Surah Fatir: Difference between revisions
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===Chapter Number=== | ===Chapter Number=== | ||
Surah Fatir is the 35th chapter of the Quran. | Surah Fatir is the 35th chapter of the Quran. | ||
===Number of Verses=== | ===Number of Verses=== | ||
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====Verses 1-8==== | ====Verses 1-8==== | ||
Praise of the Divine and the creation of the angels, countless blessings, man’s attitude towards these truths, and Satan’s whispering. | Praise of the Divine and the creation of the angels, countless blessings, man’s attitude towards these truths, and Satan’s whispering. | ||
The intended meaning of ‘skies’ and ‘earth’ in the first verse refers to all of the visible things. <ref name=":6" /> Fatir means Originator and is among the Divine qualities. The continuity of this is emphatic and means the continuation of strength after the beginning of creation. <ref name=":6" /> The angels are from amongst Allah’s creations and are the intermediaries between Allah and His various messengers in the observable world, <ref name=":6" /> <ref name=":7">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 471</ref> and they are delegated for the Takwini and Tashrii affairs. <ref name=":6" /> | The intended meaning of ‘skies’ and ‘earth’ in the first verse refers to all of the visible things. <ref name=":6" /> Fatir means Originator and is among the Divine qualities. The continuity of this is emphatic and means the continuation of strength after the beginning of creation. <ref name=":6" /> The angels are from amongst Allah’s creations and are the intermediaries between Allah and His various messengers in the observable world, <ref name=":6" /> <ref name=":7">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 471</ref> and they are delegated for the Takwini and Tashrii affairs. <ref name=":6" /> | ||
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====Verses 9-14==== | ====Verses 9-14==== | ||
The allocation of honor to Allah; the ascension of the good word; the creation of man; and the wonders of creation. | The allocation of honor to Allah; the ascension of the good word; the creation of man; and the wonders of creation. | ||
In verse 9, the intended meaning of ‘dead land’ is a land without plants or growth. <ref name=":8">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 474</ref> <ref name=":9">Tabatabai, Al-Mizan fi Tafsir al-Quran, (1971), Page 14</ref> | In verse 9, the intended meaning of ‘dead land’ is a land without plants or growth. <ref name=":8">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 474</ref> <ref name=":9">Tabatabai, Al-Mizan fi Tafsir al-Quran, (1971), Page 14</ref> | ||
In verse 10, “Whoever seeks honour [should know that] honour entirely belongs to Allah,” the intended meaning of ‘honour’ is the existence of a state within man that prevents him from being overcome; and the original meaning of the word Aziz is ‘honourable’ and is allocated to something that is subduing but is never subdued. <ref name=":10">Ibid., Page 22</ref> This honour is specific to Allah and His close chosen ones. <ref name=":11">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, (1986), Page 602</ref> The meaning of ‘the good word’ in verse 10 is the statement ‘There is no Allah but Allah’ and the intended meaning of this is that only the actions of monotheists are accepted. Another intended meaning that has been propounded is that ‘the good word’ means any and all remembrance [of Allah] - such as acknowledging His greatness, glorification of Him, recitation of the Quran, and the supplications, and seeking forgiveness, etc. <ref name=":11" /> | In verse 10, “Whoever seeks honour [should know that] honour entirely belongs to Allah,” the intended meaning of ‘honour’ is the existence of a state within man that prevents him from being overcome; and the original meaning of the word Aziz is ‘honourable’ and is allocated to something that is subduing but is never subdued. <ref name=":10">Ibid., Page 22</ref> This honour is specific to Allah and His close chosen ones. <ref name=":11">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, (1986), Page 602</ref> The meaning of ‘the good word’ in verse 10 is the statement ‘There is no Allah but Allah’ and the intended meaning of this is that only the actions of monotheists are accepted. Another intended meaning that has been propounded is that ‘the good word’ means any and all remembrance [of Allah] - such as acknowledging His greatness, glorification of Him, recitation of the Quran, and the supplications, and seeking forgiveness, etc. <ref name=":11" /> | ||
====Verses 15-26==== | ====Verses 15-26==== | ||
The poverty of man and his need for Allah, the One who is absolutely needless; the implementation of punishment and reward is allocated to one’s own actions. | The poverty of man and his need for Allah, the One who is absolutely needless; the implementation of punishment and reward is allocated to one’s own actions. | ||
Man is in need of Allah in all movements and pauses, and Allah in and of His essence is needless and needs nothing and no one else. <ref name=":12">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 479</ref> A noteworthy point in these verses is that the outcome of one’s actions is upon each individual person, and no one will be held responsible for anyone else’s actions. This point is mentioned in verse 18 where it says: “No bearer shall bear another’s burden.” The intended meaning of “And you cannot make those who are in the graves hear you” in verse 22 is that those who did not bring forth good deeds in their lives will not have any benefit in death, and they will not be heard in their graves. <ref name=":13">Ibid., 480</ref> | Man is in need of Allah in all movements and pauses, and Allah in and of His essence is needless and needs nothing and no one else. <ref name=":12">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 479</ref> A noteworthy point in these verses is that the outcome of one’s actions is upon each individual person, and no one will be held responsible for anyone else’s actions. This point is mentioned in verse 18 where it says: “No bearer shall bear another’s burden.” The intended meaning of “And you cannot make those who are in the graves hear you” in verse 22 is that those who did not bring forth good deeds in their lives will not have any benefit in death, and they will not be heard in their graves. <ref name=":13">Ibid., 480</ref> | ||
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====Verses 27-38==== | ====Verses 27-38==== | ||
The knowledgeable ones’ apprehension of the Divine; their characteristics and fate; and an explanation of the destiny of the disobedient ones. | The knowledgeable ones’ apprehension of the Divine; their characteristics and fate; and an explanation of the destiny of the disobedient ones. | ||
Deliberation and apprehension of the Divine is specific to the knowledgeable ones, and not the ignorant ones - which is mentioned in verse 28, “Only those of Allah’s servants having knowledge fear Him.” Those with knowledge of the Divine are those who recognize Allah by His names, characteristics and actions. Their hearts are convinced of Him, and they eliminate any doubt from themselves with their certainty in Him. <ref name=":14">Tabatabai, Al-Mizan fi Tafsir al-Quran, (1971), Page 43</ref> | Deliberation and apprehension of the Divine is specific to the knowledgeable ones, and not the ignorant ones - which is mentioned in verse 28, “Only those of Allah’s servants having knowledge fear Him.” Those with knowledge of the Divine are those who recognize Allah by His names, characteristics and actions. Their hearts are convinced of Him, and they eliminate any doubt from themselves with their certainty in Him. <ref name=":14">Tabatabai, Al-Mizan fi Tafsir al-Quran, (1971), Page 43</ref> | ||
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====Verses 39-45==== | ====Verses 39-45==== | ||
Allah possesses knowledge of the unseen and has power over the protection of the earth; time is in decline; and Divine traditions do not need revision. | Allah possesses knowledge of the unseen and has power over the protection of the earth; time is in decline; and Divine traditions do not need revision. | ||
‘Divine successor’ means a representative from Allah. <ref name=":15">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, (1998), Page 494</ref> <ref name=":16">Tabatabai, Al-Mizan fi Tafsir al-Quran, (1971), Page 52</ref> In verse 39 it says: “It is He who made you successors on the earth,” and this is from among the proofs of Allah’s Oneness, and negates any partners [to Him]. <ref name=":16" /> The meaning of revision of tradition in verse 43 which states: “Yet you will never find any change in Allah’s precedent, and you will never find any revision in Allah’s precedent,” is a reference to changing chastisement for forgiveness and blessings with the sending of chastisement on people other than the people for whom it was intended. <ref name=":17">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim. (1998), Page 496</ref> <ref name=":18">Tabatabai, Al-Mizan fi Tafsir al-Quran, (1971), Page 58</ref> | ‘Divine successor’ means a representative from Allah. <ref name=":15">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim, (1998), Page 494</ref> <ref name=":16">Tabatabai, Al-Mizan fi Tafsir al-Quran, (1971), Page 52</ref> In verse 39 it says: “It is He who made you successors on the earth,” and this is from among the proofs of Allah’s Oneness, and negates any partners [to Him]. <ref name=":16" /> The meaning of revision of tradition in verse 43 which states: “Yet you will never find any change in Allah’s precedent, and you will never find any revision in Allah’s precedent,” is a reference to changing chastisement for forgiveness and blessings with the sending of chastisement on people other than the people for whom it was intended. <ref name=":17">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim. (1998), Page 496</ref> <ref name=":18">Tabatabai, Al-Mizan fi Tafsir al-Quran, (1971), Page 58</ref> | ||
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===According to the Sunni Traditions=== | ===According to the Sunni Traditions=== | ||
Verse 2: | Verse 2: | ||
“Whatever Allah grants to men out of (His) mercy, there is none to withhold it, and whatever He withholds there is none to send it forth after that, and He is the Mighty, the Wise.” | “Whatever Allah grants to men out of (His) mercy, there is none to withhold it, and whatever He withholds there is none to send it forth after that, and He is the Mighty, the Wise.” | ||
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<span lang="ar" dir="rtl" class="block">فی الحج حدیث أبی رزین قلت: یا رسول اللّه کیف یحیی اللّه الموتی؟ و ما آیة ذلک فی خلقه؟ قال صلی اللّه علیه و سلم «یا أبا رزین أما مررت بوادی قومک ممحلا ثم مررت به یهتز خضرا» قلت: بلی، قال صلی اللّه علیه و سلم: «فکذلک یحیی اللّه الموتی» و قوله تعالی: مَنْ کانَ یرِیدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جمیعاً. </span> | <span lang="ar" dir="rtl" class="block">فی الحج حدیث أبی رزین قلت: یا رسول اللّه کیف یحیی اللّه الموتی؟ و ما آیة ذلک فی خلقه؟ قال صلی اللّه علیه و سلم «یا أبا رزین أما مررت بوادی قومک ممحلا ثم مررت به یهتز خضرا» قلت: بلی، قال صلی اللّه علیه و سلم: «فکذلک یحیی اللّه الموتی» و قوله تعالی: مَنْ کانَ یرِیدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جمیعاً. </span> | ||
It has been narrated by Abu Razeen that he said: “O Messenger of Allah, how will Allah bring the dead back to life? What is the sign of that in His creation?” He replied: “O Aba Razeen, do you not pass through the valley of your people and see it arid and barren, then you pass through it and see it stirred to life and green?” I said, “Yes.” He said, “Thus does Allah revive the dead’ (Surah al-Baqarah, verse 73) and ‘Whoever seeks honour [should know that] honour entirely belongs to Allah (Surah Fatir, verse 10).’” <ref name=":20" /> | It has been narrated by Abu Razeen that he said: “O Messenger of Allah, how will Allah bring the dead back to life? What is the sign of that in His creation?” He replied: “O Aba Razeen, do you not pass through the valley of your people and see it arid and barren, then you pass through it and see it stirred to life and green?” I said, “Yes.” He said, “Thus does Allah revive the dead’ (Surah al-Baqarah, verse 73) and ‘Whoever seeks honour [should know that] honour entirely belongs to Allah (Surah Fatir, verse 10).’” <ref name=":20" /> | ||
<span lang="ar" dir="rtl" class="block">عن عون بن عبد اللّه عن أبیه أو عن أخیه عن النعمان بن بشیر رضی اللّه عنه قال: قال رسول اللّه صلی اللّه علیه و سلم: «الذین یذکرون من جلال اللّه من تسبیحه و تکبیره و تحمیده و تهلیله، یتعاطفن حول العرش لهن دوی کدوی النحل، یذکرن بصاحبهن، ألا یحب أحدکم أن لا یزال له عند اللّه شیء یذکر به</span> | <span lang="ar" dir="rtl" class="block">عن عون بن عبد اللّه عن أبیه أو عن أخیه عن النعمان بن بشیر رضی اللّه عنه قال: قال رسول اللّه صلی اللّه علیه و سلم: «الذین یذکرون من جلال اللّه من تسبیحه و تکبیره و تحمیده و تهلیله، یتعاطفن حول العرش لهن دوی کدوی النحل، یذکرن بصاحبهن، ألا یحب أحدکم أن لا یزال له عند اللّه شیء یذکر به</span> | ||
It has been narrated from Aun ibn Abdullah from his father or his brother, from al-Numan ibn Basheer, that he said: “The Prophet of Allah said, ‘Those who remember Allah and glorify Allah by saying, ‘Glory be to Allah, Allah is the most Great, all praise is due to Allah and there is no Allah but Allah’ - these words go around the Throne buzzing like bees, mentioning those who said them. Would one of you not like to have something with Allah that is constantly mentioning you?’” <ref name=":21">Ibid., Page 475</ref> | It has been narrated from Aun ibn Abdullah from his father or his brother, from al-Numan ibn Basheer, that he said: “The Prophet of Allah said, ‘Those who remember Allah and glorify Allah by saying, ‘Glory be to Allah, Allah is the most Great, all praise is due to Allah and there is no Allah but Allah’ - these words go around the Throne buzzing like bees, mentioning those who said them. Would one of you not like to have something with Allah that is constantly mentioning you?’” <ref name=":21">Ibid., Page 475</ref> | ||
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<span lang="ar" dir="rtl" class="block">حدثنی یونس عن ابن شهاب عن أنس بن مالک رضی اللّه عنه قال: سمعت رسول اللّه صلی اللّه علیه و سلم یقول: «من سره أن یبسط له فی رزقه و ینسأ له فی أثره فلیصل رحمه» </span> | <span lang="ar" dir="rtl" class="block">حدثنی یونس عن ابن شهاب عن أنس بن مالک رضی اللّه عنه قال: سمعت رسول اللّه صلی اللّه علیه و سلم یقول: «من سره أن یبسط له فی رزقه و ینسأ له فی أثره فلیصل رحمه» </span> | ||
Yunus narrated to me from Ibn Shahhab, from Anas ibn Maalik, that he heard the Prophet of Allah say: “It is from among the secrets of Allah to increase the sustenance (of His servants), but He delays its effect so that His servant reaches His mercy.” <ref name=":21" /> | Yunus narrated to me from Ibn Shahhab, from Anas ibn Maalik, that he heard the Prophet of Allah say: “It is from among the secrets of Allah to increase the sustenance (of His servants), but He delays its effect so that His servant reaches His mercy.” <ref name=":21" /> | ||
<span lang="ar" dir="rtl" class="block">عن مسلمة بن عبد اللّه عن عمه أبی مشجعة بن ربعی عن أبی الدرداء رضی اللّه عنه قال: ذکرنا عند رسول اللّه صلی اللّه علیه و سلم فقال: «إن اللّه تعالی لا یؤخر نفساً إذا جاء أجلها، و إنما زیادة العمر بالذریة الصالحة یرزقها العبد، فیدعون له من بعده فیلحقه دعاؤهم فی قبره، فذلک زیادة العمر». </span> | <span lang="ar" dir="rtl" class="block">عن مسلمة بن عبد اللّه عن عمه أبی مشجعة بن ربعی عن أبی الدرداء رضی اللّه عنه قال: ذکرنا عند رسول اللّه صلی اللّه علیه و سلم فقال: «إن اللّه تعالی لا یؤخر نفساً إذا جاء أجلها، و إنما زیادة العمر بالذریة الصالحة یرزقها العبد، فیدعون له من بعده فیلحقه دعاؤهم فی قبره، فذلک زیادة العمر». </span> | ||
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<span lang="ar" dir="rtl" class="block">عن سعید بن جبیر عن ابن عباس رضی اللّه عنهما قال: جاء رجل إلی النبی صلی اللّه علیه و سلم فقال: أ یصبغ ربک؟ قال صلی اللّه علیه و سلم: «نعم صبغا لا ینفض أحمر و أصفر و أبیض» و روی مرسلا و موقوفا، و اللّه أعلم. و لهذا قال تعالی بعد هذا: إِنَّما یخْشَی اللَّهَ مِنْ عِبادِهِ الْعُلَماءُ أی إنما یخشاه حق خشیته العلماء العارفون به، لأنه کلما کانت المعرفة للعظیم القدیر العلیم الموصوف بصفات الکمال المنعوت بالأسماء الحسنی، کلما کانت المعرفة به أتم و العلم به أکمل کانت الخشیة له أعظم و أکثر. </span> | <span lang="ar" dir="rtl" class="block">عن سعید بن جبیر عن ابن عباس رضی اللّه عنهما قال: جاء رجل إلی النبی صلی اللّه علیه و سلم فقال: أ یصبغ ربک؟ قال صلی اللّه علیه و سلم: «نعم صبغا لا ینفض أحمر و أصفر و أبیض» و روی مرسلا و موقوفا، و اللّه أعلم. و لهذا قال تعالی بعد هذا: إِنَّما یخْشَی اللَّهَ مِنْ عِبادِهِ الْعُلَماءُ أی إنما یخشاه حق خشیته العلماء العارفون به، لأنه کلما کانت المعرفة للعظیم القدیر العلیم الموصوف بصفات الکمال المنعوت بالأسماء الحسنی، کلما کانت المعرفة به أتم و العلم به أکمل کانت الخشیة له أعظم و أکثر. </span> | ||
It has been narrated from Saeed ibn Jubayr from Ibn Abbas, where he said that a man came to the Prophet and said, “Does your Lord colour?” The Prophet replied, “Yes, He colours such that the colours red, yellow and white are never depleted.” | It has been narrated from Saeed ibn Jubayr from Ibn Abbas, where he said that a man came to the Prophet and said, “Does your Lord colour?” The Prophet replied, “Yes, He colours such that the colours red, yellow and white are never depleted.” | ||
This was narrated in such a manner that the chain of narrators was not complete, thus Allah knows best in terms of its authenticity. | This was narrated in such a manner that the chain of narrators was not complete, thus Allah knows best in terms of its authenticity. | ||
This is why Allah said, “Only those of Allah's servants having knowledge fear Him (Surah Fatir, verse 28).” That is, the only people who fear Allah, in accordance with how much awe He deserves, are those who possess knowledge and are cognizant towards Him. This is because such knowledge is for the Great and Powerful who is described by perfect adjectives and the Great Names. As a servant continues to complete his knowledge and perfect it, his consciousness of Allah will become greater and more intense. <ref name=":21" /> | This is why Allah said, “Only those of Allah's servants having knowledge fear Him (Surah Fatir, verse 28).” That is, the only people who fear Allah, in accordance with how much awe He deserves, are those who possess knowledge and are cognizant towards Him. This is because such knowledge is for the Great and Powerful who is described by perfect adjectives and the Great Names. As a servant continues to complete his knowledge and perfect it, his consciousness of Allah will become greater and more intense. <ref name=":21" /> | ||
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<span lang="ar" dir="rtl" class="block">حدثنا ابن جریج عن عطاء عن ابن عباس عن رسول اللّه صلی اللّه علیه و سلم أنه قال ذات یوم: «شفاعتی لأهل الکبائر من أمتی» </span> | <span lang="ar" dir="rtl" class="block">حدثنا ابن جریج عن عطاء عن ابن عباس عن رسول اللّه صلی اللّه علیه و سلم أنه قال ذات یوم: «شفاعتی لأهل الکبائر من أمتی» </span> | ||
Ibn Jurayh narrated from Ata, from Ibn Abbas, from the Prophet of Allah that one day he said: “My intercession will be for those among my nation who committed major sins.” <ref name=":21" /> | Ibn Jurayh narrated from Ata, from Ibn Abbas, from the Prophet of Allah that one day he said: “My intercession will be for those among my nation who committed major sins.” <ref name=":21" /> | ||
<span lang="ar" dir="rtl" class="block">عن علی بن عبد اللّه الأزدی عن أبی الدرداء رضی اللّه عنه، قال: سمعت رسول اللّه صلی اللّه علیه و سلم یقول «قال اللّه تعالی: ثُمَّ أَوْرَثْنَا الْکتابَ الَّذِینَ اصْطَفَینا مِنْ عِبادِنا فَمِنْهُمْ ظالِمٌ لِنَفْسِهِ وَ مِنْهُمْ مُقْتَصِدٌ وَ مِنْهُمْ سابِقٌ بِالْخَیراتِ بِإِذْنِ اللَّهِ فأما الذین سبقوا فأولئک الذین یدخلون الجنة بغیر حساب، و أما الذین اقتصدوا فأولئک الذین یحاسبون حسابا یسیرا و أما الذین ظلموا أنفسهم فأولئک الذی یحبسون فی طول المحشر، ثم هم الذین تلاقاهم اللّه برحمته، فهم الذین یقولون الْحَمْدُ لِلَّهِ الَّذِی أَذْهَبَ عَنَّا الْحَزَنَ إِنَّ رَبَّنا لَغَفُورٌ شَکورٌ الَّذِی أَحَلَّنا دارَ الْمُقامَةِ مِنْ فَضْلِهِ لا یمَسُّنا فیها نَصَبٌ وَ لا یمَسُّنا فیها لُغُوبٌ. </span> | <span lang="ar" dir="rtl" class="block">عن علی بن عبد اللّه الأزدی عن أبی الدرداء رضی اللّه عنه، قال: سمعت رسول اللّه صلی اللّه علیه و سلم یقول «قال اللّه تعالی: ثُمَّ أَوْرَثْنَا الْکتابَ الَّذِینَ اصْطَفَینا مِنْ عِبادِنا فَمِنْهُمْ ظالِمٌ لِنَفْسِهِ وَ مِنْهُمْ مُقْتَصِدٌ وَ مِنْهُمْ سابِقٌ بِالْخَیراتِ بِإِذْنِ اللَّهِ فأما الذین سبقوا فأولئک الذین یدخلون الجنة بغیر حساب، و أما الذین اقتصدوا فأولئک الذین یحاسبون حسابا یسیرا و أما الذین ظلموا أنفسهم فأولئک الذی یحبسون فی طول المحشر، ثم هم الذین تلاقاهم اللّه برحمته، فهم الذین یقولون الْحَمْدُ لِلَّهِ الَّذِی أَذْهَبَ عَنَّا الْحَزَنَ إِنَّ رَبَّنا لَغَفُورٌ شَکورٌ الَّذِی أَحَلَّنا دارَ الْمُقامَةِ مِنْ فَضْلِهِ لا یمَسُّنا فیها نَصَبٌ وَ لا یمَسُّنا فیها لُغُوبٌ. </span> | ||
It has been narrated from Ali ibn Abdullah al-Azdi, from Abu al-Darda, that he said, “I heard the Prophet of Allah say: ‘Allah has said, ‘Then We made heirs to the Book those whom We chose from Our servants. Yet some of them are those who wrong themselves, and some of them are average, and some of them are those who take the lead in all of the good works by Allah's will (Surah Fatir, verse 32).’’ As for those who take the lead in all good works, they will enter paradise without any accounting. As for those who were average, they be accounted for easily. However, in terms of those who wronged themselves, they will be accounted for throughout the length of the assemblage on the Day of Judgement. They will be the ones who Allah will meet with mercy. They will be the ones who will say, ‘All praise is for Allah, the One who took away our sadness, surely our Lord is forgiving and worthy of being thanked; He is the One who allowed us a raised position and we were not touched by exertion and exhaustion.’” <ref name=":23">Ibid., Page 485</ref> | It has been narrated from Ali ibn Abdullah al-Azdi, from Abu al-Darda, that he said, “I heard the Prophet of Allah say: ‘Allah has said, ‘Then We made heirs to the Book those whom We chose from Our servants. Yet some of them are those who wrong themselves, and some of them are average, and some of them are those who take the lead in all of the good works by Allah's will (Surah Fatir, verse 32).’’ As for those who take the lead in all good works, they will enter paradise without any accounting. As for those who were average, they be accounted for easily. However, in terms of those who wronged themselves, they will be accounted for throughout the length of the assemblage on the Day of Judgement. They will be the ones who Allah will meet with mercy. They will be the ones who will say, ‘All praise is for Allah, the One who took away our sadness, surely our Lord is forgiving and worthy of being thanked; He is the One who allowed us a raised position and we were not touched by exertion and exhaustion.’” <ref name=":23">Ibid., Page 485</ref> | ||
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<span lang="ar" dir="rtl" class="block">ذکر علی بن الحسین، ...عن أبی زکریا الکوفی عن رجل حدثه أن رسول اللّه صلی اللّه علیه و سلم قال: «إیاک و مکر السیئ، فإنه لا یحیق المکر السیئ إلا بأهله، و لهم من اللّه طالب» </span> | <span lang="ar" dir="rtl" class="block">ذکر علی بن الحسین، ...عن أبی زکریا الکوفی عن رجل حدثه أن رسول اللّه صلی اللّه علیه و سلم قال: «إیاک و مکر السیئ، فإنه لا یحیق المکر السیئ إلا بأهله، و لهم من اللّه طالب» </span> | ||
Ali ibn al-Husayn mentions from Abu Zakariyyah al-Kufi from a man who told him that the Prophet of Allah said, “Beware of evil schemes. Surely evil schemes do not beset anyone except their own authors, and they are the ones who have requests from Allah.” <ref name=":25">Ibid., Page 496</ref> | Ali ibn al-Husayn mentions from Abu Zakariyyah al-Kufi from a man who told him that the Prophet of Allah said, “Beware of evil schemes. Surely evil schemes do not beset anyone except their own authors, and they are the ones who have requests from Allah.” <ref name=":25">Ibid., Page 496</ref> | ||
===According to the Shia Traditions=== | ===According to the Shia Traditions=== | ||
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<span lang="ar" dir="rtl" class="block">قَالَ أَبُو عَبْدِ اللَّهِ قَالَ رَسُولُ اللَّهِ ص مَا مِنْ شَیءٍ مِمَّا خَلَقَ اللَّهُ أَکثَرَ مِنَ الْمَلَائِکةِ- وَ إِنَّهُ لَیهْبِطُ فِی کلِّ یوْمٍ أَوْ فِی کلِّ لَیلَةٍ سَبْعُونَ أَلْفَ مَلَک- فَیأْتُونَ الْبَیتَ الْحَرَامَ فَیطُوفُونَ بِهِ- ثُمَّ یأْتُونَ رَسُولَ اللَّهِ ص ثُمَّ یأْتُونَ أَمِیرَ الْمُؤْمِنِینَ فَیسَلِّمُونَ عَلَیهِ ثُمَّ یأْتُونَ الْحُسَینَ ع فَیقِیمُونَ عِنْدَهُ، فَإِذَا کانَ عِنْدَ السَّحَرِ وُضِعَ لَهُمْ مِعْرَاجٌ إِلَی السَّمَاءِ- ثُمَّ لَا یعُودُونَ أَبَدا </span> | <span lang="ar" dir="rtl" class="block">قَالَ أَبُو عَبْدِ اللَّهِ قَالَ رَسُولُ اللَّهِ ص مَا مِنْ شَیءٍ مِمَّا خَلَقَ اللَّهُ أَکثَرَ مِنَ الْمَلَائِکةِ- وَ إِنَّهُ لَیهْبِطُ فِی کلِّ یوْمٍ أَوْ فِی کلِّ لَیلَةٍ سَبْعُونَ أَلْفَ مَلَک- فَیأْتُونَ الْبَیتَ الْحَرَامَ فَیطُوفُونَ بِهِ- ثُمَّ یأْتُونَ رَسُولَ اللَّهِ ص ثُمَّ یأْتُونَ أَمِیرَ الْمُؤْمِنِینَ فَیسَلِّمُونَ عَلَیهِ ثُمَّ یأْتُونَ الْحُسَینَ ع فَیقِیمُونَ عِنْدَهُ، فَإِذَا کانَ عِنْدَ السَّحَرِ وُضِعَ لَهُمْ مِعْرَاجٌ إِلَی السَّمَاءِ- ثُمَّ لَا یعُودُونَ أَبَدا </span> | ||
Abu Abdullah said that the Prophet of Allah said, “There is not a thing from that which has been created by Allah that is more than the angels. Surely, every night or every day 70 000 angels descend and come to Masjid al-Haram where they circumambulate around the Masjid. Then they come to the Prophet of Allah, and then to the Leader of the Faithful and greet him. After that they go to al-Hussain and stand with him. Then once dawn begins to approach, an ascension is appointed for them to the skies, thus those same angels never return again.” <ref name=":26">Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 17</ref> | Abu Abdullah said that the Prophet of Allah said, “There is not a thing from that which has been created by Allah that is more than the angels. Surely, every night or every day 70 000 angels descend and come to Masjid al-Haram where they circumambulate around the Masjid. Then they come to the Prophet of Allah, and then to the Leader of the Faithful and greet him. After that they go to al-Hussain and stand with him. Then once dawn begins to approach, an ascension is appointed for them to the skies, thus those same angels never return again.” <ref name=":26">Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 17</ref> | ||
<span lang="ar" dir="rtl" class="block">وَ قَالَ أَبُو جَعْفَرٍ إِنَّ اللَّهَ خَلَقَ إِسْرَافِیلَ وَ جَبْرَائِیلَ وَ مِیکائِیلَ مِنْ تَسْبِیحَةٍ وَاحِدَةٍ- وَ جَعَلَ لَهُمُ السَّمْعَ وَ الْبَصَرَ- وَ جَوْدَةَ الْعَقْلِ وَ سُرْعَةَ الْفَهْم. </span> | <span lang="ar" dir="rtl" class="block">وَ قَالَ أَبُو جَعْفَرٍ إِنَّ اللَّهَ خَلَقَ إِسْرَافِیلَ وَ جَبْرَائِیلَ وَ مِیکائِیلَ مِنْ تَسْبِیحَةٍ وَاحِدَةٍ- وَ جَعَلَ لَهُمُ السَّمْعَ وَ الْبَصَرَ- وَ جَوْدَةَ الْعَقْلِ وَ سُرْعَةَ الْفَهْم. </span> | ||
Abu Jafar said that, “Surely Allah created Israafil, Jibrail and Mikail from one hymn. He created ears, eyes, an excellent intellect and the capacity to understand quickly for them.” <ref name=":27">Ibid., Page 17</ref> | Abu Jafar said that, “Surely Allah created Israafil, Jibrail and Mikail from one hymn. He created ears, eyes, an excellent intellect and the capacity to understand quickly for them.” <ref name=":27">Ibid., Page 17</ref> | ||
<span lang="ar" dir="rtl" class="block">و عن التوحید، بإسناده عن أبی حیان التیمی عن أبیه عن أمیر المؤمنین قال: لَیسَ أَحَدٌ مِنَ النَّاسِ إِلَّا وَ مَعَهُ مَلَائِکةٌ حَفَظَةٌ یحْفَظُونَهُ مِنْ أَنْ یتَرَدَّی فِی بِئْرٍ أَوْ یقَعَ عَلَیهِ حَائِطٌ أَوْ یصِیبَهُ سُوءٌ فَإِذَا حَانَ أَجَلُهُ خَلَّوْا بَینَهُ وَ بَینَ مَا یصِیبُهُ فَکذَلِک أَنَا إِذَا حَانَ أَجَلِی انْبَعَثَ أَشْقَاهَا فَخَضَبَ هَذِهِ مِنْ هَذَا وَ أَشَارَ إِلَی لِحْیتِهِ وَ رَأْسِهِ عَهْداً مَعْهُوداً وَ وَعْداً غَیرَ مَکذُوبٍ</span> | <span lang="ar" dir="rtl" class="block">و عن التوحید، بإسناده عن أبی حیان التیمی عن أبیه عن أمیر المؤمنین قال: لَیسَ أَحَدٌ مِنَ النَّاسِ إِلَّا وَ مَعَهُ مَلَائِکةٌ حَفَظَةٌ یحْفَظُونَهُ مِنْ أَنْ یتَرَدَّی فِی بِئْرٍ أَوْ یقَعَ عَلَیهِ حَائِطٌ أَوْ یصِیبَهُ سُوءٌ فَإِذَا حَانَ أَجَلُهُ خَلَّوْا بَینَهُ وَ بَینَ مَا یصِیبُهُ فَکذَلِک أَنَا إِذَا حَانَ أَجَلِی انْبَعَثَ أَشْقَاهَا فَخَضَبَ هَذِهِ مِنْ هَذَا وَ أَشَارَ إِلَی لِحْیتِهِ وَ رَأْسِهِ عَهْداً مَعْهُوداً وَ وَعْداً غَیرَ مَکذُوبٍ</span> | ||
It has been narrated in Kitab al-Tawheed in a chain of narrators according to Shaykh Sadooq, from Abu Hayyan al-Taimi, from his father, who narrated from the Leader of the Faithful that he said, “There is not a single person from among all of the people except that there accompanies him a group of angels who protect him - so that he does not fall into a well, or that a wall does not fall upon him, or that no evil reaches him. This protection continues until the end of his life when the appointed time of his begins to approach. At that point, they leave him unprotected so that anything that may befall him can befall him. Just like that, when my point of death will approach, the sadness of the angel will be resurrected and from here to here, it will become green, (he pointed from his beard to his head). Death is a promise that has been guaranteed and an oath that is definitely truthful.” <ref name=":27" /> | It has been narrated in Kitab al-Tawheed in a chain of narrators according to Shaykh Sadooq, from Abu Hayyan al-Taimi, from his father, who narrated from the Leader of the Faithful that he said, “There is not a single person from among all of the people except that there accompanies him a group of angels who protect him - so that he does not fall into a well, or that a wall does not fall upon him, or that no evil reaches him. This protection continues until the end of his life when the appointed time of his begins to approach. At that point, they leave him unprotected so that anything that may befall him can befall him. Just like that, when my point of death will approach, the sadness of the angel will be resurrected and from here to here, it will become green, (he pointed from his beard to his head). Death is a promise that has been guaranteed and an oath that is definitely truthful.” <ref name=":27" /> | ||
<span lang="ar" dir="rtl" class="block">و فی العیون، فی باب ما جاء عن الرضا من الأخبار المجموعة بإسناده عنه قال: قال رسول الله ص: حَسِّنُوا الْقُرْآنَ بِأَصْوَاتِکمْ فَإِنَّ الصَّوْتَ الْحَسَنَ یزِیدُ الْقُرْآنَ حُسْناً وَ قَرَأَ وَ اللَّهُ یزِیدُ فِی الْخَلْقِ ما یشاء. </span> | <span lang="ar" dir="rtl" class="block">و فی العیون، فی باب ما جاء عن الرضا من الأخبار المجموعة بإسناده عنه قال: قال رسول الله ص: حَسِّنُوا الْقُرْآنَ بِأَصْوَاتِکمْ فَإِنَّ الصَّوْتَ الْحَسَنَ یزِیدُ الْقُرْآنَ حُسْناً وَ قَرَأَ وَ اللَّهُ یزِیدُ فِی الْخَلْقِ ما یشاء. </span> | ||
It has been narrated in Uyoon al-Akhbar, in the chapter concerning narrations that have been collectively narrated from Imam al-Ridha, that he said, “The Prophet of Allah used to say: ‘Recite the Quran with a beautiful voice, because a beautiful voice adds to the beauty of the Quran.’ At that point, he read the following verse, ‘He adds to the creation whatever He wishes.’” <ref name=":27" /> | It has been narrated in Uyoon al-Akhbar, in the chapter concerning narrations that have been collectively narrated from Imam al-Ridha, that he said, “The Prophet of Allah used to say: ‘Recite the Quran with a beautiful voice, because a beautiful voice adds to the beauty of the Quran.’ At that point, he read the following verse, ‘He adds to the creation whatever He wishes.’” <ref name=":27" /> | ||
<span lang="ar" dir="rtl" class="block">و فی التوحید، بإسناده عن زرارة عن عبد الله بن سلیمان عَنْ أَبِی عَبْدِ اللَّهِ قَالَ: الْقَضَاءُ وَ الْقَدَرُ خَلْقَانِ مِنْ خَلْقِ اللَّهِ وَ اللَّهُ یزِیدُ فِی الْخَلْقِ ما یشاء. </span> | <span lang="ar" dir="rtl" class="block">و فی التوحید، بإسناده عن زرارة عن عبد الله بن سلیمان عَنْ أَبِی عَبْدِ اللَّهِ قَالَ: الْقَضَاءُ وَ الْقَدَرُ خَلْقَانِ مِنْ خَلْقِ اللَّهِ وَ اللَّهُ یزِیدُ فِی الْخَلْقِ ما یشاء. </span> | ||
It has been narrated in Kitab al-Tawheed in a chain of narrators from Zurarah, from Abdallah ibn Sulayman, from Imam al-Sadiq who said; “Fate and destiny are two of the creations of Allah, and Allah adds to the creation whatever He wishes.” <ref name=":27" /> | It has been narrated in Kitab al-Tawheed in a chain of narrators from Zurarah, from Abdallah ibn Sulayman, from Imam al-Sadiq who said; “Fate and destiny are two of the creations of Allah, and Allah adds to the creation whatever He wishes.” <ref name=":27" /> | ||
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<span lang="ar" dir="rtl" class="block">وَاللَّهُ الَّذِي أَرْسَلَ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَسُقْنَاهُ إِلَى بَلَدٍ مَيِّتٍ فَأَحْيَيْنَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا كَذَلِكَ النُّشُورُ٩</span> | <span lang="ar" dir="rtl" class="block">وَاللَّهُ الَّذِي أَرْسَلَ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَسُقْنَاهُ إِلَى بَلَدٍ مَيِّتٍ فَأَحْيَيْنَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا كَذَلِكَ النُّشُورُ٩</span> | ||
<span lang="ar" dir="rtl" class="block">عَنْ جَمِیلِ بْنِ دَرَّاجٍ عَنْ أَبِی عَبْدِ اللَّهِ قَالَ إِذَا أَرَادَ اللَّهُ أَنْ یبْعَثَ الْخَلْقَ- أَمْطَرَ السَّمَاءَ عَلَی الْأَرْضِ أَرْبَعِینَ صَبَاحاً- فَاجْتَمَعَتِ الْأَوْصَالُ وَ نَبَتَتِ اللُّحُوم</span> | <span lang="ar" dir="rtl" class="block">عَنْ جَمِیلِ بْنِ دَرَّاجٍ عَنْ أَبِی عَبْدِ اللَّهِ قَالَ إِذَا أَرَادَ اللَّهُ أَنْ یبْعَثَ الْخَلْقَ- أَمْطَرَ السَّمَاءَ عَلَی الْأَرْضِ أَرْبَعِینَ صَبَاحاً- فَاجْتَمَعَتِ الْأَوْصَالُ وَ نَبَتَتِ اللُّحُوم</span> | ||
در تفسير قمى در ذيل جمله" كَذلِكَ النُّشُورُ" مىگويد: پدرم از ابن ابى عمير از جميل بن دراج از امام صادق (ع) برايم نقل كرد كه فرمود: خداوند وقتى بخواهد خلق را مبعوث كند، چهل شبانه روز باران بر زمين مىباراند، در نتيجه مفاصل بدنها جمع شده، و گوشت بر آنها روييده مىشود «3»(*not translated) | <span lang="ar" dir="rtl">در تفسير قمى در ذيل جمله" كَذلِكَ النُّشُورُ" مىگويد: پدرم از ابن ابى عمير از جميل بن دراج از امام صادق (ع) برايم نقل كرد كه فرمود: خداوند وقتى بخواهد خلق را مبعوث كند، چهل شبانه روز باران بر زمين مىباراند، در نتيجه مفاصل بدنها جمع شده، و گوشت بر آنها روييده مىشود</span> «3»(*not translated) | ||
It has been narrated from Jameel ibn Darraj, from Abu Abdillah that he said, “When Allah wants to resurrect creation, He will make the skies rain for 40 days, then the joints of the bodies will have come together and the flesh would have grown back.” <ref name=":27" /> | It has been narrated from Jameel ibn Darraj, from Abu Abdillah that he said, “When Allah wants to resurrect creation, He will make the skies rain for 40 days, then the joints of the bodies will have come together and the flesh would have grown back.” <ref name=":27" /> | ||
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<span lang="ar" dir="rtl" class="block">فِی رِوَایةِ أَبِی الْجَارُودِ عَنْ أَبِی جَعْفَرٍ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ لِکلِّ قَوْلٍ مِصْدَاقاً مِنْ عَمَلٍ یصَدِّقُهُ أَوْ یکذِّبُهُ- فَإِذَا قَالَ ابْنُ آدَمَ وَ صَدَّقَ قَوْلَهُ بِعَمَلِهِ- رَفَعَ قَوْلَهُ بِعَمَلِهِ إِلَی اللَّهِ وَ إِذَا قَالَ وَ خَالَفَ قَوْلُهُ عَمَلَهُ- رُدَّ قَوْلُهُ عَلَی عَمَلِهِ الْخَبِیثِ وَ هُوِی بِهِ فِی النَّارِ. </span> | <span lang="ar" dir="rtl" class="block">فِی رِوَایةِ أَبِی الْجَارُودِ عَنْ أَبِی جَعْفَرٍ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ لِکلِّ قَوْلٍ مِصْدَاقاً مِنْ عَمَلٍ یصَدِّقُهُ أَوْ یکذِّبُهُ- فَإِذَا قَالَ ابْنُ آدَمَ وَ صَدَّقَ قَوْلَهُ بِعَمَلِهِ- رَفَعَ قَوْلَهُ بِعَمَلِهِ إِلَی اللَّهِ وَ إِذَا قَالَ وَ خَالَفَ قَوْلُهُ عَمَلَهُ- رُدَّ قَوْلُهُ عَلَی عَمَلِهِ الْخَبِیثِ وَ هُوِی بِهِ فِی النَّارِ. </span> | ||
It has been narrated in a narration by Abu al-Jarood, from Abu Jafar, who said that the Prophet of Allah said: “Every word that is spoken has an instance of action that is either in accordance with that speech or not. Thus when a son of Adam says something and acts in accordance with that, then his act of speech is taken upwards towards Allah. But if his actions are not in accordance with what he said, then his act of speech is put together with his despicable actions and is burned in the fire.” <ref name=":27" /> | It has been narrated in a narration by Abu al-Jarood, from Abu Jafar, who said that the Prophet of Allah said: “Every word that is spoken has an instance of action that is either in accordance with that speech or not. Thus when a son of Adam says something and acts in accordance with that, then his act of speech is taken upwards towards Allah. But if his actions are not in accordance with what he said, then his act of speech is put together with his despicable actions and is burned in the fire.” <ref name=":27" /> | ||
<span lang="ar" dir="rtl" class="block">و فی التوحید، بإسناده عن زید بن علی عن أبیه فی حدیث قال: وَ إِنَّ لِلَّهِ تَبَارَک وَ تَعَالَی بِقَاعاً فِی سَمَاوَاتِهِ فَمَنْ عُرِجَ بِهِ إِلَیهَا فَقَدْ عُرِجَ بِهِ إِلَیهِ أَ لَا تَسْمَعُ اللَّهَ عَزَّ وَ جَلَّ یقُولُ- تَعْرُجُ الْمَلائِکةُ وَ الرُّوحُ إِلَیهِ وَ یقُولُ عَزَّ وَ جَلَّ- إِلَیهِ یصْعَدُ الْکلِمُ الطَّیبُ وَ الْعَمَلُ الصَّالِحُ یرْفَعُهُ. </span> | <span lang="ar" dir="rtl" class="block">و فی التوحید، بإسناده عن زید بن علی عن أبیه فی حدیث قال: وَ إِنَّ لِلَّهِ تَبَارَک وَ تَعَالَی بِقَاعاً فِی سَمَاوَاتِهِ فَمَنْ عُرِجَ بِهِ إِلَیهَا فَقَدْ عُرِجَ بِهِ إِلَیهِ أَ لَا تَسْمَعُ اللَّهَ عَزَّ وَ جَلَّ یقُولُ- تَعْرُجُ الْمَلائِکةُ وَ الرُّوحُ إِلَیهِ وَ یقُولُ عَزَّ وَ جَلَّ- إِلَیهِ یصْعَدُ الْکلِمُ الطَّیبُ وَ الْعَمَلُ الصَّالِحُ یرْفَعُهُ. </span> | ||
It has been narrated in Kitab al-Tawheed in a chain of narrators from Zayd ibn Ali, from his father who narrates that: “Allah possesses specific spots within the skies such that if someone was taken to those spots, he would be taken towards Allah. Have you not heard the words of Allah that, ‘The angels and the Spirit ascend to Him (Surah al-Maarij, verse 4)’ and ‘To Him ascends the good word, and He elevates righteous conduct (Surah Fatir, verse 10).’” <ref name=":27" /> | It has been narrated in Kitab al-Tawheed in a chain of narrators from Zayd ibn Ali, from his father who narrates that: “Allah possesses specific spots within the skies such that if someone was taken to those spots, he would be taken towards Allah. Have you not heard the words of Allah that, ‘The angels and the Spirit ascend to Him (Surah al-Maarij, verse 4)’ and ‘To Him ascends the good word, and He elevates righteous conduct (Surah Fatir, verse 10).’” <ref name=":27" /> | ||
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It has been narrated in Tafsir al-Qummi in a narration from Abu al-Jarood, from Abu Jafar about the verse, “Not alike are the two seas: this one sweet and agreeable, pleasant to drink, and that one briny and bitter (ajaj)” that “The word ajaj means bitter.” <ref name=":27" /> | It has been narrated in Tafsir al-Qummi in a narration from Abu al-Jarood, from Abu Jafar about the verse, “Not alike are the two seas: this one sweet and agreeable, pleasant to drink, and that one briny and bitter (ajaj)” that “The word ajaj means bitter.” <ref name=":27" /> | ||
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<span lang="ar" dir="rtl" class="block">و فی الکافی، بإسناده عن أحمد بن عمر قال: سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ ثُمَّ أَوْرَثْنَا الْکتابَ الَّذِینَ اصْطَفَینا مِنْ عِبادِنا الْآیةَ قَالَ فَقَالَ وُلْدُ فَاطِمَةَ وَ السَّابِقُ بِالْخَیرَاتِ الْإِمَامُ وَ الْمُقْتَصِدُ الْعَارِفُ بِالْإِمَامِ وَ الظَّالِمُ لِنَفْسِهِ الَّذِی لَا یعْرِفُ الْإِمَامَ. </span> | <span lang="ar" dir="rtl" class="block">و فی الکافی، بإسناده عن أحمد بن عمر قال: سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ ثُمَّ أَوْرَثْنَا الْکتابَ الَّذِینَ اصْطَفَینا مِنْ عِبادِنا الْآیةَ قَالَ فَقَالَ وُلْدُ فَاطِمَةَ وَ السَّابِقُ بِالْخَیرَاتِ الْإِمَامُ وَ الْمُقْتَصِدُ الْعَارِفُ بِالْإِمَامِ وَ الظَّالِمُ لِنَفْسِهِ الَّذِی لَا یعْرِفُ الْإِمَامَ. </span> | ||
It has been narrated in Al-Kafi in a chain of narrators from Ahmad ibn Umar that he said, “I asked Aba al-Hasan al-Ridha about the words of Allah, ‘Then We made heirs to the Book those whom We chose from Our servants. Yet some of them are those who wrong themselves, and some of them are average, and some of them are those who take the lead in all of the good works by Allah's will. That is the greatest grace [of Allah]!’ The Imam said, ‘The children of Fatima and Imam are those who take the lead in all of the good works. The average are those who recognize the Imam, and those who wrong themselves are those who do not recognize the Imam.’” <ref name=":27" /> | It has been narrated in Al-Kafi in a chain of narrators from Ahmad ibn Umar that he said, “I asked Aba al-Hasan al-Ridha about the words of Allah, ‘Then We made heirs to the Book those whom We chose from Our servants. Yet some of them are those who wrong themselves, and some of them are average, and some of them are those who take the lead in all of the good works by Allah's will. That is the greatest grace [of Allah]!’ The Imam said, ‘The children of Fatima and Imam are those who take the lead in all of the good works. The average are those who recognize the Imam, and those who wrong themselves are those who do not recognize the Imam.’” <ref name=":27" /> | ||
<span lang="ar" dir="rtl" class="block">عن کتاب سعد السعود، لابن طاووس فی حدیث لأبی إسحاق السبیعی عن الباقر فی الآیة قال: هِی لَنَا خَاصَّةً یا أَبَا إِسْحَاقَ أَمَّا السَّابِقُونَ بِالْخَیرَاتِ فَعَلِی وَ الْحَسَنُ وَ الْحُسَینُ وَ الْإِمَامُ مِنَّا وَ الْمُقْتَصِدُ فَصَائِمٌ بِالنَّهَارِ وَ قَائِمٌ بِاللَّیلِ وَ الظَّالِمُ لِنَفْسِهِ فَفِیهِ مَا فِی النَّاسِ وَ هُوَ مَغْفُورٌ لَه. </span> | <span lang="ar" dir="rtl" class="block">عن کتاب سعد السعود، لابن طاووس فی حدیث لأبی إسحاق السبیعی عن الباقر فی الآیة قال: هِی لَنَا خَاصَّةً یا أَبَا إِسْحَاقَ أَمَّا السَّابِقُونَ بِالْخَیرَاتِ فَعَلِی وَ الْحَسَنُ وَ الْحُسَینُ وَ الْإِمَامُ مِنَّا وَ الْمُقْتَصِدُ فَصَائِمٌ بِالنَّهَارِ وَ قَائِمٌ بِاللَّیلِ وَ الظَّالِمُ لِنَفْسِهِ فَفِیهِ مَا فِی النَّاسِ وَ هُوَ مَغْفُورٌ لَه. </span> | ||
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==References== | ==References== | ||
<references /> | <references /> | ||