات من القرآن و سماك فاسقا

Al-Tabarsy, in Al-Ihtijaj,

In a Hadeeth regarding what transpired between Al-Hassan^-asws Bin Ali^-asws and a group of the companions of Muawiya in his presence. So Al-Hassan^-asws said: ‘And as for you, O Waleed Bin Uqba, what I^-asws accuse you for is that you hate Ali^-asws, and that he^-asws whipped you eighty lashes for consuming wine, and your father was killed at his^-asws hand on the Day of Badr. Or how insulting can it be (for you) that Allah^-azwj has Named you as a transgressor but has Named him^-asws as a Momin in ten Verses from the Quran!

و هو قول الله عز و جل: أَ فَمَنْ كانَ مُؤْمِناً كَمَنْ كانَ فاسِقاً لا يَسْتَوُونَ، و قوله عز و جل: إِنْ جاءَكُمْ فاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْماً بِجَهالَةٍ فَتُصْبِحُوا عَلى ما فَعَلْتُمْ نادِمِينَ، و ما أنت و ذكر قريش، و إنما أنت ابن علج، من أهل صفورية، يقال له ذكوان

And these are the Words of Allah^-azwj Mighty and Majestic: Is the one who was a Momin like the one who was a transgressor? They are not equal! And the Words of the Mighty and Majestic: O you who believe! If a transgressor comes to you with news, then investigate, lest you harm a people in ignorance, and you would become remorseful upon what you have done [49:6]. And what are you and the mention of the Quraysh. But rather, you are the son of Alaj from the people of Safuriyya, called Zakwaan’

و أما زعمك أنا قتلنا عثمان، فو الله ما استطاع طلحة و الزبير و عائشة أن يقولوا ذلك لعلي بن أبي طالب (عليه السلام)، فكيف تقوله أنت؟ و لو سألت أمك: من أبوك؟ إذ تركت ذكوان فألصقتك بعقبة بن أبي معيط، اكتسبت بذلك عند نفسها سناء و رفعة، مع ما أعد الله لك، و لأبيك، و لأمك من العار و الخزي في الدنيا و الآخرة، و ما الله بظلام للعبيد

And as for your allegation that we^-asws killed Usman, so by Allah^-azwj, Talha, and Al-Zubeyr, and Ayesha did not have the ability to say that to Ali^-asws Bin Abu Talib^-asws, so how can you say it?

And only if you had asked your mother, who your father was? She would have mentioned Zakwaan, so it would have confirmed (that it was) Uqba Bin Abu Mueet. She would have attained by that, with herself, an elevated status, along with what Allah^-azwj has Prepared for you, and for your father, and for your mother from the stigma and disgrace in the world and the Hereafter, and Allah^-azwj is not the least unjust to the servants [41:46].

ثم أنت- يا وليد- و الله، أكبر في الميلاد ممن تدعى له، فكيف تسب عليا (عليه السلام)؟! و لو اشتغلت بنفسك لتبينت نسبك إلى أبيك، لا إلى من تدعى له، و لقد قالت لك أمك: يا بني، أبوك ألأم، و أخبث من عقبة

Then you – O Waleed – by Allah^-azwj, the one whom you are being named by (as father) but there is a greater (number involved) in the birth of yours, so how can you insult Ali^-asws? And had you been to ask her, she would reveal your kinship to your father, (surely) not the one who you are referred to (as a son), and for you, your mother has said, ‘O son, your father is more wicked, and worse than an obstacle (in the way)’.[72]

[ الحاكم الحسكاني ] أخبرنا الحسين بن محمد بن الحسين صاحب سفيان قراءة قال: حدثنا محمد بن خلف بن حيان قال: حدثنا إسحاق بن محمد بن مروان، قال: حدثني أبي قال: حدثنا إبراهيم بن عيسى قال: حدثنا علي بن علي، قال: حدثني أبو حمزة الثمالي في قوله تعالى: * (أفمن كان مؤمنا كمن كان فاسقا) * قال: زعم الكلبي والسدي أنها نزلت في علي والوليد بن عقبة

Al Hakam Al Haskany – Al Husayn Bin Muhammad Bin Al Husayn informed us by his reading of Sufyan, from Muhammad Bin Khalaf Bin Hayan, from Is’haq Bin Muhammad Bin Marwan, from his father, from Ibrahim Bin Isa, from Ali Bin Ali, from Abu Hamza Al Sumaly –

‘Regarding the Words of the Exalted: Is the one who was a Momin like the one who was a transgressor? He said, ‘Al-Kalby and Al-Sady claim that it was Revealed (in the Praise of) Ali^-asws, and (in the condemnation of) Al-Waleed Bin Uqba (the enemy of Rasool-Allah)’.[73]

VERSE 21

وَلَنُذِيقَنَّهُمْ مِنَ الْعَذَابِ الْأَدْنَىٰ دُونَ الْعَذَابِ الْأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ {21}

And We will Make them taste from the smallest Punishment besides the biggest, perhaps they would be returning [32:21]

سعد بن عبد الله، قال: حدثنا محمد بن الحسين بن أبي الخطاب، عن محمد بن سنان، عن عمار بن مروان، عن المنخل بن جميل، عن جابر بن يزيد، عن أبي جعفر (عليه السلام)، قال: «ليس من مؤمن إلا و له قتلة و موتة، إنه من قتل نشر حتى يموت، و من مات نشر حتى يقتل

Sa’ad Bin Abdullah, from Muhammad Bin Al-Husayn Bin Abu Al-Khattab, from Muhammad Bin Sinan, from Amaar Bin Marwaan, from Al-Munkhal-Bin Jameel, from Jabir Bin Yazeed,

‘Abu Ja’far^-asws has said: ‘There is none from a Momin except that there would be for him a killing (martyrdom) and a (natural) death. The one who gets killed (martyred) would be Resurrected until he dies (a natural death) and the one who dies (a natural) would be resurrected until he is killed (martyred)’.

ثم تلوت على أبي جعفر (عليه السلام) هذه الآية: كُلُّ نَفْسٍ ذائِقَةُ الْمَوْتِ فقال: «و منشورة» قلت: قولك: «و منشورة» ما هو؟ قال: «هكذا انزل بها جبرئيل (عليه السلام) على محمد (صلى الله عليه و آله): «كل نفس ذائقة الموت و منشورة

Then Abu Ja’far^-asws Recited this Verse Every self shall taste the death [3:185], so he^-asws said: ‘And would be Raised’. I said, ‘Your^-asws words ‘And would be Raised’, what is it?’ The Imam^-asws said: ‘This is how Jibraeel^-as Descended with upon Muhammad^-saww Every soul shall taste the death and would be Raised [3:185].

ثم قال: «ما في هذه الامة أحد، بر و لا فاجر، إلا و ينشر، فأما المؤمنون فينشرون إلى قرة أعينهم، و أما الفجار فينشرون إلى خزي الله إياهم، ألم تسمع أن الله تعالى يقول: وَ لَنُذِيقَنَّهُمْ مِنَ الْعَذابِ الْأَدْنى دُونَ الْعَذابِ الْأَكْبَرِ؟

Then he^-asws said: ‘And there is no one in this community, righteous or immoral, except that he would be Raised. So as for Momineen, they would be Raised to the delight of their eyes. And as for the immoral, they would be Raised to disgrace of Allah^-azwj to them. Did you not hear Allah^-azwj the Exalted Saying: And We will Make them taste from the smallest Punishment besides the biggest, perhaps they would be returning [32:21]’.[74]

محمد بن العباس، قال: حدثنا علي بن حاتم، عن حسن بن محمد، بن  عبد الواحد، عن  حفص بن عمر بن سالم، عن محمد بن حسين بن عجلان، عن مفضل بن عمر، قال: سألت أبا عبد الله (عليه السلام)، عن قول الله عز و جل: وَ لَنُذِيقَنَّهُمْ مِنَ الْعَذابِ الْأَدْنى دُونَ الْعَذابِ الْأَكْبَرِ، قال: «الأدنى: غلاء السعر ، و الأكبر: المهدي (عليه السلام) بالسيف

Muhammad Bin Al-Abbas, from Ali Bin Haatim, from Hassan Bin Muhammad, Bin Abdul Wahid, from Hafs Bin Umar Bin Salim, from Muhammad Bin Husayn Bin Ajlaan, from Mufazzal Bin Umar who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic: And We will Make them taste from the smallest Punishment besides the biggest [32:21], said: ‘The smallest (Punishment) – high prices, and the biggest (Punishment) – Al-Mahdi^-asws with the sword’.[75]

وعنه، قال: حدثنا الحسين بن أحمد، عن محمد بن عيسى، عن يونس، عن مفضل بن صالح، عن زيد، عن أبي عبد الله (عليه السلام)، قال: «العذاب الأدنى: دابة الأرض

And from him, from Al-Husayn Bin Ahmad, from Muhammad Bin Isa, from Yunus, from Mufazzal Bin Saalih, from Zayd,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The smallest Punishment – (Upon the Nasibis) is the Walker of the earth (دابة الأرض – Amir al Momineen^-asws)’.[76]

الشيباني في (نهج البيان)، قال: روي عن جعفر الصادق (عليه السلام): «أن الأدنى: القحط، و الجدب، و الأكبر: خروج القائم المهدي (عليه السلام) بالسيف في آخر الزمان

Al-Shaybani, in Nahj Al-Bayaan, said,

‘It has been reported from Ja’far Al-Sadiq^-asws that: ‘The smallest (Punishment) – the drought and the poverty. And the biggest (Punishment) – Rising of Al-Mahdi^-asws with the sword at the end of the times’.[77]

[ يحيى الشجري ] أخبرنا أبو بكر الجوزداني قال: أخبرنا أبو مسلم المديني قال: أخبرنا أبو العباس ابن عقدة الكوفي قال: أخبرنا أحمد بن الحسن بن سعيد أبو عبد الله قال: حدثنا أبي قال: حدثنا حصين بن مخارق، عن أبي حمزة وأبي الجارود، عن أبي جعفر و الشهيد أبي الحسين زيد بن علي (عليهم السلام) * (العذاب الادنى) * عذاب القبر والدابة والدجال، و * (العذاب الاكبر) * جهنم يوم القيامة

Yahya Al Shajary – Abu Bakr Al Jowzdany informed us, from Abu Muslim Al Madainy, from Abu Al Abbas Ibn Uqda Al Kufy, from Ahmad Bin Al Hassan Bin Saeed Abu Abdullah, from his father, from Haseyn Bin Makharaq, from Abu Hamza and Abu Al Jaroud,

‘From Abu Ja’far^-asws, and the martyr Abu Al-Husayn Zayd son of Ali^-asws – the smallest Punishment [32:21], the Punishment of the grave, and the Walker, and the Dajjal^-la; and the biggest Punishment, Hell on the Day of Judgement’.[78]

In a lengthy Hadeeth, Imam Sadiq^-asws said:

Al-Mufazzal said, ‘O my Master^-asws! From your^-asws Shias there are ones who are not saying (believing) in your (Masumeen’s) return (Raj’at)!’

فَقَالَ ع إِنَّمَا سَمِعُوا قَوْلَ جَدِّنَا رَسُولِ اللَّهِ ص وَ نَحْنُ سَائِرَ الْأَئِمَّةِ نَقُولُ‏ وَ لَنُذِيقَنَّهُمْ مِنَ الْعَذابِ الْأَدْنى‏ دُونَ الْعَذابِ الْأَكْبَرِ

He^-asws said: ‘But rather they have heard the word of our^-asws grandfather^-saww Rasool-Allah^‑saww, and we^-asws, rest of the Imams^-asws are saying: And We will Make them taste from the smallest Punishment besides the biggest, [32:21]’.

قَالَ الصَّادِقُ ع الْعَذَابُ الْأَدْنَى عَذَابُ الرَّجْعَةِ وَ الْعَذَابُ الْأَكْبَرُ عَذَابُ يَوْمِ الْقِيَامَةِ الَّذِي‏ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَ السَّماواتُ وَ بَرَزُوا لِلَّهِ الْواحِدِ الْقَهَّارِ

(He the narrator said), ‘Al-Sadiq^-asws said: ‘The smallest punishment is punishment of Al-Raj’at, and the biggest punishment is punishment on the Day of Qiyamah which the earth would be changed to another earth, and (so will) the skies, and they shall come out to Allah, the One, the Supreme [14:48]’.

قَالَ الْمُفَضَّلُ يَا مَوْلَايَ نَحْنُ نَعْلَمُ أَنَّكُمْ اخْتِيَارُ اللَّهِ فِي قَوْلِهِ تَعَالَى‏ نَرْفَعُ دَرَجاتٍ مَنْ نَشاءُ وَ قَوْلِهِ‏ اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسالَتَهُ‏ وَ قَوْلِهِ‏ إِنَ‏ اللَّهَ اصْطَفى‏ آدَمَ وَ نُوحاً وَ آلَ إِبْراهِيمَ وَ آلَ عِمْرانَ عَلَى الْعالَمِينَ ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ وَ اللَّهُ سَمِيعٌ عَلِيمٌ‏

Al-Mufazzal, ‘O my Master^-asws! We know you (Imams^-asws) are the Choice of Allah^-azwj in His^‑azwj Exalted Words: We Raise the Levels of the one We so Desire to. [6:83]. And His^-azwj Words: Allah is more Knowing of where to Place His Message. [6:124]. And His^-azwj Words: Surely Allah chose Adam and Noah and the progeny of Ibrahim and the progeny of Imran above the worlds [3:33] Offspring, one being from the other; and Allah is Hearing, Knowing [3:34]’.

قَالَ الصَّادِقُ ع يَا مُفَضَّلُ فَأَيْنَ نَحْنُ فِي هَذِهِ الْآيَةِ

Al-Sadiq^-asws said: ‘O Mufazzal! So where are we^-asws in this Verse?’

قَالَ الْمُفَضَّلُ فَوَ اللَّهِ‏ إِنَّ أَوْلَى النَّاسِ بِإِبْراهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَ هذَا النَّبِيُّ وَ الَّذِينَ آمَنُوا وَ اللَّهُ وَلِيُّ الْمُؤْمِنِينَ‏ وَ قَوْلِهِ‏ مِلَّةَ أَبِيكُمْ إِبْراهِيمَ هُوَ سَمَّاكُمُ الْمُسْلِمِينَ

Al-Mufazzal said, ‘By Allah^-azwj! 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]. And His^-azwj Words: a sect of your father Ibrahim. He named you all as the Muslims from before [22:78].

وَ قَوْلِهِ عَنْ إِبْرَاهِيمَ‏ وَ اجْنُبْنِي وَ بَنِيَّ أَنْ نَعْبُدَ الْأَصْنامَ‏ وَ قَدْ عَلِمْنَا أَنَّ رَسُولَ اللَّهِ ص وَ أَمِيرَ الْمُؤْمِنِينَ ع مَا عَبَدَا صَنَماً وَ لَا وَثَناً وَ لَا أَشْرَكَا بِاللَّهِ طَرْفَةَ عَيْنٍ

And His^-azwj Words on behalf of Ibrahim^-as: and Keep me and my sons away from worshiping the idols [14:35]. And we have known that Rasool-Allah^-saww and Amir Al-Momineen^-asws had neither worshipped any idol, nor image, nor associated with Allah^-azwj even for the blink of an eye (an extract).[79]

VERSE 22

وَمَنْ أَظْلَمُ مِمَّنْ ذُكِّرَ بِآيَاتِ رَبِّهِ ثُمَّ أَعْرَضَ عَنْهَا ۚ إِنَّا مِنَ الْمُجْرِمِينَ مُنْتَقِمُونَ {22}

And who is more unjust than the one who is reminded of the Signs of his Lord, then turns away from them? We will be Taking revenge from the criminals [32:22]

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’’.[80]

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!’[81]

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!’[82]

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’’.[83]

VERSE 23

وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ فَلَا تَكُنْ فِي مِرْيَةٍ مِنْ لِقَائِهِ ۖ وَجَعَلْنَاهُ هُدًى لِبَنِي إِسْرَائِيلَ {23}

And We had Given Musa the Book, therefore you (Jews) should not be in doubt from meeting Him, and We Made him a guide for the Children of Israel [32:23]

قَالَ الْإِمَامُ ع‏ قَالَ اللَّهُ عَزَّ وَ جَلَّ- وَ هُوَ يُخَاطِبُ هَؤُلَاءِ الْيَهُودِ الَّذِينَ أَظْهَرَ مُحَمَّدٌ ص الْمُعْجِزَاتِ لَهُمْ- عِنْدَ تِلْكَ الْجِبَالِ وَ يُوَبِّخُهُمْ-: وَ لَقَدْ آتَيْنا مُوسَى الْكِتابَ‏ التَّوْرَاةَ الْمُشْتَمِلَ عَلَى أَحْكَامِنَا، وَ عَلَى ذِكْرِ فَضْلِ مُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا الطَّيِّبِينَ، وَ إِمَامَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ خُلَفَائِهِ بَعْدَهُ، وَ شَرَفِ أَحْوَالِ الْمُسْلِمِينَ لَهُ، وَ سُوءِ أَحْوَالِ الْمُخَالِفِينَ عَلَيْهِ

The Imam (Hassan Al-Askari^-asws) said: ‘Allah^-azwj Mighty and Majestic Said – and He^-azwj was Addressing those Jews to whom Muhammad^-saww displayed the miracles to them at that mountain and Rebuked them, And We had Given Musa the Book [32:23] – The Torah, the inclusive upon Our^-azwj Judgments, and upon the mention of the merits of Muhammad^-saww and Ali^-asws and their^-asws goodly Progeny^-asws, and Imamate of Ali^-asws Bin Abu Talib^-asws and his^-saww Caliphs after him^-asws, and the nobility of the states of the submitters to him^-asws, and the evil states of the adversaries against him^-asws.[84]

VERSE 24

وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا ۖ وَكَانُوا بِآيَاتِنَا يُوقِنُونَ {24}

And We Made Imams from them, guiding by Our Command, due to their being patient, and they were certain of Our Signs [32:24]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ إِنَّ الْأَئِمَّةَ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ إِمَامَانِ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ جَعَلْناهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا لَا بِأَمْرِ النَّاسِ يُقَدِّمُونَ أَمْرَ اللَّهِ قَبْلَ أَمْرِهِمْ وَ حُكْمَ اللَّهِ قَبْلَ حُكْمِهِمْ

Muhammad Bin Yahya, from Ahmad Bin Muhammad and Muhammad Bin Al Husayn, from Muhammad Bin Yahya, from Talha Bin Zayd,

‘From Abu Abdullah^-asws having said: ‘The Imams in the Book of Allah^-azwj Mighty and Majestic are two (types of) Imams. Allah^-azwj Blessed and Exalted Said: And We Made Imams from them, guiding by Our Command [32:24], not by the orders of the people. They are placing forward the Commands of Allah^-azwj before their^-asws own orders, and the Decision of Allah^-azwj before their^-asws own decisions.

قَالَ وَ جَعَلْناهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ يُقَدِّمُونَ أَمْرَهُمْ قَبْلَ أَمْرِ اللَّهِ وَ حُكْمَهُمْ قَبْلَ حُكْمِ اللَّهِ وَ يَأْخُذُونَ بِأَهْوَائِهِمْ خِلَافَ مَا فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ

He^-azwj Said: And We Made them Imams calling to the Fire [28:41]. They are placing forwards their own orders before the Commands of Allah^-azwj, and their own decisions before the Decision of Allah^-azwj, and they are taking to their own desires in opposition to what is in the Book of Allah^-azwj Mighty and Majestic’.[85]

وعنه، قال: حدثني أبي، عن القاسم بن محمد، عن سليمان بن داود المنقري، عن حفص بن غياث، عن أبي عبد الله (عليه السلام)- في حديث- عن رسول الله (صلى الله عليه و آله): «فصبر رسول الله (صلى الله عليه و آله) في جميع أحواله، ثم بشر بالأئمة من عترته، و وصفوا بالصبر، فقال: وَ جَعَلْنا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا لَمَّا صَبَرُوا وَ كانُوا بِآياتِنا يُوقِنُونَ

And from him (Ali Bin Ibrahim) who said, ‘My father narrated to me, from Al-Qasim Bin Muhammad, from Suleyman Bin Dawood Al-Munqary, from Hafs Bin Ghayaas,

‘From Abu Abdullah^-asws – in a Hadeeth – from Rasool-Allah^-saww, said: ‘Rasool-Allah^-saww observed patience in all of his^-saww situations. Then He^-azwj Gave the glad tidings of the Imams^-asws from his^-saww Family, and characterised them^-asws with the patience. So He^-azwj Said: And We Made Imams from them, guiding by Our Command, due to their being patient, and they were certain of Our Signs [32:24]’.[86]

محمد بن العباس، قال: حدثنا علي بن عبد الله بن أسد، عن إبراهيم بن محمد الثقفي، عن علي ابن هلال الأحمسي، عن الحسن بن وهب العبسي، عن جابر الجعفي، عن أبي جعفر محمد بن علي (صلوات الله عليهم)، قال: «نزلت هذه الآية في ولد فاطمة (عليها السلام) خاصة: وَ جَعَلْنا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا لَمَّا صَبَرُوا وَ كانُوا بِآياتِنا يُوقِنُونَ

Muhammad Bin Al-Abbas, from Ali Bin Abdullah Bin Asad, from Ibrahim Bin Muhammad Al-Saqafy, from Ali Ibn Hilal Al-Ahmasy, from Al-Hassan Bin Wahab Al-Abasy, from Jabir Al-Ju’fy,

‘Abu Ja’far Muhammad^-asws Bin Ali^-asws has said: ‘This Verse was Revealed in particular for the sons^-asws of (Syeda) Fatima^-asws: And We Made Imams from them, guiding by Our Command, due to their being patient, and they were certain of Our Signs [32:24]’.[87]

الخصال الْعِجْلِيُّ عَنِ ابْنِ زَكَرِيَّا الْقَطَّانِ عَنِ ابْنِ حَبِيبٍ عَنِ ابْنِ بُهْلُولٍ عَنْ أَبِي مُعَاوِيَةَ عَنْ سُلَيْمَانَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: عَشْرُ خِصَالٍ مِنْ صِفَاتِ الْإِمَامِ الْعِصْمَةُ وَ النُّصُوصُ‏ وَ أَنْ يَكُونَ أَعْلَمَ النَّاسِ وَ أَتْقَاهُمْ لِلَّهِ وَ أَعْلَمَهُمْ بِكِتَابِ اللَّهِ وَ أَنْ يَكُونَ صَاحِبَ الْوَصِيَّةِ الظَّاهِرَةِ وَ يَكُونَ لَهُ الْمُعْجِزُ وَ الدَّلِيلُ وَ تَنَامُ عَيْنُهُ وَ لَا يَنَامُ قَلْبُهُ وَ لَا يَكُونُ لَهُ فَيْ‏ءٌ وَ يَرَى مِنْ خَلْفِهِ كَمَا يَرَى مِنْ بَيْنِ يَدَيْهِ

(The book) ‘Al Khisaal’ – Al Ijaly, from Ibn Zakariya Al Qattan, from Ibn Habeeb, from Ibn Bahloul, from Abu Muawiya, from Suleyman Bin Mihran,

‘From Abu Abdullah^-asws (sixth Imam) says: ‘Ten characteristics are from the attributes of the Imam^-asws – The infallibility, and the texts, and he^-asws would happen to be the most knowledgeable of the people, and their most fearing of Allah^-azwj, and their most knowledgeable with the Book of Allah^-azwj, and he^-asws would be the owner of the apparent bequest, and there would happen to be for him^-asws, the miracles and the evidences, and his^-asws eyes would sleep but his^-asws heart would not sleep, and there would not happen to be any shadow for him^-asws, and he^-asws will see that which (lies) behind him^-asws just as he^-asws sees from in front of him^-asws’’.^[88]

See, additional Ahadeeth, Recognition of a Divine Imam-asws | Hubeali

VERSE 25

إِنَّ رَبَّكَ هُوَ يَفْصِلُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ {25}

Surely, your Lord, He will Decide between them on the Day of Judgement regarding what they were differing in [32:25]

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَعْمَرٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عُكَايَةَ التَّمِيمِيِّ عَنِ الْحُسَيْنِ بْنِ النَّضْرِ الْفِهْرِيِّ عَنْ أَبِي عَمْرٍو الْأَوْزَاعِيِّ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرِ بْنِ يَزِيدَ قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ قَدْ أَرْمَضَنِي اخْتِلَافُ الشِّيعَةِ فِي مَذَاهِبِهَا فَقَالَ يَا جَابِرُ أَ لَمْ أَقِفْكَ عَلَى مَعْنَى اخْتِلَافِهِمْ مِنْ أَيْنَ اخْتَلَفُوا وَ مِنْ أَيِّ جِهَةٍ تَفَرَّقُوا قُلْتُ بَلَى يَا ابْنَ رَسُولِ اللَّهِ

Muhammad Bin Ali Bin Ma’mar, from Muhammad Bin Ali Bin Ukaayat Al-Tamimy, from Al-Husayn Bin Al-Nazar Al-Fahry, from Abu Amro Al-Awzaiy, from Amro Bin Shimr, from Jabir Bin Yazeed who said:

‘I came up to Abu Ja’far^-asws, so I said, ‘O son^-asws of Rasool-Allah^-saww, the differing among the Shias in this Doctrine causes me pain’. He^-asws said: ‘O Jabir, shall I^-asws not suffice you with the meanings of their differences, from where they are differing, and from which perspective they are separating?’ I said, ‘Yes, O son^-asws of Rasool-Allah^-saww’.

قَالَ فَلَا تَخْتَلِفْ إِذَا اخْتَلَفُوا يَا جَابِرُ إِنَّ الْجَاحِدَ لِصَاحِبِ الزَّمَانِ كَالْجَاحِدِ لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) فِي أَيَّامِهِ يَا جَابِرُ اسْمَعْ وَ عِ قُلْتُ إِذَا شِئْتَ قَالَ اسْمَعْ وَ عِ وَ بَلِّغْ حَيْثُ انْتَهَتْ بِكَ رَاحِلَتُكَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) خَطَبَ النَّاسَ بِالْمَدِينَةِ بَعْدَ سَبْعَةِ أَيَّامٍ مِنْ وَفَاةِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ ذَلِكَ حِينَ فَرَغَ مِنْ جَمْعِ الْقُرْآنِ وَ تَأْلِيفِهِ

He^-asws said: ‘So do not differ if they differ, O Jabir. The one who fights against the Master^-asws of the Era (Imam^-asws of his time) is like the one who has fought against Rasool-Allah^-saww in his^-saww days. O Jabir, listen attentively’. I said, ‘As you^-asws like’. He^-asws said: ‘Listen attentively, and make it reach to wherever your ride takes you, that Amir-ul-Momineen^-asws preached to the People at Al-Medina, seven days after the passing away of the Messenger^-saww of Allah^-azwj, and that was when he^-asws was free from collecting the Quran and compiling it.

فَقَالَ . . . . وَ يَا أَهْلَ الِانْحِرَافِ وَ الصُّدُودِ عَنِ اللَّهِ عَزَّ ذِكْرُهُ وَ رَسُولِهِ وَ صِرَاطِهِ وَ أَعْلَامِ الْأَزْمِنَةِ أَيْقِنُوا بِسَوَادِ وُجُوهِكُمْ وَ غَضَبِ رَبِّكُمْ جَزَاءً بِمَا كُنْتُمْ تَعْمَلُونَ وَ مَا مِنْ رَسُولٍ سَلَفَ وَ لَا نَبِيٍّ مَضَى إِلَّا وَ قَدْ كَانَ مُخْبِراً أُمَّتَهُ بِالْمُرْسَلِ الْوَارِدِ مِنْ بَعْدِهِ وَ مُبَشِّراً بِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ مُوصِياً قَوْمَهُ بِاتِّبَاعِهِ وَ مُحَلِّيَهُ عِنْدَ قَوْمِهِ لِيَعْرِفُوهُ بِصِفَتِهِ وَ لِيَتَّبِعُوهُ عَلَى شَرِيعَتِهِ وَ لِئَلَّا يَضِلُّوا فِيهِ مِنْ بَعْدِهِ

He^-asws said: . . . . ‘And O people of the deviation, and the diverters from Allah^-azwj, Mighty is His^-azwj Remembrance, and from His^-azwj Rasool^-saww, and from His^-azwj Path, and the Flags of the eras, be convinced of the blackening of your faces, and the Wrath of your Lord^-azwj, a Recompense of what you used to do before. And there is none from the Messengers^-as who preceded and none from the Prophets^-as of the past except that he^-as had informed his^-as community of the Rasool^-saww to come after him^-as, and the glad tidings of Rasool-Allah^-saww, and bequeathed to his^-as community, and described him^-saww to his^-as community his^-saww qualities, and that they should follow him^-saww and be upon his^-saww Law, so that they would not stray with regards to him^-saww after him^-as.

فَيَكُونَ مَنْ هَلَكَ أَوْ ضَلَّ بَعْدَ وُقُوعِ الْإِعْذَارِ وَ الْإِنْذَارِ عَنْ بَيِّنَةٍ وَ تَعْيِينِ حُجَّةٍ

So, the ones who would face destruction and straying afterwards would only be after the occurrence of the reasons and the warnings, and having been acquainted with the evidence, and the arguments having been established.[89]

VERSE 26

أَوَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا مِنْ قَبْلِهِمْ مِنَ الْقُرُونِ يَمْشُونَ فِي مَسَاكِنِهِمْ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ ۖ أَفَلَا يَسْمَعُونَ {26}

Or, is it not a guidance for them how many We Destroyed before them, from the generations walking around in their dwellings? Surely, there are Signs in that. So will they not be listening? [32:26]

محمد بن يعقوب: عن محمد بن يحيى، عن سلمة بن الخطاب، عن الحسن بن عبد الرحمن، عن علي بن أبي حمزة، عن أبي بصير، عن أبي عبد الله (عليه السلام) قال: «كلهم كانوا في الضلالة لا يؤمنون بولاية أمير المؤمنين (عليه السلام)، و لا بولايتنا، فكانوا ضالين مضلين، فيمد لهم في ضلالتهم و طغيانهم حتى يموتوا، فيصيرهم شرا مكانا و أضعف جندا

Muhammad Bin Yaqoub, from Muhammad Bin Yahya, from Salmat Bin Al Khataab, from Al Hassan Bin Abdul Rahman, from Ali Bin Aby Hamza, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws: He^-asws said: ‘All of them were in the straying, not believing in the Wilayah of Amir-Al-Momineen^-asws, nor in our^-asws Wilayah. So they were (leading others) astray and straying (themselves), and they were prolonged in their straying and their insolence until they died. Thus they came to be in an evil place and a weaker army’.

VERSES 27 – 30

أَوَلَمْ يَرَوْا أَنَّا نَسُوقُ الْمَاءَ إِلَى الْأَرْضِ الْجُرُزِ فَنُخْرِجُ بِهِ زَرْعًا تَأْكُلُ مِنْهُ أَنْعَامُهُمْ وَأَنْفُسُهُمْ ۖ أَفَلَا يُبْصِرُونَ {27}

Or do they not see that We Drive the water to a barren land, then We Extract crops with it. Their cattle eat from it and (so do) they themselves. Can they not see? [32:27]

وَيَقُولُونَ مَتَىٰ هَٰذَا الْفَتْحُ إِنْ كُنْتُمْ صَادِقِينَ {28}

And they are saying, ‘When would this victory be, If you are truthful?’ [32:28]

قُلْ يَوْمَ الْفَتْحِ لَا يَنْفَعُ الَّذِينَ كَفَرُوا إِيمَانُهُمْ وَلَا هُمْ يُنْظَرُونَ {29}

Say: ‘On the Day of the victory, those who committed Kufr (before), their expressing Eman (then) would not benefit them nor would they be Respited’ [32:29]

فَأَعْرِضْ عَنْهُمْ وَانْتَظِرْ إِنَّهُمْ مُنْتَظِرُونَ {30}

Therefore, turn away from them and wait, surely they too are waiting [32:30]

علي بن إبراهيم، في قوله: أَ وَ لَمْ يَرَوْا أَنَّا نَسُوقُ الْماءَ إِلَى الْأَرْضِ الْجُرُزِ، قال: الأرض الخراب، و هو مثل ضربه الله في الرجعة و القائم (عليه السلام)

Ali Bin Ibrahim,

(It has been narrated) regarding His^-azwj Words: Or do they not see that We Drive the water to a barren land [32:27], said, ‘The spoilt land, and it is an example Struck by Allah^-azwj regarding the Return (الرجعة) and Al-Qaim^-asws (water to a barren land).

فلما أخبرهم رسول الله (صلى الله عليه و آله) بخبر الرجعة، قالوا: متى هذا الفتح إن كنتم صادقين؟ و هي معطوفة على قوله: وَ لَنُذِيقَنَّهُمْ مِنَ الْعَذابِ الْأَدْنى دُونَ الْعَذابِ الْأَكْبَرِ

When Rasool-Allah^-saww informed them of the news of the Return (الرجعة), they said, And they are saying, ‘When would this victory be, If you are truthful?’ [32:28]. And this is joined to His^-azwj Words: And We will Make them taste from the smallest Punishment besides the biggest [32:21]

فقالوا: مَتى هذَا الْفَتْحُ إِنْ كُنْتُمْ صادِقِينَ؟ فقال الله: قُلْ لهم، يا محمد: يَوْمَ الْفَتْحِ لا يَنْفَعُ الَّذِينَ كَفَرُوا إِيمانُهُمْ وَ لا هُمْ يُنْظَرُونَ فَأَعْرِضْ عَنْهُمْ يا محمد وَ انْتَظِرْ إِنَّهُمْ مُنْتَظِرُونَ

They said, ‘‘When would this victory be, If you are truthful?’ [32:28]. So He^-azwj Said: “Say to them O Muhammad^-saww! ‘On the Day of the victory, those who committed Kufr (before), their expressing Eman (then) would not benefit them nor would they be Respited’ [32:29] Therefore turn away from them and wait, surely they too are waiting [32:30]’.[90]

محمد بن العباس، قال: حدثنا الحسين بن عامر، عن محمد بن الحسين بن أبي الخطاب، عن محمد بن سنان، عن ابن دراج، قال: سمعت أبا عبد الله (عليه السلام) يقول في قول الله عز و جل: قُلْ يَوْمَ الْفَتْحِ لا يَنْفَعُ الَّذِينَ كَفَرُوا إِيمانُهُمْ وَ لا هُمْ يُنْظَرُونَ. قال: «يوم الفتح، يوم تفتح الدنيا على القائم (عليه السلام)، لا ينفع أحدا تقرب بالإيمان ما لم يكن قبل مؤمنا

Muhammad Bin Al-Abbas, from Al-Husayn Bin Aamir, from Muhammad Bin Al-Husayn Bin Abu Al-Khattab, from Muhammad Bin Sinan, from Ibn Daraaj who said,

‘I heard Abu Abdullah^-asws saying regarding the Words of Allah^-azwj Mighty and Majestic: [32:29] Say: On the Day of the victory, their belief of those who disbelieved (before) will not profit them, nor will they be Respited, he^-asws said: ‘The Day of the victory, is the Day the world would be opened up for Al-Qaim, and it shall not benefit anyone who will come closer to the Eman if he had not been a Momin before.

و بهذا الفتح موقنا، فذلك الذي ينفعه إيمانه، و يعظم عند الله قدره و شأنه، و تزخرف له يوم القيامة و البعث جنانه، و تحجب عنه نيرانه، و هذا أجر الموالين لأمير المؤمنين (عليه السلام)، و لذريته الطيبين (عليهم السلام)

And by this victory, he would be certain of, so for it shall benefit his belief. And his value and importance is great in the Presence of Allah^-azwj, and the Day of Judgment and the Resurrection would be decorated for his heart, and the Fire would be veiled from him. And this is the Recompense of the one in the Wilayah of Amir-Al-Momineen^-asws and his^-asws goodly offspring’.[91]

In a lengthy Hadeeth during the Rajat, it is narrated:

ثُمَّ يَسِيرُ إِلَى مِصْرَ فَيَصْعَدُ مِنْبَرَهُ فَيَخْطُبُ النَّاسَ فَتَسْتَبْشِرُ الْأَرْضُ بِالْعَدْلِ وَ تُعْطِي السَّمَاءُ قَطْرَهَا وَ الشَّجَرُ ثَمَرَهَا وَ الْأَرْضُ نَبَاتَهَا وَ تَتَزَيَّنُ لِأَهْلِهَا وَ تَأْمَنُ الْوُحُوشُ حَتَّى تَرْتَعِيَ فِي طُرُقِ الْأَرْضِ كَأَنْعَامِهِمْ وَ يُقْذَفُ فِي قُلُوبِ الْمُؤْمِنِينَ الْعِلْمُ فَلَا يَحْتَاجُ مُؤْمِنٌ إِلَى مَا عِنْدَ أَخِيهِ مِنْ عِلْمٍ فَيَوْمَئِذٍ تَأْوِيلُ هَذِهِ الْآيَةِ يُغْنِ اللَّهُ كُلًّا مِنْ سَعَتِهِ‏

Then he^-ajfj will travel to Egypt. He^-ajfj will ascend its pulpit and address the people. The earth will rejoice with the justice and the sky would give its drops, and the tree its fruits, and the earth its vegetation and adorn for its people, and the wild animals would be secure to the extent that they will graze in their streets like their cattle do, and the knowledge would be cast into the hearts of the Momineen, so no Momin would be needy to the knowledge what is with his brother. On that day would be the interpretation of this Verse: Allah would Enrich each one from His Capaciousness; [4:130].

وَ تُخْرِجُ لَهُمُ الْأَرْضُ كُنُوزَهَا وَ يَقُولُ الْقَائِمُ كُلُوا هَنِيئاً بِما أَسْلَفْتُمْ فِي الْأَيَّامِ الْخالِيَةِ فَالْمُسْلِمُونَ يَوْمَئِذٍ أَهْلُ صَوَابٍ لِلدِّينِ أُذِنَ لَهُمْ فِي الْكَلَامِ فَيَوْمَئِذٍ تَأْوِيلُ هَذِهِ الْآيَةِ وَ جاءَ رَبُّكَ وَ الْمَلَكُ صَفًّا صَفًّا

And the earth will bring out its treasures to them, and Al-Qaim^-ajfj would say: ‘Eat, pleasantly for what you were previously (enduring) during the empty (Fasting) days [69:24]. On that day the Muslims would be people of correctness of the religion. It will be permitted for them regarding the talking. On that day would be the interpretation of this Verse: And your Lord would come, and the Angel(s) would be (in) rows (and) rows [89:22].

فَلَا يَقْبَلُ اللَّهُ يَوْمَئِذٍ إِلَّا دِينَهُ الْحَقَ‏ أَلا لِلَّهِ الدِّينُ الْخالِصُ‏ فَيَوْمَئِذٍ تَأْوِيلُ هَذِهِ الْآيَةِ أَ وَ لَمْ يَرَوْا أَنَّا نَسُوقُ الْماءَ إِلَى الْأَرْضِ الْجُرُزِ فَنُخْرِجُ بِهِ زَرْعاً تَأْكُلُ مِنْهُ أَنْعامُهُمْ وَ أَنْفُسُهُمْ أَ فَلا يُبْصِرُونَ وَ يَقُولُونَ مَتى‏ هذَا الْفَتْحُ إِنْ كُنْتُمْ صادِقِينَ قُلْ يَوْمَ الْفَتْحِ لا يَنْفَعُ الَّذِينَ كَفَرُوا إِيمانُهُمْ وَ لا هُمْ يُنْظَرُونَ فَأَعْرِضْ عَنْهُمْ وَ انْتَظِرْ إِنَّهُمْ مُنْتَظِرُونَ‏   

On that day Allah^-azwj will not Accept except His^-azwj religion of the truth. Indeed! The sincere Religion is for Allah, [39:3]. On that day would be the interpretation of these Verses: Or do they not see that We Drive the water to a barren land, then We Extract crops with it. Their cattle eat from it and (so do) they themselves. Can they not see? [32:27] And they are saying, ‘When would this victory be, If you are truthful?’ [32:28] Say: ‘On the Day of the victory, those who committed Kufr (before), their expressing Eman (then) would not benefit them nor would they be Respited’ [32:29].

فَيَمْكُثُ فِيمَا بَيْنَ خُرُوجِهِ إِلَى يَوْمِ مَوْتِهِ ثَلَاثَمِائَةِ سَنَةٍ وَ نَيِّفٍ وَ عِدَّةُ أَصْحَابِهِ ثَلَاثُمِائَةٍ وَ ثَلَاثَةَ عَشَرَ مِنْهُمْ تِسْعَةٌ مِنْ بَنِي إِسْرَائِيلَ وَ سَبْعُونَ مِنَ الْجِنِّ

He^-ajfj shall remain in what is between his^-ajfj emergence up to the day of his^-ajfj death, more than three hundred years, and the number of his^-ajfj companions would be three hundred and thirteen. From them, nine would be from the children of Israel, and seventy from the Jinn.

وَ مِائَتَانِ وَ أَرْبَعَةٌ وَ ثَلَاثُونَ مِنْهُمْ سَبْعُونَ الَّذِينَ غَضِبُوا لِلنَّبِيِّ ص إِذْ هَجَمَتْهُ مُشْرِكُو قُرَيْشٍ فَطَلَبُوا إِلَى نَبِيِّ اللَّهِ أَنْ يَأْذَنَ لَهُمْ فِي إِجَابَتِهِمْ فَأَذِنَ لَهُمْ حَيْثُ نَزَلَتْ هَذِهِ الْآيَةُ إِلَّا الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ وَ ذَكَرُوا اللَّهَ كَثِيراً وَ انْتَصَرُوا مِنْ بَعْدِ ما ظُلِمُوا وَ سَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ‏

And two hundred and thirty-four, from them seventy would be those who had been angered for the Prophet^-saww when the Qureysh Polytheists had attacked upon him^-saww. They will seek to the Prophet^-saww of Allah^-azwj to permit for them in answering them. He^-saww will permit for them when this Verse was Revealed: Except those who believe and do righteous deeds and remember Allah a lot and defend themselves after they are oppressed. And they shall come to know, those who are being unjust, which overturning they would be Overturned with [26:227].

وَ عِشْرُونَ مِنْ أَهْلِ الْيَمَنِ مِنْهُمُ الْمِقْدَادُ بْنُ الْأَسْوَدِ وَ مِائَتَانِ وَ أَرْبَعَةَ عَشَرَ الَّذِينَ كَانُوا بِسَاحِلِ الْبَحْرِ مِمَّا يَلِي عَدَنَ فَبَعَثَ إِلَيْهِمْ نَبِيُّ اللَّهِ بِرِسَالَةٍ فَأْتُوا مُسْلِمِينَ وَ مِنْ أَفْنَاءِ النَّاسِ أَلْفَانِ وَ ثَمَانُمِائَةٍ وَ سَبْعَةَ عَشَرَ

And twenty from the people of Al Yemen. From them would be Al Miqdad Bin Al Aswad^-ra. And two hundred and fourteen, those who were at the coast of the sea from what follows Aden. The Prophet^-saww of Allah^-azwj will send them a message. They will come submitting. And from the variety of the people would be two thousand three hundred and seventeen.

وَ مِنَ الْمَلَائِكَةِ أَرْبَعُونَ أَلْفاً مِنْ ذَلِكَ مِنَ الْمُسَوِّمِينَ ثَلَاثَةُ آلَافٍ وَ مِنَ الْمُرْدِفِينَ خَمْسَةُ آلَافٍ‏ فَجَمِيعُ أَصْحَابِهِ ع سَبْعَةٌ وَ أَرْبَعُونَ أَلْفاً وَ مِائَةٌ وَ ثَلَاثُونَ مِنْ ذَلِكَ تِسْعَةُ رُءُوسٍ مَعَ كُلِّ رَأْسٍ مِنَ الْمَلَائِكَةِ أَرْبَعَةُ آلَافٍ مِنَ الْجِنِّ وَ الْإِنْسِ عِدَّةَ يَوْمِ بَدْرٍ

And from the Angels there would be forty thousand. From that, from the marked ones would be three thousand, and from the ones following each other would be five thousand. So, the total of his^-ajfj companions would be forty-seven thousand one hundred and thirty. From that there would be nine chiefs, with every chief from the Angels there would be four thousand from the Jinn and the humans, the number on the day of Badr.

فَبِهِمْ يُقَاتِلُ وَ إِيَّاهُمْ يَنْصُرُ اللَّهُ وَ بِهِمْ يَنْتَصِرُ وَ بِهِمْ يُقَدَّمُ النَّصْرُ وَ مِنْهُمْ نَضْرَةُ الْأَرْضِ

So, by them he^-ajfj will fight, and Allah^-azwj will Help them, and by them he^-ajfj will achieve victory, and by them the help shall preceded, and from them would be the freshness of the earth.

كَتَبْتُهَا كَمَا وَجَدْتُهَا وَ فِيهَا نَقْصُ حُرُوفٍ

I have written it just as I found it, and in it were deficient (missing) letters (words)’’.^[92]

 

[1] تفسير القمي، ج‏2، ص: 167

[2] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 5 H 1

[3] Bihar Al Anwaar – V 6, The book of Justice, S 2, Ch 5 H 15

[4] Bihar Al-Anwaar – V 8, The book of Justice, S 3, Ch 23 H 27

[5] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineen^asws, Ch 13 H 2

[6] Bihar Al-Anwaar – V 24, The book of Imamate, P 1 Ch 46 H 23

[7] ثواب الأعمال: 110

[8] (خواص القرآن)

[9] تفسير نور الثقلين، ج‏4، ص: 222 – H 2

[10] تفسير نور الثقلين، ج‏4، ص: 222 – H 3

[11] تفسير نور الثقلين، ج‏4، ص: 222 – H 4

[12] Tafseer Imam Hassan Al Askari^asws – S 33

[13] Tafseer Noor Al Saqalayn  CH 2 – H 5

[14] Tafseer Noor Al Saqalayn  Ch 2 – H 9

[15] تفسير القمّي 2: 167.

[16] تفسير القمي 1: 324.

[17] تفسير العيّاشي 2: 120/ 6.

[18] تفسير العيّاشي 2: 120/ 7.

[19] التوحيد: 324/ 1.

[20] عيون أخبار الرّضا (عليه السّلام) 1: 134/ 33. (Extract)

[21] Al Kafi – V 8 H 14565

[22] الكافي 1: 99/ 9.

[23] تفسير العيّاشي 2: 120/ 7.

[24] الكافي 1: 99/ 9.

[25] Al Kafi – V 8 H 14556

[26] Bihar Al-Anwaar – V 6, The book of Justice, S 3, Ch 6 H 3

[27] معاني الأخبار: 146/ 1

[28] Al Kafi V 1 – The Book Of Divine Authority CH 36 H 1

[29] Al Kafi V 1 – The Book Of Divine Authority CH 36 H 3

[30] تفسير العيّاشي 2: 240/ 7

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

[32] Bihar Al-Anwaar – V 57 The book of creation – Ch 41 H 42

[33] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allah^azwj) CH 21 H 4

[34] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allah^azwj) CH 21 H 1 (Extract)

[35] التوحيد: 170/ 1

[36] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allah^azwj) CH 21 H 3

[37]                         بحار الأنوار (ط – بيروت)، ج‏90، ص: 104

[38] تفسير القمّي 2: 168.

[39] الكافي 3: 255/ 21

[40] المناقب 2: 236.

[41] Tafseer Noor Al Saqalayn – CH 32 H 22

[42] Bihar Al Awaar – V 40, The book of History – Amir Al Momineen^asws, Ch 126 H 11

[43] ( 2) الاحتجاج 1/ 364- 367.

[44] Bihar Al-Anwaar – V 60 The book of Sorcery and the Jinn – Ch 2 H 37

[45] تفسير القمّي 2: 395. (Extract)

[46] Al Kafi V 3 – The Book of Salāt CH 22 H 1

[47] Al Kafi V 3 – The Book of Salāt CH 22 H 2

[48] Bihar Al-Anwaar V 82 – The Book Salat  – Ch 52 H 6 a

[49] Bihar Al-Anwaar V 82 – The Book Salat  – Ch 52 H 6 b

[50] Bihar Al-Anwaar V 82 – The Book Salat  – Ch 52 H 14 b

[51] Bihar Al-Anwaar V 82 – The Book Salat  – Ch 52 H 9

[52] Bihar Al-Anwaar V 82 – The Book Salat  – Ch 52 H 11

[53] Bihar Al-Anwaar V 82 – The Book Salat  – Ch 52 H 3 b

[54] Bihar Al-Anwaar V 82 – The Book Salat  – Ch 52 H 10

[55] Bihar Al-Anwaar V 82 – The Book Salat  – Ch 52 H 1

[56] Al Kafi V 3 – The Book of Salāt CH 22 H 2

[57] Al Kafi V 3 – The Book of Salāt CH 22 H 3

[58] Al Kafi V 3 – The Book of Salāt CH 22 H 4

[59] Al Kafi V 3 – The Book of Salāt CH 22 H 5

[60] Tafseer Noor Al Saqalayn – CH 96 H 20

[61] Al Kafi V 2 – The Book Of Belief and Disbelief CH 13 H 15

[62] من لا يحضره الفقيه 1: 305/ 1394.

[63] الأمالي 1: 300

[64] تفسير القمي 2: 168

[65] تفسير الصافي، ج‏4، ص: 156

[66] المحاسن: 180/ 172.

[67] Taweel Al Ayaat Al Zaahira – CH 32 H 2

[68] Kitab Al Zohad – Ch 19 H 278

[69] الاختصاص: 352

[70] الأمالي 2: 159.

[71] تفسير القمّي 2: 170

[72] الاحتجاج: 276

[73] Tafseer Abu Hamza Al Sumaly – Report No. 228 – (Non-Shiah source)

[74] مختصر بصائر الدرجات: 17 (Extract)

[75] تأويل الآيات 2: 444/ 6

[76] تأويل الآيات 2: 444/ 7.

[77] نهج البيان 3: 232 «مخطوط»

[78] Tafseer Abu Hamza Al Sumaly – Hadeeth No. 229

[79]                         بحار الأنوار (ط – بيروت)، ج‏53، ص: 86

[80] تفسير القمّي 1: 199. (Extract)

[81] تفسير القمّي 1: 309.

[82] الكافي 1: 161/ 3 (Extract)

[83] تفسير القمّي 2: 395. (Extract)

[84] Tafseer Imam Hassan Al Askari^asws– S 260 (Extract)

[85] Al Kafi V 1 – The Book Of Divine Authority CH 25 H 2

[86] تفسير القمي 1: 197

[87] تأويل الآيات 2: 444/ 8، شواهد التنزيل 1: 454/ 625.

[88] Bihar Al-Anwaar – V 25, The book of Imamate, P 3 Ch 4 H 13

[89] Al-Kafi, vol 8, H 14452 (Extract)

[90] تفسير القمي 2: 171

[91] تأويل الآيات 2: 445/ 9

[92] Bihar Al Anwaar – V 53 The book of History – Imam Al-Mahdi^-ajfj, Ch 29 H 86