Alhassanain(p) Network for Heritage and Islamic Thought

Part 29

The Imams are ‘those who examine’. They can glance at a person and come to know whether he is a believer or not

The Almighty Allah says:

إِنَّ فِي ذَلِكَ لَآيَاتٍ لِلْمُتَوَسِّمِينَ.

Surely in this are signs for those who examine. 15:75

The above verses are mentioned after the story of Lut (a.s.). The commentators have said it means: We have mentioned about the destruction of the people of Lut, in which there are signs for those who thinks and ponder and those who derive lesson from it. Some of them said that ‘those who examine’ are those who recognize things through signs and marks and understand the things through intelligence and insight.

There is a tradition from the Holy Prophet (s.a.w.s.) that: Beware of the sagacity of a believer because he sees with the Light of Allah.

It is narrated from the Prophet that he said: There are some servants of Allah who know people through their knowledge and insight then the Hazrat recited this verse:

وَإِنَّهَا لَبِسَبِيلٍ مُقِيمٍ.

And surely it is on a road that still abides. 15:76

It means that the town of the people of Lut which is between Medina and Syria is on your straight path.

Kulaini,Basair, Manaqib and theTafsir of Ayyashi and Ali Ibne Ibrahim and all the books quote many traditions from the Infallibles (a.s.) that: We are ‘those who examine’ and the way of Paradise and till Qiyamat we are the ‘road that still abides’ and is firm.

InUyoon Akhbar Reza it is narrated that people asked the Imam that what is the source through which you make people aware about the things that are in their hearts. He said: May be you have not heard that the Holy Prophet (s.a.w.s.) said: Be afraid of the sagacity of the believer as he sees through the light of Allah. The narrator said: Yes O Hazrat I have heard it. He said: There is no believer but that there is a sagacity in him and through whatever amount of light of faith and intelligence that he possess he sees by the light of Allah. And the Almighty Allah has gathered all the sagacity in us that is distributed to all the believers in small measure and has said in the Quran:

إِنَّ فِي ذَلِكَ لَآيَاتٍ لِلْمُتَوَسِّمِينَ.

Surely in this are signs for those who examine. 15:75

So the first of ‘those who examine’ was the Holy Prophet (s.a.w.s.); after him was Amirul Momineen (a.s.) then Hasan (a.s.) and Husain (a.s.) and after Husain (a.s.) the purified Imams (a.s.) from his descendants, till the day of Judgement.

InBasair andIkhtisas Abdul Rahman bin Kathir has narrated, that: I went for Hajj with Imam Sadiq (a.s.). On the way the Hazrat went on a mountain and looked towards the people and said: So many people are reciting the ‘talbiya’ but of them there are very few whose Hajj is accepted. Abi Sulaiman said: O Son of the Messenger of Allah (s.a.w.s.) would the prayers of all the people that we see be accepted by Allah? Hazrat replied: Allah will not forgive the sins of those who have committed polytheism, and the one who denies the Wilayat and Imamate of Ali (a.s.), is like an idol-worshipper. The narrator said: May I be sacrificed on you, do you recognize your friend and your enemy? Hazrat replied: Woe upon you, when a child is born, it is written between his two eyes. And whoever comes to us with our Wilayat we see on his forehead where ‘believer’ is written and when a person comes to us with our enmity ‘disbeliever’ is written on his forehead, which we can read. We are ‘those who examine’, and Allah has said in our praise:

Surely in this are signs for those who examine. 15:75

And we recognize our friends and foes by this very sagacity.

Also inBasair and other books it is narrated that a person came to Imam Sadiq (a.s.) and posed a question. The Hazrat gave him the answer, then another person came and asked the same question and the Hazrat gave a different answer. Then a third person came and the Imam give him a reply different from the first and the second one, then said: The Almighty Allah has left upon us the affairs of the creatures on us and we give them the reply according to their capability and understanding, in the same way Allah had given Hazrat Sulaiman the authority over the world and had said:

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

The verse is in this way in the recitation of Ali. The narrator asked that whether Imam knows about the religion and capability of each person due to which he gives the suitable answer. Hazrat asked in surprised: Glory be to Allah! May be you have not read the book of Allah that says:

And surely it is on a road that still abides. 15:76

It means that these signs are on the path that abides and they remain established that no one could go out of their circle, that is they are with Imamate and Imamate can never go out of the circle of Ahlul Bayt. Then he said: When the Imam sees anyone, he recognizes him. He knows his colour and type, if he listens to his voice from behind the wall, then also he recognizes him and comes to know who and what it is. He knows his qualities because Almighty Allah says:

وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِلْعَالِمِينَ.

And one of His signs is the creation of the heavens and the earth and the diversity of your tongues and colors; most surely there are signs in this for the learned. 30:22

The Imam said: The Imams are the ‘learned’ whom Allah has mentioned in this verse and the Imam knows the language of all the tribes and communities and also knows whether the person who is speaking would get salvation or go to Hell. That is why he gives a reply according to the capability and condition of that person.

Also inBasair there is a tradition from Imam Reza (a.s.) that he said: We have eyes which are not like those of the common people. There is a light in our eyes, in which there is no partnership of the Satan.

Ayyashi has narrated from Imam Sadiq (a.s.) in the explanation of this verse that he said: Surely in the Imam there are certain conditions for ‘those who examine’. The Imam is firm on the right path and sees through that Noor (light) which Allah has bestowed to his eyes and he speaks from Allah and things are not concealed from him for whatever he intends.

InBasair, Ikhtisas and other books there is a tradition from Imam Baqir (a.s.) that one day Amirul Momineen (a.s.) was present in the mosque of Kufa when suddenly a woman arrived, who had had a fight with her husband. The Hazrat judged in favor of the husband. The woman (may curse of Allah be upon her) said: By Allah! It is not like a right judgement that you have given. You have to be equitable and must not do injustice in your kingdom. You judgement was not liked by Allah. Ali (a.s.) because angry and glared at her once and said: O audacious woman! O the abusing one! O one that utters nonsense! O one that does not menstruate like other women. When that cursed woman heard these words, she turned and ran away saying: Woe upon me, woe upon me. The son of Abu Talib revealed the things that were concealed and insulted me. Seeing this Umar Ibne Harith, a leader of the Khawarij who was present there ran after her and said: In the beginning I was pleased when you spoke to the son of Abu Talib in that manner, but when he told you something you started making a hue and cry? The woman said: By Allah, he said those things about me that no one knew. I always menstruate from behind. After listening to this the cursed man came to Amirul Momineen (a.s.) and said: O son of Abu Talib what was this fortune-telling that you did to the woman? Hazrat replied: O son of Hurais it was not fortune-telling, that some Jinn has informed. Indeed, two thousand years before creating this world the Creator of the spirits before He placed the spirits in the bodies, He wrote between their two eyes whether it is a believer or a disbeliever and has also written all that which would afflict him and all their good and bad things, also their record of deeds has been written; whether that person is a believer or a disbeliever and all those things that will afflict him. Then He also revealed upon His Messenger the following verse:

Surely in this are signs for those who examine. 15:75

The Holy Prophet (s.a.w.s.) was of ‘those who examine’ and after him I am of ‘those who examine’. That is why when I looked at the forehead of that woman her all conditions were revealed to me.[66]

Part 30

The interpretation of the last verses of Surah Furqan points towards the Imams

Almighty Allah says in Surah Furqan:

وَعِبَادُ الرَّحْمَانِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمْ الْجَاهِلُونَ قَالُوا سَلَامًا.

And the servants of the Beneficent God are they who walk on the earth in humbleness, and when the ignorant address them, they say: Peace. 25:63

Ali Ibne Ibrahim, Kulaini, Ibne Mahyar and others have narrated from Imam Muhammad Baqir (a.s.) that these verse were revealed in praise of the Imams (a.s.).

It means that in return of their ignorance they say something that keeps them safe from sins or say something good to them or salutes them.

According to traditions this was also revealed in praise of the legatees who do goodness with the enemy.

وَالَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا.

And they who pass the night prostrating themselves before their Lord and standing. 25:64

Traditions say that this verse was revealed in praise of the Holy Imams (a.s.) and Barqi inMahasin from Sulaiman Ibne Khalid has narrated that while reading Quran, when he reached this verse of Surah Furqan:

وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ وَمَنْ يَفْعَلْ ذَلِكَ يَلْقَ أَثَامًا. يُضَاعَفْ لَهُ الْعَذَابُ يَوْمَ الْقِيَامَةِ وَيَخْلُدْ فِيهِ مُهَانًا.

And they who do not call upon another god with Allah and do not slay the soul, which Allah has forbidden except in the requirements of justice, and (who) do not commit fornication and he who does this shall find a requital of sin. The punishment shall be doubled to him on the day of resurrection, and he shall abide therein in abasement; 25:68-69

Imam Sadiq (a.s.) said these verses were revealed for us. And by Allah, He has advised us although He knew we would never commit fornication. Sulaiman says then I read this verse:

إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُوْلَئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا.

Except him who repents and believes and does a good deed; so these are they of whom Allah changes the evil deeds to good ones… 25:70

The Imam said: Wait! This verse was revealed for you Shias. Surely a sinner believer will be brought on the day of judgement. He would be made to account before Him, and made to count all his sins one by one and would be told, you did that sin at that time. He would accept: Yes, I have done them. At that time Allah, the most forgiving, would tell him: I have concealed all your sins in the world and did not defame you and today I forgive all of them. Then He would command the angels to erase his sins and write rewards and worship instead. After that He would raise his record of deeds, so that all can see it. At that time people would exclaim in surprise: Glory be to Allah. There is not one sin in his record. This is the meaning of Allah’s statement:

…so these are they of whom Allah changes the evil deeds to good ones…25:70

The Shaykh has narrated inAmali similarly from the Hazrat. Imam said at end of the tradition that this verse was revealed for our sinner Shias.

InBasair it is narrated from the same Imam that the Holy Prophet (s.a.w.s.) said: One who brings faith on their Wilayat and remains away from their enemy, Allah will forgive their minor and major sins and convert their sins into rewards.

There are many traditions on this topic that we shall mention at some other place. Insha Allah.

Sulaiman has said in the tradition ofMahasin that I read the remaining verses till I reached the verse:

وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا.

And they who do not bear witness to what is false, and when they pass by what is vain, they pass by nobly. 25:72

It means that those who are not present in the gathering where music is played and vain things are done or do not give false witness, when they pass through useless and meaningless things, they pass with demeanour and do not pay any heed to them. When I read this verse the Hazrat said: This verse is in our praise and our qualities are mentioned in it. After that I read this verse:

وَالَّذِينَ إِذَا ذُكِّرُوا بِآيَاتِ رَبِّهِمْ لَمْ يَخِرُّوا عَلَيْهَا صُمًّا وَعُمْيَانًا.

And they who, when reminded of the communications of their Lord, do not fall down thereat deaf and blind. 25:73

The Imam said: This verse is revealed for you, Shias, that when the verses, which are in our praise, are recited before you, you believe in them and do not doubt it, rather you think and ponder over it. Sulaiman says then I recited:

وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا.

And they who say: O our Lord! grant us in our wives and our offspring the joy of our eyes, and make us guides to those who guard (against evil). 25:74

The Imam said: This verse is in our praise and Ali Ibne Ibrahim has narrated that when this verse was recited before Imam Sadiq (a.s.), he said: If it is only like this then a strange thing is being asked from Allah that Allah should make them the leader of the pious people. He was asked: Then how was this verse revealed? He said:and make for us guides (Imams) from those who guard (against evil).

In another tradition Imam says: We are the Leader of the Pious people and according to another tradition ‘wives’ refers to Khadijah and ‘offspring’ refers to Fatima (s.a.) and ‘joy of the eyes’ refers to Hasan (a.s.) and Husain (a.s.) and ‘guides’ refers to Ali Ibne Abi Talib (a.s.).

Ibne Mahyar has narrated from Ibne Abbas that the Imam recited all the verses and then said: Make us from the guiding people so that people can acquire guidance from us, and this verse was revealed in the praise of Aale Muhammad (a.s.).

Abu Saeed Khudri has also narrated that the Holy Prophet (s.a.w.s.) asked Jibraeel to whom does ‘wives’ refer? Jibraeel said: Khadijah (a.s.). Then he said: To whom does ‘offspring’ refer? He replied: Fatima (s.a.). Then he asked: Who are the ‘joy of the eyes’, that is the light of my eyes? He said: Hasan and Husain (a.s.). Then he asked: To whom does ‘make us guides for those who guard’ refer? He said: Ali Ibne Abi Talib (a.s.).

Ibne Shahr Aashob has narrated from Saeed Ibne Jubair on the explanation of this verse: ‘O our Lord! grant us’ that by Allah this verse was revealed in praise of Amirul Momineen and the Hazrat usually supplicated in the same manner. That is: ‘O our Lord! Grant us in our wives’, which means give me Fatima and ‘our offspring’ means Hasan and Husain (a.s.) and ‘the joy of our eyes’ that is the purified Imams should be in the progeny of Husain.

Amirul Momineen (a.s.) said: By Allah I found my sons obedient to Allah so my eyes illuminated and I become happy. Then he said: ‘and make us guides to those who guard’. It means we follow the pious ones who were before us and people who came after us should follow us.

أُوْلَئِكَ يُجْزَوْنَ الْغُرْفَةَ بِمَا صَبَرُوا وَيُلَقَّوْنَ فِيهَا تَحِيَّةً وَسَلَامًا.

These shall be rewarded with high places because they were patient…25:75

It means that in exchange of obeying Allah in the world and remaining patient on the harassment of the enemies of Allah they would be given a very high position in the Paradise. Saeed Ibne Jubair says that it refers to Ali Ibne Abi Talib, Hasan, Husain and Fatima (s.a.).

…And shall be met therein with greetings and salutations. 25:75

It means that angels come to welcome them and give them news of peace and salutations from Allah. They will forever remain in elevated houses and palaces of Paradise.

Part 31

Shajrae Tayyiba (The Consecrated Tree) denotes Ahlul Bayt (a.s.) and the Accursed Tree denotes their enemies

The Almighty Allah says:

أَلَمْ تَرَ كَيْفَ ضَرَبَ اللَّهُ مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِي السَّمَاءِ. تُؤْتِي أُكُلَهَا كُلَّ حِينٍ بِإِذْنِ رَبِّهَا وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ. وَمَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِنْ فَوْقِ الْأَرْضِ مَا لَهَا مِنْ قَرَارٍ.

Have you not considered how Allah set forth a parable of a good word (being) like a good tree, whose root is firm and who branches are in heaven, yielding its fruits in every season by the permission of its Lord? And Allah sets forth parables for men that they may be mindful. And the parable of an evil word is an evil tree pulled up from the earth’s surface, it has no stability. 14:24-26

According to some the good word is the formula “There is no god except Allah” (La ilaha illallah) and according to other it denotes all good words. The simile mentioned is that of the ‘good tree’ which has a good growth and a huge spread, whose roots spread in the earth and are strong and its branches reach upto the skies. By the command of Allah it bears fruits all the year round or every year or every six months.

Some have said that it is the date palm and some say that the example of those trees is given whose roots spread in the earth and whose branches reach the sky and whenever you want you can take fruits from it although apparently no such tree exists.

Others say that the ‘good word’ is faith and the ‘good tree’ is also refers to faith. Allah had given this example for people so that they can take advice and the ‘evil word’ refers to polytheism or every false belief and bad word that Allah has prohibited from. It is like that evil tree which does not grow and its fruit is also bad, its roots grow above and are not firm and strong. Some have said that it is the cactus and some say it is a thorny tree and some opine that it means a tree with a foul odour and very weak tree which does not apparently exist. Both the similes are perfect and clear because the true words and the right beliefs are like the tree whose roots are firm and strong and during times of doubt and unclarity they do not move from their place and their branches reach to the sky and it becomes taller and taller and those words and true belief are accepted in the realm of Allah and everyday due to correct belief and good deeds Allah’s grace is showered upon him. That tree bears fruits and immediately bears pure fruits in the world and due to belief and good deeds in abundance and due to good ethics it acquires nearness to the Almighty. The wrong-doers try their best to uproot it and destroy it but they cannot do so and in the hereafter that tree will bear the fruits of everlasting benefits and never-ending pleasures and the false words and wrong beliefs are like cactus for the intelligence, which is bitter in taste and unbearable. Although misguided and ignorant people try to spread it, but it gets uprooted from the ground as it does not have firmness and in the hereafter its fruits would be destruction and annihilation. In Hell there would be nothing to eat and drink except cactus, blood and pus.

Of the explanations of these verses by Shias and Sunnis there is a traditions of Ibne Abbas from Ahle Sunnat sources that Jibraeel said to the Holy Prophet (s.a.w.s.): You are that tree, and Ali is its branches and Hasan and Husain (a.s.) are its fruits.

InFirdausul Akbhar there is a tradition from the Holy Prophet (s.a.w.s.) that: I am the tree and Fatima is its branch and due to Ali and Fatima it has the capability of bearing fruits and Hasan and Husain are its fruits and the friends of Ahlul Bayt (a.s.) are its leaves and all its parts are in Paradise.

Kulaini, Saffar and Ibne Babawayh have narrated from Imam Sadiq (a.s.) that the Holy Prophet (s.a.w.s.) said: I am the base and the root of that tree and Amirul Momineen (a.s.) is its trunk and the Imams from his progeny are its stems, and the knowledge of the Imams are its fruits and the believers are its leaves. Is there anything else in a tree? No, by Allah, said the narrator. The Hazrat said: By Allah when a believer is born a leaf grows from that tree and when a believer dies, a leaf falls off the tree.

InManiul Akhbar there is a tradition from Imam Muhammad Baqir (a.s.) that the tree is the Holy Prophet (s.a.w.s.), its trunk is Amirul Momineen (a.s.), its branch is Fatima (s.a.) and its fruits are their sons and its leaves are our Shias. Surely when a believer from our Shias dies, one of the leaves of that tree falls and when a son is born among our Shias a leaf grows on that tree.

Ali Ibne Ibrahim and Saffar have narrated from the same Hazrat that the tree is the Holy Prophet (s.a.w.s.) whose lineage is proved in Bani Hashim. Its trunk is Ali Ibne Abi Talib (a.s.), its branch is Fatima (s.a.) and its fruits are the sons of Ali and Fatima, and its leaves are their Shias. ‘Yielding its fruits in every season by the permission of its Lord’ refers to those sciences by which the Holy Imams (a.s.) issue verdicts of permissible and prohibited things to their Shias during Hajj and Umrah.

InBasairud Darajat there is a tradition from Imam Sadiq (a.s.) that the tree means the farthest lote-tree (Sidratul Muntaha), the Holy Prophet (s.a.w.s.) is its root, Ali is its trunk, Fatima is its branch, and the Imams from the progeny of Fatima are its branches and its leaves are their Shias. And its fruits which are always available are the sciences that are inquired from the Holy Imams (a.s.) and what they say in reply. People asked why is it called ‘farthest’? He replied: Because, by Allah, the religion of Allah ends at him and whoever is not the leaf of that tree, is neither a believer nor from our Shias.

Ayyashi has narrated from Imam Sadiq (a.s.) that the ‘good tree’ is an example that Allah has mentioned about His Messenger’s Ahlul Bayt and the ‘evil tree’ is the simile that Allah has given about their enemies.

InMajmaul Bayan there is a tradition from Imam Baqir (a.s.) that the ‘evil tree’ refers to Bani Umayyah.

Allah says in Surah Bani Israel:

وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلَّا طُغْيَانًا كَبِيرًا.

…And We did not make the vision which We showed you but a trial for men and the cursed tree in the Quran as well; and We cause them to fear, but it only adds to their great inordinacy. 17:60

There are many traditions in its explanation that the cursed tree is the lineage of Bani Umayyah. That is why Ayyashi and other narrators with many chains of narrators have related from Amirul Momineen (a.s.), Imam Baqir (a.s.) and Imam Sadiq (a.s.) that the cursed tree is Bani Umayyah.

Ayyashi has also narrated through many chain of narrators in the explanation of this verse that the Holy Prophet (s.a.w.s.) dreamt that a group of people are going on his pulpit and making people aloof from the religion, after that Jibraeel came with this verse that the unjust caliphs and Bani Umayyah would sit on your pulpit and make people aloof from religion.

Ayyashi has also narrated from Imam Sadiq (a.s.) that one day the Holy Prophet (s.a.w.s.) emerged from his house in very aggrieved mood. The companions asked the reason for his grief. He said: Last night I saw a dream that the descendants of Bani Umayyah were mounting my pulpit. When I asked Allah whether this would happen in my lifetime, He said: It would occur after your passing away.

According to other traditions the Holy Prophet (s.a.w.s.) said: I saw twelve persons from Bani Umayyah climbing my Pulpit.

Shaykh Tabarsi has related that the Prophet saw some people going up and down his pulpit. After this, till the Prophet was alive, no one saw him laughing.

There is a tradition is Sahifa Kamilah from Imam Sadiq (a.s.) that one day the Holy Prophet (s.a.w.s.) was on the pulpit and he dozed. He dreamt that some people were jumping up and down his pulpit, as monkeys do and they were sending the people away. Seeing this the Hazrat was astonished and sadness and grief became apparent from his face. Just then Jibraeel brought this verse and the cursed tree refers to Bani Umayyah.

Shaykh Tabarsi inIhtijaj, in the footnotes of the debate between the Imam Hasan (a.s.) and Muawiyah and their companions, has narrated that Imam Hasan (a.s.) said to Marwan Ibne Hakam: Allah has cursed you, your father, your dear ones and your progeny and that curse caused you to commit polytheism, sins and transgression. As Allah says: ‘and the cursed tree in the Quran’. O Marwan you and your Progeny are the cursed tree, whom Quran has cursed and we are the people of the Quran and we know the apparent and hidden meanings of the Quran. We are from that tree praised by Allah in these words: ‘Whose root is firm and who branches are in heaven’ It means the knowledge of the Quran would be expounded to the people of the world and our enemies are from the cursed tree:

يُرِيدُونَ أَنْ يُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَيَأْبَى اللَّهُ إِلَّا أَنْ يُتِمَّ نُورَهُ وَلَوْ كَرِهَ الْكَافِرُونَ.

They desire to put out the light of Allah with their mouths, and Allah will not consent save to perfect His light, though the unbelievers are averse. 9:32

If the hypocrites had understood the meaning of this verse, that I have mentioned, they would surely have removed it from the Quran as they have removed many verses which were clearly in our praise and in denouncement of our enemies.[67]

Part 32

Verses whose interpretation points towards the guidance of the Holy Imams

There are some verses regarding this.

First verse:

وَمِمَّنْ خَلَقْنَا أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ.

And of those whom We have created are a people who guide with the truth and thereby they do justice. 7:181

Ali Ibne Ibrahim, Ayyashi, Kulaini, Saffar, Ibne Shahr Aashob and others with many chains of narrators have narrated from Imam Baqir and Sadiq (a.s.) that it refers to the Imams of Aale Muhammad (a.s.).

From Ahle Sunnat traditionists Hafiz Abu Nuaim and Ibne Mardud have narrated from Imam Ali (a.s.) that he said: In this Ummat there will be 73 sects, of whom 72 will go to Hell and only one would go to Paradise and that sect is the one in whose praise Allah says:

And of those whom We have created are a people who guide with the truth and thereby they do justice. 7:181

And that sect is that of our Shias.

Ayyashi has narrated two traditions from Amirul Momineen (a.s.) in this way.

Second verse:

وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ.

And (as for) those who strive hard for Us, we will most certainly guide them in Our ways, and Allah is most certainly with the doers of good. 29:69

Ali Ibne Ibrahim has narrated from Imam Baqir (a.s.) that this verse was revealed in praise of Aale Muhammad (a.s.) and their Shias.

Furat has narrated from the same Imam (a.s.) that this verse was revealed in our praise.

Third verse:

أَفَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لَا يَهِدِّي إِلَّا أَنْ يُهْدَى فَمَا لَكُمْ كَيْفَ تَحْكُمُونَ.

Is he then who guides to the truth more worthy to be followed, or he who himself does not go aright unless he is guided? What then is the matter with you, how do you judge? 10:35

Ali Ibne Ibrahim has narrated from Imam Baqir (a.s.) that the one who guides the people towards truth, is the Prophet and after him is his Holy progeny and the one who without guidance does not become guided is the one who opposes the Ahlul Bayt of the Prophet after the passing away of the Prophet (s.a.w.s.).

Ibne Shahr Aashob has narrated from Zaid Ibne Ali and we have mentioned earlier that this verse is very clear about the Imamate of the Imams (a.s.) because each of them was most knowledgeable in his own time especially in comparison to those who falsely claimed the Caliphate.

Fourth verse:

وَمَنْ أَضَلُّ مِمَّنْ اتَّبَعَ هَوَاهُ بِغَيْرِ هُدًى مِنْ اللَّهِ.

And who is more erring than he who follows his low desires without any guidance from Allah? 28:50

Kulaini, Saffar and others have narrated through authentic chains from Imam Reza (a.s.) that it denotes one who accepts religion without the guidance of the guiding Imams. In other tradition it is mentioned that he accepts religion without the guidance of the Imams of guidance.

Kulaini has narrated that Imam (a.s.) said to Sudair Sarraf: Shall I show you those persons who stop people from the religion of Allah? When he looked he saw the leaders of misguided people sitting in the mosque. The Imam (a.s.) said: They are the robbers of the religion of Allah who say that they are from Allah and without any guidance from Allah and the book, they claim to be guides. If these wicked people remain in their houses and people don’t find anyone who ascribes falsehood to Allah and His Prophet, they would come to us and we would tell them whatever is the truth from Allah and His Prophet, and they would not be misguided.

Fifth verse:

وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَى.

And most surely I am most forgiving to him who repents and believes and does good, then continues to follow the right direction. 20:82

The commentators have said that it means he repents from polytheism and brings faith. It means to bring faith on Allah and His Prophet and perform good deeds. That is if he performs the obligatory acts he will receive guidance. Commentators say that he should remain steadfast on faith till he passes away from this world and that he should not doubt after believing or that he should not create innovations in the religion.

Kulaini, Ayyashi and Ibne Mahyar have narrated from Imam Baqir and Sadiq (a.s.) that he is guided towards the Wilayat of we Ahlul Bayt (a.s.). By Allah if a person worships his whole life or till the day of Judgement, and dies between Rukn and Maqam, which is the best place for worship in the whole of world, without our Wilayat, Allah would throw him into Hell on the day of judgement.

Sixth verse:

فَمَنْ اتَّبَعَ هُدَايَ فَلَا يَضِلُّ وَلَا يَشْقَى.

Then whoever follows My guidance, he shall not go astray nor be unhappy. 20:123

Ibne Mahyar, Kulaini and other commentators have narrated from Imam Sadiq (a.s.) that: One who accepts the Wilayat of the Holy Imams (a.s.) and does not disobey their commands would not be misguided in this world and would not suffer in the hereafter.

In another traditions the Holy Prophet (s.a.w.s.) says: O people, follow the guidance of Allah so that you may be guided and acquire goodness and improvement. Guidance of Allah is my guidance and my guidance is the guidance of Ali (a.s.), one who follows his guidance in my life and after my passing away, he has followed the guidance of Allah. He would never be misguided and a sinner. Then he said:

وَمَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى.

And whoever turns away from My reminder, his shall be a straitened life, and We will raise him on the day of resurrection, blind. 20:124

Just as in this world his hearts was blind from the Wilayat of Ali (a.s.) and perplexed in his religion, in the hereafter also he would remain blind and perplexed.

Seventh verse:

قَالَ رَبِّ لِمَ حَشَرْتَنِي أَعْمَى وَقَدْ كُنتُ بَصِيرًا. قَالَ كَذَلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا وَكَذَلِكَ الْيَوْمَ تُنسَى.

He will say; O my Lord why have you raised Me blind, and I was a seeing one Indeed? He will say: Even so; Our communications came to you, but you neglected them, even thus shall you be forsaken this day. 20:125-126

The Imam said that ‘communications’ refer to the Holy Imams (a.s.) whose guidance you neglected, so today We would similarly neglect you, it means, I will put you in Hell. Just as you rejected our Caliphs and did not obey them.

وَكَذَلِكَ نَجْزِي مَنْ أَسْرَفَ وَلَمْ يُؤْمِنْ بِآيَاتِ رَبِّهِ وَلَعَذَابُ الْآخِرَةِ أَشَدُّ وَأَبْقَى.

And thus do we recompense him who is extravagant and does not believe in the communications of His Lord. 20:127

The Imam said that it means that We give him such things in exchange of his enmity due to which he left the Imams (a.s.), does not believe in their Imamate and does not follows their sayings and due to enmity towards the Aale Muhammad (s.a.w.s.) he crosses the limit.

Eighth verse:

قُلْ كُلٌّ مُتَرَبِّصٌ فَتَرَبَّصُوا فَسَتَعْلَمُونَ مَنْ أَصْحَابُ الصِّرَاطِ السَّوِيِّ وَمَنْ اهْتَدَى.

So you will come to know who is the follower if the even path and who goes aright. 20:135

Ibne Mahyar with many narrators have related from Imam Baqir (a.s.) that Amirul Momineen (a.s.) is the ‘even path’ and that person is the guided one, who has accepted our Wilayat.

Ninth verse:

أُوْلَئِكَ الَّذِينَ هَدَى اللَّهُ فَبِهُدَاهُمْ اقْتَدِهِ.

These are they whom Allah guided, therefore follow their guidance. 6:90

Ayyashi has narrated from Imam Sadiq (a.s.) that: We are from those, whose guidance is from Allah, and that people should follow us.

Tenth verse:

إِنَّ هَذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ.

Surely this Quran guides to that which is most upright… 17:9

Saffar and Ayyashi have narrated from Imam Baqir and Sadiq (a.s.) that it means the Imam and his Wilayat which is the most correct path.

Eleventh verse:

وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ.

…that you should exalt the greatness of Allah for His having guided you… 2:185

A tradition inMahasin says that to glorify the greatness of Allah is His respect and guidance is the Wilayat of Ahlul Bayt (a.s.).

Twelfth verse:

وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِهَذَا وَمَا كُنَّا لِنَهْتَدِيَ لَوْلَا أَنْ هَدَانَا اللَّهُ.

They shall say: All praise is due to Allah, who guided us to this and we would not have found the way had it not been that Allah had guided Us. 7:42

Kulaini has narrated from Imam Sadiq (a.s.) that on the day of Qiyamat, the Holy Prophet (s.a.w.s.), Amirul Momineen (a.s.) and all the Holy Imams (a.s.) would be called and they will be stopped for the accounts of the people and for their intercession. When the Shias see them on the esteemed and grand position, they would become happy and thank Allah.

They shall say: All praise is due to Allah, who guided us to this…

It means that Allah guided us towards the Wilayat of Amirul Momineen (a.s.) and after him towards the Wilayat of other purified Imams (a.s.).

Thirteenth verse:

وَمِمَّنْ هَدَيْنَا وَاجْتَبَيْنَا إِذَا تُتْلَى عَلَيْهِمْ آيَاتُ الرَّحْمَانِ خَرُّوا سُجَّدًا وَبُكِيًّا.

And of those whom We guided and chose, when the communications of the beneficent Allah were recited to them, they fell down making obeisance and weeping. 19:59

Tabarsi and Ibne Shahr Aashob have narrated from Imam Zainul Aabedeen (a.s.), that he said: This verse refers to us and it was revealed in our praise.