Alhassanain(p) Network for Heritage and Islamic Thought

PART 2

Describing that “Zikr” (remembrance) means Ahlul Bayt (a.s.) and that Shias are duty-bound to ask them but that they are not bound to answer them

The Creator of the world says:

فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ.

If you do not know ask Ahle Zikr (the people of remembrance) 16:43

At another place, He says:

هَذَا عَطَاؤُنَا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسَابٍ.

This is Our free gift, therefore give freely or withhold, without reckoning. 38:39

And then says:

وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ وَسَوْفَ تُسْأَلُونَ.

And most surely it is a reminder for you and your people, and you shall soon be questioned. 43:44

The apparent meaning of the first and second verse is that inquire from the knowledgeable if you do not know. Commentators have different opinions about the term Ahle Zikr (the people of remembrance). Some say they are those who have knowledge. Some have said they are People of the Book (Ahle Kitab). But in many traditions, it is mentioned that they are the Pure Imams (a.s.) because of two reasons: First, Ahlul Bayt (a.s.) have the perfect and complete knowledge of the Holy Quran. Hence the Lord of the universe in the subsequent Surah Nahl, says:

وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ.

And We have revealed to you the ‘Reminder’ (Quran) that you may make clear to men what has been revealed to them, and that haply they may reflect. 16:44

The second reason is that the Pure Imams (a.s.) are the Ahlul Bayt (a.s.) of the Prophet as He has said:

قَدْ أَنزَلَ اللَّهُ إِلَيْكُمْ ذِكْرًا رَسُولًا.

Allah has sent to you a messenger who is Zikr. 65:10-11

As regards the third verse, many commentators are of the opinion that this is an address to Sulaiman meaning that this kingship is a gift from Us which has been given to you. If you want you may favor anybody by giving it to anyone of your choice or you may retain it for you (may not give it to anyone). You will not have to account for it, either about keeping it or giving it away. The traditions to be described in future will show that ‘Ataa’ means knowledge.

In the fourth verse most the commentators have held that the Holy Quran is a thing of honour for you and your people. On the Day of Qiyamat people will be asked about thanksgiving due to revealing of this Quran and about acting upon its commandment. It has been mentioned in the traditions to be narrated in future that what is that you will be questioned are the sciences and commands.

Ali bin Ibrahim and Saffar have narrated through many reliable chains of narrators that Zurarah asked Imam Muhammad Baqir (a.s.) about Ahle Zikr (the people of remembrance). The Hazrat said that they are we. Zurarah inquired: Should we ask you? He replied: Yes. He said: Then it is your duty to give reply to them. He said: We have the choice, that is, we may reply or we may not. Then he recited the verse:

هَذَا عَطَاؤُنَا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسَابٍ.

This is Our free gift, therefore give freely or withhold, without reckoning. (38:39)[23]

InUyoon Akhbar Reza it is mentioned regarding the grace of the holy Progeny that (if as held by the Ahle Sunnat) the Holy Prophet (s.a.w.s.) has said that Ahle Zikr are Jews and Christians, then Imam Reza (a.s.) has said: Is it permissible to ask them? If we will ask them, they will invite us towards their religion saying that their religion is better than Islam. Mamoon once asked the Imam: Have you any statement or argument against their word? The Hazrat said: Yes, the Holy Prophet (s.a.w.s.) and we Ahlul Bayt (a.s.) are Zikr and this is quite clear when Allah Almighty says in Surah Talaq:

يَا أُوْلِي الْأَلْبَابِ الَّذِينَ آمَنُوا قَدْ أَنزَلَ اللَّهُ إِلَيْكُمْ ذِكْرًا رَسُولًا يَتْلُو عَلَيْكُمْ آيَاتِ اللَّهِ مُبَيِّنَاتٍ لِيُخْرِجَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْ الظُّلُمَاتِ إِلَى النُّورِ وَمَنْ يُؤْمِنْ بِاللَّهِ وَيَعْمَلْ صَالِحًا يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا قَدْ أَحْسَنَ اللَّهُ لَهُ رِزْقًا.

O men of understanding who believe! Allah has indeed revealed to you a reminder. An Apostle who recites to you the clear communications of Allah so that he may bring forth those who believe and do good deeds from darkness into light; and whoever believes in Allah and does good deeds, He will cause him to enter gardens beneath which rivers now, to abide therein forever, Allah has indeed given him a goodly sustenance. 65:10-11

So Zikr is Allah’s Prophet and we are his Ahlul Bayt.

It is narrated with true chains of narrators inQurbul-Asnaad, Basairud Darajat andKafi that Imam Reza (a.s.) wrote to Ibne Abi Baseer that the Lord of the universe says:

If you do not know ask Ahle Zikr (the people of remembrance) 16:40

He has also said:

وَمَا كَانَ الْمُؤْمِنُونَ لِيَنفِرُوا كَافَّةً فَلَوْلَا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طَائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنذِرُوا قَوْمَهُمْ إِذَا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ.

And it does not beseem the believers that they should go forth all together; why should not then a company from every party from among them go forth that they may apply themselves to obtain understanding in religion, and that they may warn their people when they come back to them that they may be cautious? 9:122

The Imam said that this command has made it a must for you to approach and to inquire from us. But it has not compelled us to give you a reply. The Lord has said:

فَإِنْ لَمْ يَسْتَجِيبُوا لَكَ فَاعْلَمْ أَنَّمَا يَتَّبِعُونَ أَهْوَاءَهُمْ وَمَنْ أَضَلُّ مِمَّنْ اتَّبَعَ هَوَاهُ بِغَيْرِ هُدًى مِنْ اللَّهِ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ.

But if they do not answer you, then know that they only follow their low desires; and who is more erring than he who follows his low desires without any guidance from Allah? 28:50

InBasairud Darajat, the Imam has, according to several reliable sources said: You are Shias. The narrator says that he submitted that: You have been appointed so that we may ask you.

Then I understood that when the position will be known to us we will ask him whatever we like. Hearing this, the Imam said: You have been ordered to ask us but we are not bound to reply or not to reply.

Saffar has inBasairud Darajat, dealt with this subject, through thirty reliable sources quoted Zurarah and Allamah Hilli has inKashaful Haqq narrated after going through twelve Tafsirs quoted from the commentary of Muhammad bin Moosa Shirazi who is a Ahle Sunnat scholar, the words of Ibne Abbas that the Ahle Zikr are Muhammad, Ali, Fatima, Hasan and Husain (a.s.) only. They are Ahle Zikr (People of remembrance), Ahle Ilm (People of knowledge), Ahle Aql (People of intellect) and only they are Ahlul Bayt (a.s.) and the mines of divine message and angels visit them. By Allah, He has given the name ‘Momin’ (believer) to the Muslims due to the dignity of Amirul Momineen (a.s.).

Sufyan Thawri has also quoted this narration through Saddi and Harith Awar.

Imam Ja’far (a.s.) is quoted inBasairud Darajat through four true sources about the explanation of verse:

وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ وَسَوْفَ تُسْأَلُونَ.

And most surely it is a reminder for you and your people, and you shall soon be questioned. 43:44

Imam said: Zikr means Quran and we are the people who are being asked about the meanings and commands of the Holy Quran. In another true narrator Imam Baqir (a.s.) has said that who are mentioned in this verse are we.

In another true narration Imam Baqir (a.s.) has said: It is we who are meant by this verse and we are Ahle Zikr (People of remembrance), we can be asked and should be asked.

In yet another tradition, Imam Baqir (a.s.) has explaining this verse said that the Holy Prophet (s.a.w.s.) and his Ahlul Bayt (a.s.) are Ahle Zikr (People of remembrance) and these are the great person who can be asked.

According to a reliable and true narration Ali (a.s.) is reported to have said: We are community of the Holy Prophet (s.a.w.s.).

In hisTafsir , Ibne Mahyar has quoted a similar narration from Amirul Momineen (a.s.) through Sulaym Ibne Qays that he recited this verse and said: The Holy Prophet (s.a.w.s.) and his Ahlul Bayt (a.s.) are Ahle Zikr (People of remembrance); that only they can be asked (for guidance). Allah has commanded people to ask them (about issues and problems).

They only are the rulers of the people and are the people in charge of their affairs. Therefore it is not lawful for anyone to snatch from them this right which Allah has ordained for them.

Likewise, it has been similarly narrated in the same reliable tradition that Ali (a.s.) said: Imam Ali (a.s.) is the Community (Qaum) of the Holy Prophet (s.a.w.s.) and on the Day of Qiyamat, people will be asked about his Wilayat.

InKafi , there is a narration from Moosa bin Aseem that he says that once I was present before Imam Sadiq (a.s.) when a man asked for the explanation of this verse. The Imam (a.s.) replied to him. Another man also came at that time and asked about the same verse. The Hazrat replied him differently. Only Allah knows how much perplexed I was after hearing this. I was feeling that my heart was being cut into pieces. I said to myself that I had seen in Syria that there never was a difference of even a single word in the statement of Abu Qatada. Now how much injustice this man is showing. I was thinking like this when yet another person came and he also asked about the meaning of the same verse. The Imam (a.s.) gave him a third interpretation. It was different from the two earlier ones. Hearing it I was satisfied. I realized that this is no mistake but a wilful statement based on the demands of Taqaiyyah (dissimulation) and Maslihat (expedience). When the Imam (a.s.) understood that my hearts was full of confusion he turned towards me and said: O Aseem’s son! Allah has commanded:

وَمَا آتَاكُمْ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا.

And whatever the Apostle gives you, accept it, and from whatever he forbids you, keep back. 59:7

Whatever was bestowed to the Holy Prophet (s.a.w.s.) has been bestowed to us too.

This tradition has been mentioned inKitab Ikhtisas also and it is added at the end that when the audience dispersed, the Imam (a.s.) turned to me and said: It seems you are confused. I said: Yes, may I be sacrificed for you. I am confused due to your three different replies to one and the same question. He said: O son of Aseem! Verily, Allah gave kingdom and rule to Sulaiman (a.s.) and said:

This is Our free gift, therefore give freely or withhold, without reckoning. 38:39

And He has bestowed His Religion to Muhammad (s.a.w.s.) and said:

And whatever the Apostle gives you, accept it, and from whatever he forbids you, keep back. 59:7

And He has bestowed to us all that was bestowed on the Holy Prophet (s.a.w.s.). So do not be perplexed.

It is mentioned inBasairud Darajat , with authentic and true chains of narrators that Safwan asked Imam Reza (a.s.): Is it ever possible that an Imam is asked about the Halaal and Haraam (lawfulness and unlawfulness) of something and the Imam may not have its reply? The Imam (a.s.) said: It so happens, sometimes that the Imam does have the reply but he does not respond because of some expedience.

Imam Sadiq (a.s.) is according to reliable sources, reported to have said: We are Ahle Zikr (People of remembrance) and the owners of knowledge and we do possess the knowledge of every lawful and unlawful thing.

Ali bin Ibrahim (r.a.) is reported to have said in explanation of the verse:

الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ اللَّهِ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ.

Those who believe and whose hearts are set at rest by the remembrance of Allah; now surely by Allah’s remembrance are the hearts set at rest. 13:28

That: The Zikr of Allah is Amirul Momineen (a.s.) and the holy Imams (a.s.), that is, their love and Wilayat, because their remembrance is Allah’s remembrance.

Ibne Mahyar has quoted Imam Kazim (a.s.) regarding the explanation of the verse:

لَقَدْ أَنزَلْنَا إِلَيْكُمْ كِتَابًا فِيهِ ذِكْرُكُمْ أَفَلَا تَعْقِلُونَ.

Certainly We have revealed to you a Book in which is your good remembrance; what! do you not then understand? 21:10

It means that Verily we have revealed to you the book in which there is your Zikr means the obedience to the Imam, who has after the Prophet, the Grace and Honour of both the worlds (this world and the Hereafter).

PART 3

In the description that those who have the knowledge of the Quran and who are perfect in knowledge and who fear the Quran are the Imams

Ibne Mahyar has, through reliable sources, quoted Imam Baqir (a.s.) explaining the verse:

فَالَّذِينَ آتَيْنَاهُمْ الْكِتَابَ يُؤْمِنُونَ بِهِ وَمِنْ هَؤُلَاء مَنْ يُؤْمِنُ بِهِ.

(As to) those whom We gave the Book before it, they are believers in it. 28:52

In this verse, what is meant by ‘those who are given the book’ are Aale Muhammad (a.s.) who have been given the knowledge of Quran. And some from this group are those who have believed in the book, the Hazrat said that Ahle Imaan means some people of the tribe.

Kulaini and others have, from many sources reported that in explanation of the Verse:

بَلْ هُوَ آيَاتٌ بَيِّنَاتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ.

Nay! these are clear communications in the breasts of those who are granted knowledge... 29:49

Imam Sadiq (a.s.) said: Some clear signs (verses) of Quran are in the hearts of those who have been given the knowledge, are the holy Imams from Aale Muhammad (a.s.) and in their hearts are both the words and the meanings of the Quran.

InBasairud Darajat , through reliable chains of narrators, Abu Baseer reports that Imam Baqir (a.s.) recited this verse and then said: Allah has not said that the Mushaf (text of Quran) is between two hardboard covers. Rather He has said that it is in the hearts of those who have been given the knowledge of it. Abu Baseer asked: are you those people? The Imam replied: Who else can be?

This narration is quoted with nearly twenty chains showing that this verse is describing their greatness. It is also possible that what is meant by the aforementioned verse by the Hazrat is that the clarification of Quran is in the hearts of the Imams and that none else knows its meanings and secrets. Therefore only they must be approached for understanding the Quran properly.

Ayyashi has, quoted Imam Sadiq (a.s.) as saying in the explanation of the verse:

الَّذِينَ آتَيْنَاهُمْ الْكِتَابَ يَتْلُونَهُ حَقَّ تِلَاوَتِهِ أُوْلَئِكَ يُؤْمِنُونَ بِهِ.

Those whom we have given the Book recite it as it should be recited and only they are the ones who have faith in it. 2:21

That those who have been given the book are the Holy Imams (a.s.).[24]

Kulaini has, with reliable chains of narrators, quoted Imam Sadiq (a.s.), saying while explaining verse:

وَأُوحِيَ إِلَيَّ هَذَا الْقُرْآنُ لِأُنذِرَكُمْ بِهِ.

This Quran has been revealed to me so that I may warn you through it. 6:19

And in the explanation of “those who” (reach this rank), said that it means those from the Progeny of Muhammad (s.a.w.s.) who may reach Imamate. He also warns people through Quran as the Holy Prophet (s.a.w.s.) used to warn. Ali bin Ibrahim has narrated that “those who reach this rank” means the Imam. The Hazrat said that Muhammad (s.a.w.s.) was warning (about Allah’s anger) and so also do we.[25]

Ali bin Ibrahim has narrated with reliable chains of narrators from Imam Sadiq (a.s.) that the Holy Quran is the warner which creates love for Paradise and make one try to save oneself from Hell. There are clear-cut verses which give clear evidence of the meaning and the aim. And there also are some verses which are not so clear (allegorical) from which many meanings can be derived. Hence it is difficult to know their meanings and aims. But you can act upon the Clear verses and put only faith on the allegorical ones but you cannot act upon them. This is the word of Allah:

فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ.

Then as for those in whose hearts there is perversity they follow the part of it which is allegorical, seeking to mislead and seeking to give it (their own) interpretation. But none knows its interpretation except Allah, and those who are firmly rooted in knowledge. 3:7

And those who are perfect in knowledge are Aale Muhammad.

Likewise, Ali bin Ibrahim, the author ofIkhtisas has, with reliable chains of narrators, quoted Imam Baqir (a.s.) saying that the Holy Prophet (s.a.w.s.) was most perfect in the knowledge and he knew what Allah has sent to him in Quran and also its meaning, that is, he knew both the apparent and the hidden of the Holy Quran, it had never so happened that Allah sent him a verse but did not show him its meaning. Similarly his legates who came after him also knew both the revelation and interpretation of the Holy Quran.

InKafi andBasair , a conclusion is made that Shias do not know its interpretation but whenever anyone fromthose who are firmly rooted in knowledge tell it to them they say: We have put faith in it; that all of it is from Allah though the Holy Quran contains the special, common, clear, allegorical, abrogator, abrogated, everything and all of it is known to those who arethose who are firmly rooted in knowledge. [26]

Kulaini has, with true chains of narrators, quoted the Imam saying: We are the one firmly rooted in knowledge, we know the meaning of Quran and another reliable tradition says that the firmly rooted in knowledge is Amirul Momineen (a.s.) and after him the Imams (a.s.).

InBasairud Darajat , it is mentioned with reliable chains of narrators that Imam Baqir (a.s.) said: In the Holy Quran, there is not a single verse which does not have its outward and inward meaning and that there is not a single letter which is not a sign showing what is happening and its happening and appearing is being made known to the Imam of the time and its meaning is known to the living and present Imam and so also to the earlier Imam as Allah says: Its meaning is not known to anyone but Allah and those who are firmly rooted in knowledge and it is we who know it.

Ali bin Ibrahim has said that Imam Sadiq (a.s.) while explaining the meaning of the verse:

قَالَ الَّذِينَ أُوتُوا الْعِلْمَ إِنَّ الْخِزْيَ الْيَوْمَ وَالسُّوءَ عَلَى الْكَافِرِينَ.

The people of that group who have been given knowledge will say that today’s disgrace and adversity is for the deniers (disbelievers) 16:27

which reads ‘the group who have been given the knowledge are the Imams (a.s.).

Similarly, while explaining the verse:

وَيَرَى الَّذِينَ أُوتُوا الْعِلْمَ الَّذِي أُنزِلَ إِلَيْكَ مِنْ رَبِّكَ هُوَ الْحَقَّ.

Those who have been given knowledge know what, O Messenger, has been revealed to you from your Lord. 34:6

The Hazrat said that it means Amirul Momineen (a.s.) who has testified to whatever Allah sent to the Holy Prophet (s.a.w.s.).

Kulaini has, with reliable chains of narrators, quoted Imam Baqir (a.s.) saying that no one has ever claimed but falsely that he knows the entire Quran as it has been revealed to the Holy Prophet (s.a.w.s.) and that he has collected it and that he has remembered (learnt) it by heart except Ali Ibne Abi Talib (a.s.) and the Imams after him (they only have made such a claim truly).

In another narration it is said that no one except the legatee of the Prophet can claim that he has both the inward and outwards meanings of the whole Quran.

In yet another tradition, it is mentioned: Among all the knowledge given to us by Allah is the explanation and the commandments of the Holy Quran and that we have also been given the knowledge of the changes taking place in every time and age or era. And then added: We used to tell it whenever we found any writer who would not reveal our secrets or to any such person who could be informed of the secrets.

Likewise, with reliable chains of narrators, Imam Sadiq (a.s.) is quoted that he said: By Allah, I know the Book of Allah from beginning to end so thoroughly as if they are the two palms of the hand. In the Holy Quran are the news of the earth and the heavens and the past and the future. The Almighty Allah says that it has:

تِبْيَانًا لِكُلِّ شَيْءٍ.

A distinct explanation of all things. 12:111

It is mentioned in yet another tradition that: Allah said in praise of Asif bin Barkhiya, the vizier of Hazrat Sulaiman (a.s.) that the person who had knowledge of the Book said: I will bring for you the throne of Bilqis before your eye twinkles. Then the Imam placed his Holy hand on his heart (the treasure of truths) and said: By Allah, we have the knowledge of the entire Book.

It is also mentioned from true sources that Imam Baqir (a.s.) said that Muawiyah bin Ammar asked him the explanation of the verse:

وَيَقُولُ الَّذِينَ كَفَرُوا لَسْتَ مُرْسَلًا قُلْ كَفَى بِاللَّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ وَمَنْ عِنْدَهُ عِلْمُ الْكِتَابِ.

And those who disbelieve say: You are not a messenger. Say: Allah is sufficient as a witness between me and you and whoever has knowledge of the Book. 13:43

The Imam replied: After the Prophet, they are we and the one who is better than us (Ali a.s.).

It is mentioned inBasair that a man came to Imam Kazim (a.s.) and said: You are giving such explanation of Allah’s Book the like of which we have never heard before from anyone else. The Hazrat replied: The Holy Quran came to us before all others and we got its explanation before it reached anyone else. Therefore it is we who know the Halaal (legal) and Haraam (illegal) and Nasikh (abrogator) and Mansookh (abrogated) of the Quran and we know which verse was revealed while in journey and which at home and which at night and which in the day. Hence we are the possessor of wisdom and intelligence from Allah and we are the witness of Allah on the creation and this is according to the words of Allah:

سَتُكْتَبُ شَهَادَتُهُمْ وَيُسْأَلُونَ.

Very soon we will write down their testimony and they will be asked. 43:19

The Hazrat said: the testimony is for us and questioning is for those who include the entire Ummah (community). Therefore, this is the knowledge of which you have been made aware and proof has been completed which was incumbent on me. So if you accept it, be thankful and if you reject, then Allah is witness to everything.

PART 4

The Signs and Proofs as mentioned in the Holy Quran and also what is meant by the Book of Allah (according to their inner meaning) are the Holy Imams (a.s.)

Ali bin Ibrahim has, narrated with reliable chains of narrators that Imam Baqir (a.s.) had said, while explaining the verse:

وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا صُمٌّ وَبُكْمٌ فِي الظُّلُمَاتِ مَنْ يَشَأْ اللَّهُ يُضْلِلْهُ وَمَنْ يَشَأْ يَجْعَلْهُ عَلَى صِرَاطٍ مُسْتَقِيمٍ.

And they who reject Our communications are deaf and dumb, in utter darkness; whom Allah pleases He causes to err and whom He pleases He puts on the right way. 6:39

The apparent meaning of which is: Those who belied our verses are such deaf that they do not hear the verses as they should be heard so that they may benefit by them and who are so dumb that they do not speak the true word. They are groping restlessly in the darkness of blasphemy and waywardness. Allah deviates whom He wants to deviate, that is He leaves the one who is not capable of Divine Mercy to Himself and He guides to the right path one whom He wants. The Imam (a.s.) said that this verse has been revealed for the group which belied messengers and their legatees and it is only those who are deaf and dumb. As Allah says, they are surrounded by darkness. The one who is an offspring of Satan does not testify the legatees and does not put faith in them. They are those whom Allah deviates. The one who is from the progeny of Adam (a.s.) and in whose seed Satan has not participated, puts faith in messengers and their legatees and he is on the right path.

The narrator says that he heard the Hazrat saying that wherever the words:who reject Our communications are mentioned what is meant is the belying of all the legatees.[27]

Similarly in the explanation of the verse:

وَالَّذِينَ هُمْ عَنْ آيَاتِنَا غَافِلُونَ.

And those who are heedless of Our communications. 10:7

It is narrated that here ‘communications’ means Amirul Momineen (a.s.) and the Infallible Imams (a.s.) and that the evidence of this statement is the word of Imam Ali (a.s.): No sign of Allah is greater than I am.

Likewise, according to reliable chains of narrators, Imam Sadiq (a.s.) is reported to have said, in the explanation of the verse:

وَمَا تُغْنِي الْآيَاتُ وَالنُّذُرُ عَنْ قَوْمٍ لَا يُؤْمِنُونَ.

The verses and the warners do not give any benefit to those waywards who have no Faith. 10:101

‘Ayaat’, here, means Imams (a.s.) and ‘Nuzur’ (warners) means the messengers. Then in further explanation he added that:

وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا فَأُوْلَئِكَ لَهُمْ عَذَابٌ مُهِينٌ.

And (as for) those who disbelieve in and reject Our communications, these it is who shall have a disgraceful chastisement. 22:57

This verse refers to those people who became disbelievers and who belied our signs. So for them is the humiliating chastisement. It means the group which did not put faith in the Wilayat of Amirul Momineen and the Holy Imams (a.s.). Then added that the Divine words: “Very soon Allah will show you His signs (ayats) and that at that time you will recognize them.” Here ‘them’ means Amirul Momineen and the Holy Imams (a.s.) when they will return in Raja’t (Second coming). Then their enemies will recognize them when they see them.

Again with a good chain of narrators Imam Sadiq (a.s.) is reported to have said, in explanation of the verse:

إِنْ نَشَأْ نُنَزِّلْ عَلَيْهِمْ مِنْ السَّمَاءِ آيَةً فَظَلَّتْ أَعْنَاقُهُمْ لَهَا خَاضِعِينَ.

If We wish We may send down from sky an ayat which may make them bow before it 26:4

Here the meaning of ‘those who will bow down’ is the ‘necks of proud Bani Umayyah’. They will bow when a voice from sky will be heard in the name of Sahibul Amr (a.s.). At that time they will have to obey.

Similarly, it has been mentioned in the explanation of the divine commandment:“No one denies our verses but the disbelievers” that ‘who do not deny’ means Amirul Momineen (a.s.).

Likewise, according to trustworthy chains of narrators, Imam Kazim (a.s.) is reported to have said, while explaining the verse:

ذَلِكَ بِأَنَّهُمْ كَانَتْ تَأْتِيهِمْ رُسُلُهُمْ بِالْبَيِّنَاتِ فَكَفَرُوا فَأَخَذَهُمْ اللَّهُ إِنَّهُ قَوِيٌّ شَدِيدُ الْعِقَابِ.

That was because there came to them their apostles with clear arguments. 40:22

“Clear arguments” means Imams (a.s.).

According to Kulaini, while explaining the verse:

وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ قَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا ائْتِ بِقُرْآنٍ غَيْرِ هَذَا أَوْ بَدِّلْهُ.

And when Our clear communications are recited to them, those who hope not for Our meeting say: Bring a Quran other than this or change it. 10:15

Imam Sadiq (a.s.) is reported to have said that it means bring a Quran in which there is no mention of the Wilayat of Ali or make, in this Quran, mention of those other than Ali (a.s.).

In many traditions from Ibne Mahyar and others, Imam Sadiq and Imam Reza (a.s.) are reported to have said, while explaining the verse that it implies that the Quran in the protected tablet is with Us. It is protected from any changes or alterations and it is the highest in rank among all Divine scriptures and it is full of wisdom, that is, it contains many words of wisdom or it is Mohkam (clear) and it is not cancelled or amended but by itself. These gentleman have said that it means that Ali (a.s.) is mentioned in Surah Fatiha which is Ummul-Kitab (Mother of the Book) who is both wise and intelligent. And it depends upon the fact that Imam Ali (a.s.) is the straight path in the path of guardianship and following. Hence it is said that when people asked Imam Reza (a.s.) as to where Imam Ali Ibne Abi Talib has been mentioned in Ummul-Kitab. He replied: in “Guide us” because Ali (a.s.) is the Sirate Mustaqeem and it is mentioned in the prayer of the day of Ghadeer that: I give witness that Ali (a.s.) is the guiding Imam and that he is the Master of the Believers whose mention has been made by Allah in His book, saying:

وَإِنَّهُ فِي أُمِّ الْكِتَابِ لَدَيْنَا لَعَلِيٌّ حَكِيمٌ.

And surely it is in the original of the Book with Us, truly elevated, full of wisdom. 43:4