Surah Al-Araaf: Difference between revisions
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'''Verse 54''': “Indeed your Lord is Allah, who created the heavens and the earth in six days, and then settled on the Throne.” | '''Verse 54''': “Indeed your Lord is Allah, who created the heavens and the earth in six days, and then settled on the Throne.” | ||
< | <span lang="ar" dir="rtl" class="block">إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ٥٤</span> | ||
A group of commentators believe that the creation of the world in six days was in consecutive days of a week, and they believe it was from Sunday to Friday <ref name=":34">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 382</ref>; but other commentators have interpreted it as allocated to an interval of time or stages of creation. <ref name=":19" /> A number of them believe that the skies have levels of corporeal creation that are visible above the Earth and surround it, <ref name=":35">Ibid., Volume 10, Page 150</ref> and their creation was not sudden and did not just appear out of nothing, rather they were formed from material whose parts were similar and existed previously. This material was first changed into parts and then its parts were separated, and one part was used to create the Earth. Thereafter, a part was sent to the sky and was also changed into parts. In a specific time, these became the seven skies. <ref name=":36">Ibid., Page 151</ref> | A group of commentators believe that the creation of the world in six days was in consecutive days of a week, and they believe it was from Sunday to Friday <ref name=":34">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 382</ref>; but other commentators have interpreted it as allocated to an interval of time or stages of creation. <ref name=":19" /> A number of them believe that the skies have levels of corporeal creation that are visible above the Earth and surround it, <ref name=":35">Ibid., Volume 10, Page 150</ref> and their creation was not sudden and did not just appear out of nothing, rather they were formed from material whose parts were similar and existed previously. This material was first changed into parts and then its parts were separated, and one part was used to create the Earth. Thereafter, a part was sent to the sky and was also changed into parts. In a specific time, these became the seven skies. <ref name=":36">Ibid., Page 151</ref> | ||
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'''Verse 143''': “When Musa arrived at Our tryst and his Lord spoke to him, he said, ‘My Lord, show [Yourself] to me, that I may look at You!’ He said, ‘You shall not see Me.’” | '''Verse 143''': “When Musa arrived at Our tryst and his Lord spoke to him, he said, ‘My Lord, show [Yourself] to me, that I may look at You!’ He said, ‘You shall not see Me.’” | ||
< | <span lang="ar" dir="rtl" class="block">وَلَمَّا جَاءَ مُوسَى لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي أَنْظُرْ إِلَيْكَ قَالَ لَنْ تَرَانِي وَلَكِنِ انْظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَى صَعِقًا فَلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَأَنَا أَوَّلُ الْمُؤْمِنِينَ١٤٣</span> | ||
In verse 143, in regards to the use of negative emphasis or total negation regarding the observability of Allah with the word ‘Lan’, some commentators have concluded that seeing Allah in this world is impossible, whereas in the hereafter it is possible. <ref name=":39">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 421</ref> Meanwhile, the Mutazilah have deemed that seeing Allah in this world and the next world is impossible. <ref name=":39" /> Another group [of commentators] have interpreted the intended meaning of observing Allah as Ilm al-Dururi (evident knowledge) and deny the vision [of Allah] in corporeal terms because observance is specific to corporeal matter, and observability [of Allah] is a form of Ilm al-Dururi – something that is evident, incorporeal and intangible – such as the manifestation of thought. <ref name=":40">Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Volume 8, Page 239</ref> | In verse 143, in regards to the use of negative emphasis or total negation regarding the observability of Allah with the word ‘Lan’, some commentators have concluded that seeing Allah in this world is impossible, whereas in the hereafter it is possible. <ref name=":39">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 421</ref> Meanwhile, the Mutazilah have deemed that seeing Allah in this world and the next world is impossible. <ref name=":39" /> Another group [of commentators] have interpreted the intended meaning of observing Allah as Ilm al-Dururi (evident knowledge) and deny the vision [of Allah] in corporeal terms because observance is specific to corporeal matter, and observability [of Allah] is a form of Ilm al-Dururi – something that is evident, incorporeal and intangible – such as the manifestation of thought. <ref name=":40">Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Volume 8, Page 239</ref> | ||
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'''Verse 5''': “Then their cry, when Our punishment overtook them, was only that they said, ‘We have indeed been wrongdoers!’” | '''Verse 5''': “Then their cry, when Our punishment overtook them, was only that they said, ‘We have indeed been wrongdoers!’” | ||
< | <span lang="ar" dir="rtl" class="block">فَمَا كَانَ دَعْوَاهُمْ إِذْ جَاءَهُمْ بَأْسُنَا إِلَّا أَنْ قَالُوا إِنَّا كُنَّا ظَالِمِينَ٥</span> | ||
No arabic of a hadith | No arabic of a hadith | ||
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'''Verse 6''': “We will surely question those to whom the apostles were sent, and We will surely question the apostles.” | '''Verse 6''': “We will surely question those to whom the apostles were sent, and We will surely question the apostles.” | ||
< | <span lang="ar" dir="rtl" class="block">فَلَنَسْأَلَنَّ الَّذِينَ أُرْسِلَ إِلَيْهِمْ وَلَنَسْأَلَنَّ الْمُرْسَلِينَ٦</span> | ||
It has been narrated by al-Muharibi, from Layth, from Nafi, from Ibn Umar who said that the Prophet of Allah said: “All of you are protectors, and all of you are responsible for that which you protect - so a leader will be asked about that which he protects, and a man will be asked about his family, and a woman will be asked about her husband’s house, and a servant will be asked about the wealth of his master.” <ref name=":41" /> | It has been narrated by al-Muharibi, from Layth, from Nafi, from Ibn Umar who said that the Prophet of Allah said: “All of you are protectors, and all of you are responsible for that which you protect - so a leader will be asked about that which he protects, and a man will be asked about his family, and a woman will be asked about her husband’s house, and a servant will be asked about the wealth of his master.” <ref name=":41" /> | ||
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'''Verse 12''': “Said He, ‘What prevented you from prostrating, when I commanded you?’ ‘I am better than him,’ he (Satan) said. ‘You created me from fire and You created him from clay.’” | '''Verse 12''': “Said He, ‘What prevented you from prostrating, when I commanded you?’ ‘I am better than him,’ he (Satan) said. ‘You created me from fire and You created him from clay.’” | ||
< | <span lang="ar" dir="rtl" class="block">قَالَ مَا مَنَعَكَ أَلَّا تَسْجُدَ إِذْ أَمَرْتُكَ قَالَ أَنَا خَيْرٌ مِنْهُ خَلَقْتَنِي مِنْ نَارٍ وَخَلَقْتَهُ مِنْ طِينٍ١٢</span> | ||
From Aisha who said that the Prophet of Allah said: “The angels were created from light, Satan from a smokeless flame of fire, while Adam was created from what was described to you.” <ref name=":42">Ibid., Page 353</ref> | From Aisha who said that the Prophet of Allah said: “The angels were created from light, Satan from a smokeless flame of fire, while Adam was created from what was described to you.” <ref name=":42">Ibid., Page 353</ref> | ||
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'''Verse 16''': “‘As You have consigned me to perversity,’ he said, ‘I will surely lie in wait for them on Your straight path.’” | '''Verse 16''': “‘As You have consigned me to perversity,’ he said, ‘I will surely lie in wait for them on Your straight path.’” | ||
< | <span lang="ar" dir="rtl" class="block">قَالَ فَبِمَا أَغْوَيْتَنِي لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ١٦</span> | ||
It has been narrated from Suburah ibn Abu al-Fakih who said that he heard the Prophet of Allah say: “Satan sat in wait for the son of Adam in all of his paths. He sat in the path of Islam, saying, ‘Would you embrace Islam and abandon your religion and the religion of your forefathers?’ However, the son of Adam disobeyed Satan and embraced Islam. So Satan sat in the path of Hijrah (migration in the cause of Allah), saying, ‘Would you migrate and leave your land and sky?’ But the parable of the Muhaajir (the migrater) is that of a horse in his stamina - he disobeyed Satan and migrated. So Satan sat in the path of jihad, against one's self and with his wealth, saying, ‘If you fight, you will be killed, your wife will remarry and your wealth will be divided.’ But he disobeyed him and performed the jihad.” <ref name=":43">Ibid., Page 354</ref> | It has been narrated from Suburah ibn Abu al-Fakih who said that he heard the Prophet of Allah say: “Satan sat in wait for the son of Adam in all of his paths. He sat in the path of Islam, saying, ‘Would you embrace Islam and abandon your religion and the religion of your forefathers?’ However, the son of Adam disobeyed Satan and embraced Islam. So Satan sat in the path of Hijrah (migration in the cause of Allah), saying, ‘Would you migrate and leave your land and sky?’ But the parable of the Muhaajir (the migrater) is that of a horse in his stamina - he disobeyed Satan and migrated. So Satan sat in the path of jihad, against one's self and with his wealth, saying, ‘If you fight, you will be killed, your wife will remarry and your wealth will be divided.’ But he disobeyed him and performed the jihad.” <ref name=":43">Ibid., Page 354</ref> | ||
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'''Verse 26''': “‘O Children of Adam! We have certainly sent down to you garments to cover your nakedness, and for adornment. Yet the garment of Allah-wariness—that is the best.’ That is [one] of Allah’s signs, so that they may take admonition.” | '''Verse 26''': “‘O Children of Adam! We have certainly sent down to you garments to cover your nakedness, and for adornment. Yet the garment of Allah-wariness—that is the best.’ That is [one] of Allah’s signs, so that they may take admonition.” | ||
< | <span lang="ar" dir="rtl" class="block">يَا بَنِي آدَمَ قَدْ أَنْزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سَوْآتِكُمْ وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ ذَلِكَ مِنْ آيَاتِ اللَّهِ لَعَلَّهُمْ يَذَّكَّرُونَ٢٦</span> | ||
It has been narrated from Sumrah ibn Jundub who quotes the Prophet of Allah as having said: “For you are the garments of whiteness so wear them, for surely they are pure and pleasant, and shroud yourselves with them when you die.” <ref name=":44">Ibid., Page 365</ref> | It has been narrated from Sumrah ibn Jundub who quotes the Prophet of Allah as having said: “For you are the garments of whiteness so wear them, for surely they are pure and pleasant, and shroud yourselves with them when you die.” <ref name=":44">Ibid., Page 365</ref> | ||
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'''Verse 29''': “Say, ‘My Lord has enjoined justice,’ and [He has enjoined,] ‘Set your heart [on Him] at every occasion of prayer, and invoke Him, putting your exclusive faith in Him. Even as He brought you forth in the beginning, so will you return.’” | '''Verse 29''': “Say, ‘My Lord has enjoined justice,’ and [He has enjoined,] ‘Set your heart [on Him] at every occasion of prayer, and invoke Him, putting your exclusive faith in Him. Even as He brought you forth in the beginning, so will you return.’” | ||
< | <span lang="ar" dir="rtl" class="block">قُلْ أَمَرَ رَبِّي بِالْقِسْطِ وَأَقِيمُوا وُجُوهَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ كَمَا بَدَأَكُمْ تَعُودُونَ٢٩</span> | ||
Sad ibn Jubayr narrates from Ibn Abbas who said that the Messenger of Allah stood up and gave a speech, saying, “O people! You will be gathered in the presence of Allah while you are barefooted, naked and uncircumcised. ‘As We began the first creation, We shall repeat it. (It is) a promise binding upon Us. Truly, We shall do it.’” <ref name=":45">Ibid., Page 363</ref> | Sad ibn Jubayr narrates from Ibn Abbas who said that the Messenger of Allah stood up and gave a speech, saying, “O people! You will be gathered in the presence of Allah while you are barefooted, naked and uncircumcised. ‘As We began the first creation, We shall repeat it. (It is) a promise binding upon Us. Truly, We shall do it.’” <ref name=":45">Ibid., Page 363</ref> | ||
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'''Verse 30''': “A part [of mankind] He has guided and a part has deserved [to be consigned to] error, for they took devils for guardians instead of Allah, and supposed they were guided.” | '''Verse 30''': “A part [of mankind] He has guided and a part has deserved [to be consigned to] error, for they took devils for guardians instead of Allah, and supposed they were guided.” | ||
< | <span lang="ar" dir="rtl" class="block">فَرِيقًا هَدَى وَفَرِيقًا حَقَّ عَلَيْهِمُ الضَّلَالَةُ إِنَّهُمُ اتَّخَذُوا الشَّيَاطِينَ أَوْلِيَاءَ مِنْ دُونِ اللَّهِ وَيَحْسَبُونَ أَنَّهُمْ مُهْتَدُونَ٣٠</span> | ||
Abu Hazim narrates from Sahl ibn Sad who said that the Prophet of Allah said: “Surely a servant who commits an action which the people perceive to be an act of the people of Paradise, is (actually) from the people of Hell; and surely one who commits an action which the people perceive to be an act of the people of Hell, is from the people of Paradise, and the actions are only the seals.” <ref name=":45" /> | Abu Hazim narrates from Sahl ibn Sad who said that the Prophet of Allah said: “Surely a servant who commits an action which the people perceive to be an act of the people of Paradise, is (actually) from the people of Hell; and surely one who commits an action which the people perceive to be an act of the people of Hell, is from the people of Paradise, and the actions are only the seals.” <ref name=":45" /> | ||
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'''Verse 31''': “O Children of Adam! Put on your adornment on every occasion of prayer, and eat and drink, but do not waste; indeed He does not like the wasteful.” | '''Verse 31''': “O Children of Adam! Put on your adornment on every occasion of prayer, and eat and drink, but do not waste; indeed He does not like the wasteful.” | ||
< | <span lang="ar" dir="rtl" class="block">يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ٣١</span> | ||
Qatadah narrates from Amr ibn Shuayb, from his father, from his grandfather, that the Prophet of Allah said: “Eat, drink, dress and be sincere to that which is not dubious, but do not be excessive, for surely Allah loves to see His blessings upon His servants.” <ref name=":46">Ibid., Page 366</ref> | Qatadah narrates from Amr ibn Shuayb, from his father, from his grandfather, that the Prophet of Allah said: “Eat, drink, dress and be sincere to that which is not dubious, but do not be excessive, for surely Allah loves to see His blessings upon His servants.” <ref name=":46">Ibid., Page 366</ref> | ||
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'''Verse 46''': “And here will be a veil between them. And on the Elevations will be certain men who recognize each of them by their marks. They will call out to the inhabitants of paradise, ‘Peace be to you!’ They (the people of paradise) will not have entered it, though they would be eager to do so.” | '''Verse 46''': “And here will be a veil between them. And on the Elevations will be certain men who recognize each of them by their marks. They will call out to the inhabitants of paradise, ‘Peace be to you!’ They (the people of paradise) will not have entered it, though they would be eager to do so.” | ||
< | <span lang="ar" dir="rtl" class="block">وَبَيْنَهُمَا حِجَابٌ وَعَلَى الْأَعْرَافِ رِجَالٌ</span> | ||
< | <span lang="ar" dir="rtl" class="block">يَعْرِفُونَ كُلًّا بِسِيمَاهُمْ وَنَادَوْا أَصْحَابَ الْجَنَّةِ أَنْ سَلَامٌ عَلَيْكُمْ لَمْ يَدْخُلُوهَا وَهُمْ يَطْمَعُونَ٤٦</span> | ||
Yahya ibn Abd al-Rahman al-Mazni narrates from his father who said that they asked the Prophet of Allah regarding the companions of al-Araaf and he replied: “They were people who were killed in the way of Allah because of the sins of their fathers - so they will be prevented from entering Paradise because of their fathers’ sins, but they will be prevented from entering Hell because they were killed in the way of Allah.” <ref name=":47">Ibid., Page 376</ref> | Yahya ibn Abd al-Rahman al-Mazni narrates from his father who said that they asked the Prophet of Allah regarding the companions of al-Araaf and he replied: “They were people who were killed in the way of Allah because of the sins of their fathers - so they will be prevented from entering Paradise because of their fathers’ sins, but they will be prevented from entering Hell because they were killed in the way of Allah.” <ref name=":47">Ibid., Page 376</ref> | ||
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'''Verse 172''': “When your Lord took from the Children of Adam, from their loins, their descendants and made them bear witness over themselves, [He said to them,] ‘Am I not your Lord?’ They said, ‘Yes indeed! We bear witness.’ [This,] lest you should say on the Day of Resurrection, ‘Indeed we were unaware of this.’” | '''Verse 172''': “When your Lord took from the Children of Adam, from their loins, their descendants and made them bear witness over themselves, [He said to them,] ‘Am I not your Lord?’ They said, ‘Yes indeed! We bear witness.’ [This,] lest you should say on the Day of Resurrection, ‘Indeed we were unaware of this.’” | ||
< | <span lang="ar" dir="rtl" class="block">وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَى أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ قَالُوا بَلَى شَهِدْنَا أَنْ تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَذَا غَافِلِينَ١٧٢</span> | ||
Iyad ibn Himar narrates that the Prophet of Allah quotes Allah as having said: “I created My servants Hunafah (monotheists), but the devils came to them and deviated them from their religion, prohibiting what I had allowed.” <ref name=":49">Ibid., Page 451</ref> | Iyad ibn Himar narrates that the Prophet of Allah quotes Allah as having said: “I created My servants Hunafah (monotheists), but the devils came to them and deviated them from their religion, prohibiting what I had allowed.” <ref name=":49">Ibid., Page 451</ref> | ||
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'''Verse 180''': “To Allah belong the Best Names, so supplicate (to) Him by them, and abandon those who commit sacrilege in His Names. Soon they shall be requited for what they used to do.” | '''Verse 180''': “To Allah belong the Best Names, so supplicate (to) Him by them, and abandon those who commit sacrilege in His Names. Soon they shall be requited for what they used to do.” | ||
< | <span lang="ar" dir="rtl" class="block">وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَى فَادْعُوهُ بِهَا وَذَرُوا الَّذِينَ يُلْحِدُونَ فِي أَسْمَائِهِ سَيُجْزَوْنَ مَا كَانُوا يَعْمَلُونَ١٨٠</span> | ||
Abu Hurayrah quotes the Prophet of Allah as having said: “Verily, Allah has ninety-nine Names, a hundred less one; whoever counts (and preserves) them, will enter Paradise. Allah is Witr (One) and He loves al-Witr (the odd numbered things).” <ref name=":50">Ibid., Page 464</ref> | Abu Hurayrah quotes the Prophet of Allah as having said: “Verily, Allah has ninety-nine Names, a hundred less one; whoever counts (and preserves) them, will enter Paradise. Allah is Witr (One) and He loves al-Witr (the odd numbered things).” <ref name=":50">Ibid., Page 464</ref> | ||
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'''Verse 187''': “They question you concerning the Hour, when will it set in? Say, ‘Its knowledge is only with my Lord: none except Him shall manifest it at its time. It will weigh heavy on the heavens and the earth. It will not overtake you but suddenly.’ They ask you as if you were in the know of it. Say, ‘Its knowledge is only with Allah, but most people do not know.’” | '''Verse 187''': “They question you concerning the Hour, when will it set in? Say, ‘Its knowledge is only with my Lord: none except Him shall manifest it at its time. It will weigh heavy on the heavens and the earth. It will not overtake you but suddenly.’ They ask you as if you were in the know of it. Say, ‘Its knowledge is only with Allah, but most people do not know.’” | ||
< | <span lang="ar" dir="rtl" class="block">يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا قُلْ إِنَّمَا عِلْمُهَا عِنْدَ رَبِّي لَا يُجَلِّيهَا لِوَقْتِهَا إِلَّا هُوَ ثَقُلَتْ فِي السَّمَاوَاتِ وَالْأَرْضِ لَا تَأْتِيكُمْ إِلَّا بَغْتَةً يَسْأَلُونَكَ كَأَنَّكَ حَفِيٌّ عَنْهَا قُلْ إِنَّمَا عِلْمُهَا عِنْدَ اللَّهِ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ١٨٧</span> | ||
Abd al-Rahman narrates from Abu Hurayrah that the Prophet of Allah said, “The Hour will not commence until the sun rises from the west. When it rises (from the west) and the people see it, then all of the people will believe. However, this is when faith will not benefit a soul that did not believe beforehand, nor earned good (while) in faith. The Hour will (all of a sudden) commence while two men have spread a garment between them, and they will neither have time to conclude the transaction nor to fold up the garment. The Hour will begin after a man milked his animal, but he will not have time to drink it. The Hour will start when a man is making his watering hole (for his animals), but they will not have time to make use of the pool. The Hour will commence when a man has raised his hand with a bite to his mouth, but he will not even be able to eat it.” <ref name=":51">Ibid., Page 469</ref> | Abd al-Rahman narrates from Abu Hurayrah that the Prophet of Allah said, “The Hour will not commence until the sun rises from the west. When it rises (from the west) and the people see it, then all of the people will believe. However, this is when faith will not benefit a soul that did not believe beforehand, nor earned good (while) in faith. The Hour will (all of a sudden) commence while two men have spread a garment between them, and they will neither have time to conclude the transaction nor to fold up the garment. The Hour will begin after a man milked his animal, but he will not have time to drink it. The Hour will start when a man is making his watering hole (for his animals), but they will not have time to make use of the pool. The Hour will commence when a man has raised his hand with a bite to his mouth, but he will not even be able to eat it.” <ref name=":51">Ibid., Page 469</ref> | ||
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'''Verses 8 and 9''': “The weighing [of deeds] on that Day is a truth. As for those whose deeds weigh heavy in the scales—it is they who are the felicitous. As for those whose deeds weigh light in the scales—it is they who have ruined their souls because they used to wrong Our signs.” | '''Verses 8 and 9''': “The weighing [of deeds] on that Day is a truth. As for those whose deeds weigh heavy in the scales—it is they who are the felicitous. As for those whose deeds weigh light in the scales—it is they who have ruined their souls because they used to wrong Our signs.” | ||
< | <span lang="ar" dir="rtl" class="block">8وَالْوَزْنُ يَوْمَئِذٍ الْحَقُّ فَمَنْ ثَقُلَتْ مَوَازِينُهُ فَأُولَئِكَ هُمُ الْمُفْلِحُونَ٨ وَمَنْ خَفَّتْ مَوَازِينُهُ فَأُولَئِكَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ بِمَا كَانُوا بِآيَاتِنَا يَظْلِمُونَ٩</span> | ||
Ibn Abu al-Dunya in Al-Ikhlaas narrates from Ali ibn Abi Talib who said: “A person who prefers his outer [appearance] over his inner one in this world, his scale (of deeds) will be light on the Day of Judgement; but whoever prefers his inner over his outer in this world, his scale on the Day of Judgement will be heavy.” <ref name=":52">Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 15</ref> | Ibn Abu al-Dunya in Al-Ikhlaas narrates from Ali ibn Abi Talib who said: “A person who prefers his outer [appearance] over his inner one in this world, his scale (of deeds) will be light on the Day of Judgement; but whoever prefers his inner over his outer in this world, his scale on the Day of Judgement will be heavy.” <ref name=":52">Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 15</ref> | ||
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'''Verse 11''': “Certainly We created you, then We formed you, then We said to the angels, ‘Prostrate before Adam.’ So they [all] prostrated, but not Iblis: he was not among those who prostrated.” | '''Verse 11''': “Certainly We created you, then We formed you, then We said to the angels, ‘Prostrate before Adam.’ So they [all] prostrated, but not Iblis: he was not among those who prostrated.” | ||
< | <span lang="ar" dir="rtl" class="block">وَلَقَدْ خَلَقْنَاكُمْ ثُمَّ صَوَّرْنَاكُمْ ثُمَّ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ لَمْ يَكُنْ مِنَ السَّاجِدِينَ١١</span> | ||
In Nahj al-Balagha, in a sermon from Imam Ali regarding the description of Adam’s creation, “Then Allah asked the angels to fulfill His promise with them and to accomplish the pledge of His injunction to them by acknowledging Him through prostration, and submission to His honored status. So Allah said: ‘Prostrate to Adam, so they prostrated except Iblis (Satan).’ Self-importance withheld him and vice overcame him.” <ref name=":55">Ibid., Page 60</ref> | In Nahj al-Balagha, in a sermon from Imam Ali regarding the description of Adam’s creation, “Then Allah asked the angels to fulfill His promise with them and to accomplish the pledge of His injunction to them by acknowledging Him through prostration, and submission to His honored status. So Allah said: ‘Prostrate to Adam, so they prostrated except Iblis (Satan).’ Self-importance withheld him and vice overcame him.” <ref name=":55">Ibid., Page 60</ref> | ||
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'''Verse 12''': “Said He, ‘What prevented you from prostrating, when I commanded you?’ ‘I am better than him,’ he said. ‘You created me from fire and You created him from clay.’” | '''Verse 12''': “Said He, ‘What prevented you from prostrating, when I commanded you?’ ‘I am better than him,’ he said. ‘You created me from fire and You created him from clay.’” | ||
< | <span lang="ar" dir="rtl" class="block">قَالَ مَا مَنَعَكَ أَلَّا تَسۡجُدَ إِذۡ أَمَرۡتُكَۖ قَالَ أَنَا۠ خَيۡرٞ مِّنۡهُ خَلَقۡتَنِي مِن نَّارٖ وَخَلَقۡتَهُۥ مِن طِينٖ ١٢</span> | ||
In Al-Kafi, there is a narration from Abu Abdillah which says: “The first sin that came about from inner self-conceit and pride was from Iblis.” <ref name=":56">Ibid., Page 59</ref> | In Al-Kafi, there is a narration from Abu Abdillah which says: “The first sin that came about from inner self-conceit and pride was from Iblis.” <ref name=":56">Ibid., Page 59</ref> | ||
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'''Verse 16''': “‘As You have consigned me to perversity,’ he said, ‘I will surely lie in wait for them on Your straight path. | '''Verse 16''': “‘As You have consigned me to perversity,’ he said, ‘I will surely lie in wait for them on Your straight path. | ||
< | <span lang="ar" dir="rtl" class="block">قَالَ فَبِمَا أَغْوَيْتَنِي لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ١٦</span> | ||
In Al-Kafi, Ali ibn Ibrahim narrates from Abu Abdillah who said: “After Adam was expelled from paradise, Jibrail was sent to him and he told him, ‘Was it not so that Allah created you with His own hands, blew from His own soul into you, ordered the angels to prostrate to you, made His servant your wife, gave you a place in paradise and made it all permissible for you? Was it not so that He forbade you to eat from that tree? With all of this, why did you still eat from that tree and disobey Allah?’ Adam replied, ‘What should I do? Iblis deceived me and swore that he was a well-wisher for me, how could I imagine that one of Allah’s creations would lie about swearing in Allah’s name?’” <ref name=":57">Ibid., Page 61</ref> | In Al-Kafi, Ali ibn Ibrahim narrates from Abu Abdillah who said: “After Adam was expelled from paradise, Jibrail was sent to him and he told him, ‘Was it not so that Allah created you with His own hands, blew from His own soul into you, ordered the angels to prostrate to you, made His servant your wife, gave you a place in paradise and made it all permissible for you? Was it not so that He forbade you to eat from that tree? With all of this, why did you still eat from that tree and disobey Allah?’ Adam replied, ‘What should I do? Iblis deceived me and swore that he was a well-wisher for me, how could I imagine that one of Allah’s creations would lie about swearing in Allah’s name?’” <ref name=":57">Ibid., Page 61</ref> | ||
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'''Verse 26''': “‘O Children of Adam! We have certainly sent down to you garments to cover your nakedness, and for adornment. Yet the garment of Allah-wariness—that is the best.’ That is [one] of Allah’s signs, so that they may take admonition.” | '''Verse 26''': “‘O Children of Adam! We have certainly sent down to you garments to cover your nakedness, and for adornment. Yet the garment of Allah-wariness—that is the best.’ That is [one] of Allah’s signs, so that they may take admonition.” | ||
< | <span lang="ar" dir="rtl" class="block">يَا بَنِي آدَمَ قَدْ أَنْزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سَوْآتِكُمْ وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ ذَلِكَ مِنْ آيَاتِ اللَّهِ لَعَلَّهُمْ يَذَّكَّرُونَ٢٦</span> | ||
In a narration from Abu al-Jarood, from Abu Jafar regarding the verse, “‘O Children of Adam! We have certainly sent down to you garments to cover your nakedness, and for adornment. Yet the garment of Allah-wariness—that is the best.’ he said, ‘The intended meaning of the word ‘garments’ are those garments which you wear; and the intended meaning of the word ‘adornment’ is property and wealth; and the intended meaning of ‘garment of Allah-wariness’ is a garment of modesty - therefore a modest person is like the person who has clothes on his body, and has covered his private areas, even if he has no clothes; as opposed to a lewd person who no matter how many clothes he wears his private areas are still visible.’” <ref name=":58">Ibid., Page 88</ref> | In a narration from Abu al-Jarood, from Abu Jafar regarding the verse, “‘O Children of Adam! We have certainly sent down to you garments to cover your nakedness, and for adornment. Yet the garment of Allah-wariness—that is the best.’ he said, ‘The intended meaning of the word ‘garments’ are those garments which you wear; and the intended meaning of the word ‘adornment’ is property and wealth; and the intended meaning of ‘garment of Allah-wariness’ is a garment of modesty - therefore a modest person is like the person who has clothes on his body, and has covered his private areas, even if he has no clothes; as opposed to a lewd person who no matter how many clothes he wears his private areas are still visible.’” <ref name=":58">Ibid., Page 88</ref> | ||
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'''Verse 29''': “Say, ‘My Lord has enjoined justice,’ and [He has enjoined] ‘Set your heart [on Him] at every occasion of prayer, and invoke Him, putting your exclusive faith in Him. Even as He brought you forth in the beginning, so will you return.’” | '''Verse 29''': “Say, ‘My Lord has enjoined justice,’ and [He has enjoined] ‘Set your heart [on Him] at every occasion of prayer, and invoke Him, putting your exclusive faith in Him. Even as He brought you forth in the beginning, so will you return.’” | ||
< | <span lang="ar" dir="rtl" class="block">قُلْ أَمَرَ رَبِّي بِالْقِسْطِ وَأَقِيمُوا وُجُوهَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ كَمَا بَدَأَكُمْ تَعُودُونَ٢٩</span> | ||
It has been narrated from Ibn Miskan, who said that he asked Abu Abdillah regarding the meaning of the verse, ‘Set your heart [on Him] at every occasion of prayer.’ He replied: “This verse is regarding the Qiblah.” <ref name=":59">Ibid., Page 90</ref> | It has been narrated from Ibn Miskan, who said that he asked Abu Abdillah regarding the meaning of the verse, ‘Set your heart [on Him] at every occasion of prayer.’ He replied: “This verse is regarding the Qiblah.” <ref name=":59">Ibid., Page 90</ref> | ||
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'''Verse 32''': “Say, ‘Who has forbidden the adornment of Allah which He has brought forth for His servants, and the good things of [His] provision?’ Say, ‘These are for the faithful in the life of this world, and exclusively for them on the Day of Resurrection.’ Thus do We elaborate the signs for a people who have knowledge. | '''Verse 32''': “Say, ‘Who has forbidden the adornment of Allah which He has brought forth for His servants, and the good things of [His] provision?’ Say, ‘These are for the faithful in the life of this world, and exclusively for them on the Day of Resurrection.’ Thus do We elaborate the signs for a people who have knowledge. | ||
< | <span lang="ar" dir="rtl" class="block">قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنَ الرِّزْقِ قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا خَالِصَةً يَوْمَ الْقِيَامَةِ كَذَلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ٣٢</span> | ||
It has been narrated from Yunus ibn Ibrahim who said that: “I went to Abu Abdillah while I was wearing a coat and hat of marten on my body. Abu Abdillah looked at me but he said nothing. I asked him, ‘May I be sacrificed for you, my cloak and coat are made from marten, what do you say about that?’ Abu Abdillah replied, ‘There is no objection to marten.’ I told him that the material that has been used was silk. He said, ‘There is no problem with this also, because when Husayn ibn Ali was killed - upon his holy body there was a cloak of marten.’” <ref name=":60">Ibid., Page 92</ref> | It has been narrated from Yunus ibn Ibrahim who said that: “I went to Abu Abdillah while I was wearing a coat and hat of marten on my body. Abu Abdillah looked at me but he said nothing. I asked him, ‘May I be sacrificed for you, my cloak and coat are made from marten, what do you say about that?’ Abu Abdillah replied, ‘There is no objection to marten.’ I told him that the material that has been used was silk. He said, ‘There is no problem with this also, because when Husayn ibn Ali was killed - upon his holy body there was a cloak of marten.’” <ref name=":60">Ibid., Page 92</ref> | ||
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'''Verse 38''': “He will say, ‘Enter, along with the nations who passed before you of jinn and humans, into the Fire!’ Every time that a nation enters [hell], it will curse its sister [nation]. When they all rejoin in it, the last of them will say about the first of them, ‘Our Lord, it was they who led us astray; so give them a double punishment of the Fire.’ He will say, ‘It is double for each [of you], but you do not know.’” | '''Verse 38''': “He will say, ‘Enter, along with the nations who passed before you of jinn and humans, into the Fire!’ Every time that a nation enters [hell], it will curse its sister [nation]. When they all rejoin in it, the last of them will say about the first of them, ‘Our Lord, it was they who led us astray; so give them a double punishment of the Fire.’ He will say, ‘It is double for each [of you], but you do not know.’” | ||
< | <span lang="ar" dir="rtl" class="block">قَالَ ادْخُلُوا فِي أُمَمٍ قَدْ خَلَتْ مِنْ قَبْلِكُمْ مِنَ الْجِنِّ وَالْإِنْسِ فِي النَّارِ كُلَّمَا دَخَلَتْ أُمَّةٌ لَعَنَتْ أُخْتَهَا حَتَّى إِذَا ادَّارَكُوا فِيهَا جَمِيعًا قَالَتْ أُخْرَاهُمْ لِأُولَاهُمْ رَبَّنَا هَؤُلَاءِ أَضَلُّونَا فَآتِهِمْ عَذَابًا ضِعْفًا مِنَ النَّارِ قَالَ لِكُلٍّ ضِعْفٌ وَلَكِنْ لَا تَعْلَمُونَ٣٨</span> | ||
In Al-Kafi from a chain of narrators by Muhammad ibn Muslim, he quotes Abu Jafar who said regarding the verse, “No one led us astray except the guilty,” that “because the guilty ones invite people to their path, and that the same affair which Allah has narrated from the criminals about when they are all gathered in Hell they will say, ‘…the last of them will say about the first of them, ‘Our Lord, it was they who led us astray; so give them a double punishment of the Fire.’’ He says regarding them that, ‘Every nation who will enter Hell will curse another nation - so when they stand opposite to each other, they will all hate one another and each one will curse the other - which means that they are in contention with one another. One will say to another one that you brought me here, and he will reply back, and everyone will want to lay the blame on the other, and one will compel the other to confess. However, in this way they will be subjecting themselves to a great chastisement, because they are ignorant that that day is not a day of the acceptance of excuses, nor will it be a day of salvation.’” <ref name=":61">Ibid., Page 136</ref> | In Al-Kafi from a chain of narrators by Muhammad ibn Muslim, he quotes Abu Jafar who said regarding the verse, “No one led us astray except the guilty,” that “because the guilty ones invite people to their path, and that the same affair which Allah has narrated from the criminals about when they are all gathered in Hell they will say, ‘…the last of them will say about the first of them, ‘Our Lord, it was they who led us astray; so give them a double punishment of the Fire.’’ He says regarding them that, ‘Every nation who will enter Hell will curse another nation - so when they stand opposite to each other, they will all hate one another and each one will curse the other - which means that they are in contention with one another. One will say to another one that you brought me here, and he will reply back, and everyone will want to lay the blame on the other, and one will compel the other to confess. However, in this way they will be subjecting themselves to a great chastisement, because they are ignorant that that day is not a day of the acceptance of excuses, nor will it be a day of salvation.’” <ref name=":61">Ibid., Page 136</ref> | ||
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'''Verse 43''': “We will remove whatever rancor there is in their chests…” | '''Verse 43''': “We will remove whatever rancor there is in their chests…” | ||
< | <span lang="ar" dir="rtl" class="block">وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ تَجْرِي مِنْ تَحْتِهِمُ الْأَنْهَارُ وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِهَذَا وَمَا كُنَّا لِنَهْتَدِيَ لَوْلَا أَنْ هَدَانَا اللَّهُ لَقَدْ جَاءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ وَنُودُوا أَنْ تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنْتُمْ تَعْمَلُونَ٤٣</span> | ||
Ibn Abu Hatam and Abu al-Shaykh narrate from Ali ibn Abi Talib who said: “I swear by Allah that the verse, ‘We will remove whatever rancor there is in their chests,’ has been revealed regarding us, the people of Badr.” <ref name=":62">Ibid., Page 139</ref> | Ibn Abu Hatam and Abu al-Shaykh narrate from Ali ibn Abi Talib who said: “I swear by Allah that the verse, ‘We will remove whatever rancor there is in their chests,’ has been revealed regarding us, the people of Badr.” <ref name=":62">Ibid., Page 139</ref> | ||
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'''Verse 44''': “…Then a caller will announce in their midst, ‘May Allah’s curse be on the wrongdoers!’” | '''Verse 44''': “…Then a caller will announce in their midst, ‘May Allah’s curse be on the wrongdoers!’” | ||
< | <span lang="ar" dir="rtl" class="block">وَنَادَى أَصْحَابُ الْجَنَّةِ أَصْحَابَ النَّارِ أَنْ قَدْ وَجَدْنَا مَا وَعَدَنَا رَبُّنَا حَقًّا فَهَلْ وَجَدْتُمْ مَا وَعَدَ رَبُّكُمْ حَقًّا قَالُوا نَعَمْ فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَنْ لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ٤٤</span> | ||
Muhammad ibn al-Fadil narrates from Abu al-Hasan al-Ridha that he said regarding the verse, ‘Then a caller will announce in their midst, ‘May Allah’s curse be on the wrongdoers!’’ that “The caller will be Amir al-Momineen Ali.” <ref name=":62" /> | Muhammad ibn al-Fadil narrates from Abu al-Hasan al-Ridha that he said regarding the verse, ‘Then a caller will announce in their midst, ‘May Allah’s curse be on the wrongdoers!’’ that “The caller will be Amir al-Momineen Ali.” <ref name=":62" /> | ||
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'''Verses 46 and 47''': “And there will be a veil between them. And on the Elevations will be certain men who recognize each of them by their marks. They will call out to the inhabitants of Paradise, ‘Peace be to you!’ (They will not have entered it, though they would be eager to do so). And when their look is turned toward the inmates of the Fire, they will say, ‘Our Lord, do not put us among the wrongdoing lot!’” | '''Verses 46 and 47''': “And there will be a veil between them. And on the Elevations will be certain men who recognize each of them by their marks. They will call out to the inhabitants of Paradise, ‘Peace be to you!’ (They will not have entered it, though they would be eager to do so). And when their look is turned toward the inmates of the Fire, they will say, ‘Our Lord, do not put us among the wrongdoing lot!’” | ||
< | <span lang="ar" dir="rtl" class="block">وَبَيْنَهُمَا حِجَابٌ وَعَلَى الْأَعْرَافِ رِجَالٌ يَعْرِفُونَ كُلًّا بِسِيمَاهُمْ وَنَادَوْا أَصْحَابَ الْجَنَّةِ أَنْ سَلَامٌ عَلَيْكُمْ لَمْ يَدْخُلُوهَا وَهُمْ يَطْمَعُونَ٤٦ وَإِذَا صُرِفَتْ أَبْصَارُهُمْ تِلْقَاءَ أَصْحَابِ النَّارِ قَالُوا رَبَّنَا لَا تَجْعَلْنَا مَعَ الْقَوْمِ الظَّالِمِينَ٤٧</span> | ||
Zararah said that Abu Jafar asked him, “What do you say regarding the companions of Araaf?” He replied: “They are certainly not outside of the two states, either they are believers or disbelievers. If they enter Paradise they are believers, otherwise they are disbelievers.” He said, “By Allah, they are neither believers nor disbelievers, for if they were believers they would not remain in Araaf, and just like other believers they would have entered Paradise; and if they were disbelievers, then they would have no place in Araaf also, for with other disbelievers they would have entered the Hellfire. However, they are a group of people whose good and evil are equal.” Zararah said, “In conclusion, are they people of Paradise or Hell?” He said, “Just as Allah has not said anything regarding them, you must also not say anything.” The companion questioned: “Should I pass over their affair to Allah?” He said, “Yes, just as Allah has subjected them to His will. If He wishes to be merciful, then He will enter them into Paradise; and if He wishes to punish them for their sins, then He will send them to Hell, but He has not oppressed them.” Zararah said, “Will the disbelievers go to Paradise?” He said, “No.” Then he asked: “Will those who are not disbelievers go to Hell?” He said, “No, unless Allah wants it. O Zararah, if you are surprised regarding that which I have said (i.e. unless Allah wants it) and you do not accept it, then you have left the truth, and the knot between your faith and affirmation has been opened up.” <ref name=":63">Ibid., Page 142</ref> | Zararah said that Abu Jafar asked him, “What do you say regarding the companions of Araaf?” He replied: “They are certainly not outside of the two states, either they are believers or disbelievers. If they enter Paradise they are believers, otherwise they are disbelievers.” He said, “By Allah, they are neither believers nor disbelievers, for if they were believers they would not remain in Araaf, and just like other believers they would have entered Paradise; and if they were disbelievers, then they would have no place in Araaf also, for with other disbelievers they would have entered the Hellfire. However, they are a group of people whose good and evil are equal.” Zararah said, “In conclusion, are they people of Paradise or Hell?” He said, “Just as Allah has not said anything regarding them, you must also not say anything.” The companion questioned: “Should I pass over their affair to Allah?” He said, “Yes, just as Allah has subjected them to His will. If He wishes to be merciful, then He will enter them into Paradise; and if He wishes to punish them for their sins, then He will send them to Hell, but He has not oppressed them.” Zararah said, “Will the disbelievers go to Paradise?” He said, “No.” Then he asked: “Will those who are not disbelievers go to Hell?” He said, “No, unless Allah wants it. O Zararah, if you are surprised regarding that which I have said (i.e. unless Allah wants it) and you do not accept it, then you have left the truth, and the knot between your faith and affirmation has been opened up.” <ref name=":63">Ibid., Page 142</ref> | ||
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'''Verse 54''': “Indeed your Lord is Allah, who created the heavens and the earth in six days, and then settled on the Throne…” | '''Verse 54''': “Indeed your Lord is Allah, who created the heavens and the earth in six days, and then settled on the Throne…” | ||
< | <span lang="ar" dir="rtl" class="block">إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ٥٤</span> | ||
Salman al-Farsi narrates that: “Amir al-Momineen Ali was giving an answer to al-Jathaliq and he said, ‘The angels carry the Throne of Allah, and His Throne is not like you imagine it such as a seat, rather it is something that is limited, created, and designed by Allah’s design, and Allah is its Owner, but not that He sits on it’” <ref name=":66">Ibid., Page 162</ref> | Salman al-Farsi narrates that: “Amir al-Momineen Ali was giving an answer to al-Jathaliq and he said, ‘The angels carry the Throne of Allah, and His Throne is not like you imagine it such as a seat, rather it is something that is limited, created, and designed by Allah’s design, and Allah is its Owner, but not that He sits on it’” <ref name=":66">Ibid., Page 162</ref> | ||
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'''Verse 172''': “When your Lord took from the Children of Adam, from their loins, their descendants and made them bear witness over themselves, [He said to them,] ‘Am I not your Lord?’ They said, ‘Yes indeed! We bear witness.’ [This,] lest you should say on the Day of Resurrection, ‘Indeed we were unaware of this.’” | '''Verse 172''': “When your Lord took from the Children of Adam, from their loins, their descendants and made them bear witness over themselves, [He said to them,] ‘Am I not your Lord?’ They said, ‘Yes indeed! We bear witness.’ [This,] lest you should say on the Day of Resurrection, ‘Indeed we were unaware of this.’” | ||
< | <span lang="ar" dir="rtl" class="block">وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَى أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ قَالُوا بَلَى شَهِدْنَا أَنْ تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَذَا غَافِلِينَ١٧٢</span> | ||
Zararah narrates from Hamran, from Abu Jafar who said, “The moment that Allah, the All-High created creation, first He created sweet water and salty and bitter water - and then mixed them together, and He took dust from the earth and rubbed them together intensely. Thereafter, He said to the righteous companions, who on that day were particles with life next to Him, ‘Go towards Paradise in peace.’ Then he said to the corrupt companions, ‘Go towards the Hellfire for I do not care about you.’ Thereafter He said, ‘Am I not your Lord?’ They said, ‘Yes indeed! We bear witness.’ [This,] lest you should say on the Day of Resurrection, ‘Indeed we were unaware of this,’” <ref name=":67">Ibid., Page 323</ref> | Zararah narrates from Hamran, from Abu Jafar who said, “The moment that Allah, the All-High created creation, first He created sweet water and salty and bitter water - and then mixed them together, and He took dust from the earth and rubbed them together intensely. Thereafter, He said to the righteous companions, who on that day were particles with life next to Him, ‘Go towards Paradise in peace.’ Then he said to the corrupt companions, ‘Go towards the Hellfire for I do not care about you.’ Thereafter He said, ‘Am I not your Lord?’ They said, ‘Yes indeed! We bear witness.’ [This,] lest you should say on the Day of Resurrection, ‘Indeed we were unaware of this,’” <ref name=":67">Ibid., Page 323</ref> | ||
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'''Verse 201''': “When those who are Allah-wary are touched by a visitation of Satan, they remember [Allah] and behold, they perceive.” | '''Verse 201''': “When those who are Allah-wary are touched by a visitation of Satan, they remember [Allah] and behold, they perceive.” | ||
< | <span lang="ar" dir="rtl" class="block">إِنَّ الَّذِينَ اتَّقَوْا إِذَا مَسَّهُمْ طَائِفٌ مِنَ الشَّيْطَانِ تَذَكَّرُوا فَإِذَا هُمْ مُبْصِرُونَ٢٠١</span> | ||
Abu Baseer narrates from Abu Abdillah whom he asked regarding the meaning of this verse, “When those who are Allah wary are touched by a visitation of Satan, they remember [Allah] and behold, they perceive.” The Imam replied: “It is regarding a servant who makes a decision to commit a sin, but then suddenly falls into the remembrance of Allah and stops oneself, and this is the meaning of ‘they remember [Allah] and behold, they perceive.’” <ref name=":69">Ibid., Page 385</ref> | Abu Baseer narrates from Abu Abdillah whom he asked regarding the meaning of this verse, “When those who are Allah wary are touched by a visitation of Satan, they remember [Allah] and behold, they perceive.” The Imam replied: “It is regarding a servant who makes a decision to commit a sin, but then suddenly falls into the remembrance of Allah and stops oneself, and this is the meaning of ‘they remember [Allah] and behold, they perceive.’” <ref name=":69">Ibid., Page 385</ref> | ||