Al Taghabun

CHAPTER 64

AL-TAGHABUN

(Loss and Gain)

(18 VERSES)

VERSES 1 – 18

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

Brief Introduction of Al-Taghabun (18):

Sura Al-Taghabun (188 verses) was revealed in Madinah.[1]

The name of the Verse comes from 64:9: Abu Abdullah^-asws (6^th Imam) says: ‘Al-Taghabun’ the Day of loss and gain. [64:9] – The Day the people of the Paradise would gain over the people of the Fire. the Day of Regret [19:39] – The Day they will bring the death, so it (the death) would be slaughtered’’.^[2]

Imam Al-Sadiq^-asws (6^th Imam) about His^-azwj Words says: so from you is a Kafir and from you is a Momin [64:2], so he^-asws said: ‘Allah^-azwj Mighty and Majestic Recognised their Eman in our^-asws Wilayah, and their denial of it on the Day in which He^-azwj Took the Covenant from them and they were particles in the ‘Sulb’ (Ribs) of Adam^-as’’.^[3]

And I asked him^-asws (6^th Imam) about the Words of Allah^-azwj: And obey Allah and obey the Rasool, but if you turn back, then rather, upon Our Rasool is only the clear delivery (of the Message) [64:12]. He^-asws said: ‘But by Allah^-azwj! The ones before you were not destroyed, and the ones to be destroyed up to the rising of our^-asws Qaim^-asws will not be destroyed except by neglecting our^-asws Wilayah and rejecting our^-asws rights, and Rasool-Allah^-saww did not exit from the world until he^-asws necessitated our^-asws rights on the necks of the people: and Allah Guides the ones He so Desires to the Straight Path [24:46]’’.^[4]

‘I asked Al-Abd Al-Salih (7^th Imams^-asws about the Words of Allah^-azwj Mighty and Majestic: That is because their Rasools came to them with clear Proofs, [64:6], he^-asws said: ‘The clear proofs, they are the Imams^-asws’’.^[5]

Abu Ja’far^-asws (5^th Imam) was asked about the Words of Allah^-azwj Mighty and Majestic: Therefore, believe in Allah and His Rasool and the Light which We Sent down [64:8]. So, he^-asws said: ‘O Abu Khalid! The Light (النُّور), by Allah^-azwj, are the Imams^-asws from the Progeny^-asws of Muhammad^-saww up to the Day of Judgment, and they^-asws, by Allah^-azwj, are the Light (النُّور) of Allah^-azwj which descended, and they^-asws, by Allah^-azwj, are the Light (النُّور) of Allah^-azwj in the skies and in the earth, by Allah^-azwj!’

O Abu Khalid! The Light (النُّور) of the Imam^-asws in the hearts of the Momineen is more radiant than the bright sun by the day. By Allah^-azwj! They^-asws are radiating the hearts of the Momineen and He^-azwj Allah^-azwj Mighty and Majestic Blocks their^-asws Light (النُّور) from the ones He^-azwj so Desires to, so it darkens their hearts.

By Allah^-azwj, O Abu Khalid! No servant would respond to us^-asws and be in our^-asws Wilayah until Allah^-azwj Cleans his heart, and Allah^-azwj does not Clean a heart of a servant until he submits to us^-asws and becomes submissive to us^-asws. So when he was submissive to us^-asws. Allah^-azwj would Secure him from the difficulties of the Reckoning, and Secure him from the great horrors of the Day of Judgment’’.^[6]

‘From Al-Baqir^-asws (5^th Imam) regarding His^-azwj Words: Therefore believe in Allah and His Rasool and the Light which We Sent down [64:8]: ‘O Abu Khalid! The Noor (Light), by Allah^-azwj, are the Imams^-asws from the Progeny^-asws of Muhammad^-saww.

His^-azwj Words: Complete our Light for us [66:8] – Our^-asws Shias to join up with us^-asws’’.

Al-Sadiq^-asws regarding the Words of the Exalted: ‘Wait for us to acquire from your light’ [57:13]. He^-asws said: ‘Allah^-azwj the Exalted will Distribute the Light (Noor) on the Day of Qiyamah upon a measurement of their deeds, and Distribute to the hypocrites, and it will happen to be in the toe of his left leg, and his light will be extinguished’. Then Al-Sadiq^-asws recited (saying): ‘They will call out to them, ‘Were we not with you?’ They shall say, ‘Yes!’’.^[7]

MERITS

ابن بابويه: بإسناده، عن الحسين بن أبي العلاء، عن أبي بصير، عن أبي عبد الله (عليه السلام)، قال: «من قرأ سورة التغابن في فريضة كانت شفيعة له يوم القيامة، و شاهد عدل عند من يجيز شهادتها، ثم لا تفارقه حتى يدخل الجنة

Ibn Babuwayh, by his chain, from Al-Husayn Bin Abu Al-A’la, from Abu Baseer,

Abu Abdullah^-asws having said: ‘The one who recites Surah Al-Taghabun in Obligatory (Salats), it would intercede for him on the Day of Judgement, and be a just witness in the Presence of the One^-azwj who will Allow its Testimony. Then it would not separate from him until he enters the Paradise’.[8]

و من (خواص القرآن): روي عن النبي (صلى الله عليه و آله) أنه قال: «من قرأ هذه السورة دفع الله عنه موت الفجأة

And from Khawas Al-Quran –

It has been reported from the Prophet^-saww having said: ‘One who recites this Surah (Al-Taghabun), Allah^-azwj would Repel from him the sudden death.

و من قرأها و دخل على سلطان يخاف بأسه، كفاه الله شره

One who recites it and comes up to a ruling authority and he is fearful of him and is distressed, Allah^-azwj would Suffice him from its evil’.[9]

ثو، ثواب الأعمال بِالْإِسْنَادِ عَنِ ابْنِ الْبَطَائِنِيِّ عَنْ مُحَمَّدِ بْنِ مِسْكِينٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَنْ قَرَأَ بِالْمُسَبِّحَاتِ كُلِّهَا قَبْلَ أَنْ يَنَامَ لَمْ يَمُتْ حَتَّى يُدْرِكَ الْقَائِمَ ع وَ إِنْ مَاتَ كَانَ فِي جِوَارِ النَّبِيِّ ص‏

(The book) ‘Sawaab Al Amaal’ – By the chain from Ibn Al Batainy, from Muhammad Bin Miskeen, from Amro Bin Shimr, from Jabir,

‘From Abu Ja’far^-asws having said: ‘One who reads ‘Al Musabbihaat’ (Chapters 17, 57, 59, 61, 62, 64, 87), all of them, before he sleeps will not die until he comes across Al Qaim^-ajfj, and if he dies, he would be among neighbours of the Prophet^-saww’’.[10]

VERSE 1

يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۖ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {1}

Whatever is in the skies and whatever is in the earth Glorifies Allah. For Him is the Kingdom and for Him is the Praise, and He is Able upon all things [64:1]

عن مسعدة بن صدقة، عن جعفر بن محمد، عن أبيه (عليهما السلام) أنه دخل عليه رجل فقال له: فداك أبي و امي، إني أجد الله يقول في كتابه: وَ إِنْ مِنْ شَيْ‏ءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَ لكِنْ لا تَفْقَهُونَ تَسْبِيحَهُمْ؟ فقال له: «هو كما قال الله تعالى

From Mas’adat Bin Sadaqat,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws. A man came up to him^-asws and said to him^-asws, ‘May my father and my mother be sacrificed for you^-asws! I have found Allah^‑azwj Saying in His^-azwj Book: and there is nothing except it Glorifies with His Praise, but you are not understanding their Glorification [17:44]?’ So he^-asws said to him: ‘It is just as Allah^-azwj Exalted has Said it to be’.

عن الحسن، عن النوفلي، عن السكوني، عن جعفر بن محمد، عن أبيه (عليهما السلام) قال: «نهى رسول الله (صلى الله عليه و آله) عن أن توسم البهائم في وجوهها، و أن تضرب وجوهها، فإنها تسبح بحمد ربها

From Al Hassan, from Al Nowfaly, from Al Sakuny,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws having said: ‘Rasool-Allah^-saww prohibited from branding the animals upon their faces, and hitting them on their faces, for it Glorifies its Lord^-azwj with Praise’.[11]

[ أبو نعيم الاصبهاني ] حدثنا عبد الله بن محمد بن جعفر، حدثنا إسماعيل بن موسى الحاسب، حدثنا عبد الملك بن عبد ربه الطائي، حدثنا حصين بن القاسم، حدثنا أبو حمزة الثمالي، قال: قال لي محمد بن علي بن الحسين رضي الله تعالى عنهم – وسمع عصافير يصحن – فقال: تدري يا أبا حمزة ما يقلن ؟ قلت: لا ! قال: تسبحن ربي عزوجل ويطلبن قوت يومهن

Abu Naeem Al Asbahany – Abdullah Bin Muhammad Bin Ja’far narrated to us, from Ismail Bin Musa Al Hasib, from Abdul Malik Bin Abd Rabihi Al Ta’aiy, from Hasen Bin Al Qasim, from Abu Hamza Al Sumaly who said,

‘Muhammad^-asws Bin Ali^-asws Bin Al-Husayn^-asws said to me, and he^-asws heard the chirping of the sparrows, so he^-asws said: ‘Do you know, O Abu Hamza, what they are saying?’ I said, ‘No!’ The Imam^-asws said: ‘They are Glorifying my^-asws Lord^-azwj Mighty and Majestic and seeking the provision for their day’.[12]

قال: أ تسبح الشجرة اليابسة؟ فقال: «نعم، أما سمعت خشب البيت كيف ينقصف، و ذلك تسبيحه، فسبحان الله على كل حال

He said, ‘Does the dried-up tree Glorify?’ So he^-asws said: ‘Yes. Have you not heard the timber of the house how it cracks? And that is its Glorification. So Allah^-azwj is Glorified upon every situation’.[13]

VERSE 2

هُوَ الَّذِي خَلَقَكُمْ فَمِنْكُمْ كَافِرٌ وَمِنْكُمْ مُؤْمِنٌ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ {2}

He is the One Who Created you all, so from you is a Kafir and from you is a Momin, and Allah Sees what you are doing [64:2]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحُسَيْنِ بْنِ نُعَيْمٍ الصَّحَّافِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَمِنْكُمْ كافِرٌ وَ مِنْكُمْ مُؤْمِنٌ فَقَالَ عَرَفَ اللَّهُ إِيمَانَهُمْ بِوَلَايَتِنَا وَ كُفْرَهُمْ بِهَا يَوْمَ أَخَذَ عَلَيْهِمُ الْمِيثَاقَ فِي صُلْبِ آدَمَ ( عليه السلام ) وَ هُمْ ذَرٌّ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al Husayn Bin Nuaym Al Sahhaf who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic: He is the One Who Created you all, so from you is a Kafir and from you is a Momin [64:2]. So, he^-asws said: ‘Allah^-azwj Recognised their Eman by our^-asws Wilayah and their Kufr with it on the day He^-azwj Took the Covenant upon them in the ‘Sulb’ (ribs) of Adam^-as, and they were (in the form of) particles’.[14]

و عنه: عن محمد بن يحيى، عن أحمد بن محمد، عن ابن محبوب، عن الحسين بن نعيم الصحاف، قال: سألت أبا عبد الله (عليه السلام) عن قوله عز و جل: فَمِنْكُمْ كافِرٌ وَ مِنْكُمْ مُؤْمِنٌ، فقال: «عرف الله عز و جل إيمانهم بموالاتنا و كفرهم بها يوم أخذ عليهم الميثاق، و هم ذر في صلب آدم (عليه السلام)

And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al-Husayn Bin Naeem Al-Sahaaf who said:

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj the Exalted: so from you is a Kafir and from you is a Momin [64:2], so he^-asws said: ‘Allah^-azwj Mighty and Majestic Recognised their belief in our^-asws Wilayah, and their denial of it on the Day in which He^-azwj Took the Covenant from them and they were particles in the ‘Sulb’ (Ribs) of Adam^-as’’.[15]

على عن محمد بن عيسى عن يونس عن محمد بن الفضيل قال قال أبو جعفر عليه السلام حبنا ايمان وبغضنا كفر

Ali, from Muhammad Bin Isa, from Yunus, from Muhammad Bin Al-Fazeyl who said,

‘Abu Ja’far^-asws said: ‘The love for us^-asws is Eman, and the hatred towards us^-asws is Kufr’.[16]

The Momineen and the Kafirs

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ رَجُلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ فَمَا تَقُولُ فِي مُنَاكَحَةِ النَّاسِ فَإِنِّي قَدْ بَلَغْتُ مَا تَرَاهُ وَ مَا تَزَوَّجْتُ قَطُّ فَقَالَ وَ مَا يَمْنَعُكَ مِنْ ذَلِكَ فَقُلْتُ مَا يَمْنَعُنِي إِلَّا أَنَّنِي أَخْشَى أَنْ لَا تَحِلَّ لِي مُنَاكَحَتُهُمْ فَمَا تَأْمُرُنِي

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from a man, from Zurara,

‘From Abu Ja’far^-asws, said, ‘I said to him^-asws, ‘So what are you^-asws saying regarding marrying the people (General Muslims), for I have reached (adulthood) what you^-asws see and I have not married at all’. So he^-asws said: ‘So what prevents you from that’. I said, ‘Nothing prevents me except that I am fearing that it would not be Permissible for me to marry them. So what are you^-asws ordering me for?’

فَقَالَ فَكَيْفَ تَصْنَعُ وَ أَنْتَ شَابٌّ أَ تَصْبِرُ قُلْتُ أَتَّخِذُ الْجَوَارِيَ قَالَ فَهَاتِ الْآنَ فَبِمَا تَسْتَحِلُّ الْجَوَارِيَ قُلْتُ إِنَّ الْأَمَةَ لَيْسَتْ بِمَنْزِلَةِ الْحُرَّةِ إِنْ رَابَتْنِي بِشَيْ‏ءٍ بِعْتُهَا وَ اعْتَزَلْتُهَا قَالَ فَحَدِّثْنِي بِمَا اسْتَحْلَلْتَهَا قَالَ فَلَمْ يَكُنْ عِنْدِي جَوَابٌ

He^-asws said: ‘So what do you do and you are a youth. Are you observing patience?’ I said, ‘I take the slave girls’. He^-asws said: ‘So here, now. By what are you considering the slave girls to be Permissible?’ I said, ‘The slave girl is not at the status of the free woman. If something makes me suspicious, so I sell her and isolate from her’. He (the narrator) said, ‘So he^-asws narrated me with what makes her to be Permissible, and there did not happen to be an answer with me’.

فَقُلْتُ لَهُ فَمَا تَرَى أَتَزَوَّجُ فَقَالَ مَا أُبَالِي أَنْ تَفْعَلَ قُلْتُ أَ رَأَيْتَ قَوْلَكَ مَا أُبَالِي أَنْ تَفْعَلَ فَإِنَّ ذَلِكَ عَلَى جِهَتَيْنِ تَقُولُ لَسْتُ أُبَالِي أَنْ تَأْثَمَ مِنْ غَيْرِ أَنْ آمُرَكَ فَمَا تَأْمُرُنِي أَفْعَلُ ذَلِكَ بِأَمْرِكَ

Then I said to him^-asws, ‘So what is your^-asws view. Shall I get married?’ He^-asws said: ‘It does not matter to me^-asws if you were to do so’. I said, ‘What is your^-asws view of your^-asws own words, ‘It does not matter to me if you were to do so’, for that is upon two aspects. You^-asws are saying: ‘It does not matter to me^-asws if you were to sin from other than my^-asws having ordered you. So what are you^-asws ordering me with, I shall do that with your^-asws order’

فَقَالَ لِي قَدْ كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) تَزَوَّجَ وَ قَدْ كَانَ مِنْ أَمْرِ امْرَأَةِ نُوحٍ وَ امْرَأَةِ لُوطٍ مَا قَدْ كَانَ إِنَّهُمَا قَدْ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَالِحَيْنِ فَقُلْتُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) لَيْسَ فِي ذَلِكَ بِمَنْزِلَتِي إِنَّمَا هِيَ تَحْتَ يَدِهِ وَ هِيَ مُقِرَّةٌ بِحُكْمِهِ مُقِرَّةٌ بِدِينِهِ

He^-asws said to me: ‘It was so that Rasool-Allah^-saww had married, and it was so from the matter of: the wife of Noah and wife of Lut. They were both under Our two servants from Our righteous servants [66:10]’. So I said, ‘Rasool-Allah^-saww is not in that at my status. But rather, she was under his^-saww hand and she was acknowledging with his^-saww rulings, acknowledging with his^-saww Religion’.

قَالَ فَقَالَ لِي مَا تَرَى مِنَ الْخِيَانَةِ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَخانَتاهُما مَا يَعْنِي بِذَلِكَ إِلَّا الْفَاحِشَةَ وَ قَدْ زَوَّجَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فُلَاناً

He (the narrator) said, ‘So he^-asws said to me: ‘What is your view of the betrayal in the Words of Allah^-azwj Mighty and Majestic: But, they betrayed them [66:10]. What is the Meaning with that except for the immorality? And Rasool-Allah^-saww had married so and so! (Ayesha and Hafsa).’

قَالَ قُلْتُ أَصْلَحَكَ اللَّهُ مَا تَأْمُرُنِي أَنْطَلِقُ فَأَتَزَوَّجُ بِأَمْرِكَ فَقَالَ لِي إِنْ كُنْتَ فَاعِلًا فَعَلَيْكَ بِالْبَلْهَاءِ مِنَ النِّسَاءِ قُلْتُ وَ مَا الْبَلْهَاءُ قَالَ ذَوَاتُ الْخُدُورِ الْعَفَائِفُ فَقُلْتُ مَنْ هِيَ عَلَى دِينِ سَالِمِ بْنِ أَبِي حَفْصَةَ قَالَ لَا

He (the narrator) said, ‘I said, ‘May Allah^-azwj Keep you^-asws well! What are you ordering me? Shall I go and get married by your^-asws order?’ So he^-asws said to me: ‘If you were to do so, so upon you is (getting married) with the simple ones from the women’. I said, ‘And what are the ‘simple ones’? He^-asws said: ‘The ones with the veils, the chaste’.

فَقُلْتُ مَنْ هِيَ عَلَى دِينِ رَبِيعَةِ الرَّأْيِ فَقَالَ لَا وَ لَكِنَّ الْعَوَاتِقَ اللَّوَاتِي لَا يَنْصِبْنَ كُفْراً وَ لَا يَعْرِفْنَ مَا تَعْرِفُونَ

I said, ‘The one who is upon the Religion of Saalim Bin Abu Hafsa?’ He^-asws said: ‘No’. So I said, ‘The one who is upon the Religion of Rabi’a Al-Rai’y?’ So he^-asws said: ‘No, but the adolescent girls who are not establishing Kufr (disbelief) nor are they recognising what you are recognising (Al-Wilayah).

قُلْتُ وَ هَلْ تَعْدُو أَنْ تَكُونَ مُؤْمِنَةً أَوْ كَافِرَةً فَقَالَ تَصُومُ وَ تُصَلِّي وَ تَتَّقِي اللَّهَ وَ لَا تَدْرِي مَا أَمْرُكُمْ

I said, ‘And would she be anything more than either a Momina (believing woman) or a Kafira (disbelieving woman)?’ So he^-asws said: ‘She would be Fasting and praying Salāt, and she would be fearing Allah^-azwj, and she would not be knowing what your matter (Al-Wilayah) is’.

فَقُلْتُ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ هُوَ الَّذِي خَلَقَكُمْ فَمِنْكُمْ كافِرٌ وَ مِنْكُمْ مُؤْمِنٌ لَا وَ اللَّهِ لَا يَكُونُ أَحَدٌ مِنَ النَّاسِ لَيْسَ بِمُؤْمِنٍ وَ لَا كَافِرٍ

So I said, ‘Allah^-azwj Mighty and Majestic has Said: He is the One Who Created you all, so from you is a Kafir and from you is a Momin [64:2]. No, by Allah^-azwj! There does not happen to be anyone from the people who is neither a Momin (Believer) nor a Kafir (Unbeliever)’.

قَالَ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) قَوْلُ اللَّهِ أَصْدَقُ مِنْ قَوْلِكَ يَا زُرَارَةُ أَ رَأَيْتَ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً عَسَى اللَّهُ أَنْ يَتُوبَ عَلَيْهِمْ فَلَمَّا قَالَ عَسَى فَقُلْتُ مَا هُمْ إِلَّا مُؤْمِنِينَ أَوْ كَافِرِينَ

He (the narrator) said, ‘So Abu Ja’far^-asws said: ‘The Words of Allah^-azwj Truer than your words, O Zurara! What is your view of the Words of Allah^-azwj Mighty and Majestic: And others are acknowledging their sins, mingling one righteous deed and another evil one. Perhaps Allah will Turn towards them (Mercifully), surely Allah is Forgiving, Merciful [9:102]. So, what did He^-azwj Say: “Perhaps”?’ So I said, ‘They are not, except for Momineen (Believers) or Kafireen (unbelievers)’.

قَالَ فَقَالَ مَا تَقُولُ فِي قَوْلِهِ عَزَّ وَ جَلَّ إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَ النِّساءِ وَ الْوِلْدانِ لا يَسْتَطِيعُونَ حِيلَةً وَ لا يَهْتَدُونَ سَبِيلًا إِلَى الْإِيمَانِ فَقُلْتُ مَا هُمْ إِلَّا مُؤْمِنِينَ أَوْ كَافِرِينَ فَقَالَ وَ اللَّهِ مَا هُمْ بِمُؤْمِنِينَ وَ لَا كَافِرِينَ

He (the narrator) said, ‘So he^-asws said: ‘What are you saying regarding the Words of the Mighty and Majestic: Except for the weak ones from the men and the women and the children, not being capable of dodging (Kufr) nor being guided to a Way [4:98] – to the Emān?’ So I said, ‘They are not except for Momineen (Believers) or Kafireen (unbelievers)’. So he^-asws said: ‘By Allah^-azwj! They are neither Momineen (Believers) nor Kafireen (unbelievers)’.

ثُمَّ أَقْبَلَ عَلَيَّ فَقَالَ مَا تَقُولُ فِي أَصْحَابِ الْأَعْرَافِ فَقُلْتُ مَا هُمْ إِلَّا مُؤْمِنِينَ أَوْ كَافِرِينَ إِنْ دَخَلُوا الْجَنَّةَ فَهُمْ مُؤْمِنُونَ وَ إِنْ دَخَلُوا النَّارَ فَهُمْ كَافِرُونَ

Then he^-asws turned towards me and he^-asws said: ‘What are you saying regarding: And the companions of the heights [7:48]?’ So, I said, ‘They are either Momineen (Believers) or Kafireen (unbelievers). If they were to enter into the Paradise so they are Momineen, and if they enter into the Fire, so they are Kafireen (Unbelievers)’.

فَقَالَ وَ اللَّهِ مَا هُمْ بِمُؤْمِنِينَ وَ لَا كَافِرِينَ وَ لَوْ كَانُوا مُؤْمِنِينَ لَدَخَلُوا الْجَنَّةَ كَمَا دَخَلَهَا الْمُؤْمِنُونَ وَ لَوْ كَانُوا كَافِرِينَ لَدَخَلُوا النَّارَ كَمَا دَخَلَهَا الْكَافِرُونَ وَ لَكِنَّهُمْ قَوْمٌ قَدِ اسْتَوَتْ حَسَنَاتُهُمْ وَ سَيِّئَاتُهُمْ فَقَصُرَتْ بِهِمُ الْأَعْمَالُ وَ أَنَّهُمْ لَكَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ

So he^-asws said: ‘By Allah^-azwj! They are ‘They are neither Momineen (Believers) nor Kafireen (unbelievers); and had they been Momineen, they would have entered into the Paradise just as the Momineen would enter it, and had they been Kafireen, they would have entered the Fire just as the Kafireen would enter. But, they are a people whose good deeds and their evil deeds are equal, so the deeds are deficient with them and they are just as Allah^-azwj Mighty and Majestic has Said.

فَقُلْتُ أَ مِنْ أَهْلِ الْجَنَّةِ هُمْ أَمْ مِنْ أَهْلِ النَّارِ فَقَالَ اتْرُكْهُمْ حَيْثُ تَرَكَهُمُ اللَّهُ قُلْتُ أَ فَتُرْجِئُهُمْ قَالَ نَعَمْ أُرْجِئُهُمْ كَمَا أَرْجَأَهُمُ اللَّهُ إِنْ شَاءَ أَدْخَلَهُمُ الْجَنَّةَ بِرَحْمَتِهِ وَ إِنْ شَاءَ سَاقَهُمْ إِلَى النَّارِ بِذُنُوبِهِمْ وَ لَمْ يَظْلِمْهُمْ

So I said, ‘Are they from the inhabitants of the Paradise or from the inhabitants of the Fire?’ So he^-asws said: ‘You should leave them where Allah^-azwj has Left them to be’. I said, ‘Shall I postpone them?’ He^-asws said: ‘Yes, postpone them just as Allah^-azwj has Postponed them. If He^-azwj so Desires to, He^-azwj will Enter them into the Paradise by His^-azwj Mercy, and if He^-azwj so Desires to, He^-azwj would Usher them to the Fire due to their sins, and He^-azwj would be Unjust to them’.

فَقُلْتُ هَلْ يَدْخُلُ الْجَنَّةَ كَافِرٌ قَالَ لَا قُلْتُ فَهَلْ يَدْخُلُ النَّارَ إِلَّا كَافِرٌ قَالَ فَقَالَ لَا إِلَّا أَنْ يَشَاءَ اللَّهُ يَا زُرَارَةُ إِنَّنِي أَقُولُ مَا شَاءَ اللَّهُ وَ أَنْتَ لَا تَقُولُ مَا شَاءَ اللَّهُ أَمَا إِنَّكَ إِنْ كَبِرْتَ رَجَعْتَ وَ تحَلَّلَتْ عَنْكَ عُقَدُكَ

I said, ‘Would a Kafir (Unbeliever) enter the Paradise?’ He^-asws said: ‘No’. I said, ‘So would anyone enter the Fire except for a Kafir?’ So he^-asws said: ‘No, except if Allah^-azwj so Desires to. O Zurara! I^-asws am saying: ‘Whatever Allah^-azwj so Desires’, and you are not saying, ‘Whatever Allah^-azwj so Desires’. But, you, when you get older, would return (from your view), and your knots would be loosened from you’.[17]

VERSES 3 & 4

خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ ۖ وَإِلَيْهِ الْمَصِيرُ {3}

He Created the skies and the earth with the Truth, and He Imaged you, so excellent is your image, and to him is the destination [64:3]

يَعْلَمُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَيَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ ۚ وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ {4}

He Knows whatever is in the skies and the earth, and He Knows whatever you are secretive about and whatever you are proclaiming, and Allah is well-Knowing of the contents of the chests [64:4]

فِي تَفْسِيرِ عَلِيِّ بْنِ إِبْرَاهِيمَ وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ السَّلَام‏ يَكْتُمُونَ مَا فِي صُدُورِهِمْ مِنْ بُغْضِ عَلِيٍّ عَلَيْهِ السَّلَامُ وَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ: إِنَّ آيَةَ الْمُنَافِقِ بُغْضُ عَلِيٍّ عَلَيْهِ السَّلَامُ وَ كَانَ قَوْمٌ يُظْهِرُونَ الْمَوَدَّةَ لِعَلِيٍّ عِنْدَ النَّبِيِّ وَ يُسِرُّونَ بُغْضَهُ

In Tafseer of Ali Bin Ibrahim (Qummi) – ‘And in a report of Abu Al Jaroud,

‘From Abu Ja’far^-asws (having said): ‘They are concealing what is in their chests from the hatred of Ali^-asws, and Rasool-Allah^-saww said: ‘Surely, a sign of the hypocrite is hatred of Ali^-asws, and they were a group manifesting the cordiality to Ali^-asws in the presence of the Prophet^-saww and they were keeping hatred for him^-asws a secret’’.[18]

There are a large number of Holy Verses in the Quran on the topic of Ilmul Ghaib (Knowledge of the hidden) – some of these are discussed in this article and the rest are cited in Appendix I.

The knowledge of the ‘unseen’ or ‘hidden’ is with Allah^-azwj, without any doubt, but Allah^-azwj Gives Knowledge to His^-azwj Prophets^-as and their^-as successors^-as, as per His^-azwj ‘Mashia’ (Wish)^[19].  The proof of the latter is in the Prophecies made by Allah^-azwj’s Divine representatives which have shown on many occasions that they^-as were foretold about something prior to its time of coming into being or being executed.

Allah^-azwj Established the traditions of prophecies in the Holy Quran, some of those were directly foretold to Prophet Mohammed^-saww through Revelations and similarly was the case for the Divine Imams^-asws after Rasool Allah^-saww.

For example:

The Quran predicted the defeat of unbelievers in Makkah while Rasool Allah^-saww and his^-saww adherents, in very small numbers, were still being persecuted by polytheists, well before immigration to Medina (54:43-44):

علي بن إبراهيم، قوله تعالى: أَ كُفَّارُكُمْ مخاطبة لقريش خَيْرٌ مِنْ أُولئِكُمْ يعني هذه الأمم الهالكة أَمْ لَكُمْ بَراءَةٌ فِي الزُّبُرِ أي في الكتب لكم براءة أن لا تهلكوا كما هلكوا

Ali Bin Ibrahim –

Regarding the Words of the Exalted: Are your Kafirs [54:43] – Addressing the Quraysh, better than those – Meaning these destroyed communities, or is there an exemption for you all in the Psalms? [54:43] i.e., in the Book for you, exemption that you will not be Destroyed like they were Destroyed.

فقالت قريش: قد اجتمعنا لننتصر و نقتلك يا محمد، فأنزل الله: أَمْ يَقُولُونَ يا محمد نَحْنُ جَمِيعٌ مُنْتَصِرٌ سَيُهْزَمُ الْجَمْعُ وَ يُوَلُّونَ الدُّبُرَ يعني يوم بدر حين هزموا و أسروا و قتلوا

So, the Quraysh said, ‘We have gathered (in order to) help each other, and we will kill you^-saww, O Muhammad^-saww!’ Therefore, Allah^-azwj Revealed: Or are they saying [54:44] – O Muhammad^-saww! ‘We will all get together, helping each other’? [54:44] The gathering would soon be defeated, and they will turn back [54:43-45] – Meaning, on the day of Badr where they were defeated, captured and killed’.^[20]

The prophecy in Holy Quran (54:43-45) was revealed in Makkah, but it was fulfilled at the Battle of Badr, two years after the Rasool Allah^-saww’s migration to the city of Medina.  Similarly, there are several others prophecies, some of those are yet to be established, during the time of the Imam Mehdi^-asws.

Rasool Allah^-saww predicted the martyrdom of Ammar e Yaseer, as per many Muslim Ahadith^[21] (both Shia and non-Shia sources).  During the construction of the Prophet’s Masjid in Madina, Rasool Allah^-saww told ‘Ammar: What a pity O ‘Ammar, a rebellious group will kill you. ‘Ammar^-ra was killed in the Battle of Siffin by the supporters of Mu‘awiya, who rebelled against Imam Ali^-asws Ibn Abi Talib^-asws.

Rasool Allah^-saww foretold that one of his wives would ride on a camel and she would be barked at by the dogs of a region called Al-Haw’ab.^[22]

Also, Rasool Allah^-saww told his^-saww daughter (Syeda) Fatima^-saww prior to leaving this world, that she^-asws would be the first among his^-saww family to join him^-saww after his^-saww death. (Syeda) Fatima^-saww joined her^-asws father^-saww, at a very young age of only 18 years as a martyr, 75 days later.^[23]

There are a large number of prophecies regarding martyrdom of the successors of Rasool Allah^-saww, which if cited, would make this article very long. Some examples of these are included in Appendix II.

Hence, the knowledge of the hidden is with Allah^-azwj or with those who were Informed by Allah^‑azwj, when asked about the possession of some capabilities, Amir Al-Momineen^-asws said:

َقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ فُلَاناً يَقُولُ بِالاسْتِطَاعَةِ وَ هُوَ حَاضِرٌ فَقَالَ عَلِيٌّ ع عَلَيَّ بِهِ فَأَقَامُوهُ فَلَمَّا رَآهُ قَالَ لَهُ الِاسْتِطَاعَةَ تَمْلِكُهَا مَعَ اللَّهِ أَوْ مِنْ دُونِ اللَّهِ وَ إِيَّاكَ أَنْ تَقُولَ وَاحِدَةً مِنْهُمَا فَتَرْتَدَّ فَقَالَ وَ مَا أَقُولُ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ قُلْ أَمْلِكُهَا بِاللَّهِ الَّذِي أَنْشَأَ مَلْكَتَهَا

He said (narrator asked), ‘O Amir Al-Momineen^-asws! So and so is saying with the capability (he enjoys), and he is present’. Ali^-asws said: ‘Here, with him!’ They made him stand up, and when he^-asws saw him, said to him: ‘The capability, do you own it along with Allah^-azwj or from besides Allah^-azwj? And beware of saying one from the two, for you will turn back (to disbelief)’. He said, ‘So, what should I be saying, O Amir Al-Momineen^-asws?’ He (Ali^-asws) said: ‘Say, ‘I own it through Allah^-azwj Who Created its ownership’’.^[24]

Further Ahadeeth can be found, e.g., Ilmul Ghaib (Knowledge of Hidden) | Hubeali

VERSES 5 & 6

أَلَمْ يَأْتِكُمْ نَبَأُ الَّذِينَ كَفَرُوا مِنْ قَبْلُ فَذَاقُوا وَبَالَ أَمْرِهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ {5}

Did there not come to you news of those who committed Kufr from before? So they will taste the evil consequences of their conduct, and for them is a painful Punishment [64:5]

ذَٰلِكَ بِأَنَّهُ كَانَتْ تَأْتِيهِمْ رُسُلُهُمْ بِالْبَيِّنَاتِ فَقَالُوا أَبَشَرٌ يَهْدُونَنَا فَكَفَرُوا وَتَوَلَّوْا ۚ وَاسْتَغْنَى اللَّهُ ۚ وَاللَّهُ غَنِيٌّ حَمِيدٌ {6}

That is because their Rasools came to them with clear Proofs, but they said, ‘Would the Bashar[25] be guiding us?’ So, they committed Kufr and turned back. And Allah is Needless (of them), and Allah is Self-sufficient, Praised [64:6]  

علي بن إبراهيم، قال: أخبرنا أحمد بن إدريس، قال: حدثنا أحمد بن محمد، عن الحسين بن سعيد، عن بعض أصحابه، عن حمزة بن بزيع، عن علي بن سويد السائي، قال: سألت العبد الصالح (عليه السلام) عن قول الله عز و جل: ذلِكَ بِأَنَّهُ كانَتْ تَأْتِيهِمْ رُسُلُهُمْ بِالْبَيِّناتِ، قال: «البينات هم الأئمة (عليهم السلام)

Ali Bin Ibrahim said, ‘Ahmad Bin Idrees informed us, from Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from one of his companions, from Hamza Bin Bazi’e, from Ali Bin Suweyd Al-Sa’iy who said,

‘I asked Al-Abd Al-Salih^-asws (7^th Imam^-asws) about the Words of Allah^-azwj Mighty and Majestic: That is because their Rasools came to them with clear Proofs [64:6], he^-asws said: ‘(Clear Proofs) – they^-asws are the Imams^-asws’.[26]

VERSE 7

زَعَمَ الَّذِينَ كَفَرُوا أَنْ لَنْ يُبْعَثُوا ۚ قُلْ بَلَىٰ وَرَبِّي لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ ۚ وَذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ {7}

Those who commit Kufr allege that they will never be Resurrected. Say: ‘Yes, by my Lord! You will be Resurrected, for you to be informed of what you had done, and that is easy upon Allah [64:7]

محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن هشام بن سالم، عن أبي حمزة، قال: سمعت علي بن الحسين (عليهما السلام) يقول: عجب كل العجب لمن أنكر الموت و هو يرى من يموت كل يوم و ليلة، و العجب كل العجب لمن أنكر النشأة الاخرى و هو يرى النشأة الاولى

Muhammad Bin Yaqoub from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Saalim, from Abu Hamza who said,

‘I heard Ali^-asws Bin Al-Husayn^-asws say: ‘Wonder of all wonders to the one who denies the death and he sees one who dies every day and night, and wonder of all wonders to the one who denies the next Resurrection and he sees the first Resurrection (growth).’[27]

VERSE 8

فَآمِنُوا بِاللَّهِ وَرَسُولِهِ وَالنُّورِ الَّذِي أَنْزَلْنَا ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ {8}

Therefore, believe in Allah and His Rasool and ‘Al-Noor’ (the Light) which We Sent down, and Allah is Aware of what you are doing [64:8]  

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مِرْدَاسٍ قَالَ حَدَّثَنَا صَفْوَانُ بْنُ يَحْيَى وَ الْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي خَالِدٍ الْكَابُلِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَآمِنُوا بِاللَّهِ وَ رَسُولِهِ وَ النُّورِ الَّذِي أَنْزَلْنا فَقَالَ يَا أَبَا خَالِدٍ النُّورُ وَ اللَّهِ الْأَئِمَّةُ مِنْ آلِ مُحَمَّدٍ ( صلى الله عليه وآله ) إِلَى يَوْمِ الْقِيَامَةِ وَ هُمْ وَ اللَّهِ نُورُ اللَّهِ الَّذِي أَنْزَلَ وَ هُمْ وَ اللَّهِ نُورُ اللَّهِ فِي السَّمَاوَاتِ وَ فِي الْأَرْضِ وَ اللَّهِ

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ali Bin Mirdas who said, ‘Safwan Bin Yahya and Al Hassan Bin Mahboub narrated to us, from Abu Ayoub, from Abu Khalid Al Kabuly who said,

‘I asked Abu Ja’far^-asws about the Words of Allah^-azwj Mighty and Majestic: Therefore believe in Allah and His Rasool and the Light which We Sent down [64:8]. So he^-asws said: ‘O Abu Khalid! The Light (النُّور), by Allah^-azwj, are the Imams^-asws from the Progeny^-asws of Muhammad^-saww up to the Day of Judgment, and they^-asws, by Allah^-azwj, are the Light (النُّور) of Allah^-azwj which descended, and they^-asws, by Allah^-azwj, are the Light (النُّور) of Allah^-azwj in the skies and in the earth, by Allah^-azwj!’.

يَا أَبَا خَالِدٍ لَنُورُ الْإِمَامِ فِي قُلُوبِ الْمُؤْمِنِينَ أَنْوَرُ مِنَ الشَّمْسِ الْمُضِيئَةِ بِالنَّهَارِ وَ هُمْ وَ اللَّهِ يُنَوِّرُونَ قُلُوبَ الْمُؤْمِنِينَ وَ يَحْجُبُ اللَّهُ عَزَّ وَ جَلَّ نُورَهُمْ عَمَّنْ يَشَاءُ فَتُظْلَمُ قُلُوبُهُمْ

O Abu Khalid! The Light (النُّور) of the Imam^-asws in the hearts of the Momineen is more radiant than the bright sun by the day. By Allah^-azwj! They^-asws are radiating the hearts of the Momineen and He^-azwj Allah^-azwj Mighty and Majestic Blocks their^-asws Light (النُّور) from the ones He^-azwj so Desires to, so it darkens their hearts.

وَ اللَّهِ يَا أَبَا خَالِدٍ لَا يُحِبُّنَا عَبْدٌ وَ يَتَوَلَّانَا حَتَّى يُطَهِّرَ اللَّهُ قَلْبَهُ وَ لَا يُطَهِّرُ اللَّهُ قَلْبَ عَبْدٍ حَتَّى يُسَلِّمَ لَنَا وَ يَكُونَ سِلْماً لَنَا فَإِذَا كَانَ سِلْماً لَنَا سَلَّمَهُ اللَّهُ مِنْ شَدِيدِ الْحِسَابِ وَ آمَنَهُ مِنْ فَزَعِ يَوْمِ الْقِيَامَةِ الْأَكْبَرِ

By Allah^-azwj, O Abu Khalid! No servant would respond to us^-asws and be in our^-asws Wilayah until Allah^-azwj Cleanse his heart, and Allah^-azwj does not Clean a heart of a servant until he submits to us^-asws and becomes submissive to us^-asws. So when he was submissive to us^-asws. Allah^-azwj would Secure him from the difficulties of the Reckoning, and Secure him from the great horrors of the Day of Judgment’.[28]

أَحْمَدُ بْنُ إِدْرِيسَ عَنِ الْحُسَيْنِ بْنِ عُبَيْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ وَ مُوسَى بْنِ عُمَرَ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى يُرِيدُونَ لِيُطْفِؤُا نُورَ اللَّهِ بِأَفْواهِهِمْ قَالَ يُرِيدُونَ لِيُطْفِئُوا وَلَايَةَ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) بِأَفْوَاهِهِمْ

Ahmad Bin Idrees, from Al Husayn Bin Ubeydullah, from Muhammad Bin Al Husayn and Musa Bin Umar, from Al Hassan Bin Mahboub, from Muhammad Bin Al Fuzayl,

‘From Abu Al Hassan^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj Blessed and Exalted: They are intending to extinguish the Light of Allah with their mouths [61:8]. He^-asws said: ‘They are intending to extinguishing the Wilayah of Amir Al-Momineen^-asws by their mouths (by talking against it)’.

قُلْتُ قَوْلُهُ تَعَالَى وَ اللَّهُ مُتِمُّ نُورِهِ قَالَ يَقُولُ وَ اللَّهُ مُتِمُّ الْإِمَامَةِ وَ الْإِمَامَةُ هِيَ النُّورُ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ فَآمِنُوا بِاللَّهِ وَ رَسُولِهِ وَ النُّورِ الَّذِي أَنْزَلْنا قَالَ النُّورُ هُوَ الْإِمَامُ

I said, ‘The Words of the Exalted: but Allah will Complete His Light’. He^-asws said: ‘And Allah^-azwj will Complete the Imamate; and the Imamate, it is the Light (النُّور), and these are the Words of the Mighty and Majestic: Therefore believe in Allah and His Rasool and the Light which We Sent down [64:8]’. He^-asws said: ‘The Light (النُّور), it is the Imam^-asws’.[29]

VERSE 9

يَوْمَ يَجْمَعُكُمْ لِيَوْمِ الْجَمْعِ ۖ ذَٰلِكَ يَوْمُ التَّغَابُنِ ۗ وَمَنْ يُؤْمِنْ بِاللَّهِ وَيَعْمَلْ صَالِحًا يُكَفِّرْ عَنْهُ سَيِّئَاتِهِ وَيُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ {9}

On the Day that He will Gather you all for the Day of gathering, that is the Day of loss and gain. And one who believes in Allah and he does righteous deeds, He would Remove his evil deeds from him and Enter him into Gardens beneath which the rivers flow, abiding therein for ever. That is the mighty success [64:9]  

ابن بابويه: عن أبيه، قال: حدثنا سعد بن عبد الله، عن القاسم بن محمد الأصفهاني، عن‏ سليمان بن داود، عن حفص بن غياث، عن أبي عبد الله (عليه السلام)، قال: «يوم التلاق: يوم يلتقي أهل السماء و أهل الأرض، و يوم التناد: يوم ينادي أهل النار أهل الجنة: أَنْ أَفِيضُوا عَلَيْنا مِنَ الْماءِ أَوْ مِمَّا رَزَقَكُمُ اللَّهُ

Ibn Babuwayh, from his father, from Sa’ad Bin Abdullah, from Al-Qasim Bin Muhammad Al-Isfahany, from Suleyman Bin Dawood, from Hafs Bin Ghayas:

‘Abu Abdullah^-asws has said: ‘The Day of Meeting – The Day the people of the sky would meet the people of the earth. And the Day of Calling – The Day the people of the Fire would call out to the people of the Paradise: ‘Pour upon us some of the water or from what your Lord has Graced you’ [7:50].

و يوم التغابن: يوم يغبن أهل الجنة أهل النار، و يوم الحسرة: يوم يؤتى بالموت فيذبح

And the Day of Loss and Gain (التغابن) – The Day the people of the Paradise would gain over the people of the Fire. And the Day of Regret – The Day they will bring the death, so it (the death) would be slaughtered’.[30]

مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْأَصْفَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يَوْمَ التَّلاقِ‏ يَوْمَ يَلْتَقِي أَهْلُ السَّمَاءِ وَ أَهْلُ الْأَرْضِ وَ يَوْمَ التَّنادِ يَوْمَ يُنَادِي أَهْلُ النَّارِ أَهْلَ الْجَنَّةِ أَنْ أَفِيضُوا عَلَيْنا مِنَ الْماءِ أَوْ مِمَّا رَزَقَكُمُ اللَّهُ‏ وَ يَوْمُ التَّغابُنِ‏ يَوْمٌ يَغْبِنُ أَهْلُ الْجَنَّةِ أَهْلَ النَّارِ وَ يَوْمَ الْحَسْرَةِ يَوْمَ يُؤْتَى بِالْمَوْتِ فَيُذْبَحُ

My father, from Sa’ad, from Al Isfahany, from Al Minqary, from Hafs Bin Giyas,

‘From Abu Abdullah^-asws having said: ‘the Day of the Meeting [40:15] – the day the people of the sky would meet the people of the earth; and the Day of the Calling [40:32] – The Day in which the people of the Fire would call out to the people of the Paradise: Pour upon us some of the water or from what your Lord has Graced you’ [7:50]. the Day of loss and gain. [64:9] – The Day the people of the Paradise would gain over the people of the Fire. the Day of Regret [19:39] – The Day they will bring the death, so it (the death) would be slaughtered’’.^[31]

Allah^-azwj will replace the bad deeds of the Shias with the good deeds:

إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُولَٰئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ ۗ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا {70}

Except one who repents, and believes, and does righteous deeds, so those ones, Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]

أَخْبَرَنَا الشَّيْخُ أَبُو عَلِيٍّ الْحَسَنُ بْنُ مُحَمَّدٍ الطُّوسِيُّ بِالْمَوْضِعِ الْمَذْكُورِ فِي السَّنَةِ الْمَذْكُورَةِ قَالَ: أَخْبَرَنَا السَّعِيدُ الْوَالِدُ رَضِيَ اللَّهُ عَنْهُ قَالَ: أَخْبَرَنَا الشَّيْخُ الْمُفِيدُ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ النُّعْمَانِ قَالَ: أَخْبَرَنِي أَبُو غَالِبٍ أَحْمَدُ بْنُ مُحَمَّدٍ الزُّرَارِيُّ قَالَ: أَخْبَرَنِي عَمِّي أَبُو الْحُسَيْنِ عَلِيُّ بْنُ سُلَيْمَانَ بْنِ الْجَهْمِ قَالَ: أَخْبَرَنَا أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ خَالِدٍ الطَّيَالِسِيُّ قَالَ: أَخْبَرَنَا الْعَلَاءُ بْنُ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ الثَّقَفِيِّ قَالَ

It was informed to us by Al Sheykh Abu Ali Al Hassan Bin Muhammad Al Toosy at the mentioned place, during the mentioned month, from Al Saeed Al Walid, from Al Sheykh Al Mufeed Muhammad Bin Muhammad Bin Al Nu’man, from Abu Ghalib Ahmad Bin Muhammad Al Zarary, from his uncle Abu Al Husayn Ali Bin Suleyman Bin Al Jaham, from Abu Abdullah Muhammad Bin Khalid Al Tayalisy, from Al A’ala Bin Razeyn, from Muhammad Bin Al Muslim Al Saqafy who said,

سَأَلْتُ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ فَأُوْلئِكَ يُبَدِّلُ اللَّهُ سَيِّئاتِهِمْ حَسَناتٍ وَ كانَ اللَّهُ غَفُوراً رَحِيماً قَالَ ع يُؤْتَى بِالْمُؤْمِنِ الْمُذْنِبِ يَوْمَ الْقِيَامَةِ حَتَّى يُقَامَ بِمَوْقِفِ الْحِسَابِ فَيَكُونُ اللَّهُ تَعَالَى هُوَ الَّذِي يَتَوَلَّى حِسَابَهُ حَتَّى لَا يَطَّلِعَ عَلَى حِسَابِهِ أَحَدٌ مِنَ النَّاسِ فَيُعَرِّفُهُ ذُنُوبَهُ حَتَّى إِذَا أَقَرَّ بِسَيِّئَاتِهِ

‘I asked Abu Ja’far Muhammad^-asws Bin Ali^-asws regarding the Words of Allah^-azwj Mighty and Majestic: so those ones, Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]. He^-asws said: ‘They will come with the Momin, the sinner, on the Day of Judgment until he would be made to stand at the Pausing stop for the Reckoning. And it would happen that it will be Allah^-azwj the Exalted, He^-azwj will be the One Who will Take charge of his Reckoning, to the extent that He^-azwj will not Notify anyone from the people upon his Reckoning. So he would recognise his sins, until when he acknowledges his evil deeds.

قَالَ اللَّهُ عَزَّ وَ جَلَّ بَدِّلُوهَا حَسَنَاتٍ وَ أَظْهِرُوهَا عَلَى النَّاسِ فَيَقُولُ النَّاسُ حِينَئِذٍ مَا كَانَ لِهَذَا الْعَبْدِ سَيِّئَةٌ وَاحِدَةٌ ثُمَّ يَأْمُرُ بِهِ إِلَى الْجَنَّةِ فَهَذَا تَأْوِيلُ الْآيَةِ فِي الْمُذْنِبِينَ مِنْ شِيعَتِنَا خَاصَّةً

Allah^-azwj Mighty and Majestic would Say to His^-azwj Scribes: “Change these to be good deeds and display these upon the people!” So the people would be saying at that time, ‘There wasn’t even a single evil deed for this servant!’ Then Allah^-azwj would Command with him to (be taken to) the Paradise. Thus, this is the explanation of the Verse, and is regarding the sinners from our^-asws Shias in particular’.^[32]

المفيد في (الإختصاص): عن محمد بن الحسن السجاد، عن سعد بن عبد الله، عن محمد بن أحمد، عن محمد بن إسماعيل، عن جعفر بن محمد بن الهيثم الحضرمي، عن علي بن الحسين الفزاري، عن آدم بن التمار الحضرمي، عن سعد بن طريف، عن الأصبغ بن نباتة، قال: أتيت أمير المؤمنين (صلوات الله عليه) لأسلم عليه، فجلست أنتظره، فخرج إلي، فقمت إليه، فسلمت عليه، فضرب على كفي، ثم شبك أصابعه بأصابعي، ثم قال: «يا أصبغ بن نباتة»، قلت: لبيك و سعديك، يا أمير المؤمنين

Al-Mufeed in Al-Ikhtisas, from Muhammad Bin Al-Hassan Al-Sajaad, from Sa’ad Bin Abdullah, from Muhammad Bin Ahmad, from Muhammad Bin Ismail, from Ja’far Bin Muhammad Bin Al-Haysam Al-Hazramy, from Ali Bin Al-Husayn Al-Fazary, from Adam Bin Al-Tammar Al-Hazramy, from Sa’ad Bin Tareyf, from Al-Asbagh Bin Nabata who said,

‘I came up to Amir-Al-Momineen^-asws to greet him, so I seated myself waiting for him^-asws. He^-asws came out to me, and I stood up for him^-asws and greeted him^-asws. He^-asws struck upon my wrist, then clasped his^-asws fingers with my fingers, then said: ‘O Asbagh Bin Nabata!’ I said, ‘At your service and command, O Amir-al- Momineen^-asws!’

فقال: «إن ولينا ولي الله، فإذا مات ولي الله كان من الله بالرفيق الأعلى، و سقاه من نهر أبرد من الثلج، و أحلى من الشهد، و ألين من الزبد

He^-asws said: ‘Our^-asws friend is a friend of Allah^-azwj. So when a friend of Allah^-azwj dies, he would be with the elevated friends of Allah^-azwj, and would be quenched from a river colder than ice, sweeter than honey, and softer than butter’.

فقلت: بأبي أنت و امي، و إن كان مذنبا؟

So I said, ‘May my father and my mother be sacrificed for you^-asws, what if he was a sinner?’

فقال: «نعم، و إن كان مذنبا، أما تقرأ القرآن: فَأُوْلئِكَ يُبَدِّلُ اللَّهُ سَيِّئاتِهِمْ حَسَناتٍ وَ كانَ اللَّهُ غَفُوراً رَحِيماً يا أصبغ، إن ولينا لو لقي الله و عليه من الذنوب مثل زبد البحر، و مثل عدد الرمل، لغفرها الله له، إن شاء الله تعالى

So he^-asws said: ‘Yes, and even if he was a sinner. Have you not read the Quran: so those ones, Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]? O Asbagh! Our^-asws friend, even if he were to meet Allah^-azwj, and he had for him sins the like of the foam of the sea, and like the number of grains of sand, Allah^-azwj would Forgive these for him, if Allah^-azwj so Desires to’.^[33]

شرف الدين النجفي، قال: روى مسلم في (الصحيح) عن أبي ذر (رضي الله عنه)، قال: قال رسول الله (صلى الله عليه و آله): «يؤتى بالرجل يوم القيامة، فيقال: اعرضوا عليه صغار ذنوبه، و تخبأ كبارها، فيقال له: عملت يوم كذا و كذا، كذا و كذا، و هو مقر لا ينكر، و هو مشفق من الكبائر، فيقال: أعطوه مكان كل سيئة عملها حسنة. فيقول الرجل حينئذ: لي ذنوب ما أراها هاهنا!». قال: و لقد رأيت رسول الله (صلى الله عليه و آله) ضحك حتى بدت نواجذه

Sharaf Al-Deen Al-Najafy said, ‘It has been reported by Muslim in Al-Saheeh,

(It has been narrated) from Abu Dharr^ar who said, ‘Rasool-Allah^-saww said: ‘They will come with the man on the Day of Judgement, so it shall be said: ‘Present his small sins to him, and hide the big ones of it’. So they shall say to him: ‘You did such and such on such and such a day’. And he would be accepting and not denying any of it, and he would be afraid of his major sins. So it shall be said: ‘Give him a good deed in place of every evil one’. The man would then be saying, ‘There are sins for me which I do not see them here!’ He (the narrator) said, ‘And Rasool-Allah^-saww was seen to smile to the extent that his^-saww teeth were seen’.^[34]

أبو القاسم جعفر بن محمد بن قولويه في (كامل الزيارات)، قال: حدثني أبو العباس محمد بن جعفر، عن محمد بن الحسين بن أبي الخطاب، عن منيع، عن صفوان بن يحيى، عن صفوان بن مهران الجمال، عن أبي عبد الله (عليه السلام)، قال: «أهون ما يكسب زائر الحسين (عليه السلام) في كل حسنة ألف ألف حسنة، و السيئة واحدة، و أين الواحدة من ألف ألف

Abu Al-Qasim Ja’far Bin Muhammad Bin Quwlawayh in Kaamil Al-Ziyaraat said, ‘Abu Al-Abbas Muhammad Bin Ja’far narrated to me, from Muhammad Bin Al-Husay Bin Abu Al-Khattab, from Mani’e, from Safwan Bin Yahya, from Safwan Bin Mahran Al-Jamaal,

‘Abu Abdullah^-asws has said: ‘It is so easy what the visitor of Al-Husayn^-asws earns in every good deed, a thousand, thousand good deeds, and the evil-deed is only one. And where is the one when compared to a thousand, thousand?’

ثم قال: «يا صفوان، أبشر، فإن لله ملائكة معها قضبان من نور، فإذا أراد الحفظة أن تكتب على زائر الحسين (عليه السلام) سيئة، قالت الملائكة للحفظة: كفي. فتكف، فإذا عمل حسنة، قالت لها: اكتبي، أولئك الذين يبدل الله سيئاتهم حسنات

Then he^-asws said: ‘O Safwan! Receive glad tidings, for Allah^-azwj has Angels who have rods of Light. So when the Preserver (Angel) intends to write a sin upon the visitor of Al-Husayn^-asws, the Preserving Angels said: ‘Pause!’ So it pauses. So when he does a good deeds, say to it: ‘Write!’ so those ones, Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]’.^[35]

وعن أبي جعفر عليه السلام قال: قلت بمكة له: إن لي حاجة، فقال: تلقاني بمكة، فلقيته، فقلت: يا بن رسول الله إن لي حاجة؟ فقال: تلقاني بمنى، فلقيته بمنى، فقلت: يابن رسول الله إن لي حاجة، فقال: [ هات ] حاجتك

And from Abu Ja’far^-asws having said: ‘I said to him^-asws at Makkah, ‘There is a need for me’. So he^-asws said: ‘Meet me in Makkah. So I met him^-asws, and I said, ‘O son^-asws of Rasool-Allah^-saww! There is a need for me?’ He^-asws said: ‘Meet me^-asws in Mina’. So I said, ‘O son^-asws of Rasool-Allah^-saww! There is a need for me’. He^-asws said: ‘State your need’.

فقلت: يا بن رسول الله إني كنت أذنبت ذنبا فيما بيني وبين الله عزوجل، لم يطلع عليه أحد، و اجلك  أن أستقبلك به، فقال: إذا كان يوم القيامة تجلى  الله عزوجل لعبده المؤمن فيوقفه على ذنوبه ذنبا ذنبا، ثم يغفرها له، لا يطلع على ذلك ملك مقرب، ولا نبي مرسل

So I said, ‘O son^-asws of Rasool-Allah^-saww! I have committed a sin in what is between me and Allah^-azwj Mighty and Majestic. I have not notified anyone upon it, and due to you^-asws (being what you^-asws are) that I am facing you^-asws with it’. He^-asws said: ‘When it will be the Day of Judgment, Allah^-azwj Mighty and Majestic would Manifest for the Momin servant, and He^-azwj would Pause him upon his sins, sin by sin. Then He^-azwj will Forgive these for him, not Notifying upon that, neither an Angel of Proximity nor a Mursil Prophet^-as’.

وفي حديث آخر: ويستر عليه من ذنوبه ما يكره أن يوقفه عليه، ثم يقول لسيئاته كوني حسنات، وذلك قول الله عزوجل: ” فاولئك – الذين – يبدل الله سيئاتهم حسنات

And in another Hadeeth: ‘And He^-asws would Veil upon him from his sins whatever he dislikes that he should be Paused upon it. Then He^-azwj would be Saying to his evil deeds: “Become good deeds!” And that is in the Words of Allah^-azwj Mighty and Majestic: so those ones, Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]’.^[36]

محمد بن عيسى عن عمر بن إبراهيم بياع السابري عن حجر بن زائدة عن رجل عن أبي جعفر عليه السلام قال: قلت له: يا بن رسول الله ان لي حاجة فقال: تلقاني بمكة فقلت يا بن رسول الله ان لي حاجة فقال: هات حاجتك

Muhammad Bin Isa, from Umar Bin Ibrahim Baya’a Al Sabiry, from Hujr Bin Zaida, from a man,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! There is a need for me’. So he^-asws said: ‘Meet me^-asws in Makkah’. So I said, ‘O son^-asws of Rasool-Allah^-saww! There is a need for me!’ So he^-asws said: ‘State your need’.

فقلت: يا بن رسول الله انى أذنبت ذنبا بيني وبين الله لم يطلع عليه أحد فعظم على وأجلك أن استقبلك به فقال: انه إذا كان يوم القيامة وحاسب الله عبده المؤمن أوقفه على ذنوبه ذنبا ذنبا ثم غفر هاله لا يطلع على ذلك ملكا مقربا ولا نبيا مرسلا

So I said, ‘O son^-asws of Rasool-Allah^-saww! I have committed a sin between me and Allah^-azwj and have not notified anyone upon it. Thus it is grievous upon me and you^-asws are postponing my facing you^-asws with it’. So he^-asws said: ‘When it would be the Day of Judgment and Allah^-azwj would Reckon His^-azwj Momin servant, He^-azwj would Pause him upon his sins, sin by sin. Then He^-azwj would Forgive there for him, neither Notifying that upon and Angel of Proximity, nor a Mursil Prophet^-as’.

قال عمر بن إبراهيم: وأخبرني عن غير واحد أنه قال: ويستر عليه من ذنوبه ما يكره أن يوقفه عليها قال: ويقول لسيئاته: كونى حسنات قال: وذلك قول الله تبارك وتعالى: (أولئك يبدل الله سيئاتهم حسنات وكان الله غفورا رحيما

Umar Bin Ibrahim said, ‘And I have been informed from someone else that he^-asws said: ‘And He^-azwj would Veil upon him from his sins what he dislikes he being paused upon it’. And He^-azwj would be Saying to his evil deeds: “Become good deeds!” And these are the Words of Allah^-azwj Blessed and Exalted: so those ones, Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]’’.^[37]

محمد بن يعقوب: عن عدة من أصحابنا، عن أحمد بن محمد، عن ابن فضال، عن أبي جميلة، عن محمد الحلبي، عن أبي عبد الله (عليه السلام)، قال: «إن رسول الله (صلى الله عليه و آله) قال: إن الله مثل لي امتي في الطين، و علمني أسماءهم، كما علم آدم الأسماء كلها

Muhammad Bin Yaqoub, from a number of our companions, from Ahmad Bin Muhammad, from Ibn Fazal, from Abu Jameela, from Muhammad Al Halby,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj Made resemblances of my^-saww community for me^-saww in the clay, and Taught me^-saww their names, just as Adam^-as was Taught the names, all of them.

فمر بي أصحاب الرايات، فاستغفرت لعلي و شيعته، إن ربي وعدني في شيعة علي خصلة

Then the companions of the banners passed by me^-saww, so I^-saww sought Forgiveness for Ali^-asws and his^-asws Shias. My^-saww Lord^-azwj Promised me^-saww a peculiarity regarding the Shias of Ali^-asws’.

قيل: يا رسول الله، و ما هي؟ قال: المغفرة لمن آمن منهم، و إن الله لا يغادر «6» صغيرة و لا كبيرة، و لهم تبدل السيئات حسنات

It was said, ‘O Rasool-Allah^-saww! And what is it?’ He^-saww said: ‘The Forgiveness for the one from them who believe, and that Allah^-azwj would neither Leave a minor sin nor a major sin, and for them He^-azwj would Replace their evil deeds with good deeds [25:70]’’.^[38]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ الْحَسَنِيِّ قَالَ حَدَّثَنِي أَبُو جَعْفَرٍ ( صلوات الله عليه )  قَالَ سَمِعْتُ أَبِي يَقُولُ سَمِعْتُ أَبِي مُوسَى بْنَ جَعْفَرٍ ( عليه السلام ) يَقُولُ دَخَلَ عَمْرُو بْنُ عُبَيْدٍ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَلَمَّا سَلَّمَ وَ جَلَسَ تَلَا هَذِهِ الْآيَةَ الَّذِينَ يَجْتَنِبُونَ كَبائِرَ الْإِثْمِ وَ الْفَواحِشَ ثُمَّ أَمْسَكَ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا أَسْكَتَكَ قَالَ أُحِبُّ أَنْ أَعْرِفَ الْكَبَائِرَ مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Abdul Azeem Bin Abdullah Al Hasany who said,

‘Abu Ja’far^-asws narrated to me saying: ‘I^-asws heard my^-asws father^-asws saying: ‘I^-asws heard my^-asws father^-asws Musa^-asws Bin Ja’far^-asws saying: ‘Amro Bin Ubeyd came over to Abu Abdullah^-asws. So when he greeted and was seated, recited this Verse: Those who are shunning the major sins and the immoralities [53:32], then held back. So Abu Abdullah^-asws said to him: ‘What made you withhold?’ He said, ‘I would love to understand the major sins from the Book of Allah^-azwj Mighty and Majestic’.

فَقَالَ نَعَمْ يَا عَمْرُو

So he^-asws said: ‘Yes – O Amro . . . .

و الزنا، لأن الله عز و جل يقول: وَ مَنْ يَفْعَلْ ذلِكَ يَلْقَ أَثاماً يُضاعَفْ لَهُ الْعَذابُ يَوْمَ الْقِيامَةِ وَ يَخْلُدْ فِيهِ مُهاناً

And the adultery, because Allah^-azwj Mighty and Majestic is Saying: And one who does that, indulges in sin [25:68] The Punishment would be doubled for him on the Day of Judgment, and he would be therein eternally in disgrace [25:69].

قال: فخرج عمرو و له صراخ من بكائه، و هو يقول: هلك من يقول برأيه، و نازعكم في الفضل و العلم

He (the narrator) said, ‘Amro went out screaming from his crying, and he was saying, ‘Destroyed is the one who is speaking from his opinion, and disputes with regards to your^-asws merits and the Knowledge’.^[39]

VERSE 10

وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ النَّارِ خَالِدِينَ فِيهَا ۖ وَبِئْسَ الْمَصِيرُ {10}

And those who are committing Kufr and are belying Our Signs, they are the inmates of the Fire being eternally therein, and evil is the destination [64:10]  

ثُمَّ قَالَ اللَّهُ عَزَّ وَ جَلَّ: وَ الَّذِينَ كَفَرُوا وَ كَذَّبُوا بِآياتِنا: الدَّالَّاتِ عَلَى صِدْقِ مُحَمَّدٍ ص عَلَى مَا جَاءَ بِهِ- مِنْ أَخْبَارِ الْقُرُونِ السَّالِفَةِ، وَ عَلَى مَا أَدَّاهُ إِلَى عِبَادِ اللَّهِ مِنْ ذِكْرِ تَفْضِيلِهِ لِعَلِيٍّ ع وَ آلِهِ الطَّيِّبِينَ خَيْرِ الْفَاضِلِينَ وَ الْفَاضِلَاتِ بَعْدَ مُحَمَّدٍ سَيِّدِ الْبَرِيَّاتِ‏

(Imam Hassan Al-Askari^-asws said): ‘Then the Mighty and Majestic Said: And those who are committing Kufr and are belying Our Signs [64:10] – the references to the truthfulness of Muhammad^-saww upon what he^-saww came with from the news of the previous centuries and upon what was required to the servants of Allah^-azwj, from the mentioning of the merits of Ali^-asws and his^-asws goodly progeny, the best of the meritorious ones, and the meritorious after Muhammad^-saww, Chief of the righteous ones.

أُولئِكَ‏ الدَّافِعُونَ لِصِدْقِ مُحَمَّدٍ فِي إِنْبَائِهِ [وَ الْمُكَذِّبُونَ لَهُ فِي نَصْبِهِ‏ لِأَوْلِيَائِهِ‏] عَلِيٍّ سَيِّدِ الْأَوْصِيَاءِ، وَ الْمُنْتَجَبِينَ مِنْ ذُرِّيَّتِهِ الطَّيِّبِينَ الطَّاهِرِينَ‏ أَصْحابُ النَّارِ هُمْ فِيها خالِدُونَ‏

They are the repellers of the truthfulness of Muhammad^-saww in his^-saww news and the belying ones to him^-saww regarding his^-saww appointing for his^-saww friends, Ali^-asws, Chief of the successors^-as, and the chosen ones^-asws from his^-asws offspring, the goodly, the clean – they are the inmates of the Fire being eternally therein, and evil is the destination [64:10] ’’.[40]

قَالَ الْإِمَامُ ع السَّيِّئَةُ الْمُحِيطَةُ بِهِ هِيَ الَّتِي تُخْرِجُهُ عَنْ جُمْلَةِ دِينِ اللَّهِ وَ تَنْزِعُهُ عَنْ وَلَايَةِ اللَّهِ وَ تَرْمِيهِ فِي‏ سَخَطِ اللَّهِ [وَ] هِيَ الشِّرْكُ بِاللَّهِ وَ الْكُفْرُ بِهِ، وَ الْكُفْرُ بِنُبُوَّةِ مُحَمَّدٍ رَسُولِ اللَّهِ ص، وَ الْكُفْرُ بِوَلَايَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع‏ كُلُّ وَاحِدٍ مِنْ هَذِهِ سَيِّئَةٌ تُحِيطُ بِهِ، أَيْ تُحِيطُ بِأَعْمَالِهِ فَتُبْطِلُهَا وَ تَمْحَقُهَا فَأُولئِكَ‏ عَامِلُو هَذِهِ السَّيِّئَةِ الْمُحِيطَةِ أَصْحابُ النَّارِ هُمْ فِيها خالِدُونَ‏

The Imam^-asws said: ‘The evil Deeds he is surround with, it is those which exit him from the whole of the Religion of Allah^-azwj and remove him from the Wilayah of Allah^-azwj, and throw him into the Wrath of Allah^-azwj – and it is Shirk (association) with Allah^-azwj, and the Kufr (disbelief) in Him^-azwj, and the Kufr in the Prophet-hood of Rasool-Allah^-saww, and the Kufr in the Wilayah of Ali^-asws Bin Abu Talib^-asws. Each one of these is an evil deed he would be surrounded with – i.e., it surrounds his deeds and invalidates it and deletes it. So, they are the ones who do these surrounding evil deeds: and are the inmates of the Fire; they would be in it eternally’’.[41]

محمد بن يعقوب: عن محمد بن يحيى، عن حمدان بن سليمان، عن عبدالله بن محمد اليماني، عن منيع بن الحجاج، عن يونس، عن صباح المزني، عن أبي حمزة

Muhammad Bin Yaqoub, from Muhammad Bin Yahya, from Hamdan Bin Suleyman, from Abdullah Bin Muhammad Al Yamani, from Mani’e Bin Al Hajaaj, from Yunus, from Sabah Al Mazny, from Abu Hamza,

عن أحدهما (عليهما السلام) قال: «إذا جحدوا إمامة أمير المؤمنين (عليه السلام) فَأُولئِكَ أَصْحابُ النَّارِ هُمْ فِيها خالِدُونَ

‘From one of them^-asws (5^th or 6^th Imam^-asws) having said: ‘When they reject the Imamate of Amir-Al-Momineen^-asws: they are the inmates of the Fire being eternally therein, and evil is the destination [64:10]’.[42]

الشيخ في (أماليه) بإسناده عن علي (عليه السلام)، عن النبي (صلى الله عليه و آله) أنه تلا هذه الآية: فَأُولئِكَ أَصْحابُ النَّارِ هُمْ فِيها خالِدُونَ قيل: يا رسول الله، من أصحاب النار؟ قال: «من قاتل عليا بعدي، فأولئك أصحاب النار مع الكفار، فقد كفروا بالحق لما جاءهم، ألا و إن عليا بضعة مني، فمن حاربه فقد حاربني و أسخط ربي

Al Sheikh in his Amaali, by his chain,

‘From Ali^-asws, from the Prophet^-saww having recited this Verse: they are the inmates of the Fire being eternally therein, and evil is the destination [64:10]. It was said, ‘O Rasool-Allah^-saww! Who are the inmates of the Fire?’ He^-saww said: ‘The ones who will fight (against) Ali^-asws after me^-saww, so they are the inmates of the Fire along with the Infidels, for they would have disbelieved in the Truth when it came to them. Indeed! Ali^-asws is a part of me^-saww, so the one who is at war with him^-asws, so he is at war with me^-saww and has Angered my^-saww Lord^-azwj’.

ثم دعا عليا فقال: «يا علي، حربك حربي، و سلمك سلمي، و أنت العلم فيما بيني و بين أمتي

Then he^-saww called Ali^-asws, so he^-saww said: ‘O Ali^-asws! Your^-asws war is my^-saww war, and your^-asws peace is my^-saww peace, and you^-asws are the Flag in what is between me^-saww and my^-saww community’.[43]

VERSE 11

مَا أَصَابَ مِنْ مُصِيبَةٍ إِلَّا بِإِذْنِ اللَّهِ ۗ وَمَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ ۚ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ {11}

No difficulty afflicts except by Permission of Allah. And one who believes in Allah, He Guides his heart, and Allah is Aware of all things [64:11]

محمد بن يعقوب: عن محمد بن يحيى، عن أحمد بن محمد، عن محمد بن سنان، عن الحسين بن المختار، عن أبي بصير، عن أبي عبد الله (عليه السلام)، قال: «إن القلب ليرجج فيما بين الصدر و الحنجرة حتى يعقد على الإيمان، فإذا عقد على الإيمان قر، و ذلك قول الله عز و جل: وَ مَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ- قال- يسكن

Muhammad Bin Yaqoub (Kulayni), from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Al-Husayn Bin Al-Mukhtar, from Abu Baseer:

‘Abu Abdullah^-asws has said: ‘The heart is restless in what is between the chest and the throat until it holds on to the Eman. So, when it holds on to the Eman, it rejoices, and these are the Words of Allah^-azwj Mighty and Majestic: And one who believes in Allah, He Guides his heart’. He^-asws said: ‘Makes it to be tranquil’.[44]

VERSE 12

وَأَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ ۚ فَإِنْ تَوَلَّيْتُمْ فَإِنَّمَا عَلَىٰ رَسُولِنَا الْبَلَاغُ الْمُبِينُ {12}

And obey Allah and obey the Rasool, but if you turn back, then rather, upon Our Rasool is only the clear delivery (of the Message) [64:12]

محمد بن يعقوب: عن محمد بن يحيى، عن أحمد بن محمد، عن ابن محبوب، عن الحسين ابن نعيم الصحاف، عن أبي عبد الله (عليه السلام)، قال: سألته عن قوله تعالى: وَ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ فَإِنْ تَوَلَّيْتُمْ فَإِنَّما عَلى رَسُولِنَا الْبَلاغُ الْمُبِينُ، فقال: «أما و الله ما هلك من كان قبلكم، و ما هلك من هلك حتى يقوم‏ قائمنا (عليه السلام)، إلا في ترك ولايتنا و جحود حقنا

Muhammad Bin Yaqoub (Kulayni), from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al-Husayn Ibn Naeem Al-Sahaaf:

‘I asked Abu Abdullah^-asws about the Words of the Exalted: And obey Allah and obey the Rasool, but if you turn back, then rather, upon Our Rasool is only the clear delivery (of the Message) [64:12], so he^-asws said: ‘But, by Allah^-azwj, the ones before you were not Destroyed, and the ones who will be Destroyed until the rising of Al-Qaim^-asws will not be Destroyed except regarding the avoidance of our^-asws Wilayah and having fought against our^-asws rights.

و ما خرج رسول الله (صلى الله عليه و آله) من الدنيا حتى ألزم رقاب هذه الأمة حقنا، و الله يهدي من يشاء إلى صراط مستقيم

And Rasool-Allah^-saww did not exit from the world until he^-saww necessitated the reins of our^-asws rights upon this community. And Allah^-azwj Guides whom He^-azwj Desires to, upon the Straight Path’.[45]

VERSE 13

اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۚ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ {13}

Allah, there is no god but He; and let the Momineen rely upon Allah [64:13]  

Reliance Upon Allah^-azwj

و عنه: عن عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن غير واحد، عن علي بن أسباط، عن أحمد بن عمر الحلال، عن علي بن سويد، عن أبي الحسن الأول (عليه السلام)، قال: سألته فقال: «التوكل على الله درجات، منها أن تتوكل على الله في أمورك كلها، فما فعل بك كنت عنه راضيا، تعلم أنه لا يألوك خيرا و فضلا، و تعلم أن الحكم في ذلك له، فتوكل على الله بتفويض ذلك [إليه‏] وثق [به‏] فيها و في غيرها

And from him (Yaqoub Kulayni), from a number of our companions, from Ahmad Bin Muhammad Bin Khalid, from someone else, from Ali Bin Asbaat, from Ahmad Bin Umar Al-Hilal, from Ali Bin Suweyd,

‘I asked Abu Al-Hassan^-asws so he^-asws said: ‘The reliance upon Allah^-azwj has (different) levels. From these is that you should rely upon Allah^-azwj in all your affairs. So whatever He^-azwj Does with you, you should be pleased with it, knowing that He^-azwj will not Leave out good and excellent from you, and knowing that the Decision with regards to that is His^-azwj. So, reply upon Allah^-azwj and have confidence in Him^-azwj with regards to it and other matters’.[46]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ( عليهما السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ الْإِيمَانُ لَهُ أَرْكَانٌ أَرْبَعَةٌ التَّوَكُّلُ عَلَى اللَّهِ وَ تَفْوِيضُ الْأَمْرِ إِلَى اللَّهِ وَ الرِّضَا بِقَضَاءِ اللَّهِ وَ التَّسْلِيمُ لِأَمْرِ اللَّهِ عَزَّ وَ جَلَّ

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

(It has been narrated) from Abu Abdullah^-asws, from his^-asws father^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The Emān has four pillars for it – the reliance upon Allah^-azwj, and delegating the matter to Allah^-azwj, and the pleasure with the Judgement of Allah^-azwj, and the submission to the Command of Allah^-azwj Mighty and Majestic’.[47]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه )   الْإِيمَانُ أَرْبَعَةُ أَرْكَانٍ الرِّضَا بِقَضَاءِ اللَّهِ وَ التَّوَكُّلُ عَلَى اللَّهِ وَ تَفْوِيضُ الْأَمْرِ إِلَى اللَّهِ وَ التَّسْلِيمُ لِأَمْرِ اللَّهِ

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

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The Emān has four pillars/foundations/dimensions – the pleasure with the Judgement of Allah^-azwj, and the reliance upon Allah^-azwj, and delegation of the matters to Allah^-azwj, and the submission to the Command of Allah^-azwj’.[48]

VERSE 14

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ عَدُوًّا لَكُمْ فَاحْذَرُوهُمْ ۚ وَإِنْ تَعْفُوا وَتَصْفَحُوا وَتَغْفِرُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ {14}

O you those who believe! Surely from your wives and your children there are enemies for you, therefore be cautious of them, and if you were to excuse, and overlook, and forgive, then Allah is Forgiving, Merciful [64:14]

علي بن إبراهيم: و في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله تعالى: إِنَّ مِنْ أَزْواجِكُمْ وَ أَوْلادِكُمْ عَدُوًّا لَكُمْ فَاحْذَرُوهُمْ، «و ذلك أن الرجل إذا أراد الهجرة إلى رسول الله (صلى الله عليه و آله) تعلق به ابنه و امرأته، و قالوا: ننشدك الله أن تذهب عنا [و تدعنا] فنضيع بعدك

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

Abu Ja’far^-asws regarding the Words of the Exalted: O you those who believe! Surely from your wives and your children there are enemies for you, therefore be cautious of them [64:14], he^-asws said: ‘And that is when the man intended migration to Rasool-Allah^-saww (but) was attached with his son and his wife, and they said, ‘We, for the sake of Allah^-azwj (plead) that you are going away from us, and leaving us behind, so we would be wasted after you’.

فمنهم من يطيع أهله فيقيم، فحذرهم الله أبناءهم و نساءهم، و نهاهم عن طاعتهم

Among them was one who obeyed his family, so he stayed (and did not migrate), therefore Allah^-azwj Cautioned them about their sons and their wives, and Prohibited them from obeying them.

و منهم من يمضي و يذرهم و يقول: أما و الله لئن لم تهاجروا معي ثم جمع الله بيني و بينكم في دار الهجرة، لا أنفعكم بشي‏ء أبدا. فلما جمع الله بينه و بينهم أمره الله أن يتوق بحسن وصلة، فقال تعالى: وَ إِنْ تَعْفُوا وَ تَصْفَحُوا وَ تَغْفِرُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ

And among them was one who went and left them, and he was saying, ‘But, by Allah^-azwj! If you do not migrate with me, then Allah^-azwj would (one day) have a gathering between me and you in the house of the migration, nothing will benefit you, ever!’ So when Allah^-azwj did Gather between him and them, Allah^-azwj Commanded him that he conduct himself with a goodly relationship, so He^-azwj Said: and if you were to excuse, and overlook, and forgive, then Allah is Forgiving, Merciful [64:14]’’.[49]

VERSE 15

إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ ۚ وَاللَّهُ عِنْدَهُ أَجْرٌ عَظِيمٌ {15}

But rather, your wealth and your children are a Fitna, and Allah, in His Presence is a Mighty Recompense [64:15]

وَ قَالَ ع‏ لَا يَقُولَنَّ أَحَدُكُمْ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْفِتْنَةِ لِأَنَّهُ لَيْسَ أَحَدٌ إِلَّا وَ هُوَ مُشْتَمِلٌ عَلَى فِتْنَةٍ وَ لَكِنْ مَنِ‏ اسْتَعَاذَ فَلْيَسْتَعِذْ مِنْ مُضِلَّاتِ الْفِتَنِ فَإِنَّ اللَّهَ سُبْحَانَهُ يَقُولُ- وَ اعْلَمُوا أَنَّما أَمْوالُكُمْ وَ أَوْلادُكُمْ فِتْنَةٌ

And he^-asws (Ali Amir Al-Momineen^-asws) said: ‘Not one of you should say, ‘O Allah^-azwj! I seek Refuge with You^-azwj from the Fitna’, because there isn’t anyone except and he is included in the Fitna, but one who (wants to) seek Refuge, let him seek Refuge from the dilemmas of the Fitna, for Allah^-azwj the Glorious Says: And know that rather your wealth and your children are a Fitna (strife), and that Allah, with Him is a Mighty Recompense [8:28].

وَ مَعْنَى ذَلِكَ أَنَّهُ [سُبْحَانَهُ يَخْتَبِرُ عِبَادَهُ‏] يَخْتَبِرُهُمْ بِالْأَمْوَالِ وَ الْأَوْلَادِ لِيَتَبَيَّنَ السَّاخِطَ لِرِزْقِهِ وَ الرَّاضِيَ بِقِسْمِهِ وَ إِنْ كَانَ سُبْحَانَهُ أَعْلَمَ بِهِمْ مِنْ أَنْفُسِهِمْ وَ لَكِنْ لِتَظْهَرَ الْأَفْعَالُ الَّتِي بِهَا يُسْتَحَقُّ الثَّوَابُ وَ الْعِقَابُ لِأَنَّ بَعْضَهُمْ يُحِبُّ الذُّكُورَ وَ يَكْرَهُ الْإِنَاثَ وَ بَعْضَهُمْ يُحِبُّ تَثْمِيرَ الْمَالِ‏ * وَ يَكْرَهُ انْثِلَامَ الْحَالِ‏

And the meaning of that is, He^-azwj Tests His^-azwj servants with the wealth and the children in order to clarify the one who is dissatisfied at His^-azwj sustenance and the one satisfied with His^‑azwj Apportionment, and even though He^-azwj the Glorious is more Knowing with them than they are themselves, but to Reveal the deeds by which the Rewards and the Punishments are deserved, because, some of them love the male (children) and dislike the females, and some of them love amassing the wealth and dislike the state of (financial) adversity’’.^[50]

فِي نَهْجِ الْبَلَاغَةِ وَ قَالَ عَلَيْهِ السَّلَامُ: لَا يَقُولَنَّ أَحَدُكُمْ: اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْفِتْنَةِ لِأَنَّهُ لَيْسَ أَحَدٌ إِلَّا وَ هُوَ مُشْتَمِلٌ عَلَى فِتْنَةٍ، وَ لَكِنْ مَنِ اسْتَعَاذَ فَلْيَسْتَعِذْ مِنْ مَضَلَّاتِ الْفِتَنِ، فَإِنَّ اللَّهَ سُبْحَانَهُ يَقُولُ: وَ اعْلَمُوا أَنَّما أَمْوالُكُمْ وَ أَوْلادُكُمْ فِتْنَةٌ

In Nahj Al Balagah –

‘And he^-asws (Amir Al-Momineen^-asws) said: ‘One of you should not be saying, ‘O Allah^-azwj! I seek Refuge with You^-azwj from the Fitna!’, because there isn’t anyone except and he is involved upon Fitna, but one who (wants to) seek Refuge, so let him seek Refuge from the delusion (straying) due to the Fitna, for Allah^-azwj, Glorious is He^-azwj, is Saying: But rather, you wealth and your children are a Fitna [64:15]’’.[51]

VERSE 16

فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ وَاسْمَعُوا وَأَطِيعُوا وَأَنْفِقُوا خَيْرًا لِأَنْفُسِكُمْ ۗ وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ {16}

Therefore, fear Allah as per your capacity; and listen and obey and spend, it is better for your selves. And one who saves himself from the stinginess, so those ones, they are the successful [64:16]

عن أبي بصير، قال: سألت أبا عبد الله (عليه السلام) عن قول الله: اتَّقُوا اللَّهَ حَقَّ تُقاتِهِ قال:  «منسوخة». قلت: و ما نسخها؟ قال: «قول الله فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ

From Abu Baseer, who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Fear Allah as is His right to be feared [3:102]. The Imam^-asws said: ‘Abrogated’. I said, ‘And what Abrogates it?’ The Imam^-asws said: ‘The Words of Allah^-azwj: Therefore, fear Allah as per your capacity [64:16]’.[52]

ابن شهر آشوب: عن تفسير وكيع، حدثنا سفيان بن مرة الهمداني، عن عبد خير، قال: سألت علي بن أبي طالب (عليه السلام) عن قوله تعالى: اتَّقُوا اللَّهَ حَقَّ تُقاتِهِ، قال: «و الله ما عمل بها غير أهل بيت رسول الله (صلى الله عليه و آله)، نحن ذكرنا الله فلا ننساه، و نحن شكرناه فلن نكفره، و نحن أطعناه فلم نعصه

Ibn Shehr Ashub, from Tafseer of Waki’e, from Sufyan Bin Marat Al-Hamdany, from Abdul Khayr who said,

‘I asked Ali^-asws Bin Abu Talib^-asws about the Words of the Exalted: Fear Allah as is His right to be feared [3:102], he^-asws said: ‘By Allah^-azwj! No one acts upon that apart from the People^-asws of the Household of Rasool-Allah^-saww. We^-asws remember Allah^-azwj and we^-asws never forget Him^-azwj, and we^-asws thank Him^-azwj and we^-asws never deny Him^-azwj, and we^-asws obey Him^-azwj and we never disobey Him^-azwj’.

فلما نزلت هذه قالت الصحابة: لا نطيق ذلك، فأنزل الله تعالى: فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ

So, when this (Verse) was Revealed, the companions said, ‘We cannot tolerate that’. Therefore, Allah^-azwj the Exalted Revealed: Therefore, fear Allah as per your capacity [64:16]’’.[53]

ثم قال علي بن إبراهيم: و حدثني أبي، عن الفضل بن أبي قرة، قال: رأيت أبا عبد الله (عليه السلام) يطوف من أول الليل إلى الصباح، و هو يقول: «اللهم قني شح نفسي» فقلت: جعلت فداك، ما سمعتك تدعو بغير هذا الدعاء

Then Ali Bin Ibrahim (Tafseer Qummi) said, ‘My father narrated to me, from Al-Fazal Bin Abu Qarat who said,

‘I saw Abu Abdullah^-asws performing Tawaaf of the Kabah, from the beginning of the night until the morning, and he^-asws was saying: ‘Our Allah^-azwj! Save me^-asws from the stinginess of myself^-asws!’ So I said, ‘May I be sacrificed for you^-asws! I did not hear you^-asws supplicating with other than this very supplication!’

فقال: «و أي شي‏ء أشد من شح النفس، إن الله يقول: وَ مَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولئِكَ هُمُ الْمُفْلِحُونَ

He^-asws said: ‘And which thing is more difficult than the stinginess of the self? Allah^-azwj is Saying: And one who saves himself from the stinginess, so those ones, they are the successful [64:16]’.[54]

محمد بن يعقوب: عن علي بن إبراهيم، عن هارون بن مسلم، عن مسعدة بن صدقة، عن جعفر، عن آبائه (عليهم السلام): أن أمير المؤمنين (عليه السلام) سمع رجلا يقول: إن الشحيح أغدر من الظالم، فقال له: «كذبت، إن الظالم قد يتوب و يستغفر و يرد الظلامة على أهلها، و الشحيح إذا شح منع الزكاة و الصدقة و صلة الرحم و قري الضيف و النفقة في سبيل الله و أبواب البر، و حرام على الجنة أن يدخلها شحيح

Muhammad Bin Yaqoub (Kulayni), from Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’adat Bin Sadaqat:

Ja’far^-asws, from his^-asws forefathers^-asws having said: ‘Amir-al-Momineen^-asws heard a man saying that, ‘The oppressor is more treacherous than the miser’. So he^-asws said to him: ‘You are lying! The oppressor can repent, and seek Forgiveness, and return the usurped (property) back to is owners, whilst the miser, when he is miserly, prevents the Zakat, and the charity, and the maintenance of relationships, and catering for the guest, and the spending in the Way of Allah^-azwj, and the doors of goodness, and it is Forbidden upon the Paradise to let a miser enter into it’.[55]

عنه: عن أحمد بن محمد، عن شريف بن سابق، عن الفضل بن أبي قرة، قال: قال لي أبو عبد الله (عليه السلام): «تدري ما الشحيح؟» قلت: هو البخيل

And from him (Yaqoub Kulayni), from Ahmad Bin Muhammad, from Shareef Bin Sabiq, from Al-Fazal Bin Abu Qarat who said,

‘Abu Abdullah^-asws said to me: ‘Do you know what is the miser?’ I said, ‘He is the stingy one’.

قال: «الشح هو أشد من البخل، إن البخيل يبخل بما في يده، و الشحيح يشح بما في أيدي الناس و على ما في يده حتى لا يرى مما في أيدي الناس شيئا إلا تمنى أن يكون له بالحل و الحرام، و لا يقنع بما رزقه الله

He^-asws said: ‘The miser is more severe than the stingy one, for the stingy one is stingy with that he owns, whilst the miser is miserly with what is in the hands of the people as well as what is in his own hands, until he does not see anything what is in the hands of the people except that he would wish it were in his hands, whether Permissible and Prohibited and is not content with what Allah^-azwj has provided him with’.[56]

و عنه، قال: حدثنا أحمد بن محمد بن عبد الرحمن المقرئ، قال: حدثنا أبو الحسن علي بن الحسن بن بندار بن المثنى التميمي الطبري، قال: حدثنا أبو نصر محمد بن الحجاج المقرئ الرقي، قال: حدثنا أحمد بن العلاء بن هلال، قال: حدثنا أبو زكريا، قال: حدثنا سليمان بن بلال، عن عمارة بن عزية، عن عبد الله بن علي بن الحسين، عن أبيه، عن جده (عليهم السلام)، قال: «قال رسول الله (صلى الله عليه و آله): البخيل [حقا] من ذكرت عنده فلم يصل علي

And from him (Sheykh Al-Sadouq), from Ahmad Bin Muhammad Bin Abdul Rahman Al-Muqary, from Abu Al-Hassan Ali Bin Al-Hassan Bin Bandaar bin Al-Masny Al-Tabary, from Abu nasr Muhammad Bin Al-Hajjaj Al-Muqary Al-Raqy, from Ahmad Bin Al-A’la Bin Hilal, from Abu Zakariya, from Suleyman Bin Bilal, from Amarat Bin Aziya:

‘Abdullah son of Ali^-asws Bin Al-Husayn^-asws, from his^-asws father^-asws his^-asws grandfather^-asws having said: ‘Rasool-Allah^-saww said: ‘The true miser is the one in whose presence I^-saww am mentioned, and he does not (even) send Salawat upon me^-saww’.[57]

أَخْبَرَنَا أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ مُحَمَّدِ بْنِ يَحْيَى الْفَحَّامُ السُّرَّمَنْ‏رَآئِيُّ قَالَ: حَدَّثَنَا عَمِّي عُمَرُ بْنُ يَحْيَى قَالَ: حَدَّثَنَا إِبْرَاهِيمُ بْنُ عُبَيْدِ اللَّهِ الكنيخي عَنْ أَبِي عَاصِمٍ عَنِ الصَّادِقِ جَعْفَرٍ ع قَالَ: شِيعَتُنَا جُزْءٌ مِنَّا خُلِقُوا مِنْ فَضْلِ طِينَتِنَا يَسُوؤُهُمْ مَا يَسُوؤُنَا وَ يَسُرُّهُمْ مَا يَسُرُّنَا فَإِذَا أَرَادَنَا أَحَدٌ فَلْيَقْصِدْهُمْ فَإِنَّهُمُ الَّذِي يُوصَلُ مِنْهُ إِلَيْنَا

It was inform to us by Abu Muhammad Al Hassan Bin Muhammad Bin Yahya Al Fahham of Surmanrayy, from his uncle Umar Bin Yahya, from Ibrahim Bin Ubeydullah Al Kinany, from Abu Aasim,

From Al-Sadiq Ja’far^-asws having said: ‘Our^-asws Shias are a part from us^-asws. They were Created from the remnants of our^-asws clay. It disappoints them what disappoints us^-asws, and it cheers them what cheers us^-asws. If anyone wants us^-asws, so let him strive for them (their nearness), for they are those who are the means for the one to (reach) us^-asws’’.[58]

VERSE 17

إِنْ تُقْرِضُوا اللَّهَ قَرْضًا حَسَنًا يُضَاعِفْهُ لَكُمْ وَيَغْفِرْ لَكُمْ ۚ وَاللَّهُ شَكُورٌ حَلِيمٌ {17}

If you were to lend to Allah a goodly loan, He would Multiply it for you and Forgive (your sins) for you, and Allah is Appreciative, Forbearing [64:17]

محمد بن يعقوب: عن عدة من أصحابنا، عن أحمد بن محمد، عن الوشاء، عن عيسى بن سليمان النحاس، عن المفضل بن عمر، عن الخيبري و يونس بن ظبيان، قالا

Muhammad Bin Yaqoub, from a number of our companions, from Ahmad Bin Muhammad, from Al Washa, from Isa Bin Suleyman Al Nahaas, from Al Mufazzal Bin Umar, from Al Khaybari and Yunus Bin Zibyan who both said,

سمعنا أبا عبد الله (عليه السلام) يقول: «ما من شي‏ء أحب إلى الله من إخراج الدراهم إلى الإمام، و إن الله ليجعل له الدرهم في الجنة مثل جبل احد- قال-: هو- و الله- في صلة الإمام

‘We heard Abu Abdullah^-asws saying: ‘There is none from the things more Beloved to Allah^-azwj than the taking out of the Dirhams (money) to the Imam^-asws, and that Allah^-azwj would Make for him the Dirham in the Paradise to be like the mountain of Ohad’. He^-asws said: ‘By Allah^-azwj! It is the helping (maintenance of the goodly relations) with the Imam^-asws’.[59]

مُحَمَّدُ بْنُ أَحْمَدَ عَنْ عَبْدِ اللَّهِ بْنِ الصَّلْتِ عَنْ يُونُسَ وَ عَنْ عَبْدِ الْعَزِيزِ بْنِ الْمُهْتَدِي عَنْ رَجُلٍ عَنْ أَبِي الْحَسَنِ الْمَاضِي (عليه السلام) فِي قَوْلِهِ تَعَالَى مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضاً حَسَناً فَيُضاعِفَهُ لَهُ وَ لَهُ أَجْرٌ كَرِيمٌ قَالَ صِلَةُ الْإِمَامِ فِي دَوْلَةِ الْفَسَقَةِ

Muhammad Bin Ahmad, from Abdullah Bin Al-Salt, from Yunus, and from Abdul Aziz Bin Al-Muhtady, from a man, who has narrated the following:

Abu Al-Hassan the Last^-asws, regarding the Words of the Exalted: Who is that who will lend Allah a goodly loan, so He would double it for him, and for him would be an honourable Recompense [57:11], he^-asws said; ‘It is the helping the Imam^-asws during the government of the mischief’.[60]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ وَ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنِّي جَعَلْتُ الدُّنْيَا بَيْنَ عِبَادِي قَرْضاً فَمَنْ أَقْرَضَنِي مِنْهَا قَرْضاً أَعْطَيْتُهُ بِكُلِّ وَاحِدَةٍ عَشْراً إِلَى سَبْعِمِائَةِ ضِعْفٍ وَ مَا شِئْتُ مِنْ ذَلِكَ وَ مَنْ لَمْ يُقْرِضْنِي مِنْهَا قَرْضاً فَأَخَذْتُ مِنْهُ شَيْئاً قَسْراً فَصَبَرَ أَعْطَيْتُهُ ثَلَاثَ خِصَالٍ لَوْ أَعْطَيْتُ وَاحِدَةً مِنْهُنَّ مَلَائِكَتِي لَرَضُوا بِهَا مِنِّي

Abu Ali Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar, and Abdullah Bin Sinan,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj Mighty and Majestic Said I^-azwj Made the world to be between My^-azwj servants as a loan. So the one who lends Me^-azwj a loan from it, I^-azwj shall Give him, with every one, ten, up to a multiple of seven hundred, and whatever I^-azwj so Desire from that; and the one who does not lends Me^-azwj a loan from it, so I^-azwj shall Seize something Forcibly from him. But, if he is patient, I^-azwj shall Give him three characteristics, such that if I^-azwj were to Give one of these to My^-azwj Angels, they would be pleased with Me^-azwj’’.[61]

الأمالي للصدوق الطَّالَقَانِيُّ عَنِ الْجَلُودِيِّ عَنِ الْجَوْهَرِيِّ عَنْ شُعَيْبِ بْنِ وَاقِدٍ عَنِ الْقَاسِمِ بْنِ بَهْرَامَ عَنْ لَيْثٍ عَنْ مُجَاهِدٍ عَنِ ابْنِ عَبَّاسٍ وَ حَدَّثَنَا مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ الْعَزِيزِ بْنِ يَحْيَى الْجَلُودِيِّ عَنِ الْحَسَنِ بْنِ مِهْرَانَ عَنْ مَسْلَمَةَ بْنِ خَالِدٍ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع‏ فِي قَوْلِهِ عَزَّ وَ جَلَ‏ يُوفُونَ بِالنَّذْرِ قَالا مَرِضَ الْحَسَنُ وَ الْحُسَيْنُ ع وَ هُمَا صَبِيَّانِ صَغِيرَانِ فَعَادَهُمَا رَسُولُ اللَّهِ ص وَ مَعَهُ رَجُلَانِ فَقَالَ أَحَدُهُمَا يَا أَبَا الْحَسَنِ لَوْ نَذَرْتَ فِي ابْنَيْكَ نَذْراً إِنِ اللَّهُ عَافَاهُمَا

(The book) ‘Al Amaali’ of Al Sadouq – Al Talaqani, from Al Jaloudy, from Al Jowhari, from Shueyb Bin Waqid, from Al Qasim Bin Bahram, from Lays, from Mujahid, from Ibn Abbas, and it was narrated to us by Muhammad Bin Ibrahim Bin Is’haq, from Abdul Aziz Bin Yahya Al Jaloudi, from Al-Hassan Bin Mihran, from Maslama Bin Khalid,

‘From Al-Sadiq Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws regarding Words of Mighty and Majestic: They are fulfilling the vows [76:7], they^-asws both said: ‘Al-Hassan^-asws and Al-Husayn^-asws fell ill and they^-asws were young boys, so Rasool-Allah^-saww consoled them^-asws, and with him^-saww were two men. One of them said, ‘O Abu Al-Hassan^-asws! If only you^-asws would vow a vow with Allah^-azwj He^-azwj Grants them^-asws both good health?’

فَقَالَ أَصُومُ ثَلَاثَةَ أَيَّامٍ شُكْراً لِلَّهِ عَزَّ وَ جَلَّ وَ كَذَلِكَ قَالَتْ فَاطِمَةُ ع وَ قَالَ الصَّبِيَّانِ وَ نَحْنُ أَيْضاً نَصُومُ ثَلَاثَةَ أَيَّامٍ وَ كَذَلِكَ قَالَتْ جَارِيَتُهُمْ فِضَّةُ فَأَلْبَسَهُمَا اللَّهُ عَافِيَتَهُ فَأَصْبَحُوا صِيَاماً وَ لَيْسَ عِنْدَهُمْ طَعَامٌ

He^-asws said: ‘I^-asws shall Fast for three days in appreciation to Allah^-azwj Mighty and Majestic. And Fatima^-asws said similar to it. And the two young boys^-asws said: ‘We^-asws shall also Fast for three days’. And their^-asws maid (Fizza^-sa) said that as well. Allah^-azwj Covered them^-asws with the health. (As a result) they^-asws became hungry and they^-asws did not have any food.

فَانْطَلَقَ عَلِيٌّ ع إِلَى جَارٍ لَهُ مِنَ الْيَهُودِ يُقَالُ لَهُ شَمْعُونُ يُعَالِجُ الصُّوفَ فَقَالَ هَلْ لَكَ أَنْ تُعْطِيَنِي جِزَّةً مِنْ صُوفٍ تَغْزِلُهَا لَكَ ابْنَةُ مُحَمَّدٍ بِثَلَاثَةِ أَصْوُعٍ‏ مِنْ شَعِيرٍ قَالَ نَعَمْ فَأَعْطَاهُ

Ali^-asws went to a Jewish neighbour of his^-asws called Shamoun who used to treat wool. He^-asws said: ‘Could you give me^-asws some wool so that the daughter^-asws of Muhammad^-saww can spin it for you in exchange for a Sa’a (a unit of measurement) of barley?’ He said, ‘Yes’. So he gave it to him^-asws.

فَجَاءَ بِالصُّوفِ وَ الشَّعِيرِ وَ أَخْبَرَ فَاطِمَةَ ع فَقَبِلَتْ وَ أَطَاعَتْ ثُمَّ عَمَدَتْ‏ فَغَزَلَتْ ثُلُثَ الصُّوفِ ثُمَّ أَخَذَتْ صَاعاً مِنَ الشَّعِيرِ فَطَحَنَتْهُ وَ عَجَنَتْهُ وَ خَبَزَتْ مِنْهُ خَمْسَةَ أَقْرَاصٍ لِكُلِّ وَاحِدٍ قُرْصاً

He^-asws came with the wool and the barley, and informed (Syeda) Fatima^-asws. She^-asws accepted and obeyed, then she^-asws spun a third of the wool, then took a measure (Sa’a) of barley, so she^-asws ground it and kneaded it, and made five discs of bread from it, a disc for each one of them^-asws’.

وَ صَلَّى عَلِيٌّ ع مَعَ النَّبِيِّ ص الْمَغْرِبَ ثُمَّ أَتَى مَنْزِلَهُ فَوُضِعَ الْخِوَانُ وَ جَلَسُوا خَمْسَتُهُمْ فَأَوَّلُ لُقْمَةٍ كَسَرَهَا عَلِيٌّ ع إِذَا مِسْكِينٌ قَدْ وَقَفَ بِالْبَابِ فَقَالَ السَّلَامُ عَلَيْكُمْ يَا أَهْلَ بَيْتِ مُحَمَّدٍ أَنَا مِسْكِينٌ مِنْ مَسَاكِينِ الْمُسْلِمِينَ أَطْعِمُونِي مِمَّا تَأْكُلُونَ أَطْعَمَكُمُ اللَّهُ عَلَى مَوَائِدِ الْجَنَّةِ

And Ali^-asws prayed Al-Maghrib Salat with the Prophet^-saww, then came to his^-asws house. The food was placed, and the five of them were seated. As soon as Ali^-asws broke the first morsel to eat, there was a beggar who paused at the door. He said, ‘Greetings be upon you^-asws, O People^-asws of the Household of Muhammad^-saww! I am a poor from the poor Muslims. Feed me from what you^-asws are eating, Allah^-azwj would Feed you^-asws from the Banquets of the Paradise’.

فَوَضَعَ اللُّقْمَةَ مِنْ يَدِهِ ثُمَّ قَالَ-

فَاطِمُ ذَاتَ الْمَجْدِ وَ الْيَقِينِ-		يَا بِنْتَ خَيْرِ النَّاسِ أَجْمَعِينَ-
أَ مَا تَرَيْنَ الْبَائِسَ الْمِسْكِينَ-		جَاءَ إِلَى الْبَابِ لَهُ حَنِينٌ‏-
يَشْكُو إِلَى اللَّهِ وَ يَسْتَكِينُ-		يَشْكُو إِلَيْنَا جَائِعاً حَزِينٌ‏-
كُلُّ امْرِئٍ بِكَسْبِهِ رَهِينٌ-		مَنْ يَفْعَلِ الْخَيْرَ يَقِفْ سَمِينٌ-
مَوْعِدُهُ فِي جَنَّةٍ دَهِينٌ-		حَرَّمَهَا اللَّهُ عَلَى الضَّنِينِ-
وَ صَاحِبُ الْبُخْلِ يَقِفْ حَزِينٌ-		تَهْوِي بِهِ النَّارُ إِلَى سِجِّينٍ-
شَرَابُهُ الْحَمِيمُ وَ الْغِسْلِينُ-

So he^-asws placed the morsel back from his hand, then said (In prose): ‘Fatima^-asws, O one of glory and conviction! O daughter^-asws of the one^-saww better than all the people together! But, do you^-asws not see the poor beggar who has come to the door? He is craving to complain to Allah^-azwj and submit his complaint against us^-asws. He has come grief-stricken. Every person who does good would stand tomorrow in debt for the Garden which Allah^-azwj has Forbidden upon the stingy and the niggardly who will pause at the Blazing Fire. His drink would be scalding water, (remaining therein for ages and years)’.

فَأَقْبَلَتْ فَاطِمَةُ ع تَقُولُ-

أَمْرُكَ سَمْعٌ يَا ابْنَ عَمِّ وَ طَاعَةٌ-		مَا بِيَ مِنْ لُؤْمٍ وَ لَا رَضَاعَةٍ-
غَدَّيْتُ بِاللُّبِّ وَ بِالْبَرَاعَةِ-		أَرْجُو إِذَا أَشْبَعْتُ مِنْ مَجَاعَةٍ-
أَنْ أَلْحَقَ الْأَخْيَارَ وَ الْجَمَاعَةَ-		وَ أَدْخُلَ الْجَنَّةَ فِي شَفَاعَةٍ-

Fatima^-asws faced him^-asws and replied (in prose). She^-asws said: ‘I^-asws heard your^-asws instruction, O cousin^-asws, and obey. I^-asws will not be accused for menial food, nor do I^-asws want lowliness due to it, and I^-asws hope that we^-asws all should participate together in the good and enter the Paradise regarding intercession’.

وَ عَمَدَتْ إِلَى مَا كَانَ عَلَى الْخِوَانِ فَدَفَعَتْهُ إِلَى الْمِسْكِينِ وَ بَاتُوا جِيَاعاً وَ أَصْبَحُوا صِيَاماً لَمْ يَذُوقُوا إِلَّا الْمَاءَ الْقَرَاحَ ثُمَّ عَمَدَتْ إِلَى الثُّلُثِ الثَّانِي مِنَ الصُّوفِ فَغَزَلَتْهُ ثُمَّ أَخَذَتْ صَاعاً مِنَ الشَّعِيرِ وَ طَحَنَتْهُ‏ وَ عَجَنَتْهُ وَ خَبَزَتْ مِنْهُ خَمْسَةَ أَقْرِصَةٍ لِكُلِّ وَاحِدٍ قُرْصاً

And she^-asws proceeded to what was upon the table spread and handed it over to the poor beggar. And their^-asws hunger increased. That remained until the morning and they did not taste anything except for clear water (before observing Fast). She^-asws proceeded to the second, third of the wool and spun it. Then she^-asws took a measure of barley and ground it, and kneaded it, and made five discs of bread with it, a disc for each one of them^-asws.

وَ صَلَّى عَلِيٌّ الْمَغْرِبَ مَعَ النَّبِيِّ ص ثُمَّ أَتَى مَنْزِلَهُ فَلَمَّا وُضِعَ الْخِوَانُ بَيْنَ يَدَيْهِ وَ جَلَسُوا خَمْسَتُهُمْ فَأَوَّلُ لُقْمَةٍ كَسَرَهَا عَلِيٌّ ع إِذَا يَتِيمٌ مِنْ يَتَامَى الْمُسْلِمِينَ قَدْ وَقَفَ بِالْبَابِ فَقَالَ السَّلَامُ عَلَيْكُمْ أَهْلَ بَيْتِ مُحَمَّدٍ أَنَا يَتِيمٌ مِنْ يَتَامَى الْمُسْلِمِينَ أَطْعِمُونِي مِمَّا تَأْكُلُونَ أَطْعَمَكُمُ اللَّهُ عَلَى مَوَائِدِ الْجَنَّةِ

And Ali^-asws prayed Al-Maghrib Salat with the Prophet^-saww, then came to his^-asws house. When the food was placed in front of him^-asws, and the five of them^-asws were seated, as soon as Ali^-asws broke the first morsel, an orphan from the orphans of the Muslims paused at the door and said, ‘Greetings be upon you^-asws, O People^-asws of the Household of Muhammad^-saww! I am an orphan from the Muslim orphans. Feed me from what you^-asws are eating, Allah^-azwj would Feed you upon the Banquets of the Paradise’.

فَوَضَعَ عَلِيٌّ ع اللُّقْمَةَ مِنْ يَدِهِ ثُمَّ قَالَ-

فَاطِمُ بِنْتَ السَّيِّدِ الْكَرِيمِ-		بِنْتَ نَبِيٍّ لَيْسَ بِالزَّنِيمِ-
قَدْ جَاءَنَا اللَّهُ بِذَا الْيَتِيمِ-		مَنْ يَرْحَمِ الْيَوْمَ هُوَ الرَّحِيمُ‏-
مَوْعِدُهُ فِي جَنَّةِ النَّعِيمِ-		حَرَّمَهَا اللَّهُ عَلَى اللَّئِيمِ-
وَ صَاحِبُ الْبُخْلِ يَقِفْ ذَمِيمٌ-		تَهْوِي بِهِ النَّارُ إِلَى الْجَحِيمِ-
شَرَابُهُ الصَّدِيدُ وَ الْحَمِيمُ-

Ali^-asws placed the morsel back from his^-asws hand and said (in prose): ‘Fatima^-asws, daughter^-asws of the Chief of the generous one, daughter of the Prophet^-saww who was not with wickedness, Allah^-azwj has Come to us with that orphan. The one who is merciful to him today would be in the Gardens of Bliss which Allah^-azwj has Forbidden upon the wicked and the one who is niggardly who would be plunged down into the obnoxious Fire. Their drink would be pus and boiling water’.

فَأَقْبَلَتْ فَاطِمَةُ ع وَ هِيَ تَقُولُ-

فَسَوْفَ أُعْطِيهِ وَ لَا أُبَالِي-		وَ أُوثِرُ اللَّهَ عَلَى عِيَالِي-
أَمْسَوْا جِيَاعاً وَ هُمْ أَشْبَالِي-		أَصْغَرُهُمْ‏ يُقْتَلُ فِي الْقِتَالِ-
بِكَرْبَلَاءَ يُقْتَلُ بِاغْتِيالٍ-		لِقَاتِلِيهِ الْوَيْلُ مَعْ وَبَالٍ-
يَهْوِي بِهِ‏ النَّارُ إِلَى سَفَالٍ-		كُبُولُهُ زَادَتْ عَلَى الْأَكْبَال-

(Syeda) Fatima^-asws turned towards him^-asws and she^-asws said (in prose): ‘I^-asws shall give and I^-asws do not mind, and I^-asws prefer Allah^-azwj over my^-asws children who are hungry, and the younger one^-asws would be killed in Karbala, killed by murderous assassins. So the woe along with the damnation be upon them who will be plunged into the Fire to its lowest level, with the Punishment being (ever) increased upon them’.

ثُمَّ عَمَدَتْ فَأَعْطَتْهُ ع جَمِيعَ مَا عَلَى الْخِوَانِ وَ بَاتُوا جِيَاعاً لَمْ يَذُوقُوا إِلَّا الْمَاءَ الْقَرَاحَ‏ وَ أَصْبَحُوا صِيَاماً وَ عَمَدَتْ فَاطِمَةُ ع فَغَزَلَتِ الثُّلُثَ الْبَاقِيَ مِنَ الصُّوفِ وَ طَحَنَتِ الصَّاعَ الْبَاقِيَ وَ عَجَنَتْهُ وَ خَبَزَتْ مِنْهُ خَمْسَةَ أَقْرَاصٍ لِكُلِّ وَاحِدٍ قُرْصاً

Then she^-asws proceeded and gave all what was upon the table spread. And their^-asws hunger increased, and they did not taste anything except for clear water. They^-asws were Fasting in the morning, and (Syeda) Fatima^-asws proceeded, to the remainder of the wool and spun it, and she^-asws ground the rest of the barley and kneaded it, and made five discs of bread from it, a disc for each one of them^-asws.

وَ صَلَّى عَلِيٌّ ع الْمَغْرِبَ مَعَ النَّبِيِّ ص ثُمَّ أَتَى مَنْزِلَهُ فَقَرَّبَ إِلَيْهِ الْخِوَانَ وَ جَلَسُوا خَمْسَتُهُمْ فَأَوَّلُ لُقْمَةٍ كَسَرَهَا عَلِيٌّ ع إِذَا أَسِيرٌ مِنْ أُسَرَاءِ الْمُشْرِكِينَ قَدْ وَقَفَ بِالْبَابِ فَقَالَ السَّلَامُ عَلَيْكُمْ يَا أَهْلَ بَيْتِ مُحَمَّدٍ تَأْسِرُونَنَا وَ تَشُدُّونَنَا وَ لَا تُطْعِمُونَنَا

And Ali^-asws prayed Al-Maghrib Salat with the Prophet^-saww, then came to his^-asws house. The food was placed near to him^-asws, and the five of them^-asws were seated. As soon as Ali^-asws broke the first morsel, there was a captive from the captives of the Polytheists who had paused at the door. He said, ‘Greetings be upon you^-asws, O People^-asws of the Household of Muhammad^-saww! You^-asws have made us to be captives and do not feed us?’

فَوَضَعَ عَلِيٌّ ع اللُّقْمَةَ مِنْ يَدِهِ ثُمَّ قَالَ-

فَاطِمُ يَا بِنْتَ النَّبِيِّ أَحْمَدَ-		بِنْتَ نَبِيٍّ سَيِّدٍ مُسَوَّدٍ-
قَدْ جَاءَكِ الْأَسِيرُ لَيْسَ يَهْتَدِي-		مُكَبَّلًا فِي غُلِّهِ مُقَيَّدٌ-
يَشْكُو إِلَيْنَا الْجُوعَ قَدْ تَقَدَّدَ-		مَنْ يُطْعِمِ الْيَوْمَ يَجِدْهُ فِي غَدٍ-
عِنْدَ الْعَلِيِّ الْوَاحِدِ الْمُوَحَّدِ-		مَا يَزْرَعُ الزَّارِعُ سَوْفَ يَحْصُدُ-
فَأَعْطِيهِ لَا تَجْعَلِيهِ يُنْكَدُ-

So Ali^-asws placed the morsel back from his hand, then said (in prose): ‘Fatima^-asws, O daughter of the Prophet Ahmad^-saww. A Prophet^-saww who is a Chief of the chiefs. There has come to your^-asws door, the captive, chained and restricted. He is complaining to us^-asws of the hunger. The one who feeds him today, would sow today and reap tomorrow in the Presence of the Exalted, the One, so do not despair’.

فَأَقْبَلَتْ فَاطِمَةُ ع وَ هِيَ تَقُولُ‏

لَمْ يَبْقَ مِمَّا كَانَ غَيْرُ صَاعٍ-		قَدْ دَبِرَتْ كَفِّي مَعَ الذِّرَاعِ-
شِبْلَايَ وَ اللَّهِ هُمَا جِيَاعٌ-		يَا رَبِّ لَا تَتْرُكْهُمَا ضَيَاعٌ‏-
أَبُوهُمَا لِلْخَيْرِ ذُو اصْطِنَاعٍ-		عَبْلُ الذِّرَاعَيْنِ طَوِيلُ الْبَاعِ‏-
وَ مَا عَلَى رَأْسِيَ مِنْ قِنَاعٍ-		إِلَّا عَبَا نَسَجْتُهَا بِصَاعٍ-

(Syeda) Fatima^-asws faced him^-asws and she^-asws said (in prose): ‘There does not remain any other measure (of barley) behind to suffice my^-asws children. By Allah^-azwj they are hungry. O Lord^-azwj! Do not Leave both of them^-asws, as their father^-asws is the good, one with two hands (double generous) with a long span, and there is nothing in my^-asws possession which I^-asws can spin (anymore)’.

وَ عَمَدُوا إِلَى مَا كَانَ عَلَى الْخِوَانِ فَأَعْطَوْهُ وَ بَاتُوا جِيَاعاً وَ أَصْبَحُوا مُفْطِرِينَ وَ لَيْسَ عِنْدَهُمْ شَيْ‏ءٌ

And she^-asws proceeded to what was upon the table spread, so she^-asws gave it. And their^-asws hunger increased. And their Fasts had ended and there was nothing (to eat) in their^-asws possession’.

قَالَ شُعَيْبٌ فِي حَدِيثِهِ وَ أَقْبَلَ عَلِيٌّ بِالْحَسَنِ وَ الْحُسَيْنِ ع نَحْوَ رَسُولِ اللَّهِ ص وَ هُمَا يَرْتَعِشَانِ كَالْفَرْخِ مِنْ شِدَّةِ الْجُوعِ فَلَمَّا بَصُرَ بِهِمُ النَّبِيُّ ص قَالَ يَا أَبَا الْحَسَنِ شَدَّ مَا يَسُوؤُنِي مَا أَرَى بِكُمْ انْطَلِقْ إِلَى ابْنَتِي فَاطِمَةَ

Shuayb said in his Hadeeth, ‘And Ali^-asws went with Al-Hassan^-asws and Al-Husayn^-asws to Rasool-Allah^-saww, and they^-asws were both trembling like nestlings due to the intensity of the hunger. When the Rasool-Allah^-saww saw the two of them^-asws, he^-saww said: ‘O Abu Al-Hassan^-asws! I^-asws do not like what I^-saww see with you^-asws all. (So let us^-asws ) go to my^-saww daughter^-asws Fatima^-asws’.

فَانْطَلَقُوا إِلَيْهَا وَ هِيَ فِي مِحْرَابِهَا قَدْ لَصِقَ بَطْنُهَا بِظَهْرِهَا مِنْ شِدَّةِ الْجُوعِ وَ غَارَتْ عَيْنَاهَا فَلَمَّا رَآهَا رَسُولُ اللَّهِ ص ضَمَّهَا إِلَيْهِ وَ قَالَ وَا غَوْثَاهْ بِاللَّهِ أَنْتُمْ مُنْذُ ثَلَاثٍ فِيمَا أَرَى

So they^-asws went to her^-asws, and she^-asws was in her^-asws prayer niche (Mehraab). Her^-asws stomach had touched her^-asws back (bone) due to the intensity of the hunger, and her^-asws eyes had sunk. So, when the Rasool-Allah^-saww saw her^-asws, he^-saww took her^-asws in his^-saww arms and said: ‘Waah! I^-saww seek Your^-azwj Help, with what I^-saww see you^-asws all to be in, for the last three days!’

فَهَبَطَ جَبْرَئِيلُ فَقَالَ يَا مُحَمَّدُ خُذْ مَا هَيَّأَ اللَّهُ لَكَ فِي أَهْلِ بَيْتِكَ قَالَ وَ مَا آخُذُ يَا جَبْرَئِيلُ قَالَ‏ هَلْ أَتى‏ عَلَى الْإِنْسانِ حِينٌ مِنَ الدَّهْرِ حَتَّى إِذَا بَلَغَ‏ إِنَّ هذا كانَ لَكُمْ جَزاءً وَ كانَ سَعْيُكُمْ مَشْكُوراً

Jibraeel^-as descended and said: ‘O Muhammad^-saww! Take it, that which is for you^-saww regarding the People^-asws of your^-saww Household!’ He^-saww said: ‘And what shall I^-saww take, O Jibraeel^-as?’ He^-as said: ‘Didn’t there come upon the human being, a period of time? [76:1] – until he^-as reached: Surely this would be a Recompense for you and your striving would always be appreciated [76:22]’.

وَ قَالَ الْحَسَنُ بْنُ مِهْرَانَ فِي حَدِيثِهِ فَوَثَبَ النَّبِيُّ ص حَتَّى دَخَلَ مَنْزِلَ فَاطِمَةَ ع فَرَأَى مَا بِهِمْ فَجَمَعَهُمْ ثُمَّ انْكَبَّ عَلَيْهِمْ يَبْكِي وَ يَقُولُ أَنْتُمْ مُنْذُ ثَلَاثٍ فِيمَا أَرَى وَ أَنَا غَافِلٌ عَنْكُمْ

Al-Hassan Bin Mihran said in a Hadeeth, ‘The Prophet^-saww leapt until he^-saww entered the house of (Syeda) Fatima^-asws and saw what was with them. He^-saww gathered them^-asws, then he^-saww was devastated upon them^-asws crying and saying: ‘You^-asws are in what I^-saww see for the last three days, and I^-saww am unaware of you^-asws all?’

فَهَبَطَ عَلَيْهِ جَبْرَئِيلُ بِهَذِهِ الْآيَاتِ- إِنَّ الْأَبْرارَ يَشْرَبُونَ مِنْ كَأْسٍ كانَ مِزاجُها كافُوراً- عَيْناً يَشْرَبُ بِها عِبادُ اللَّهِ يُفَجِّرُونَها تَفْجِيراً قَالَ هِيَ عَيْنٌ فِي دَارِ النَّبِيِّ ص يُفَجَّرُ إِلَى دُورِ الْأَنْبِيَاءِ وَ الْمُؤْمِنِينَ‏

So, Jibraeel^-as descended unto him^-saww with these Verses: Surely, the righteous would be drinking from a cup, its admixture would be of camphor [76:5] A fountain, from it the servants of Allah would be drinking. He shall Make it flow in abundance [76:6]. He said, ‘It is a spring in the house of the Prophet^-saww bursting forth to house of the Prophets^-as and the Momineen.

يُوفُونَ بِالنَّذْرِ يَعْنِي عَلِيّاً وَ فَاطِمَةَ وَ الْحَسَنَ وَ الْحُسَيْنَ ع وَ جَارِيَتَهُمْ- وَ يَخافُونَ يَوْماً كانَ شَرُّهُ مُسْتَطِيراً يَكُونُ عَابِساً كَلُوحاً

They are fulfilling the vows [76:7] – meaning Ali^-asws, and Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and their maid (Fizza^-sa). and are fearing a Day, the evil of it would be widespread [76:7], bleak, crying.

وَ يُطْعِمُونَ الطَّعامَ عَلى‏ حُبِّهِ‏ يَقُولُ عَلَى شَهْوَتِهِمْ لِلطَّعَامِ وَ إِيثَارِهِمْ لَهُ‏ مِسْكِيناً مِنْ مَسَاكِينِ الْمُسْلِمِينَ‏ وَ يَتِيماً مِنْ يَتَامَى الْمُسْلِمِينَ- وَ أَسِيراً مِنْ أُسَارَى الْمُشْرِكِينَ وَ يَقُولُونَ

And they fed the food upon His love, – over their^-asws own desired for the food, and their^-asws preferring for it, a poor – from the poor Muslims, and an orphan – from the Muslim orphans, and a captive [76:8] – from the captives of the Polytheists.

إِذَا أَطْعَمُوهُمْ- إِنَّما نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لا نُرِيدُ مِنْكُمْ جَزاءً وَ لا شُكُوراً قَالَ وَ اللَّهِ مَا قَالُوا هَذَا لَهُمْ وَ لَكِنَّهُمْ أَضْمَرُوهُ فِي أَنْفُسِهِمْ فَأَخْبَرَ اللَّهُ بِإِضْمَارِهِمْ يَقُولُونَ لَا نُرِيدُ جَزَاءً تُكَافُونَنَا بِهِ وَ لَا شُكُوراً تُثْنُونَ عَلَيْنَا بِهِ وَ لَكِنْ إِنَّمَا أَطْعَمْنَاكُمْ لِوَجْهِ اللَّهِ وَ طَلَبِ ثَوَابِهِ

And when they^-asws are feeding them, (They said): ‘But rather, we are feeding you for the Face of Allah, neither wanting any recompense from you nor any appreciation’ [76:9]. He said, ‘By Allah^-azwj! They^-asws did not say this for them^-asws, but they^-asws thought it within themselves^-asws, so Allah^-azwj Informed their^-asws consciences saying: ‘We^-asws neither want any recompense to be sufficed with it nor any appreciation to be praised upon it due to it, but rather we^-asws are feeding you all for the Face of Allah^-azwj and seeking His^-azwj Reward’.

قَالَ اللَّهُ تَعَالَى ذِكْرُهُ‏ فَوَقاهُمُ اللَّهُ شَرَّ ذلِكَ الْيَوْمِ وَ لَقَّاهُمْ نَضْرَةً فِي الْوُجُوهِ‏ وَ سُرُوراً فِي الْقُلُوبِ- وَ جَزاهُمْ بِما صَبَرُوا جَنَّةً يَسْكُنُونَهَا- وَ حَرِيراً يَفْتَرِشُونَهُ وَ يَلْبَسُونَهُ‏

Allah^-azwj, Exalted is His^-azwj Mention, Said: Therefore, Allah will Protect them for the evil of that Day and cast freshness – in their faces, and happiness – in the hearts [76:11] And Recompense them due to their being patient, a Garden – to dwell in it, and silk [76:12], they can furnish with it and wear it.

مُتَّكِئِينَ فِيها عَلَى الْأَرائِكِ‏ وَ الْأَرِيكَةُ السَّرِيرُ عَلَيْهِ الْحَجَلَةُ- لا يَرَوْنَ فِيها شَمْساً وَ لا زَمْهَرِيراً قَالَ ابْنُ عَبَّاسٍ فَبَيْنَا أَهْلُ الْجَنَّةِ فِي الْجَنَّةِ إِذَا رَأَوْا مِثْلَ الشَّمْسِ قَدْ أَشْرَقَتْ لَهَا الْجِنَانُ فَيَقُولُ أَهْلُ الْجَنَّةِ يَا رَبِّ إِنَّكَ قُلْتَ فِي كِتَابِكَ- لا يَرَوْنَ فِيها شَمْساً

Reclining therein upon the couches, – and the couches as the beds having the curtains upon it, neither seeing (heat of a) sun therein nor intense cold [76:13]. Ibn Abbas said, ‘While the people of the Paradise would be in the Paradise, then they would see a resemblance of the sun, the Gardens would be shining due to it. So, the people of the Paradise would say, ‘O Lord^-azwj! You^-azwj Said in Your^-azwj Book: neither seeing (heat of a) sun [76:13].

فَيُرْسِلُ اللَّهُ جَلَّ اسْمُهُ إِلَيْهِمْ جَبْرَئِيلَ فَيَقُولُ لَيْسَ هَذِهِ بِشَمْسٍ وَ لَكِنَّ عَلِيّاً وَ فَاطِمَةَ ضَحِكَا فَأَشْرَقَتِ الْجِنَانُ مِنْ نُورِ ضَحِكِهِمَا

So, Allah^-azwj, Majestic is His^-azwj Name, would Send Jibraeel^-as to them. He^-as would say: ‘This isn’t a sun, but Ali^-asws and (Syeda) Fatima^-asws smile, to the Gardens shone from the radiance of their smile’.

وَ نَزَلَتْ هَلْ أَتى‏ فِيهِمْ إِلَى قَوْلِهِ تَعَالَى‏ وَ كانَ سَعْيُكُمْ مَشْكُوراً

And ‘Hal Ata’ (Surah Al Dahr) was Revealed regarding them^-asws up to the Words of the Exalted: and your striving (which) would always be appreciated [76:22]’’.^[62] 

VERSE 18

عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْعَزِيزُ الْحَكِيمُ {18}

The Knower of the unseen and the seen, the Mighty, the Wise [64:18]

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,

‘From Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: the Knower of the unseen and the seen [64:18], said: ‘The unseen is what has yet to come into being, and the seen is what has already happened’.[63]

What is the knowledge of the ‘Hidden’?

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: the Knower of the unseen and the seen [6:73], said: ‘The hidden (unseen) is what has yet to come into being, and the seen is what has already happened’.^[64]

When an Imam^-asws wants to know something, Allah^-azwj Informs him^-asws:

عَلِيُّ بْنُ مُحَمَّدٍ وَ غَيْرُهُ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ بَدْرِ بْنِ الْوَلِيدِ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْإِمَامَ إِذَا شَاءَ أَنْ يَعْلَمَ عُلِّمَ

Ali Bin Muhammad and someone else, from Sahl Bin Ziyad, from Ayoub Bin Nuh, from Safwan Bin Yahya, from Ibn Muskan, from Badr Bin Al Waleed, from Abu Al Rabie Al Shamy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Imam^-asws, whenever he^-asws desires that he^-asws knows (something), knows (it)’.^[65]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ بَدْرِ بْنِ الْوَلِيدِ عَنْ أَبِي الرَّبِيعِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْإِمَامَ إِذَا شَاءَ أَنْ يَعْلَمَ أُعْلِمَ

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Ibn Muskan, from Badr Bin Al Waleed, from Abu Al Rabie,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Imam^-asws, whenever he^-asws so desires to know (something), knows (it)’.^[66]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عِمْرَانَ بْنِ مُوسَى عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ عَمْرِو بْنِ سَعِيدٍ الْمَدَائِنِيِّ عَنْ أَبِي عُبَيْدَةَ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَرَادَ الْإِمَامُ أَنْ يَعْلَمَ شَيْئاً أَعْلَمَهُ اللَّهُ ذَلِكَ

Muhammad Bin Yahya, from Imran Bin Musa, from Musa Bin Ja’far, from Amro Bin Saeed Al Madainy, from Abu Ubeyda Al Madainy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whenever the Imam^-asws intends to know something, Allah^-azwj Lets him^-asws know that’.^[67]

What the Holy Quran Reveals about the Ilmul Ghaib:

Usually, the Verse (72:26) is presented from the Sura Al-Jinn (The Jinn), stating that no one other than Allah^-azwj has the Knowledge of the hidden, while ignoring the very next Verse (72:27) in which Allah^-azwj Mentions the exception: Except one He Chooses from a Rasool, for He would Make a guard to travel in front of him and from behind him (72:27).

عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا {2672:}

(He is) Knower of the unseen, and He does not Reveal His hidden matters upon anyone [72:26]

However, the next Verse (72:27) adds the exception that Allah does Reveal knowledge to the selected ones from His People.

إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ فَإِنَّهُ يَسْلُكُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا {2772:}

Except one He Chooses from a Rasool, for He would Make a guard to travel in front of him and from behind him [72:27]

علي بن إبراهيم، قال: حدثنا محمد بن همام، قال: حدثنا جعفر بن محمد بن مالك، قال: حدثنا جعفر بن عبد الله، قال: حدثنا محمد بن عمر، عن عباد بن صهيب، عن جعفر بن محمد، عن أبيه (عليهما السلام)، قالوا: فمتى يكون ذلك؟ قال الله لمحمد (صلى الله عليه و آله): قُلْ إِنْ أَدْرِي أَ قَرِيبٌ ما تُوعَدُونَ أَمْ يَجْعَلُ لَهُ رَبِّي أَمَداً قال: أجلا عالِمُ الْغَيْبِ فَلا يُظْهِرُ عَلى غَيْبِهِ أَحَداً إِلَّا مَنِ ارْتَضى مِنْ رَسُولٍ يعني عليا المرتضى من الرسول (صلى الله عليه و آله) و هو منه

Ali Bin Ibrahim said, ‘Muhammad Bin Hamaam narrated to us from Ja’far Bin Muhammad Bin Malik, from Ja’far Bin Abdullah, from Muhammad Bin Umar, from Abad Bin Saheyb, who has said:

‘Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws: ‘They (Quraysh) said, ‘So when will that take place?’ Allah^-azwj Said to Muhammad^-saww: Say: ‘I don’t know if it is near, what you are being Threatened (with), or whether my Lord has Made a term for it [72:25] (He is) Knower of the unseen, and He does not Reveal His hidden matters upon anyone [72:26] Except one He Chooses from a Rasool, for He would Make a guard to travel in front of him and from behind him [72:27]  Meaning Ali^-asws, the chosen one from the Rasool^-saww, and he^-asws is from him^-saww.

قال الله: فَإِنَّهُ يَسْلُكُ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ رَصَداً قال: في قلبه العلم، و من خلفه الرصد يعلمه علمه، و يزقه العلم زقا، و يعلمه الله إلهاما

Allah^-azwj Said: for surely He makes a guard to march before him and after him. He^-asws said: ‘In his^-saww heart is the Knowledge, and is the one behind him^-saww, and is the guard who knows his^-saww Knowledge, and he^-asws distributes the Knowledge with a distribution, and Allah^-azwj Taught him^-asws by inspiration.

و الرصد: التعليم من النبي (صلى الله عليه و آله) لِيَعْلَمَ النبي (صلى الله عليه و آله) أَنْ قَدْ أَبْلَغُوا رِسالاتِ رَبِّهِمْ وَ أَحاطَ علي (عليه السلام) بما لدى الرسول من العلم وَ أَحْصى كُلَّ شَيْ‏ءٍ عَدَداً ما كان أو يكون منذ يوم خلق الله آدم إلى أن تقوم الساعة من فتنة أو زلزلة أو خسف أو قذف، أو أمة هلكت فيما مضى أو تهلك فيما بقي، و كم من إمام جائر أو عادل يعرفه باسمه و نسبه

And the guard, is the teacher from the Prophet^-saww, For Him to Know [72:28], the Prophet^-as, that they have delivered the Messages of their Lord, and He – Ali^-asws, Encompasses whatever is with the Rasool^-saww from the Knowledge, and He Counts the number of all things [72:28] – whatever has happened since the day Allah^-azwj Created Adam^-as up to the Establishment of the Hour – from either a Fitna, or an earthquake, or a submergence, or eruption, or a community destroyed in the past or would be destroyed in the future, and how may tyrannical or just imams there would be. He^-asws recognises him by his name and his lineage.

و من يموت موتا أو يقتل قتلا، و كم من إمام مخذول لا يضره خذلان من خذله، و كم من إمام منصور لا ينفعه نصر من نصره

And whether one would be dying a (natural) death, or killed by a killing, and how many Imams^-asws would be abandoned, not being harmed by the abandonment of the one who abandons him^-asws, and how many Imams^-asws would be helped, not benefitting by the help of the one who helps him^-asws’’.^[68]

[1]                         تفسير القمي، ج‏2، ص: 371

[2] Bihar Al-Anwaar – V 6, The book of Justice, S 3, Ch 4 H 5

[3] Bihar Al-Anwaar – V 26, The book of Imamate, P 5 Ch 6 H 9

[4] Bihar Al-Anwaar – V 23, The book of Imamate, P 1 Ch 21 H 68

[5] Bihar Al-Anwaar – V 23, The book of Imamate, P 1 Ch 11 H 14

[6] Bihar Al-Anwaar – V 23, The book of Imamate, P 1 Ch 18 H 5

[7] Bihar Al-Anwaar – V 23, The book of Imamate, P 1 Ch 18 H 22

[8] ثواب الأعمال: 118.

[9] خواص القرآن

[10] Bihar Al-Anwaar V 89 – The Book of Quran – Ch 85 H 1

[11] تفسير العيّاشي 2: 294/ 82

[12] Tafseer Abu Hamza Al-Sumaly – H 180

[13] تفسير العيّاشي 2: 294/ 84

[14] Al Kafi V 1 – The Book Of Divine Authority CH 108 H 4

[15] الكافي 1: 353/ 74. (Extract)

[16] Tafseer Noor Al Saqalayn – Ch 64 H 7

[17] Al Kafi V 2 – The Book Of Belief and Disbelief CH 171 H 2

[18] تفسير القمّي 1: 321.

[19] ذَٰلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ ۚ وَمَا كُنْتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلَامَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ يَخْتَصِمُونَ {44}  (That is from the News of the unseen We Reveal unto you; and you were not with them when they cast their pens (to decide) which of them would have the responsibility of Maryam, and you were not with them when they were contending -3:44)

 

[20] تفسير القمّي 2: 342

[21] Bukhari, Muslim and Ahmad ibn Hanbal record

[22] Musnad Ahmad, volume 6, number 24299 and 24698

[23] https://hubeali.com/articles/ShahadatOf_Syeda-asws_TheDaughterOfRasoolAllah-saww.pdf

[24] Bihar Al Anwaar – V 5, The book of Justice, Ch 1 H 103, بحار الأنوار (ط – بيروت)، ج‏5، ص: 57

[25] A Divine Personality in the appearance of a human being.

[26] تفسير القمّي 2: 372

[27] الكافي 3: 258/ 28. (Extract)

[28] Al Kafi V 1 – The Book Of Divine Authority CH 13 H 1

[29] Al Kafi V 1 – The Book Of Divine Authority CH 13 H 6

[30] معاني الأخبار: 156/ 1

[31] Bihar Al-Anwaar – V 6, The book of Justice, S 3, Ch 4 H 5

[32] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 1 H 9

[33] الإختصاص: 65

[34] تأويل الآيات 1: 382/ 19

[35] كامل الزيارات: 330/ 5.

[36] Kitab Al Momin – Ch 2 H 67

[37] Kitab Al Zohad – Ch 17 H 245

[38] الكافي 1: 368/ 15

[39] Al Kafi V 2 – The Book Of Belief and Disbelief CH 112 H 24 (Extract)

[40] Tafseer Imam Hassan Al Askari^asws – S 106

[41] Tafseer Imam Hassan Al Askari^asws – S 147

[42] الكافي 1: 355/ 82.

[43] الأمالي 1: 374.

[44] الكافي 2: 308/ 4.

[45] الكافي 1: 353/ 74

[46] الكافي 2: 53/ 5

[47] Al Kafi V 2 – The Book Of Belief and Disbelief CH 24 H 2

[48] Al Kafi V 2 – The Book Of Belief and Disbelief CH 30 H 5

[49] تفسير القمي 2: 372، بحار الأنوار 19: 89/ 43.

[50] Nahj Al Balagah – Saying 93

[51] تفسير نور الثقلين، ج‏5، ص: 343 – H 21

[52] تفسير العيّاشي 1: 194/ 121.

[53] المناقب 2: 177.

[54] تفسير القمّي 2: 372.

[55] الكافي 4: 44/ 1

[56] الكافي 4: 45/ 7

[57] معاني الأخبار: 246/ 9.

[58] Bashaarat Al Mustafa^saww Li Shia Al Murtaza^asws – P 6 H 1

[59] الكافي 1: 45/ 2

[60] Al Kafi V 8 – H 14909

[61] Al Kafi V 2 – The Book Of Belief and Disbelief CH 47 H 21 (Extract)

[62] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineen^asws, Ch 6 H 1

[63] معاني الأخبار: 146/ 1

[64] معاني الأخبار: 146/ 1

[65] Al Kafi V 1 – The Book Of Divine Authority CH 46 H 1

[66] Al Kafi V 1 – The Book Of Divine Authority CH 46 H 2

[67] Al Kafi V 1 – The Book Of Divine Authority CH 46 H 3

[68] (تفسير القمّي 2: 389)