Surah Al-Hijr: Difference between revisions

This concept has also been reported through other chains such as from Abu Musa al-Ashari, Abu Saeed al-Khudri, and Anas ibn Maalik. ((Tabatabai, Al-Mizan fi Tafsir al-Quran, Page 100))

Verse 3: “Leave them to eat and enjoy and to be diverted by longings. Soon they will know.”

عن علی بن ابی طالب: إِنَّ أَخْوَفَ مَا أَخَافُ عَلَیکمُ اثْنَان اتِّبَاعُ الْهَوَی وَ طول الْأَمَلِ فَإِن اتِّبَاعُ الْهَوَی یصُدّ عَن الْحَقِّ وَ طُولُ الْأَمَلِ ینْسِی الْآخِرَةَ

Verse 8: “We do not send down the angels except with due reason, and then they will not be granted respite.”  

It has been reported that Ali ibn Abi Talib said regarding this verse, ‘.’ ((Tabatabai, Al-Mizan fi Tafsir al-Quran, Page 102))

Verse 10: “And certainly We sent (apostles) before you to former communities.”

از جعفر بن محمد امام ششم شیعیان نقل شده است: وَ زَینَّاها لِلنَّاظِرِینَ بِالْکوَاکبِ النیرة  

Verse 18: “Except someone who may eavesdrop, whereat there pursues him a manifest flame.”  

Muhammad ibn Ali al-Baqir said: “Iblis used to pass through the seven heavens, but when Isa was born three of the heavens became blocked from him, and he would pass through the remaining four. When the Prophet of Allah was born, all seven (heavens) became blocked for him, and the satanic agents were pelted with stars (chased by meteorites).” ((Tabatabai, Al-Mizan fi Tafsir al-Quran, Page 146))

Verse 21 and 22: “There is not a thing but that its sources are with Us, and We do not send it down except in a known measure. And We send the fertilizing winds and send down water from the sky providing it for you to drink and you are not maintainers of its resources.”

وَإِن مِّن شَيۡءٍ إِلَّا عِندَنَا خَزَآئِنُهُۥ وَمَا نُنَزِّلُهُۥٓ إِلَّا بِقَدَرٖ مَّعۡلُومٖ  ٢١ وَأَرۡسَلۡنَا ٱلرِّيَٰحَ لَوَٰقِحَ فَأَنزَلۡنَا مِنَ ٱلسَّمَآءِ مَآءٗ فَأَسۡقَيۡنَٰكُمُوهُ وَمَآ أَنتُمۡ لَهُۥ بِخَٰزِنِينَ  ٢٢

It has been recorded in Al-Durr al-Manthur from Ibn Abu Haatim, who narrates from Muawiyah that he said (to the people), “Do you not know that the book of Allah is the truth?” They replied: “Yes, we do.” So he (Muawiyah) said, “Then recite this verse: ‘There is not a thing but that its sources are with Us, and We do not send it down except in a known measure.’” He then asked them: “Do you not believe in this and consider it to be the truth?” They replied, “Yes we do.” He then asked, “How do you then reproach me after knowing this?” Ahnaf stood up and said, “O Muawiyah, by Allah, we do not reproach you for that which is in the treasury and sources of Allah, rather we rebuke you for that which after Allah has sent something down from His sources, you take it and place it in your own treasury, and close its doors to the people.” Upon hearing this Muawiyah became silent. ((Ibid., Page 147))  

Verse 24: “And certainly We know the predecessors among you, and certainly We know the successors.”

Jafar ibn Muhammad has said: “Indeed those who came earlier are the people of good actions, and those that came later are the people of evil actions.” ((Ibid., Page 148))  

Verse 29: “So when I have proportioned him and I breathed into him of My spirit, then fall down in prostration before him.”

Muhammad ibn Muslim narrates that he asked Abu Jafar about that which is reported regarding Allah having created Adam in His image. The Imam replied to him: “The image of Adam is an image brought into existence and it was selected by Allah. He chose it over all the other different images and associated it with Himself in the same way that He associated the Kabah with Himself. [For the latter] He said ‘My house’ and [in regards to the former] ‘And I breathed into him of My spirit.’” ((Ibid.))

Verse 37 and 38: “He said, ‘Indeed you are among the reprieved, Until the day of the time known.”

Jafar ibn Muhammad was also asked regarding the request of Iblis, ‘He said, ‘My Lord! Respite me until the day they will be resurrected. He said, ‘Indeed you are among the reprieved, until the day of time made known’’ and what day this verse was referring to. The Imam replied, ‘O Wahab! Do you suppose it is the day in which Allah resurrects all people? Rather it is the day that Allah looks upon and designates as the day that our Riser (the Mahdi) will grab Satan by the forelock and strike his neck. That is the day ‘of the time made known.’ ((Ibid., Page 173))  

Verse 42: “Indeed as for My servants you do not have any authority over them, except the perverse who follow you.”

إِنَّ عِبَادِي لَيۡسَ لَكَ عَلَيۡهِمۡ سُلۡطَٰنٌ إِلَّا مَنِ ٱتَّبَعَكَ مِنَ ٱلۡغَاوِينَ ٤٢

Jafar ibn Muhammad was asked: “Have you seen the verse in which Allah says, ‘Indeed as for My servants you do not have any authority over them, except the perverse who follow you.’ What is the interpretation of this verse?” It has been narrated that the Imam replied, “Allah meant that: ‘You do not have control about sending them to heaven or  hell.’” ((Ibid., Page 173))  

Verse 44: “It has seven gates, and to each gate belongs a separate portion of them.”

لَهَا سَبۡعَةُ أَبۡوَٰبٖ لِّكُلِّ بَابٖ مِّنۡهُمۡ جُزۡءٞ مَّقۡسُومٌ  ٤٤

Ibn Mardawayh and Al-Khatib in their book on history, report Anas quoting the Prophet as having said: “Regarding the words of Allah ‘and for every gate, there is (assigned) from them a separate group’ that a group of them will be those who joined partners with Allah, another group will be of those who doubted Allah, and a third group will be those who were heedless of Allah.’” ((Ibid., Page 175))  

Ibn Mardawayh reports that Abu Dharr narrated from the Prophet that he said: “There is a gate in hell that no one will enter into it except one who betrayed me, and broke their pact with me in regards to the people of my house, and for those who shed their (family of the Prophet) blood after me (my passing away).” ((Ibid., Page 173))  

Verse 47 and 48: “We will remove whatever rancour there is in their chests; (they will be like) brothers, on couches, facing one another. Therein neither weariness shall touch them within it, nor will they (ever) be expelled from it.”

وَنَزَعۡنَا مَا فِي صُدُورِهِم مِّنۡ غِلٍّ إِخۡوَٰنًا عَلَىٰ سُرُرٖ مُّتَقَٰبِلِينَ  ٤٧ لَا يَمَسُّهُمۡ فِيهَا نَصَبٞ وَمَا هُم مِّنۡهَا بِمُخۡرَجِينَ  ٤٨

It has been reported from Haafiz Abu Naeem, from his source, from Abu Hurayrah, who narrates that Ali ibn Abi Talib once addressed the Prophet saying: “O Messenger of Allah, who is more beloved to you - me or Fatimah?” The Prophet replied, “Fatimah is more beloved to me than you, but you are more honourable and respectable to me than her. It is as if I see you by the Fountain, protecting it from the people, and around the Fountain there are pitchers like the number of stars in the sky. (I see that) you, Hasan, Husayn, Hamzah, and Jafar are in Heaven, sitting facing each other on couches. You and your Shias are with me.” Then the Prophet recited the verse: “(they will be like) brothers, on couches, facing one another.” Then he added “No one will look upon the back of another person (since they will all be facing each other).” ((Ibid., Page 176))  

It has been narrated that Ali ibn Abi Talib said: “Indeed hell has seven gates, and some of its levels are above others.” Then he placed one hand on top of the other and said, “Like this, Allah has placed gardens on this earth, but He placed the (areas of the) fire above one another. The lowest of these levels (of the fire) is Jahannam, above that is Lazha, above that level is al-Hutamah, above which is Saqar, above that is al-Jaheem, above this level is al-Saeer, and above that is al-Haawiyah.’ ((Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Page 118))

Verse 75: “There are indeed signs in that for the percipient.”

إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّلۡمُتَوَسِّمِينَ ٧٥

Muhammad ibn Ali narrates: “There is no creation except that between its eyes it has been written: ‘Believer’ or ‘Non-Believer.’ This (the written) is hidden from you, but it is not hidden for the Imams from the progeny of Muhammad. Therefore, no one meets them except that they recognize whether he or she is a believer or a non-believer.” Then he (Muhammad ibn Ali) recited the following verse: “There are indeed signs in that for the percipient,” and he said, “And they (the Imams from the Prophet’s family) are the percipients.” ((Tabatabai, Al-Mizan fi Tafsir al-Quran, Page 185))

It has been reported that Jafar ibn Muhammad said: “We (the Imams) are the percipients, and the path is established through us, and (through us) that path is the way to heaven.” ((Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Page 126))

Verse 85: “We did not create the heavens and the earth and whatever is between them except with reason, and indeed the Hour is bound to come. So forbear with a graceful forbearance.”

It has been reported that Ali ibn Abi Talib said: “Indeed a graceful forbearance is to forgive without reproach.” ((Ibid., Page 129)) ((Tabatabai, Al-Mizan fi Tafsir al-Quran, Page 195))

Verse 87: “Certainly We have given you the seven oft-repeated verses and the great Quran.”

Jafar ibn Muhammad was questioned regarding the ‘seven oft-repeated verses and the great Quran’ and whether this referred to the opening chapter of the Quran (Surah al-Fatihah)? He replied, “Yyes.” He was then asked if the Basmallah (the verse ‘In the name of Allah, the All-Beneficent, the All-Merciful’) was part of the seven (verses), to which he replied, “Yes, it is the best of them.” ((Ibid., Page 196))

Verse 90: “Even as We sent down on the dividers.”

It has been recorded in Al-Durr al-Manthur that Tabarani reports in his Al-Awsat that Ibn Abbas said, “A man asked the Messenger of Allah regarding the verse ‘Even as We sent down on the dividers.’” Ibn Abbas reports that the Prophet replied, “They are the Jews and the Christians,” However the man then asked about the verse (91) ‘Who reduced the Quran into pieces’ to which the Prophet replied “Those who believe in parts of it and reject other parts of it (the Quran).” ((Ibid.))

Verse 91: “Who reduced the Quran into pieces.”

Ubaydallah ibn Musa reported from Al-Amash, who reported from Abu Dhibyaan, from Ibn Abbas who said: “‘Even as We sent down on the dividers’ refers to those who believe in parts of it and reject other parts of it (the Quran), meaning the Jews and the Christians.” ((Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, Page 471-sunni so why in shia area))

Verse 94: “So proclaim what you have been commanded, and turn away from the polytheists.”

It has been narrated that the 6th Shia Imam said, ‘The Messenger of Allah propagated secretly and in Mecca for two years. He did not make his invitation public, and (only) Ali and Khadijah were with him. Then Allah ordered him to make public what he was commanded with (the Divine Invitation), and the Prophet made his propagation apparent. The Prophet would approach the Arab tribes with his invitation, although whenever he came to the, they said. ‘Get away from us you great liar!’ ((Tabatabai, Al-Mizan fi Tafsir al-Quran, Page 196))

Verse 99: “And worship your Lord until certainty comes to you.”

Ibn Mardawayh and Al-Daylami report from Abu Dardaa, who said that he heard the Prophet say: “It has not been revealed to me that I should be a businessman, or collect a lot of wealth. Rather, it has been revealed to me ‘So celebrate the praise of your Lord and be among those who prostrate’ and ‘Worship your Lord until certainty comes to you.’” ((Ibid.))

The 6th Shia Imam has said: “Whoever has been patient, has only been patient a small amount, and whoever has been impatient, has only shown a little bit of impatience.” He then said, “I advise you to be patient in all of your affairs, for indeed Allah selected Muhammad (for Prophethood) and commanded him to be patient and gentle. Allah then said (to His Prophet): “And be patient over what they say, and leave them in a graceful manner. Leave Me [to deal] with the deniers, the opulent, and to give them a little respite.” (The Imam continued) “Allah says, ‘Repel [evil] with what is best. [If you do so then] behold, he between whom and you was enmity, will be as though he were a sympathetic friend. But none is granted it except those who are patient, and none is granted it except the greatly endowed.’ So the Prophet was patient (as he had been commanded). He had to face great difficulties, and was the subject of insults and slander, until his chest became tight (meaning that it was very difficult for him to bear it any longer). (At this point) Allah said to him, ‘Certainly We know that you become upset because of what they say, but worship your Lord until certainty comes to you.’” ((Ibid., Page 198))