Alhassanain(p) Network for Heritage and Islamic Thought

PART 22

The Satisfied folk in Paradise denote the Imams (a.s.) and the people bearing the punishments of Hell are their enemies

There are some verses in it.

First verse:

أَفَمَنْ اتَّبَعَ رِضْوَانَ اللَّهِ كَمَنْ بَاءَ بِسَخَطٍ مِنْ اللَّهِ وَمَأْوَاهُ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ. هُمْ دَرَجَاتٌ عِنْدَ اللَّهِ وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ.

Is then he who follows the pleasure of Allah like him who has made himself deserving of displeasure from Allah, and his abode is hell; and it is an evil destination. There are (varying) grades with Allah, and Allah sees what they do. 3:162-163

Ibne Shahr Aashob and Ayyashi have narrated from Imam Sadiq (a.s.) that those‘who follows the pleasure of Allah’ are the Imams of Aale Muhammad.

By Allah these personalities are the standards for the believers. Due to their love, friendship and recognition (Ma’refat) of whatever we have, Allah will double the rewards of their deeds in this world and the hereafter.

According to the report of Ayyashi he said: By Allah! Those who involved themselves in the anger of Allah, are those who denied the right of Ali Ibne Abi Talib (a.s.). Due to this Allah was angry with them as they deserved.

There is a tradition from Imam Reza (a.s.) that as the stages of a believer progress, the distances between two stages equals the distance between the earth and the sky.

Second verse:

ذَلِكَ بِأَنَّهُمْ اتَّبَعُوا مَا أَسْخَطَ اللَّهَ وَكَرِهُوا رِضْوَانَهُ فَأَحْبَطَ أَعْمَالَهُمْ.

That is because they follow what is displeasing to Allah and are averse to His pleasure, therefore He has made null their deeds. 47:28

Ibne Mahyar narrated from Imam Baqir (a.s.) that,‘what is displeasing to Allah and are averse to His pleasure’ are those who dislike the Wilayat of Ali Ibne Abi Talib (a.s.), although Ali is liked by Allah and the Prophet (s.a.w.s.). And Allah has ordered about the Wilayat of Ali in Badr, Hunain, Batn-e-Nakha and Tarvia and twenty two verses were revealed in his praise in Hudaibiyah, Johfa and Ghadir-e-Khum, although the unbelievers Quraysh had refrained the Prophet (s.a.w.s.) from entering the Masjidul Haram.

Ali Ibne Ibrahim has narrated in the explanation of this verse that the friendship and Wilayat of unjust Caliphs and those who did injustice on Amirul Momineen (a.s.), infuriates Allah. That is why Allah confiscated their deeds and cancelled all the rewards the good deeds performed by them.

Third verse:

يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ. ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً. فَادْخُلِي فِي عِبَادِي. وَادْخُلِي جَنَّتِي.

O soul that art at rest! Return to your Lord, well-pleased (with him), well-pleasing (Him), So enter among My servants, And enter into My garden. 89:27-30

Ibne Mahyar has narrated from Imam Sadiq (a.s.) that this verse was revealed in praise of Imam Husain (a.s.) and has also narrated from the same Imam that: Recite Surah Fajr in obligatory and recommended prayers because this Surah is for Imam Husain (a.s.) and take interest to recite this Surah so that Allah may have mercy on you. Abu Osama asked: How is this Surah special for Imam Husain? The Imam replied: Have you have heard the verse: ‘O soul that art at rest!’ It refers to Imam Husain and he is the soul at rest, who was pleased with the command of Allah and was liked by Him and his companions were from Aale Muhammad (a.s.). And Allah is pleased with him and this Surah is in the praise of Imam Husain (a.s.) and the Shias of Aale Muhammad and it is specially for them. That is why if a person recites this Surah regularly, he will be with the Hazrat in Paradise with his position, and Allah is all powerful and wise.

Kulaini and Ibne Mahyar have narrated from Sudair Sarraf that he asked Imam Sadiq (a.s.): May I be sacrificed for you, O son of the Messenger of Allah, do you feel the pains at the time of death of a believer? The Imam replied: By Allah when the angel of death comes to a believer, he cries and is terrified, so the angel says to him: O friend of Allah, do not scream. By Allah! Who has made Muhammad a Prophet, I am more kind to you than your own father. Open your eyes and see that the Holy Prophet (s.a.w.s.), Amirul Momineen (a.s.), Fatima, Hasan and Husain and all the Holy Imam (a.s.) come to you. The angel of death says: They all are your friends. The believer opens his eyes and sees those blessed personages, then a callers of Allah calls his soul: O calm soul of Muhammad and his progeny, return to your Lord, and due to their Wilayat and rewards you are liked, then you be attached with my special servants. It means Muhammad, Ali and their Ahlul Bayt (a.s.) and enter my Paradise and near believer there is nothing more respected and Loved then this except this that his soul should be taken and that he should get attached to those Holy persons.

Fourth verse:

لَقَدْ رَضِيَ اللَّهُ عَنْ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ.

Certainly Allah was well pleased with the believers when they swore allegiance to you under the tree… 48:18

Ibne Mahyar has narrated that Jabir asked Imam Baqir (a.s.): How many people had taken the oath of allegiance? He said: They were 1200. Jabir asked if Ali was also from that group. He replied: Yes, in fact he was their leader and chief.[56]

PART 23

‘Naas (people)’ refers to the Ahlul Bayt (a.s.) and ‘Semi-Naas’ refers to their Shias and the others are ‘Not-naas’

Kulaini and Furat Ibne Ibrahim from authentic chains narrate from Imam Zainul Aabedeen (a.s.) and Imam Sadiq (a.s.) that a person stood up and asked Amirul Momineen (a.s.): You are an ‘Alim’ (learned), then tell me who is ‘Naas’, ‘Shabih Naas’ and ‘Na-naas’. The Hazrat told Imam Husain (a.s.) to reply. He said: ‘Naas’ is the Holy Prophet (s.a.w.s.) and we are from him only and included in the ‘Naas’ as Almighty Allah says:

ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ.

Then hasten on from the Place from which the people hasten on… 2:199

It means pick up the load and go soon from the place where people load themselves. He said that the Holy Prophet (s.a.w.s.) loaded the things and went away from Arafat with the people. That is why at this place ‘Naas’ refers to the Holy Prophet (s.a.w.s.) and we Ahlul Bayt (a.s.) are included in it. And we are included in what is applicable to the Prophet. ‘Ashbahun Naas’ (resembling the people) are our Shias. They are from us and they are similar to us. That is why Ibrahim said:

فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي.

…then whoever follows me, he is surely of me… 14:36

And ‘Na-naas’ are our enemies and pointed with his hands towards his opponents. And after that he recited the following verse:

أُوْلَئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ.

…they are as cattle, nay, they are in worse errors… 7:179

That is they are worse than the quadrupeds.[57]

Part 24

Ocean of pearls and corals denote the Imams (a.s.)

Allah the most high says in Surah Rahman:

مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ. بَيْنَهُمَا بَرْزَخٌ لَا يَبْغِيَانِ. فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ. يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ.

He has made the two seas to flow freely (so that) they meet together: Between them is a barrier which they cannot pass. Which then of the bounties of your Lord will you deny? There come forth from them pearls (lolo) and corals (marjan). 55:19-22

Most commentators say that two seas denote a salty one and a sweet one. The sweet water enters the salty sea and by the power of Allah they mix together and pearls come into existence where these waters mix together. Some have said that it refers to the sea of the sky and the sea of land and when the rain-bearing cloud rains on the sea the shells open their mouth and pearls are made from it. Others have said that it refers to the sea of Persia and the sea of Rome. In the explanation of these verses many traditions has been narrated from the Ahle Sunnat and Shias.

Thalabi from Ahle Sunnat has narrated from Sufyan Thawri and Ibne Jabir that the two seas are Ali and Fatima (s.a.) and the Holy Prophet (s.a.w.s.) is the ‘barrier’ and ‘pearls’ and ‘corals’ are Hasan and Husain (a.s.). The big pearl refers to Imam Hasan and Husain is compared to a small pearl or with coral, whose redness is associated with the martyrdom of Imam Husain (a.s.).

Shaykh Tabarsi has narrated from Salman Farsi, Saeed Ibne Jubair and Sufyan, and Ibne Mahyar has also narrated this from Ibne Abbas and also from Ahle Sunnat sources it is narrated from Abu Saeed Khudri and from Shia chains from Imam Ja’far as-Sadiq (a.s.) that the two seas are Ali (a.s.) and Fatima (s.a.). It means that neither Ali does injustice on Fatima nor Fatima does injustice on Ali and Hasan and Husain were born from them.[58]

Ibne Mahyar has narrated through Sunni chains from Abu Zar that the two seas are Ali and Fatima (s.a.) and ‘pearls’ and ‘corals’ are Hasan and Husain (a.s.). And who has seen anyone like these four. Only the believer befriends them and only the unbeliever hates them. So remain a believer due to the love of Ahlul Bayt (a.s.) and do not become an unbeliever by hating them, otherwise Allah cast you into Hell.

Ibne Babawayh inKhisal has narrated from Imam Sadiq (a.s.) on this verse that Ali and Fatima (s.a.) are the two deep seas of knowledge, none of whom does injustice on the other; and pearls and corals are Hasan and Husain.

Ibne Shahr Aashob has narrated from Ibne Abbas that one day Fatima (s.a.) complained to the Holy Prophet (s.a.w.s.) about her poverty and difficulties. The Prophet (s.a.w.s.) said: O Fatima! Be content with your husband because he is a Sayyid and a leader and he is the best of all the creatures in this world and the hereafter. At that time Allah revealed this verse:

He has made the two seas to flow freely…

Ali Ibne Abi Talib is the sea of knowledge and Fatima is the sea of Prophethood who are connected to each other and I have connected them. It means that there is a barrier between them which is the personality of the Prophet (s.a.w.s.), who refrains Ali from becoming sad in the world due to poverty and refrains Fatima from saying anything against Ali. So, O the nations of people and Jinn, which of the bounty of Allah—it means the Wilayat of Ali (a.s.) or the love of Fatima (s.a.)-would you deny? Because these two are the great blessings of Allah for you, that is why ‘pearl’ means Imam Hasan and ‘coral’ means Imam Husain (a.s.) because ‘lolo’ is big pearl and ‘marjan’ is the small pearl.

Part 25

‘Maa-e-Maeen’ (Flowing water), ‘Be-ar-e-Motala’ (Deserted well), ‘Qasr-e-Mushayyad’(high palace), ‘Sahab, ‘Barish’, and ‘Favakeh’ and all those apparent things which give benefits refer to the Pure Imams (a.s.), their sciences and blessings

There are many verses in this regard.

First verse:

قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا فَمَنْ يَأْتِيكُمْ بِمَاءٍ مَعِينٍ.

Say: Have you considered if your water should go down, who is it then that will bring you flowing water? 67:30

There is a tradition from Ali Ibne Ibrahim that this means if your Imam goes in concealment who is there who can bring an Imam similar to the original one?

There is also a tradition from Imam Reza (a.s.) that he said in the explanation of this verse that your water from your Lord is at your door and the Holy Imams are the doors of Allah towards you whom Allah has opened for His creatures and the flowing water refers to the knowledge of Imam.

Shaykh Tusi inGhaibat narrates from Imam Moosa Kazim on the explanation of this verse that he said: If you do not find your Imam, he goes into occultation and you do not see him, then what will you do?

Ibne Mahyar has narrated from Imam Sadiq (a.s.) that if your Imam goes into occultation because of your bad deeds who will bring a new Imam for you?

There are many traditions on this topic. Water denotes knowledge, as water is necessary for the life of the body and in the same way the Shias have got knowledge from their Imam and it is for keeping the soul alive, because they have the trait of doing good and water is necessary for a brief life on the earth and knowledge is necessary for the everlasting life of the hereafter. And the inner meaning of the verse is not against the outer one and both are applicable, because Quran has seven interiors rather seventy interiors (meanings).

Second verse:

وَأَلَّوْ اسْتَقَامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْنَاهُمْ مَاءً غَدَقًا.

And that if they should keep to the (right) way, We would certainly give them to drink of abundant water. 72:16

It means if they had remained steadfast on the right path, and strayed to the path of misguidance We would have made them drink a lot of water. There is a tradition from Imam Muhammad Taqi (a.s.) inKafi andManaqib that had they had remained steadfast on the Wilayat of Ali Ibne Abi Talib and his successors and on their love and had a firm faith in their Imamate, We would have filled their hearts with the pure faith. The inner meaning of this verse is also as mentioned.

Third verse:

فَكَأَيِّنْ مِنْ قَرْيَةٍ أَهْلَكْنَاهَا وَهِيَ ظَالِمَةٌ فَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا وَبِئْرٍ مُعَطَّلَةٍ وَقَصْرٍ مَشِيدٍ.

So how many a town did We destroy while it was unjust, so it was fallen down upon its roofs, and (how many a) deserted well and palace (Qasr) raised high. 22:45

Most commentators say that it is the well located at the foot of the mountain, Hadaramaut. And ‘Qasr’ refers to the palace on the top of that mountain; and they were built by the people of Hanzala Ibne Safwan who were the surviving people from the nation of Prophet Saleh (a.s.). When Hanzala killed their Prophet, Allah destroyed them, and the well and the palace became deserted.[59]

Ibne Babawayh from authentic chains has narrated from Imam Sadiq (a.s.) that the deserted well refers to the silent Imam, whose right has been usurped and due to fear of opposition he was unable to declare his Imamate; whosoever desires can gain wisdom from that well and benefit himself. The ‘palace’ refers to the speaking Imam, who can speak without dissimulation (Taqaiyyah) and fear and can openly declare his Imamate and that Imam is in occultation who does not speak and whose time of Imamate has not come. The speaking Imam is the one who has appeared.

Also according to another tradition the ‘palace raised high’ refers to Ali (a.s.) and the ‘deserted well’ is Fatima (s.a.) and her children and the Imams who are away from rulership and kingship and their right was snatched away.

InManaqib it is narrated from the Holy Prophet (s.a.w.s.) that both ‘the palace raised high’ and ‘the deserted well’ refer to Amirul Momineen (a.s.).[60]

Fourth Verse:

وَالْبَلَدُ الطَّيِّبُ يَخْرُجُ نَبَاتُهُ بِإِذْنِ رَبِّهِ وَالَّذِي خَبُثَ لَا يَخْرُجُ إِلَّا نَكِدًا كَذَلِكَ نُصَرِّفُ الْآيَاتِ لِقَوْمٍ يَشْكُرُونَ.

And as for the good land, its Vegetation springs forth (abundantly) by the permission of its Lord, and (as for) that which is inferior (its herbage) comes forth but scantily, thus do we repeat the communications for a people who give thanks. 7:58

It is narrated by Ali Ibne Ibrahim that ‘the good land’ is a metaphor for the Imams, whose knowledge is effortlessly gained from the Almighty Allah and ‘inferior land’ denotes their enemies, whose knowledge is dirty and invalid and if a little knowledge of theirs reaches the people that also does not benefit.

Shaykh Tabarsi has narrated from Ibne Abbas that Allah has given these as similes of a believer and a disbeliever. Though all land is of one kind, some are pure as they become soft due to rain and good vegetation grows from them and production is also more from them and some are salty and rocky on which nothing grows and if something grows, it carries no benefit. In the same way the heart is made of flesh and blood, but some hearts become soft due to good advice and some are hard, which do not accept any advice. That is those whose hearts becomes soft due to the remembrance of Allah, should thank Allah.[61]

Fifth verse:

إِنَّ اللَّهَ فَالِقُ الْحَبِّ وَالنَّوَى يُخْرِجُ الْحَيَّ مِنْ الْمَيِّتِ وَمُخْرِجُ الْمَيِّتِ مِنْ الْحَيِّ ذَلِكُمْ اللَّهُ فَأَنَّا تُؤْفَكُونَ. فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ.

Surely Allah causes the grain and the stone to germinate, He brings forth the living from the dead and He is the bringer froth of the dead from the living, that is Allah, how are you then turned away. 6:96

It is narrated from Imam Sadiq (a.s.) that ‘grain’ refers to the believer whom Allah takes as His friend and ‘stone’ refers to the unbeliever who is far from everything.

According to another tradition the germinating of seeds refers to the manifestation of the knowledge of the Holy Imams and ‘stone’ denotes those from whom knowledge is away.

According another tradition ‘grain’ refers to the original clay (Teenat) of the believer, in whom His love has been created and ‘stone’ refers to the Teenat of an unbeliever. Allah brings life from the dead one means that the Teenat differentiates an unbeliever from the believer and according to another tradition He brings the believer out from the ‘loins’ of an unbeliever.

I have given the implicit explanation inBiharul Anwar.

Sixth verse:

وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ. فِي سِدْرٍ مَخْضُودٍ. وَطَلْحٍ مَنْضُودٍ. وَظِلٍّ مَمْدُودٍ. وَمَاءٍ مَسْكُوبٍ. وَفَاكِهَةٍ كَثِيرَةٍ. لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ. وَفُرُشٍ مَرْفُوعَةٍ.

And the companions of the right hand, how happy are the companions of the right hand. Amid thorn less lote-trees and banana-trees (with fruits) one above another. And extended shade, and water flowing constantly, And abundant fruit, Neither intercepted nor forbidden, and exalted thrones. 56:27-36

There is a tradition inBasairud Darajat from Imam Sadiq (a.s.) that all these refer to Imam (a.s.) and their sciences that benefit the people.[62]

Seventh verse:

بِِسْمِ اللَّهِ الرَّحْمَانِ الرَّحِيمِ. وَالتِّينِ وَالزَّيْتُونِ. وَطُورِ سِينِينَ. وَهَذَا الْبَلَدِ الْأَمِينِ. لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ. ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ. فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ. أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ.

I swear by the fig and the olive, And mount Sinai, And this city made secure, Certainly We created man in the best make.

Then We render him the lowest of the low. Except those who believe and do good, so they shall have a reward never to be cut off. Then who can give you the lie after (this) about the judgment? Is not Allah the best of the Judges 95:1-8

Commentators have said that Almighty Allah took the oath of Figs and Olive because Fig is a pure fruit which gets digested soon and it is medicinal too and has many uses and Olive is a fruit which is used to make stew and it is a beneficial fruit.

Some have said that they are the names of two mountains.

And mount Sinai,

It is the mountain on which Prophet Moosa prayed.

And this city made secure,

It means the exalted Mecca.

Certainly We created man in the best make.

It means that We have created human beings implicitly and explicitly in the best way.

Except those who believe and do good, so they shall have a reward never to be cut off.

Then who can give you the lie after (this) about the judgment?

Strange things are narrated in the explanation of this Surah.

Ali Ibne Ibrahim narrates ‘Fig’ refers to the Holy Prophet (s.a.w.s.) and ‘olive’ refers to Amirul Momineen (a.s.) and ‘Mt. Sinai’ refers to Imams Hasan and Husain (a.s.) and in this Surah ‘man’ refers to the first unjust (caliph) who would go into the lowest compartment of Hell.

‘Except those who believe..’ refers to Amirul Momineen (a.s.). ‘so they shall have a reward never to be cut off.’ means that Allah does not show the obligation of the reward that He bestows. Thus Allah asks the Prophet what all the people deny in the matter of religion? — it means about the Imamate of Amirul Momineen (a.s.).

Ibne Mahyar has through many sources narrated that ‘Fig’ refers to Hasan (a.s.) and ‘olive’ refers to Amirul Momineen (a.s.) and ‘the city made secure’ refers to the Holy Prophet (s.a.w.s.) because one who follows the Prophet (s.a.) becomes fearless of the punishment of Allah. ‘Certainly We created man in the best make.’ refers to the first tyrant (caliph), from whom Allah had taken the oath of His Lordship, the Messengership of Muhammad (s.a.w.s.) and the Imamate of his vicegerents, so he apparently accepted those things, but afterwards he usurped the right of the Aale Muhammad and did whatever injustice he liked upon them. So Allah has put him in the lowest section of Hell.

Except those who believe and do good, so they shall have a reward never to be cut off.

These denote Amirul Momineen (a.s.) and his Shias.

Then who can give you the lie after (this) about the judgment?

The Hazrat said that the verse was revealed in this way and ‘judgement’ refers to the Wilayat of Amirul Momineen (a.s.).

There is a tradition inKhisal that ‘fig’ refers to Medina and ‘olive’ refers to Baitul Muqaddas and ‘Mt. Sinai’ is Kufa and ‘city made secure’ refers to Mecca.[63]

Part 26

‘Nahl’ denotes the Infallible Imams (a.s.)

The Almighty Allah says:

وَأَوْحَى رَبُّكَ إِلَى النَّحْلِ.

And your Lord revealed to the bee… 16:68

Some have said that it was an inspiration to the bee. Some say that it was made in their ‘Teenat’ (life clay) and it was created on this same ‘Teenat’.

أَنْ اتَّخِذِي مِنْ الْجِبَالِ بُيُوتًا وَمِنْ الشَّجَرِ وَمِمَّا يَعْرِشُونَ.

Make hives in the mountains and in the trees and in what they build: 16:68

It means they should make hives on the mountains, and trees of grapes or those compartments and holes that people make for them or they make such hexagonal compartments that even the engineers are astonished at them.

ثُمَّ كُلِي مِنْ كُلِّ الثَّمَرَاتِ فَاسْلُكِي سُبُلَ رَبِّكِ ذُلُلًا يَخْرُجُ مِنْ بُطُونِهَا شَرَابٌ مُخْتَلِفٌ أَلْوَانُهُ فِيهِ شِفَاءٌ لِلنَّاسِ إِنَّ فِي ذَلِكَ لَآيَةً لِقَوْمٍ يَتَفَكَّرُونَ.

Then eat of all the fruits and walk in the ways of your Lord submissively. There comes forth from within it a beverage of many colours, in which there is healing for men; most surely there is a sign in this for a people who reflect. 16:69

So eat from different flowers whichever you like and walk on those ways which are appointed by Allah and made easy for you, that is, remain obedient to Allah in that condition.

The bees produce honey of different colours, white, yellow, red, and. There is remedy in honey for pains and sufferings of the people. There are few medicines in which honey is not used.

In the explanation of this verse Ali Ibne Ibrahim has narrated from Imam Sadiq (a.s.) that he said: We are the ‘bees’ on whom Allah sent revelation and ‘mountains’ refers to the Arabs. Allah has commanded us to make the Arab Shias. ‘And in the trees’ means the non-Arabs; and ‘in what they build’ refers to those freed slaves who got mixed in the tribes of Arabs though originally they were non-Arabs. The meaning of the drinking of different colours is that the different sciences that are manifested through us.

Dailami has also narrated from the same Imam on the explanation of this verse that: What is the value of the honeybees that Allah should send revelation on them? This verse was revealed in our praise and Allah has compared us to the honeybee. We are under the command of Allah and ‘mountains’ refers to our Shias and ‘tree’ refers to the believer ladies.

Ayyashi has narrated from the same Imam that ‘bee’ indicates the Holy Imams (a.s.) and ‘mountain’ refers to the Arabs and ‘tree’ refers to the freed slaves and ‘in what they build’ are the boys and servants who are not freed and they have the love of Allah, the Prophet and the Holy Imams, and the different colours of drink means different sciences which are taught by the Imams to their Shias. ‘In which there is healing for men’ means there is a remedy in the knowledge and our Shias are the ‘men’ and Allah knows the non-Shias best that they are. If this verse means what people think, it is a type of honey that people eat. Therefore when a sick person takes it, he would surely get well because the promise of Allah is not false, but the remedy is from the knowledge of the Quran because Allah says:

وَنُنَزِّلُ مِنْ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا.

And We reveal of the Quran that which is a healing and a mercy to the believers, 17:82

Then the Hazrat said that the Quran is a remedy and mercy for those who are fit for it and the Holy Imams who guide, deserve it the most; about whom the Almighty Allah says:

ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا.

Then We gave the Book for an inheritance to those whom We chose from among Our servants…35:32

Also Ayyashi from other chains from the same Imam has narrated that ‘bee’ refers to the Holy Prophet (s.a.w.s.).

Make hives in the mountains…

It means marry the women of Quraysh.

and in the trees…

and also from all the Arabs.

and in what they build:

This refers to non-Arabs and slaves and the different colours of drinks refers to the different sciences.

There is a tradition from Imam Moosa Kazim (a.s.) that ‘bee’ refers to the Holy Imam (a.s.) and ‘mountains’ refers to Quraysh and ‘tree’ refers to all Arabs and ‘what they build’ refers to non-Arabs and slaves.

…in the ways of your Lord… 16:69

It is the true religion that we follow and the different kinds of honey denote the knowledge of Amirul Momineen (a.s.) which has reached the people and which is the cure of the diseases of ignorance and misguidance. Thus Allah says regarding the Quran:

…and a healing for what is in the breasts…10:57

It means it is cure for the diseases of the breasts.[64]

Part 27

Interpretation of the Seven oft repeated verses

The Almighty Allah says:

وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنْ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ.

And certainly We have given you seven of the oft-repeated (verses) and the grand Quran. 15:87

It is well known among the scholars that ‘seven of the oft-repeated (verses)’ is Surah Fatiha and it is said to be ‘oft repeated’ because it is recited at least twice in every Prayer or it is between Allah and His creatures or these words should come repeatedly or it is half the praise of Allah and half of it is supplication or because it was revealed twice.

Some have said that ‘seven’ is Surah Fatiha and ‘oft repeated’ is the Quran as stories and news are mentioned in it. Others have said ‘seven oft-repeated’ are the seven chapters at the beginning of the Quran because in addition to the laws news repeatedly occur in them and some say that the whole Quran is ‘seven of the oft-repeated’ one because it is divided into seven parts.

Ali Ibne Ibrahim, Furat, Saduq and Ayyashi have narrated from Imam Muhammad Baqir (a.s.) that he said: We are those ‘oft-repeated’ given to the Prophet by Allah we are the proof of Allah on the earth for the people who live in different conditions. Those who know us, knows us, and those who don’t know us, then after the death whatever is before him will know us and according to another tradition those who know us then he knows us with proof and belief on the earth and he will see us with the eyes of belief in the hereafter and those persons who do not recognize us, then Hell is before them and they will enter it.

InBasair the above words are narrated from Imam Moosa Kazim (a.s.) and Ayyashi has narrated that people asked Imam Sadiq (a.s.) about the explanation of this verse. The Hazrat replied that its apparent meaning is Surah Hamd and inwardly it refers to us and everyone of us after their father is Imam.

Imam Moosa Kazim (a.s.) has narrated that ‘seven oft -repeated’ and ‘the grand Quran’ is Hazrat Sahibul Amr (a.s.).[65]

Part 28

In Quran, ‘Scholars’ imply the Imams and ‘people of understanding’ stands for their Shias

قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ إِنَّمَا يَتَذَكَّرُ أُوْلُوا الْأَلْبَابِ.

Say: Are those who know and those who do not know alike? Only the men of understanding are mindful. 39:9

This verse directly says that knowledge leads to excellence and superiority and the one who is more learned is more capable and has more right than others to become the Imam and there is no doubt in it that from the Imams, each of them, in his own time, was the most knowledgeable, especially more than those who falsely claimed Imamate and Caliphate. The Imams (a.s.) never went to others for gaining knowledge, but others have come to ask them for it and among all sects, no one disputes that Amirul Momineen (a.s.) was the most knowledgeable amongst all the companions.

Kulaini, Saffar, Ibne Shahr Aashob and others from different chains have narrated from Imam Baqir and Imam Sadiq (a.s.) that they said: ‘Those who know’ are we and ‘those who do not know’ are our enemies and our Shias are ‘the men of understanding’ who differentiate between us and our enemies and they know that we are rightful and more eligible for the caliphate than our enemies.

Saffar has narrated that people asked the explanation of this verse from Imam Sadiq (a.s.). He said: We are ‘those who know’ and our enemies are ‘those who do not know’ and our Shias are ‘the men of understanding’.

Kulaini has narrated authentically from Ammar Sabati, that he says: I asked Imam Sadiq (a.s.) about the verse of Allah:

وَإِذَا مَسَّ الْإِنْسَانَ ضُرٌّ دَعَا رَبَّهُ مُنِيبًا إِلَيْهِ.

And when distress afflicts a man he calls upon his Lord turning to Him frequently; 39:8

The Hazrat said this verse was revealed for the first hypocrite who considered the Prophet (s.a.w.s.) as a magician. When he used to fall ill, apparently he used to pray and use to say that I will return from saying that thing again, which he used to regarding the Prophet (s.a.).

ثُمَّ إِذَا خَوَّلَهُ نِعْمَةً مِنْهُ نَسِيَ مَا كَانَ يَدْعُو إِلَيْهِ مِنْ قَبْلُ.

…then when He makes him possess a favor from Him, he forgets that for which he called upon Him before…39:8

Meaning, when he used to get rid of the illness and regain health he used to forget Allah and what he had prayed earlier. The Imam said that he forgot to repent from what he used to say about the Prophet (s.a.) that he was a magician. That is why Allah said:

قُلْ تَمَتَّعْ بِكُفْرِكَ قَلِيلًا إِنَّكَ مِنْ أَصْحَابِ النَّارِ

Say: Enjoy yourself in your ungratefulness a little, surely you are of the inmates of the fire. 39:8

The Imam said that ‘ungratefulness’ refers to that building which he had unjustly claimed and usurped the right of Amirul Momineen (a.s.). He was not the Caliph from Allah nor the Prophet (s.a.w.s.) had appointed him. Then the Hazrat said that after this Allah turns His address to Ali (a.s.) informed the people about his condition and his excellence. Then He said:

أَمَّنْ هُوَ قَانِتٌ آنَاءَ اللَّيْلِ سَاجِدًا وَقَائِمًا يَحْذَرُ الْآخِرَةَ وَيَرْجُو رَحْمَةَ رَبِّهِ قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ.

What! He who is obedient during hours of the night, prostrating himself and standing, takes care of the hereafter and hopes for the mercy of his Lord! Say: Are those who know and those who do not know alike? 39:9

It means are they equal; those who know that Muhammad (s.a.w.s.) is the Prophet of Allah and those who say that he is magician and a liar? O Ammar this is the explanation of this verse.

Then the Almighty Allah says:

وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ وَمَا يَعْقِلُهَا إِلَّا الْعَالِمُونَ.

And (as for) these examples, We set them forth for men, and none understand them but the learned. 29:43

Ibne Mahyar has narrated from Imam Sadiq (a.s.) that he said in this verse the ‘learned’ refers to us. We know the Quran and we understand its examples.

Also the Almighty Allah says:

وَمَا أُوتِيتُمْ مِنْ الْعِلْمِ إِلَّا قَلِيلًا.

…and you are not given aught of knowledge but a little. 17:85

The commentators say that it means Allah has give you little knowledge.

Ayyashi has narrated from Imam Baqir (a.s.) that: You are given little knowledge by the Prophet (s.a.) and the Holy Imam— It means others have not received any share of knowledge but on as much as was acquired from these blessed persons.

The Almighty Allah says:

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

Kulaini, Ibne Mahyar and others have with many chains narrated from Imam Baqir and Sadiq (a.s.) that ‘those who are granted knowledge’ are we and the words of the Quran and their meaning are in our hearts. That is why Allah did not say that the Quran is between the two covers (binding), but He said it is in our hearts.

Also the Almighty Allah says:

إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ.

…those of His servants only who are possessed of knowledge fear Allah…35:28

Ibne Mahyar has narrated that it was revealed in the praise of Amirul Momineen (a.s.) who was a learned one, having the recognition his Lord, fear of Allah, he always remembering Allah, performed his duties, fought in the way of Allah, did not do anything except that which pleased Allah and His Prophet.