Surah Al-Mutaffafin: Difference between revisions
No edit summary |
No edit summary |
||
| Line 50: | Line 50: | ||
Another view which exists in other exegesis is that the word Kitab (record) in the verse: ‘The record of the vicious’ means something that is written (maktub), and is referring to a record of deeds. Others have said that the word Kitab is a verbal noun (masdar) and is being used with the meaning of ‘to write,’ and there is another word that is present after the word Kitab but it has been omitted. Thus the meaning becomes, ‘the actions of the vicious ones are recorded in Sijjeen.’ Others have said that the vicious ones are all of those who reject, and thus is inclusive of both disbelievers and sinners. | Another view which exists in other exegesis is that the word Kitab (record) in the verse: ‘The record of the vicious’ means something that is written (maktub), and is referring to a record of deeds. Others have said that the word Kitab is a verbal noun (masdar) and is being used with the meaning of ‘to write,’ and there is another word that is present after the word Kitab but it has been omitted. Thus the meaning becomes, ‘the actions of the vicious ones are recorded in Sijjeen.’ Others have said that the vicious ones are all of those who reject, and thus is inclusive of both disbelievers and sinners. | ||
Some others have suggested that Sijjeen is a seventh lower level of earth where the record of the vicious ones is stored. Whereas some have explained the term by saying that Sijjeen is a valley or a well in Hell. Another view suggests that the first Sijjeen in verse 7 is the place where the record of deeds of the vicious ones is kept, and the Sijjeen mentioned in verse 8 is the record of their deeds itself. Based on the view of some scholars, what is meant by Sijjeen is a state where one is damaged or is miserable, for example when one wants to mention how bad one has fallen, they would say, so and so has arrived at the foot of the mountain. <ref name=":16">Ibid., Page 292</ref> | Some others have suggested that Sijjeen is a seventh lower level of earth where the record of the vicious ones is stored. Whereas some have explained the term by saying that Sijjeen is a valley or a well in Hell. Another view suggests that the first Sijjeen in verse 7 is the place where the record of deeds of the vicious ones is kept, and the Sijjeen mentioned in verse 8 is the record of their deeds itself. Based on the view of some scholars, what is meant by Sijjeen is a state where one is damaged or is miserable, for example when one wants to mention how bad one has fallen, they would say, so and so has arrived at the foot of the mountain. <ref name=":16">Ibid., Page 292</ref> | ||
Verse 18: “No indeed! The record of the pious is indeed in Illiyeen.” | Verse 18: “No indeed! The record of the pious is indeed in Illiyeen.” | ||
| Line 58: | Line 59: | ||
Some other opinions have also been mentioned in regards to the meaning of Illiyeen utilizing some narrations, such as it being heaven, or a height that continues forever. Some have said that it is a Tablet with green gems under the Throne, where the actions of Allah’s creation are recorded. Or Illiyeen is in the heavens under the Throne of Allah. Some have transmitted that it is in Sidr al-Muntaha which is a place where all of the affairs and decrees of Allah end, and it is a station where Jibrail resides. <ref name=":14" /> <ref name=":20">Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 10, Page 296</ref> <ref name=":21">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 20, Page 261</ref> | Some other opinions have also been mentioned in regards to the meaning of Illiyeen utilizing some narrations, such as it being heaven, or a height that continues forever. Some have said that it is a Tablet with green gems under the Throne, where the actions of Allah’s creation are recorded. Or Illiyeen is in the heavens under the Throne of Allah. Some have transmitted that it is in Sidr al-Muntaha which is a place where all of the affairs and decrees of Allah end, and it is a station where Jibrail resides. <ref name=":14" /> <ref name=":20">Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 10, Page 296</ref> <ref name=":21">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 20, Page 261</ref> | ||
Verse 21: “Witnessed by those brought near [to Allah].” | Verse 21: “Witnessed by those brought near [to Allah].” | ||
| Line 65: | Line 67: | ||
According to some commentators, shahadah means presence, and thus those angels that are in Illiyeen, present the book of deeds as a testimony. <ref name=":14" /> Or this book is a way or medium for attaining higher degrees to the extent of Illiyeen, and ‘those brought near’ are those who have become close to Allah in the highest and best of stations. <ref name=":22">Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 10, Page 297</ref> | According to some commentators, shahadah means presence, and thus those angels that are in Illiyeen, present the book of deeds as a testimony. <ref name=":14" /> Or this book is a way or medium for attaining higher degrees to the extent of Illiyeen, and ‘those brought near’ are those who have become close to Allah in the highest and best of stations. <ref name=":22">Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 10, Page 297</ref> | ||
Some exegetes have given a more reasonable meaning in context with the verses. They say that shahadah in this verse means to analyze and see something with one’s own eyes, and Muqarraboon are a group of people from the people of heaven whose level is higher than the pious ones. Thus the verse means, the Muqarrabun look at the Illiyeen, and the former are those who reached certainty. <ref name=":21" /> Some have said that the Muqarraboon are the pious ones and also the angels. <ref name=":21" /> | Some exegetes have given a more reasonable meaning in context with the verses. They say that shahadah in this verse means to analyze and see something with one’s own eyes, and Muqarraboon are a group of people from the people of heaven whose level is higher than the pious ones. Thus the verse means, the Muqarrabun look at the Illiyeen, and the former are those who reached certainty. <ref name=":21" /> Some have said that the Muqarraboon are the pious ones and also the angels. <ref name=":21" /> | ||
Verse 23: “Observing, [as they recline] on couches.” | Verse 23: “Observing, [as they recline] on couches.” | ||
<span lang="ar" dir="rtl" class="block">عَلَى ٱلۡأَرَآئِكِ يَنظُرُونَ ٢٣</span> | <span lang="ar" dir="rtl" class="block">عَلَى ٱلۡأَرَآئِكِ يَنظُرُونَ ٢٣</span>According to some scholars, this verse is in opposition to verse 15 which says: ‘they will be alienated from their Lord on that day’ that describes the traits of the vicious ones, and thus the meaning of this verse is that the believers are looking towards Allah while they are sitting on couches. <ref name=":17" /> Others have said that they will recline on heavenly couches and look at that which they have been blessed with, while also looking at their enemies who are being punished. <ref name=":17" /> <ref name=":22" /> Furthermore, some have suggested that what the pious ones are observing is in fact the beauty of heaven itself and the never ending blessings which exist there. <ref name=":23">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 20, Page 264</ref> Others have mentioned that the pious ones are observing heaven, and the blessings that exist there, while also watching the punishment that the disbelievers are going through. <ref name=":24">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 4, Page 723</ref> | ||
According to some scholars, this verse is in opposition to verse 15 which says: ‘they will be alienated from their Lord on that day’ that describes the traits of the vicious ones, and thus the meaning of this verse is that the believers are looking towards Allah while they are sitting on couches. <ref name=":17" /> Others have said that they will recline on heavenly couches and look at that which they have been blessed with, while also looking at their enemies who are being punished. <ref name=":17" /> <ref name=":22" /> Furthermore, some have suggested that what the pious ones are observing is in fact the beauty of heaven itself and the never ending blessings which exist there. <ref name=":23">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 20, Page 264</ref> Others have mentioned that the pious ones are observing heaven, and the blessings that exist there, while also watching the punishment that the disbelievers are going through. <ref name=":24">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 4, Page 723</ref> | |||
Verse 26: “Whose seal is musk - for such let the viers vie.” | Verse 26: “Whose seal is musk - for such let the viers vie.” | ||
| Line 120: | Line 122: | ||
Abdul Malik ibn Marwan narrates that: “A number of bedouins said to him: ‘You must have definitely heard what Allah said regarding the defrauders? What he meant by that was that a great menacing punishment is anticipating a defrauder, which you (Ibn Marwan) have heard about. So what is your supposition about yourself, while you take the wealth of the Muslims without any measure or weight?’” <ref name=":30" /> | Abdul Malik ibn Marwan narrates that: “A number of bedouins said to him: ‘You must have definitely heard what Allah said regarding the defrauders? What he meant by that was that a great menacing punishment is anticipating a defrauder, which you (Ibn Marwan) have heard about. So what is your supposition about yourself, while you take the wealth of the Muslims without any measure or weight?’” <ref name=":30" /> | ||
Verse 6: “A day when mankind will stand before the Lord of all the worlds.” | Verse 6: “A day when mankind will stand before the Lord of all the worlds.” | ||
| Line 143: | Line 146: | ||
It has been reported in the Sunan of Abu Dawood that the Prophet of Allah would seek refuge in Allah from the confinement of the standing on the Day of Judgement. Further, it has been reported from Ibn Masood that: “People will stand for forty years with their heads raised up towards the sky. No one will speak to them and the sweat will bridle the righteous of them and the vicious of them.” Ibn ʿUmar says: “People will be standing for 100 years.” In the Sunan of Abu Dawood and Nasai, there is a narration from Zayd ibn Hubab, who narrates from Muawiyah ibn Saleh, from Azhar ibn Saeed al-Hawari, from Asim ibn Humayd, from Ayesha who said that: “The Messenger of Allah would begin his night prayers by performing Takbeer ten times, saying Alhamdulillah ten times, Subhanallah ten times, and Astaghfirullah ten times. Then he would say: ‘O Allah! Forgive me and guide me and provide for me and protect me.’ Then he would seek refuge from the confinement of the standing on the Day of Judgement.” <ref name=":57">Ibid.</ref> | It has been reported in the Sunan of Abu Dawood that the Prophet of Allah would seek refuge in Allah from the confinement of the standing on the Day of Judgement. Further, it has been reported from Ibn Masood that: “People will stand for forty years with their heads raised up towards the sky. No one will speak to them and the sweat will bridle the righteous of them and the vicious of them.” Ibn ʿUmar says: “People will be standing for 100 years.” In the Sunan of Abu Dawood and Nasai, there is a narration from Zayd ibn Hubab, who narrates from Muawiyah ibn Saleh, from Azhar ibn Saeed al-Hawari, from Asim ibn Humayd, from Ayesha who said that: “The Messenger of Allah would begin his night prayers by performing Takbeer ten times, saying Alhamdulillah ten times, Subhanallah ten times, and Astaghfirullah ten times. Then he would say: ‘O Allah! Forgive me and guide me and provide for me and protect me.’ Then he would seek refuge from the confinement of the standing on the Day of Judgement.” <ref name=":57">Ibid.</ref> | ||
Verse 7: “No indeed! The record of the vicious is indeed in Sijjeen.” | Verse 7: “No indeed! The record of the vicious is indeed in Sijjeen.” | ||
<span lang="ar" dir="rtl" class="block">كَلَّآ إِنَّ كِتَٰبَ ٱلۡفُجَّارِ لَفِي سِجِّينٖ ٧</span> | <span lang="ar" dir="rtl" class="block">كَلَّآ إِنَّ كِتَٰبَ ٱلۡفُجَّارِ لَفِي سِجِّينٖ ٧</span><span lang="ar" dir="rtl" class="block">فِی حَدِیثِ الْبَرَاءِ بْنِ عَازِب فِی حَدِیثِهِ الطَّوِیلِ: یقُولُ اللَّهُ عَزَّ وَ جَلَّ فِی رُوحِ الْکافِرِ اکتُبُوا کتَابه فِی سِجِّین </span> | ||
<span lang="ar" dir="rtl" class="block">فِی حَدِیثِ الْبَرَاءِ بْنِ عَازِب فِی حَدِیثِهِ الطَّوِیلِ: یقُولُ اللَّهُ عَزَّ وَ جَلَّ فِی رُوحِ الْکافِرِ اکتُبُوا کتَابه فِی سِجِّین </span> | |||
From a lengthy narration of Bara ibn Aazib who said: “Allah, the Exalted and Majestic says regarding the soul of the disbeliever, ‘Record his book in Sijjeen.’ <ref name=":35" /> | From a lengthy narration of Bara ibn Aazib who said: “Allah, the Exalted and Majestic says regarding the soul of the disbeliever, ‘Record his book in Sijjeen.’ <ref name=":35" /> | ||
Verse 10: “Woe to the deniers on that day.” | Verse 10: “Woe to the deniers on that day.” | ||
<span lang="ar" dir="rtl" class="block">وَيۡلٞ يَوۡمَئِذٖ لِّلۡمُكَذِّبِينَ ١٠</span> | <span lang="ar" dir="rtl" class="block">وَيۡلٞ يَوۡمَئِذٖ لِّلۡمُكَذِّبِينَ ١٠</span> | ||
جَاءَ فِی الْمُسْنَدِ وَ السُّنَنِ مِنْ رِوَایةِ بهز بْنِ حُکیمِ بْنِ مُعَاوِیة بْنِ حیدة عَنْ أَبِیهِ عَنْ جَدِّهِ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَیهِ وَ سَلَّمَ: <ref name=":36">وَیل لِلَّذِی یحَدِّثُ فَیکذِبُ لِیضْحک النَّاس وَیل لَهُ وَیل لَهُ» | جَاءَ فِی الْمُسْنَدِ وَ السُّنَنِ مِنْ رِوَایةِ بهز بْنِ حُکیمِ بْنِ مُعَاوِیة بْنِ حیدة عَنْ أَبِیهِ عَنْ جَدِّهِ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَیهِ وَ سَلَّمَ: <ref name=":36">وَیل لِلَّذِی یحَدِّثُ فَیکذِبُ لِیضْحک النَّاس وَیل لَهُ وَیل لَهُ» | ||
A report in Musnad and Sunan has been recorded on the authority of Bahz ibn Hokeem ibn Muawiyah ibn Haydah, who reported from his father, who reported from his grandfather that the Prophet of Allah said: “Woe unto that person who speaks and lies in order to make people laugh. Woe unto him, woe unto him.” <ref name=":60">Ibid., Page 346</ref> | A report in Musnad and Sunan has been recorded on the authority of Bahz ibn Hokeem ibn Muawiyah ibn Haydah, who reported from his father, who reported from his grandfather that the Prophet of Allah said: “Woe unto that person who speaks and lies in order to make people laugh. Woe unto him, woe unto him.” <nowiki><ref name=":60">Ibid., Page 346</nowiki></ref> | ||
Verse 14: “No indeed! Rather their hearts have been sullied by what they have been earning.” | Verse 14: “No indeed! Rather their hearts have been sullied by what they have been earning.” | ||
<span lang="ar" dir="rtl" class="block">كَلَّاۖ بَلۡۜ رَانَ عَلَىٰ قُلُوبِهِم مَّا كَانُواْ يَكۡسِبُونَ ١٤</span> | <span lang="ar" dir="rtl" class="block">كَلَّاۖ بَلۡۜ رَانَ عَلَىٰ قُلُوبِهِم مَّا كَانُواْ يَكۡسِبُونَ ١٤</span>وَ قَالَ أَحْمَدُ حَدَّثَنَا صفْوَانُ بْن عِیسَی، أَخْبَرَنَا ابْن عَجْلَانَ عَن الْقَعْقَاعِ بْنِ حکیم عَنْ أَبِی صَالِح عَنْ أَبِی هُرَیرَة قَالَ: قَالَ رَسُولُ اللَّهِ: <ref name=":37">إِنَّ الْمُؤْمِنَ إِذَا أَذْنَبَ کانَتْ نُکتَة سَوْدَاء فِی قَلْبِهِ، فَإِنْ تَابَ وَ نَزَعَ وَ اسْتَغْفَرَ صُقِلَ قَلْبه فَإِنْ زَادَ زَادَتْ حَتَّی تَعْلُو قَلْبه وَ ذَاک الران الَّذِی ذَکرَ اللَّهُ فِی الْقُرْآنِ کلّاً بَلْ رانَ عَلی قُلُوبِهِمْ ما کانُوا یکسِبُونَ» | ||
وَ قَالَ أَحْمَدُ حَدَّثَنَا صفْوَانُ بْن عِیسَی، أَخْبَرَنَا ابْن عَجْلَانَ عَن الْقَعْقَاعِ بْنِ حکیم عَنْ أَبِی صَالِح عَنْ أَبِی هُرَیرَة قَالَ: قَالَ رَسُولُ اللَّهِ: <ref name=":37">إِنَّ الْمُؤْمِنَ إِذَا أَذْنَبَ کانَتْ نُکتَة سَوْدَاء فِی قَلْبِهِ، فَإِنْ تَابَ وَ نَزَعَ وَ اسْتَغْفَرَ صُقِلَ قَلْبه فَإِنْ زَادَ زَادَتْ حَتَّی تَعْلُو قَلْبه وَ ذَاک الران الَّذِی ذَکرَ اللَّهُ فِی الْقُرْآنِ کلّاً بَلْ رانَ عَلی قُلُوبِهِمْ ما کانُوا یکسِبُونَ» | |||
Ahmad said that Safwaan ibn Isa narrated to him saying that Ibn Ajlaan reports from Qaqaa ibn Hakeem, from Abu Saleh, from Abu Hurayrah who quotes the Prophet of Allah as having said: “Whenever a believer commits a sin, a black spot is put in his heart. If he repents and refrains and seeks forgiveness, then his heart is polished clean. But if he increases in his sinning, then the spot will increase until it overcomes his heart, and this is the Ran (sullied) which Allah has mentioned in the Quran: ‘No indeed! Rather their hearts have been sullied by what they have been earning.’” <ref name=":62">Ibid., Page 347</ref> | Ahmad said that Safwaan ibn Isa narrated to him saying that Ibn Ajlaan reports from Qaqaa ibn Hakeem, from Abu Saleh, from Abu Hurayrah who quotes the Prophet of Allah as having said: “Whenever a believer commits a sin, a black spot is put in his heart. If he repents and refrains and seeks forgiveness, then his heart is polished clean. But if he increases in his sinning, then the spot will increase until it overcomes his heart, and this is the Ran (sullied) which Allah has mentioned in the Quran: ‘No indeed! Rather their hearts have been sullied by what they have been earning.’” <ref name=":62">Ibid., Page 347</ref> | ||
Verse 15: “No indeed! They will be alienated from their Lord on that day.” | Verse 15: “No indeed! They will be alienated from their Lord on that day.” | ||
<span lang="ar" dir="rtl" class="block">كَلَّآ إِنَّهُمۡ عَن رَّبِّهِمۡ يَوۡمَئِذٖ لَّمَحۡجُوبُونَ ١٥</span> | <span lang="ar" dir="rtl" class="block">كَلَّآ إِنَّهُمۡ عَن رَّبِّهِمۡ يَوۡمَئِذٖ لَّمَحۡجُوبُونَ ١٥</span><span lang="ar" dir="rtl" class="block">قَالَ ابْنُ جَرِیر مُحَمَّد بْن عَمَّارِ الرَّازِی: حَدَّثَنَا أَبُو مُعَمَّرِ الْمِنْقَرِی، حَدَّثَنَا عَبْدُ الْوَارِثِ بْن سَعِید عَنْ عَمْرِو بْن عُبَید عَن الْحَسَنِ فِی قَوْلِهِ تَعَالَی: کلاَّ إِنَّهُمْ عَنْ رَبِّهِمْ یوْمَئِذٍ لَمَحْجُوبُونَ قَالَ: یکشِفُ الْحِجَاب فَینْظُرُ إِلَیهِ الْمُؤْمِنُونَ وَ الْکافِرُونَ ثُمَّ یحْجب عَنْهُ الْکافِرُونَ وَ ینْظر إِلَیهِ الْمُؤْمِنُونَ کلّ یوْم غُدْوَة وَ عَشِیة </span> | ||
<span lang="ar" dir="rtl" class="block">قَالَ ابْنُ جَرِیر مُحَمَّد بْن عَمَّارِ الرَّازِی: حَدَّثَنَا أَبُو مُعَمَّرِ الْمِنْقَرِی، حَدَّثَنَا عَبْدُ الْوَارِثِ بْن سَعِید عَنْ عَمْرِو بْن عُبَید عَن الْحَسَنِ فِی قَوْلِهِ تَعَالَی: کلاَّ إِنَّهُمْ عَنْ رَبِّهِمْ یوْمَئِذٍ لَمَحْجُوبُونَ قَالَ: یکشِفُ الْحِجَاب فَینْظُرُ إِلَیهِ الْمُؤْمِنُونَ وَ الْکافِرُونَ ثُمَّ یحْجب عَنْهُ الْکافِرُونَ وَ ینْظر إِلَیهِ الْمُؤْمِنُونَ کلّ یوْم غُدْوَة وَ عَشِیة </span> | |||
Ibn Jarir Muhammad ibn Ammar al-Raazi has said: Abu Muammar al-Minqari has narrated to me from Abdul Warith ibn Saeed, from Amr ibn Ubayd, from Hasan, regarding the verse of Allah: ‘No indeed! They will be alienated from their Lord on that day.’ He said: “A veil will be displayed and the believers and disbelievers will look towards it. Then the disbelievers will be obscured from sight because of it, and the believers will look towards the veil every morning and evening.” <ref name=":37" /> | Ibn Jarir Muhammad ibn Ammar al-Raazi has said: Abu Muammar al-Minqari has narrated to me from Abdul Warith ibn Saeed, from Amr ibn Ubayd, from Hasan, regarding the verse of Allah: ‘No indeed! They will be alienated from their Lord on that day.’ He said: “A veil will be displayed and the believers and disbelievers will look towards it. Then the disbelievers will be obscured from sight because of it, and the believers will look towards the veil every morning and evening.” <ref name=":37" /> | ||
Verse 18: “No indeed! The record of the pious is indeed in Illiyeen.” | Verse 18: “No indeed! The record of the pious is indeed in Illiyeen.” | ||
<span lang="ar" dir="rtl" class="block">كَلَّآ إِنَّ كِتَٰبَ ٱلۡأَبۡرَارِ لَفِي عِلِّيِّينَ ١٨</span> | <span lang="ar" dir="rtl" class="block">كَلَّآ إِنَّ كِتَٰبَ ٱلۡأَبۡرَارِ لَفِي عِلِّيِّينَ ١٨</span><span lang="ar" dir="rtl" class="block">قَالَ عَلِی بْنُ أَبِی طَلْحَة عَن ابْن عَبَّاس فِی قَوْلِهِ: کلاَّ إِنَّ کتابَ الْأَبْرارِ لَفِی عِلِّیینَ یعْنِی الْجَنَّة </span> | ||
<span lang="ar" dir="rtl" class="block">قَالَ عَلِی بْنُ أَبِی طَلْحَة عَن ابْن عَبَّاس فِی قَوْلِهِ: کلاَّ إِنَّ کتابَ الْأَبْرارِ لَفِی عِلِّیینَ یعْنِی الْجَنَّة </span> | |||
Ali ibn Abi Talha reports regarding the verse of Allah: ‘No indeed! The record of the pious is indeed in Illiyeen,’ from Ibn Abbas who said: “It means heaven.” <ref name=":38">Ibid., Page 348</ref> | Ali ibn Abi Talha reports regarding the verse of Allah: ‘No indeed! The record of the pious is indeed in Illiyeen,’ from Ibn Abbas who said: “It means heaven.” <ref name=":38">Ibid., Page 348</ref> | ||
<span lang="ar" dir="rtl" class="block">وَ فِی رِوَایةِ الْعَوْفِی عَنْهُ أَعْمالُهُمْ فِی السَّمَاءِ عِنْدَ اللَّهِ وَ کذَا قَالَ الضَّحَّاک وَ قَالَ قتَادة: عِلِّیونَ سَاق الْعَرْش الْیمْنَی وَ قَالَ غَیرِهِ: عِلِّیونَ عِنْدَ سدرة المنتهی وَ الظَّاهِرُ أَنَّ عِلِّیینَ مَأْخُوذ مِنَ الْعُلُوِّ وَ کلَّمَا عَلَا الشَّیء وَ ارْتَفَعَ عظم وَ اتَّسَعَ </span> | <span lang="ar" dir="rtl" class="block">وَ فِی رِوَایةِ الْعَوْفِی عَنْهُ أَعْمالُهُمْ فِی السَّمَاءِ عِنْدَ اللَّهِ وَ کذَا قَالَ الضَّحَّاک وَ قَالَ قتَادة: عِلِّیونَ سَاق الْعَرْش الْیمْنَی وَ قَالَ غَیرِهِ: عِلِّیونَ عِنْدَ سدرة المنتهی وَ الظَّاهِرُ أَنَّ عِلِّیینَ مَأْخُوذ مِنَ الْعُلُوِّ وَ کلَّمَا عَلَا الشَّیء وَ ارْتَفَعَ عظم وَ اتَّسَعَ </span> | ||
In a narration from Awfi who reports from Ibn Abbas that: “It is their deeds in the sky that are near Allah” and Dhhahak had the same view. Qatadah says: “Illiyoon are located at Sidra al-Muntaha.” The apparent meaning is that the word Illiyeen is taken from the word Uluw (highness). The more something ascends and rises, the greater it becomes and increases. <ref name=":38" /> | In a narration from Awfi who reports from Ibn Abbas that: “It is their deeds in the sky that are near Allah” and Dhhahak had the same view. Qatadah says: “Illiyoon are located at Sidra al-Muntaha.” The apparent meaning is that the word Illiyeen is taken from the word Uluw (highness). The more something ascends and rises, the greater it becomes and increases. <ref name=":38" /> | ||
| Line 185: | Line 190: | ||
Verse 25: “As they are served with a sealed wine.” | Verse 25: “As they are served with a sealed wine.” | ||
<span lang="ar" dir="rtl" class="block">يُسۡقَوۡنَ مِن رَّحِيقٖ مَّخۡتُومٍ ٢٥</span> | <span lang="ar" dir="rtl" class="block">يُسۡقَوۡنَ مِن رَّحِيقٖ مَّخۡتُومٍ ٢٥</span>حَدَّثَنَا حَسَنُ، حَدَّثَنَا زُهَیر عَنْ سَعْد أَبِی الْمُجَاهِدِ الطَّائِی عَنْ عَطِیة بْنِ سَعْدِ الْعَوْفِی عَنْ أَبِی سَعِیدِ الْخُدْرِی أَرَاهُ قَدْ رَفَعَهُ إِلَی النَّبِی صَلَّی اللَّهُ عَلَیهِ وَ سَلَّمَ قَالَ: <ref name=":39">أَیمَا مُؤْمِن سَقَی مُؤْمِناً شَرْبَة مَاء عَلَی ظمَأ سَقَاهُ اللَّهُ تَعَالَی یوْمَ الْقِیامَةِ مِنَ الرَّحِیقِ الْمَخْتُومِ وَ أَیمَا مُؤْمِن أَطْعَمَ مُؤْمِناً عَلَی جُوعٍ أَطْعَمَهُ اللَّهُ مِنْ ثِمَارِ الْجَنَّةِ وَ أَیمَا مُؤْمِن کسَا مُؤْمِناً ثَوْباً عَلَی عُرْی کسَاهُ اللَّهُ مِنْ خضرِ الْجَنَّةِ | ||
حَدَّثَنَا حَسَنُ، حَدَّثَنَا زُهَیر عَنْ سَعْد أَبِی الْمُجَاهِدِ الطَّائِی عَنْ عَطِیة بْنِ سَعْدِ الْعَوْفِی عَنْ أَبِی سَعِیدِ الْخُدْرِی أَرَاهُ قَدْ رَفَعَهُ إِلَی النَّبِی صَلَّی اللَّهُ عَلَیهِ وَ سَلَّمَ قَالَ: <ref name=":39">أَیمَا مُؤْمِن سَقَی مُؤْمِناً شَرْبَة مَاء عَلَی ظمَأ سَقَاهُ اللَّهُ تَعَالَی یوْمَ الْقِیامَةِ مِنَ الرَّحِیقِ الْمَخْتُومِ وَ أَیمَا مُؤْمِن أَطْعَمَ مُؤْمِناً عَلَی جُوعٍ أَطْعَمَهُ اللَّهُ مِنْ ثِمَارِ الْجَنَّةِ وَ أَیمَا مُؤْمِن کسَا مُؤْمِناً ثَوْباً عَلَی عُرْی کسَاهُ اللَّهُ مِنْ خضرِ الْجَنَّةِ | |||
Hasan narrated to us from Zuhayr, from Sad Abu al-Mujaahid al-Taee, from Atiyyah ibn Sad al-Awfi, from Abu Saeed al-Khudri who reports without a connected chain, from the Messenger of Allah who said: “Whenever a believer serves another believer a sip of water when they are thirsty, Allah will serve him a sealed wine on the Day of Judgement. Whenever a believer feeds another believer when they are hungry, Allah will feed him from the fruits of heaven. Whenever a believer clothes another believer with clothes while they are bare, Allah will cloth him from the greenery of heaven.” <ref name=":67">Ibid., Page 349</ref> | Hasan narrated to us from Zuhayr, from Sad Abu al-Mujaahid al-Taee, from Atiyyah ibn Sad al-Awfi, from Abu Saeed al-Khudri who reports without a connected chain, from the Messenger of Allah who said: “Whenever a believer serves another believer a sip of water when they are thirsty, Allah will serve him a sealed wine on the Day of Judgement. Whenever a believer feeds another believer when they are hungry, Allah will feed him from the fruits of heaven. Whenever a believer clothes another believer with clothes while they are bare, Allah will cloth him from the greenery of heaven.” <ref name=":67">Ibid., Page 349</ref> | ||
Verse 26: “Whose seal is musk.” | Verse 26: “Whose seal is musk.” | ||
<span lang="ar" dir="rtl" class="block">خِتَٰمُهُۥ مِسۡكٞۚ وَفِي ذَٰلِكَ فَلۡيَتَنَافَسِ ٱلۡمُتَنَٰفِسُونَ ٢٦</span> | <span lang="ar" dir="rtl" class="block">خِتَٰمُهُۥ مِسۡكٞۚ وَفِي ذَٰلِكَ فَلۡيَتَنَافَسِ ٱلۡمُتَنَٰفِسُونَ ٢٦</span><span lang="ar" dir="rtl" class="block">قَالَ الْعَوْفِی عَن ابْنِ عبَّاس: طیب اللَّهُ لَهُمْ الْخَمْرِ فَکانَ آخِرُ شَیءٍ جُعِلَ فیها مِسْک خَتَمَ بِمِسْک وَ کذَا قَالَ قتَادة وَ الضحَّاک وَ قَالَ إِبْرَاهِیمُ وَ الْحَسَن خِتامُهُ مِسْک أَی عَاقِبَتهُ مِسْک </span> | ||
<span lang="ar" dir="rtl" class="block">قَالَ الْعَوْفِی عَن ابْنِ عبَّاس: طیب اللَّهُ لَهُمْ الْخَمْرِ فَکانَ آخِرُ شَیءٍ جُعِلَ فیها مِسْک خَتَمَ بِمِسْک وَ کذَا قَالَ قتَادة وَ الضحَّاک وَ قَالَ إِبْرَاهِیمُ وَ الْحَسَن خِتامُهُ مِسْک أَی عَاقِبَتهُ مِسْک </span> | |||
Awfi narrates from Ibn Abbas that: “Allah will make the wine have a pleasant aroma for them, so the last thing that He will place in it will be musk. Thus, it will be sealed with musk.” Qatadha and Dhahhak have said the same thing as well. Ibrahim and Hasan have said that the verse ‘whose seal is musk’ means “their end is musk.” <ref name=":39" /> | Awfi narrates from Ibn Abbas that: “Allah will make the wine have a pleasant aroma for them, so the last thing that He will place in it will be musk. Thus, it will be sealed with musk.” Qatadha and Dhahhak have said the same thing as well. Ibrahim and Hasan have said that the verse ‘whose seal is musk’ means “their end is musk.” <ref name=":39" /> | ||
| Line 200: | Line 204: | ||
Ibn Jarir says that Ibn Humayd narrated to me from Yahya ibn Waadhi, from Abu Hamza, from Jabir, from Abdul Rahman ibn Saabit, from Darda who said regarding the verse ‘whose seal is musk’ that it is: “A white drink like silver, by which they seal their drinks. If a man from this world was to place his finger in the drink and then take it out, no man with a soul will remain, except that they would become aware of its smell.” <ref name=":39" /> | Ibn Jarir says that Ibn Humayd narrated to me from Yahya ibn Waadhi, from Abu Hamza, from Jabir, from Abdul Rahman ibn Saabit, from Darda who said regarding the verse ‘whose seal is musk’ that it is: “A white drink like silver, by which they seal their drinks. If a man from this world was to place his finger in the drink and then take it out, no man with a soul will remain, except that they would become aware of its smell.” <ref name=":39" /> | ||
Verse 29: “Indeed the guilty used to laugh at the faithful.” | Verse 29: “Indeed the guilty used to laugh at the faithful.” | ||
<span lang="ar" dir="rtl" class="block">إِنَّ ٱلَّذِينَ أَجۡرَمُواْ كَانُواْ مِنَ ٱلَّذِينَ ءَامَنُواْ يَضۡحَكُونَ ٢٩</span> | <span lang="ar" dir="rtl" class="block">إِنَّ ٱلَّذِينَ أَجۡرَمُواْ كَانُواْ مِنَ ٱلَّذِينَ ءَامَنُواْ يَضۡحَكُونَ ٢٩</span>ذَکرَ الْحَاکمُ أَبُو الْقَاسِمِ الْحَسْکانِی فِی کتَابِ شَوَاهِد التَّنْزِیل لقواعد التَّفْصِیلِ بِإِسْنَادِهِ عَنْ أَبِی صَالِح عَن ابْنِ عبَّاس قَالَ: <ref name=":40">إِنَّ الَّذِینَ أَجْرَمُوا» مُنَافِقُو قُرَیش... وَ (الَّذِینَ آمَنُوا) عَلِی بْنُ أَبِی طَالِب وَ أَصْحَابه | ||
ذَکرَ الْحَاکمُ أَبُو الْقَاسِمِ الْحَسْکانِی فِی کتَابِ شَوَاهِد التَّنْزِیل لقواعد التَّفْصِیلِ بِإِسْنَادِهِ عَنْ أَبِی صَالِح عَن ابْنِ عبَّاس قَالَ: <ref name=":40">إِنَّ الَّذِینَ أَجْرَمُوا» مُنَافِقُو قُرَیش... وَ (الَّذِینَ آمَنُوا) عَلِی بْنُ أَبِی طَالِب وَ أَصْحَابه | |||
Haakim Abu al-Qasim al-Haskani has mentioned in his book, Shawahid al-Tanzil li Qawaid al-Tafdhil, on the authority of Abu Saleh, who narrates from Ibn Abbas who said: “Indeed the guilty refers to the hypocrites of Quraysh, and the faithful refers to Ali ibn Abi Talib and his companions.” <ref name=":71">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 4, Page 724</ref> <ref name=":41">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 20, Page 267</ref> <ref name=":42">Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 10, Page 298</ref> | Haakim Abu al-Qasim al-Haskani has mentioned in his book, Shawahid al-Tanzil li Qawaid al-Tafdhil, on the authority of Abu Saleh, who narrates from Ibn Abbas who said: “Indeed the guilty refers to the hypocrites of Quraysh, and the faithful refers to Ali ibn Abi Talib and his companions.” <nowiki><ref name=":71">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 4, Page 724</nowiki></ref> <ref name=":41">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 20, Page 267</ref> <ref name=":42">Tabrisi, Majma al-Bayan fi Tafsir al-Quran, Volume 10, Page 298</ref> | ||
Verse 30: “And when they passed them by they would wink at each other.” | Verse 30: “And when they passed them by they would wink at each other.” | ||
<span lang="ar" dir="rtl" class="block">وَإِذَا مَرُّواْ بِهِمۡ يَتَغَامَزُونَ ٣٠</span> | <span lang="ar" dir="rtl" class="block">وَإِذَا مَرُّواْ بِهِمۡ يَتَغَامَزُونَ ٣٠</span><span lang="ar" dir="rtl" class="block">عن قول مقاتل و الکلبی : نزلَتْ فِی عَلِی بْنِ أَبِی طَالِب وَ ذَلِک أَنَّهُ کانَ فِی نَفَرٍ مِنَ الْمُسْلِمِینَ جَاءُوا إِلَی النَّبِی صلی اللَّهِ علیه وَ سَلَّمَ فَسَخرَ مِنْهُمْ الْمُنَافِقُونَ وَ ضَحِکوا وَ تغامزوا - ثُمَّ رَجَعُوا إِلَی أَصْحَابِهِمْ فَقَالُوا: رَأَینَا الْیوْم الْأَصْلَع فضحکنا مِنْهُ - فَنَزَلَتِ الْآیةُ قَبْلَ أَنْ یصل عَلی وَ أَصْحَابُهُ إِلَی النَّبِی صلی اللَّهِ علیه </span> | ||
<span lang="ar" dir="rtl" class="block">عن قول مقاتل و الکلبی : نزلَتْ فِی عَلِی بْنِ أَبِی طَالِب وَ ذَلِک أَنَّهُ کانَ فِی نَفَرٍ مِنَ الْمُسْلِمِینَ جَاءُوا إِلَی النَّبِی صلی اللَّهِ علیه وَ سَلَّمَ فَسَخرَ مِنْهُمْ الْمُنَافِقُونَ وَ ضَحِکوا وَ تغامزوا - ثُمَّ رَجَعُوا إِلَی أَصْحَابِهِمْ فَقَالُوا: رَأَینَا الْیوْم الْأَصْلَع فضحکنا مِنْهُ - فَنَزَلَتِ الْآیةُ قَبْلَ أَنْ یصل عَلی وَ أَصْحَابُهُ إِلَی النَّبِی صلی اللَّهِ علیه </span> | |||
Maqaatil and Kalbi say that: “This verse was revealed regarding Ali ibn Abi Talib and that is because some Muslims came to the Messenger, and the hypocrites from among them mocked, laughed and winked at each other. Then they returned back to their companions and said: ‘Today we saw the bald-headed one and laughed at him.’ So the verse was revealed before Ali and his companions reached the Messenger.” <ref name=":28" /> <ref name=":25" /> | Maqaatil and Kalbi say that: “This verse was revealed regarding Ali ibn Abi Talib and that is because some Muslims came to the Messenger, and the hypocrites from among them mocked, laughed and winked at each other. Then they returned back to their companions and said: ‘Today we saw the bald-headed one and laughed at him.’ So the verse was revealed before Ali and his companions reached the Messenger.” <ref name=":28" /> <ref name=":25" /> | ||
| Line 219: | Line 223: | ||
Verse 1: “Woe to the defrauders who use short measures.” | Verse 1: “Woe to the defrauders who use short measures.” | ||
<span lang="ar" dir="rtl" class="block">وَيۡلٞ لِّلۡمُطَفِّفِينَ ١</span> | <span lang="ar" dir="rtl" class="block">وَيۡلٞ لِّلۡمُطَفِّفِينَ ١</span><span lang="ar" dir="rtl" class="block">روی أَنَّ رَسُولَ اللَّهِ صَلَّی اللَّهُ عَلَیهِ وَ سَلَّمَ قَدِمَ الْمَدِینَةَ وَ کانُوا مِنْ أَخْبَث النَّاسِ کیلًا، فَنَزَلَتْ، فَأَحْسِنُوا الْکیل</span> | ||
<span lang="ar" dir="rtl" class="block">روی أَنَّ رَسُولَ اللَّهِ صَلَّی اللَّهُ عَلَیهِ وَ سَلَّمَ قَدِمَ الْمَدِینَةَ وَ کانُوا مِنْ أَخْبَث النَّاسِ کیلًا، فَنَزَلَتْ، فَأَحْسِنُوا الْکیل</span> | |||
It has been reported that when the Prophet of Allah entered the city of Medina, they were the most vicious of people in giving short measures. Then this verse was revealed, after which they began to give good measures. <ref name=":43">Ibid., Page 261</ref> | It has been reported that when the Prophet of Allah entered the city of Medina, they were the most vicious of people in giving short measures. Then this verse was revealed, after which they began to give good measures. <ref name=":43">Ibid., Page 261</ref> | ||
Verse 6: “A day when mankind will stand before the Lord of all the worlds.” | Verse 6: “A day when mankind will stand before the Lord of all the worlds.” | ||
<span lang="ar" dir="rtl" class="block">يَوۡمَ يَقُومُ ٱلنَّاسُ لِرَبِّ ٱلۡعَٰلَمِينَ ٦</span> | <span lang="ar" dir="rtl" class="block">يَوۡمَ يَقُومُ ٱلنَّاسُ لِرَبِّ ٱلۡعَٰلَمِينَ ٦</span><span lang="ar" dir="rtl" class="block">عَنِ ابْنِ عَبَّاس ثمّ أَخْبَرَ عَنْ ذَلِک الْیوْم فَقَالَ (یوْمَ یقُومُ النَّاسُ لِرَبِّ الْعالَمِینَ) وَ الْمَعْنَی یوْمَ یقُومُ النَّاسُ مِنْ قُبُورِهِمْ لِأَمْرِ رَبِّ الْعَالَمِینَ وَ لجزائه أَوْ حِسَابهُ </span> | ||
<span lang="ar" dir="rtl" class="block">عَنِ ابْنِ عَبَّاس ثمّ أَخْبَرَ عَنْ ذَلِک الْیوْم فَقَالَ (یوْمَ یقُومُ النَّاسُ لِرَبِّ الْعالَمِینَ) وَ الْمَعْنَی یوْمَ یقُومُ النَّاسُ مِنْ قُبُورِهِمْ لِأَمْرِ رَبِّ الْعَالَمِینَ وَ لجزائه أَوْ حِسَابهُ </span> | |||
Ibn Abbas reports regarding that day: ‘A day when mankind will stand before the Lord of all the worlds,’ means “that day when mankind will rise up from their graves on the order of their Lord of all the worlds, for their recompense and accountability.” <ref name=":6" /> | Ibn Abbas reports regarding that day: ‘A day when mankind will stand before the Lord of all the worlds,’ means “that day when mankind will rise up from their graves on the order of their Lord of all the worlds, for their recompense and accountability.” <ref name=":6" /> | ||
Verse 7: “No indeed! The record of the vicious is indeed in Sijjeen.” | Verse 7: “No indeed! The record of the vicious is indeed in Sijjeen.” | ||
<span lang="ar" dir="rtl" class="block">كَلَّآ إِنَّ كِتَٰبَ ٱلۡفُجَّارِ لَفِي سِجِّينٖ ٧</span> | <span lang="ar" dir="rtl" class="block">كَلَّآ إِنَّ كِتَٰبَ ٱلۡفُجَّارِ لَفِي سِجِّينٖ ٧</span><span lang="ar" dir="rtl" class="block">عن ائمة الشیعة : فی قوله تعالی: (کلّاً إِنَّ کتابَ الفُجَّارِ لَفِی سِجِّین) قَالَ: مَا کتَبَ اللَّهُ لَهُمْ مِنِ الْعَذَابِ لَفِی سِجِّین </span> | ||
<span lang="ar" dir="rtl" class="block">عن ائمة الشیعة : فی قوله تعالی: (کلّاً إِنَّ کتابَ الفُجَّارِ لَفِی سِجِّین) قَالَ: مَا کتَبَ اللَّهُ لَهُمْ مِنِ الْعَذَابِ لَفِی سِجِّین </span> | |||
The Imams of the Shia have said regarding the verse: ‘No indeed! The record of the vicious is indeed in Sijjeen,’ that: “What Allah has written for them with regards to their punishment is indeed in Sijjeen.” <ref name=":21" /> | The Imams of the Shia have said regarding the verse: ‘No indeed! The record of the vicious is indeed in Sijjeen,’ that: “What Allah has written for them with regards to their punishment is indeed in Sijjeen.” <ref name=":21" /> | ||
| Line 255: | Line 258: | ||
Shimr ibn Atiyyah says that Ibn Abbas came to Kab al-Ahbaar and said to him: “Inform me about the verse ‘The record of the vicious is indeed in Sijjeen.’” He replied: “The soul of the vicious one climbs towards the sky, and the sky refuses to accept it. Then it descends towards the earth and the earth refuses to accept it. So it enters into the seventh level of the earth until its descent ends at the Sijjeen. That is the place where the soldiers of Iblis are located. The meaning of the word ‘record’ in this verse are their actions, which are fixated over there.” <ref name=":85">Ibid.</ref> | Shimr ibn Atiyyah says that Ibn Abbas came to Kab al-Ahbaar and said to him: “Inform me about the verse ‘The record of the vicious is indeed in Sijjeen.’” He replied: “The soul of the vicious one climbs towards the sky, and the sky refuses to accept it. Then it descends towards the earth and the earth refuses to accept it. So it enters into the seventh level of the earth until its descent ends at the Sijjeen. That is the place where the soldiers of Iblis are located. The meaning of the word ‘record’ in this verse are their actions, which are fixated over there.” <ref name=":85">Ibid.</ref> | ||
Verse 10: “Woe to the deniers on that day.” | Verse 10: “Woe to the deniers on that day.” | ||
<span lang="ar" dir="rtl" class="block">وَيۡلٞ يَوۡمَئِذٖ لِّلۡمُكَذِّبِينَ ١٠</span> | <span lang="ar" dir="rtl" class="block">وَيۡلٞ يَوۡمَئِذٖ لِّلۡمُكَذِّبِينَ ١٠</span>فی أصول الکافی عن محمد بن علی: مَا مِنْ عَبْدٍ إِلَّا وَ فِی قَلْبِهِ نُکتَة بَیضَاء - فَإِذَا أَذْنَبَ ذَنْباً خَرَجَ فِی تِلْک النُّکتَةِ نُکتَة سَوْدَاء - فَإِنْ تَابَ ذَهَبَ ذَلِک السَّوَاد وَ إِنْ تمَادی فِی الذُّنُوبِ زَادَ ذَلِک السَّوَاد - حَتَّی یغَطِّی الْبَیاض - فَإِذَا غَطَّی الْبَیاضَ لَمْ یرْجِعْ صَاحِبُهُ إِلَی خَیرٍ أَبَداً - وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ: <ref name=":46">کلاَّ بَلْ رانَ عَلی قُلُوبِهِمْ ما کانُوا یکسِبُونَ» | ||
فی أصول الکافی عن محمد بن علی: مَا مِنْ عَبْدٍ إِلَّا وَ فِی قَلْبِهِ نُکتَة بَیضَاء - فَإِذَا أَذْنَبَ ذَنْباً خَرَجَ فِی تِلْک النُّکتَةِ نُکتَة سَوْدَاء - فَإِنْ تَابَ ذَهَبَ ذَلِک السَّوَاد وَ إِنْ تمَادی فِی الذُّنُوبِ زَادَ ذَلِک السَّوَاد - حَتَّی یغَطِّی الْبَیاض - فَإِذَا غَطَّی الْبَیاضَ لَمْ یرْجِعْ صَاحِبُهُ إِلَی خَیرٍ أَبَداً - وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ: <ref name=":46">کلاَّ بَلْ رانَ عَلی قُلُوبِهِمْ ما کانُوا یکسِبُونَ» | |||
In Usool al-Kafi, it has been narrated by Muhammad ibn Ali that: “There is no servant except that there is a white spot on his heart. Whenever he commits a sin, a black spot emerges from that white spot. If he repents then that blackness goes away. But if he persists in his sins, then that blackness will grow, until it will cover up the whiteness. When the whiteness gets covered up, its possessor will not ever be able to revert back to good. This is what the verse refers to: ‘No indeed! Rather their hearts have been sullied by what they have been earning.’” <ref name=":87">Ibid., Page 293</ref> | In Usool al-Kafi, it has been narrated by Muhammad ibn Ali that: “There is no servant except that there is a white spot on his heart. Whenever he commits a sin, a black spot emerges from that white spot. If he repents then that blackness goes away. But if he persists in his sins, then that blackness will grow, until it will cover up the whiteness. When the whiteness gets covered up, its possessor will not ever be able to revert back to good. This is what the verse refers to: ‘No indeed! Rather their hearts have been sullied by what they have been earning.’” <nowiki><ref name=":87">Ibid., Page 293</nowiki></ref> | ||
<span lang="ar" dir="rtl" class="block">عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ الْحَجَّالِ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَیهِ وَ سَلَّمَ: تَذَاکرُوا وَ تَلَاقَوْا وَ تَحَدَّثُوا فَإِنَّ الْحَدِیثَ جلَاء لِلْقُلُوبِ - إِنَّ الْقُلُوبَ لَتَرِین کمَا یرِین السَّیف وَ جلَاؤُهُ الْحَدِیث </span> | <span lang="ar" dir="rtl" class="block">عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ الْحَجَّالِ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَیهِ وَ سَلَّمَ: تَذَاکرُوا وَ تَلَاقَوْا وَ تَحَدَّثُوا فَإِنَّ الْحَدِیثَ جلَاء لِلْقُلُوبِ - إِنَّ الْقُلُوبَ لَتَرِین کمَا یرِین السَّیف وَ جلَاؤُهُ الْحَدِیث </span> | ||
| Line 276: | Line 279: | ||
<span lang="ar" dir="rtl" class="block">عن جعفر بن محمد: یصْدَأ الْقَلْب فَإِذَا ذَکرْتُهُ بآلاء اللَّهِ انْجَلَی عَنْهُ </span> | <span lang="ar" dir="rtl" class="block">عن جعفر بن محمد: یصْدَأ الْقَلْب فَإِذَا ذَکرْتُهُ بآلاء اللَّهِ انْجَلَی عَنْهُ </span> | ||
Jafar ibn Muhammad has said: “The heart becomes rusty, and when you remind it of Allah and no other deity, then it will become cleansed from that rust.” <ref name=":12" /> | Jafar ibn Muhammad has said: “The heart becomes rusty, and when you remind it of Allah and no other deity, then it will become cleansed from that rust.” <ref name=":12" /> | ||
Verse 15: “No indeed! They will be alienated from their Lord on that day.” | Verse 15: “No indeed! They will be alienated from their Lord on that day.” | ||
<span lang="ar" dir="rtl" class="block">كَلَّآ إِنَّهُمۡ عَن رَّبِّهِمۡ يَوۡمَئِذٖ لَّمَحۡجُوبُونَ ١٥</span> | <span lang="ar" dir="rtl" class="block">كَلَّآ إِنَّهُمۡ عَن رَّبِّهِمۡ يَوۡمَئِذٖ لَّمَحۡجُوبُونَ ١٥</span><span lang="ar" dir="rtl" class="block">عن علی بن ابی طالب فی تفسیر الآیة: مَحْرُومُونَ عَنْ ثَوَابِهِ وَ کرَامَتِهِ </span> | ||
<span lang="ar" dir="rtl" class="block">عن علی بن ابی طالب فی تفسیر الآیة: مَحْرُومُونَ عَنْ ثَوَابِهِ وَ کرَامَتِهِ </span> | |||
Ali ibn Abi Talib says regarding this verse: “They are alienated from His rewards and generosity.” <ref name=":49">Ibid., Page 294</ref> | Ali ibn Abi Talib says regarding this verse: “They are alienated from His rewards and generosity.” <ref name=":49">Ibid., Page 294</ref> | ||
Verse 18: “No indeed! The record of the pious is indeed in Illiyeen.” | Verse 18: “No indeed! The record of the pious is indeed in Illiyeen.” | ||
<span lang="ar" dir="rtl" class="block">كَلَّآ إِنَّ كِتَٰبَ ٱلۡأَبۡرَارِ لَفِي عِلِّيِّينَ ١٨</span> | <span lang="ar" dir="rtl" class="block">كَلَّآ إِنَّ كِتَٰبَ ٱلۡأَبۡرَارِ لَفِي عِلِّيِّينَ ١٨</span><span lang="ar" dir="rtl" class="block">عَن ابْنِ عَبَّاس قَالَ الْفَرَّاء فِی ارْتِفَاع بَعْدَ ارْتِفَاع لَا غَایةَ لَهُ وَ قِیلَ هُوَ لَوْح مِنْ زَبَرْجَدَة خَضْرَاء مُعَلَّق تَحْتَ الْعَرْشِ أَعْمَالهِمْ مَکتُوبَة فیها عَن ابْنِ عَبَّاس فِی رِوَایةٍ أُخْرَی </span> | ||
<span lang="ar" dir="rtl" class="block">عَن ابْنِ عَبَّاس قَالَ الْفَرَّاء فِی ارْتِفَاع بَعْدَ ارْتِفَاع لَا غَایةَ لَهُ وَ قِیلَ هُوَ لَوْح مِنْ زَبَرْجَدَة خَضْرَاء مُعَلَّق تَحْتَ الْعَرْشِ أَعْمَالهِمْ مَکتُوبَة فیها عَن ابْنِ عَبَّاس فِی رِوَایةٍ أُخْرَی </span> | |||
Ibn Abbas has narrated that Farra said regarding ‘elevation after elevation’ that it means “that there is no end to it; and it has been said that it is a Tablet made with green gems attached to the Throne, where their actions are recorded.” <ref name=":50">Ibid., Page 296</ref> | Ibn Abbas has narrated that Farra said regarding ‘elevation after elevation’ that it means “that there is no end to it; and it has been said that it is a Tablet made with green gems attached to the Throne, where their actions are recorded.” <ref name=":50">Ibid., Page 296</ref> | ||
Verse 26: “Whose seal is musk - for such let the viers vie.” | Verse 26: “Whose seal is musk - for such let the viers vie.” | ||
<span lang="ar" dir="rtl" class="block">خِتَٰمُهُۥ مِسۡكٞۚ وَفِي ذَٰلِكَ فَلۡيَتَنَافَسِ ٱلۡمُتَنَٰفِسُونَ ٢٦</span> | <span lang="ar" dir="rtl" class="block">خِتَٰمُهُۥ مِسۡكٞۚ وَفِي ذَٰلِكَ فَلۡيَتَنَافَسِ ٱلۡمُتَنَٰفِسُونَ ٢٦</span>فی تفسیر القمی: فِی قَوْلِهِ تَعَالَی: <ref name=":51">وَ فِی ذلِک فَلْیتَنافَسِ الْمُتَنافِسُونَ» قَالَ: فِیمَا ذَکرْنَاهُ مِنِ الثَّوَاب الَّذِی یطْلُبُهُ الْمُؤْمِن | ||
فی تفسیر القمی: فِی قَوْلِهِ تَعَالَی: <ref name=":51">وَ فِی ذلِک فَلْیتَنافَسِ الْمُتَنافِسُونَ» قَالَ: فِیمَا ذَکرْنَاهُ مِنِ الثَّوَاب الَّذِی یطْلُبُهُ الْمُؤْمِن | |||
In Tafseer al-Qummi it has been reported about the words of the Almighty: ‘For such let the viers vie,’ that he said: “It is what we have mentioned regarding the reward that the believers seek.” <ref name=":96">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 20, Page 266</ref> | In Tafseer al-Qummi it has been reported about the words of the Almighty: ‘For such let the viers vie,’ that he said: “It is what we have mentioned regarding the reward that the believers seek.” <nowiki><ref name=":96">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 20, Page 266</nowiki></ref> | ||
Verse 27: “And whose seasoning is from Tasneem.” | Verse 27: “And whose seasoning is from Tasneem.” | ||
<span lang="ar" dir="rtl" class="block">وَمِزَاجُهُۥ مِن تَسۡنِيمٍ ٢٧</span> | <span lang="ar" dir="rtl" class="block">وَمِزَاجُهُۥ مِن تَسۡنِيمٍ ٢٧</span><span lang="ar" dir="rtl" class="block">عن قتادة: هُوَ نَهَر یجْرِی فِی الْهَوَاءِ فَینْصبُ فِی أَوَانِی أَهْل الْجَنَّةِ بِحَسَبِ الْحَاجَةِ </span> | ||
<span lang="ar" dir="rtl" class="block">عن قتادة: هُوَ نَهَر یجْرِی فِی الْهَوَاءِ فَینْصبُ فِی أَوَانِی أَهْل الْجَنَّةِ بِحَسَبِ الْحَاجَةِ </span> | |||
Qatadah has said: “It is a river that flows in the air and will fill up the cups of the people of Heaven to the amount that they need.” <ref name=":22" /> | Qatadah has said: “It is a river that flows in the air and will fill up the cups of the people of Heaven to the amount that they need.” <ref name=":22" /> | ||
==References== | ==References== | ||
<references /> | <references /> | ||