Alhassanain(p) Network for Heritage and Islamic Thought

Part 39

Terms like ‘Side of Allah’, ‘Face of Allah’ and ‘Hands of Allah’ denote the Holy Prophet (s.a.w.s.) and the Holy Imams (a.s.)

There are many verses about them:

First verse:

وَاتَّبِعُوا أَحْسَنَ مَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَكُمْ العَذَابُ بَغْتَةً وَأَنْتُمْ لَا تَشْعُرُونَ. أَنْ تَقُولَ نَفْسٌ يَا حَسْرَتَا عَلَى مَا فَرَّطْتُ فِي جَنْبِ اللَّهِ وَإِنْ كُنْتُ لَمِنْ السَّاخِرِينَ.

And follow the best that has been revealed to you from your Lord before there comes to you the punishment all of a sudden while you do not even perceive lest a soul should say: O woe to me! For what I fell short of my duty to Allah (Jambullah), and most surely I was of those who laughed to scorn. 39:55-56

The dictionary meaning of ‘jamb’ is the side rib, but here it has a metaphorical meaning. Most commentators have said that ‘fell short of my duty’ refers to a decrease in Allah’s obedience or in Allah’s proximity. It has come in many traditions that the ‘Jambullah’ is the metaphor of the holy Prophet and the guiding Imams (Peace be upon them) and their obedience and Wilayat.

Thus Ali Ibne Ibrahim have said in the Tafsir of both the verses that, what ‘has been revealed to you ‘ is the Quran and the ‘best’ thing mentioned in the Quran, is the Wilayat of Amirul Momineen (a.s.) and the pure Imams (a.s.). That is why ‘Jambullah’ refers to the Imam.

Imam Sadiq (a.s.) said that we are ‘Jambullah’.

InIhtijaj there is a tradition from Amirul Momineen (a.s.) that a person asked Ali (a.s.) the explanation of difficult verses of Quran. Imam replied: ‘Jambullah’ refers to the chosen ones and the friends of Allah. He wanted that to appoint a proof for them in the Quran so that the position of the Vicegerent of Allah and his nearness becomes apparent. Don’t you know that when a persons says that a person is sitting by the side of another person, it means he is a near one of him? Similarly it a metaphor used in the Quran to show the nearness of special persons which the Imams appointed by Allah and their friends can understand and their enemies may not make any changes in it, and may not remove it from the Quran as other verses were excluded. Allah has made their eyes and hearts blind and they did not understand this verse.

From the same Hazrat it is narrated that he said: We are the treasurers of the religion of Allah and the lamps of His knowledge. Every Imams that leaves the world, another one appears to guide the people and that person is misguided who does injustice upon us. So do not be separated from us in greed of his things, because they would soon leave you. Whoever gives preference to this world over the hereafter or over us, on the day of the Judgement he shall have a great regret in his heart.

Kulaini has narrated from Imam Moosa Ibne Ja’far (a.s.) in the explanation of this verse that he said: ‘Jambullah’ is Amirul Momineen (a.s.) and after him his successors with that high status which they shall have till the end.

Also Amirul Momineen (a.s.) has said that: I am ‘Ainullah’ (eyes of Allah), ‘Yadullah’ (hands of Allah), ‘Jambullah’ (side of Allah), ‘Babullah’ (door of Allah).

Ibne Shahr Aashob has narrated from Abu Zar that the enemy of Ali (a.s.) would be brought blind and dumb and he would fall and get up again and again in the darkness of the day of the Judgement and continue to remember: O woe to me! For what I fell short of my duty to Allah (Jambullah). There would be a collar of fire around his neck.

Ayyashi has narrated from Imam Sadiq (a.s.) that Ali (a.s.) is the ‘Jambullah’.

Ibne Mahyar has related from Imam Sadiq (a.s.) that: We are the ‘Jambullah’, Allah has made us from His Light, that is why when the unbelievers would be cast in Hell they shall say: O woe to me! For what I fell short of my duty to Allah (Jambullah). Alas! I did a mistake in not accepting the Wilayat (Mastership) of Muhammad (s.a.w.s.) and his progeny.

InManiul Akhbar andTawheed it is narrated with authentic chains from Imam Sadiq (a.s.) that Ali said in one of his sermons: I am the guided one and I am the father of orphans and the destitute and the husband of widows. I am the refuge for every weak one and the fort of safety for every fearful one. I am one to make the believers reach Paradise and I am the firm rope of Allah (Hablulla-ul-Matin) and I am the firmest handle (Urwatul Wuthqa). I am the ‘word of piety’, I am the eyes of Allah, the truthful tongue of Allah and the side of Allah regarding which Allah says: O woe to me! For what I fell short of the side of Allah (Jambullah). And I am the hands of Allah that Allah has made wide for His creatures for mercy and forgiveness and I am the gate of repentance ‘Bab-e-Hitta’ for this Ummat. Whoever recognizes me and my right has recognized his Lord, because I am the Vicegerent of His Prophet (s.a.) on the earth and the proof on His creations. Only those can deny it, those who reject the statements of Allah and His Prophet.

There is a tradition inTawheed from other sources from the same Imam that Ali (a.s.) said: I am the knowledge of Allah, I am His knowledgeable heart, I am His seeing eyes, I am His speaking tongue, I am His side, I am His hands.

There are many traditions in the same strain. Some have been mentioned and some would be mentioned later. Insha Allah.

Second verse:

(وَلَا تَدْعُ مَعَ اللَّهِ إِلَهًا آخَرَ لَا إِلَهَ إِلَّا هُوَ كُلُّ شَيْءٍ هَالِكٌ) إِلَّا وَجْهَهُ لَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ.

Except the face of Allah everything will get destroyed. 28:88

Most commentators have said that ‘face’ means the self of Allah and everything would be destroyed before the day of Judgement and then created again. Some have said that it means the religion of Allah and His worship.

Ibne Babawayh inTawheed has narrated from Ibne Khusaima that I asked Imam Sadiq (a.s.) about its explanation and he replied: The face of Allah is the religion of Allah and the Holy Prophet (s.a.w.s.) and Amirul Momineen (a.s.) were the religion of Allah and creatures of Allah they were the eyes of Allah who used to see their action by the light of Allah and they were the tongue of Allah, as Allah used to converse through them. And these gentlemen used to convey the knowledge of Allah to His creatures. And they were hands of Allah, that is they were His mercy upon His creatures and we are the face of Allah, as people can reach Allah through us. As long as Allah desires that the conditions of His creatures should remain all right He would keep us among and whenever He wants to punish them and does not see any goodness in them, He would remove us from them. After that He would send whatever chastisement He likes upon them.

There is another authentic tradition from the same Imam that: Allah has made us in the best creation and bestowed us the best form (face) and appointed us as the caretaker of His creatures and bestowed us a tongue that testifies for Him and made us His wide hands for His creatures and appointed us as the face of Allah as we guide the people towards Him. And we are the treasurers of Allah in the Heavens and the earth. By our blessings trees bear fruits and reach perfection, and rivers flow. Due to our blessings rain falls from the sky and vegetation grows on the land. The worship of Allah is performed by witnessing our worship. If we were not there Allah would not have been worshipped. That we have taught the people the method of worshipping Allah as complete worship of Allah is not possible by others or because our Wilayat (Mastership) is a condition for acceptance of worship. If our Wilayat was not there no worship would have been accepted.

Ibne Shahr Aashob and other traditionists narrate with many chains of narrators from Imam Baqir and Sadiq (a.s.) on the explanation of this verse that: We are the face of Allah. One should go towards Allah from our side.

Ibne Mahyar and Saffar have narrated that Salaam bin Mustashar asked Imam Baqir (a.s.) about its explanation. The Hazrat said: By Allah, we are the face of Allah. We will remain till the day of Judgement, and would not be removed. Allah has ordered people regarding our obedience and Wilayat. Whenever one from us leaves this world, surely from us other one rises up for Imamate. This shall continue till the day of the Judgement. And according to the tradition of Saffar that he will not get destroyed on the day of Judgement, who believes in our Imamate and also obey and follow us.

Ali Ibne Ibrahim from authentic chains has narrated from Imam Baqir (a.s.) that he said in the explanation of this verse: Do the people think that everything would be destroyed and the face of Allah shall remain? Allah is greater than this, that He should be compared with qualities of His creatures. And that He should have a mouth like others. The verse means that everything will be destructible and mortal, but the religion of Allah would remain established, and we are that face, through which the religion of Allah and His recognition and His worship should be learnt. Till Allah requires the creatures, that is, till He considers them fit for His worship and recognition, He would keep us amongst them and when He sees no goodness in His creatures, He would take us up towards His mercy and magnanimity. Then He would bring in action whatever He thinks to be fit.

Ibne Babawayh and Kulaini have narrated that Imam Baqir (a.s.) said: The oath that Allah had taken from our Prophet are we, the face of Allah who walk on the earth among you. Whoever recognized us has recognized us and whoever has not recognized, death is before him and he will recognize us after death, at that time the recognition would be of no use.

Third verse:

كُلُّ مَنْ عَلَيْهَا فَانٍ. وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ.

Everyone on it must pass away, and there will endure forever the person of your Lord, the Lord of glory and honour. 55:26-27

The majority says that ‘face of Allah’ is His divine Being and Ali Ibne Ibrahim has said that it means the religion of Allah.

From authentic chains Imam Ali Ibne Husain (a.s.) said that: We are the face of Allah, that due to us people turn towards Allah.

From authentic sources Imam Baqir (a.s.) says on Allah’s statement:

And there will endure forever the person of your Lord, the Lord of glory and honour. 55:27

Imam said: We are the glory of Allah, due to which Allah keeps His creatures honourable, although our obedience is obligatory on them.[77]

Part 40

The Imams (a.s.) and their Shias are the recipients of Divine Grace; They are the Helpers of Allah, the remnants of Allah and the repositories of the Knowledge of the Prophets

There are many verses about it.

First verse:

وَلَوْ شَاءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً وَلَا يَزَالُونَ مُخْتَلِفِينَ. إِلَّا مَنْ رَحِمَ رَبُّكَ وَلِذَلِكَ خَلَقَهُمْ وَتَمَّتْ كَلِمَةُ رَبِّكَ لَأَمْلَأَنَّ جَهَنَّمَ مِنْ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ.

And if your Lord had pleased He would certainly have made people a single nation and they shall continue to differ. Except those on whom your Lord has mercy, and for this did He create them. 11:118-119

We should know that there is difference of opinion regarding ‘and for this’ whether it refers to the differences, that they were created for the controversy or they were created for mercy. The latter view is more acceptable by the Imamiyah and the judicious people and all authentic traditions also prove this. Thus Ali Ibne Ibrahim has narrated from Imam Baqir (a.s.) that: They would always differ in religion except those upon whom Allah has mercy. That is the Aale Muhammad, their Shias, and their followers would never have differences.

…and for this did He create them.

It means the Imams and their Shias are created with as the people of mercy, who do not differ in the religion.

Ayyashi has narrated that a person asked about the explanation of this verse from Imam Zainul Aabedeen (a.s.). The Hazrat replied: Those who differ are our opponent in this Ummat and they all have differences among themselves regarding the religion; and those upon whom Allah had mercy are from the believers our Shias and Allah has created them from our remaining clay (Teenat). Have you not heard that Ibrahim (a.s.) prayed:

رَبِّ اجْعَلْ هَذَا بَلَدًا آمِنًا وَارْزُقْ أَهْلَهُ مِنْ الثَّمَرَاتِ مَنْ آمَنَ مِنْهُمْ بِاللَّهِ وَالْيَوْمِ الْآخِرِ.

My Lord, make it a secure town and provide its people with fruits, such of them as believe in Allah and the last day. 2:126

The Hazrat said it refers to us and our Shias.

And whoever disbelieves, I will grant him enjoyment for a short while, then I will drive him to the chastisement of the fire… 2:126

Imam said that unbelievers are those from his nation who denied the successor of Ibrahim (a.s.) and did not follow his legatee. And by Allah, the condition of this Ummat is also similar. That is those who followed their Prophet got salvation and became believers and those who did not follow their Prophet’s successor they are unbelievers and due to the blessings of the Holy Prophet (s.a.w.s.) got some worldly bounties for a few days and in the hereafter their return is towards the Hell fire.

InTawheed there is a tradition in explanation of this verse by Imam Sadiq (a.s.) that:…and for this did He create them...means Allah created them to perform such deeds that cause the mercy of Allah and may Allah have mercy on them.

Second verse:

إِنَّ يَوْمَ الْفَصْلِ مِيقَاتُهُمْ أَجْمَعِينَ. يَوْمَ لَا يُغْنِي مَوْلًى عَنْ مَوْلًى شَيْئًا وَلَا هُمْ يُنصَرُونَ.

Surely the day of separation is their appointed term, of all of them, the day on which a friend shall not avail (his) friend aught, nor shall they be helped, save those on whom Allah has mercy. 44:40-41

Kulaini and Ibne Mahyar have narrated from Zaid Ibne Shaham that he says: Once during a journey I was in the company of Imam Sadiq (a.s.). On Friday eve he said: Read the Quran as this night is for reading the Quran. I started the reading. When I reached this verse, the Hazrat said: They are our opponents whom neither their friends nor their leaders would be able to benefit. But those whom Allah has excepted by saying ‘save those on whom Allah has mercy.’ It is we and our intercession shall reach our Shias and our Wilayat would benefit them.

Ibne Mahyar with other chains has narrated from the same Imam that he said: We are the deserving people of Allah’s mercy.

Third verse:

بَقِيَّةُ اللَّهِ خَيْرٌ لَكُمْ إِنْ كُنتُمْ مُؤْمِنِينَ.

The remnant of Allah is better for you if you are believers... 11:86

Commentators say that there are many sayings regarding the ‘remnant’. Some have said that, that livelihood is permitted which is acquired after refraining from theft and under weighing or it denotes the remaining of divine blessing for you or it may refer to the reward of hereafter which is everlasting. In many tradition from pure Imams (a.s.) it is narrated that it refers to the Prophets and their successor (a.s.) who are left by Allah on the earth for the guidance of mankind or they are the successors of the Prophets who were left in the Ummat after the passing away of the Prophets and best of them is Sahibul Amr (a.s.).

Kulaini has narrated by reliable chains that when Hisham Ibne Abdul Malik took Imam Muhammad Baqir (a.s.) to Syria, when he reached the door of Hisham, that accursed man told his companions etc. that when I finish talking to him and become quiet each one of you should criticise and flay him then ordered the Imam to enter. When the Hazrat entered, he pointed to all present in the gathering and saluted once and sat down. Seeing this, the accursed one became angry on the Imam, that he did not greet him specially and sat down without his permission. So he started talking against the Hazrat in an insulting way and talked a lot. He also said inter alia that: O Muhammad Ibne Ali, there is always from you a person who tries to break the staff of the Muslims, that is he disunites them and calls the people towards himself and claims Imamate; and this is due to ignorance, lack of intelligence and knowledge. It means he said whatever was expected from him and when he became quiet, each of those accursed ones said whatever they liked. When all fell silent, the Hazrat stood up and said: O people! What you have thought and what is this path of misguidance on which you run. Where is Satan taking you. Allah guided your first one through our blessings and would finish your last one through us. So what if you have got this temporal rule which would soon disappear, we would achieve a great kingdom in the hereafter and there will be no rule after our rule because we are those whose end is good, as Almighty Allah says:

وَالْعَاقِبَةُ لِلْمُتَّقِينَ.

…and the end is for those who guard (against evil). 7:128

After listening to this Hisham issued orders and the Hazrat was taken to the prison. Within a short time the caretakers and the workers of the prison accepted the Wilayat and love of the Hazrat (a.s.). The warden came to Hisham and informed him that I am afraid if this great personality stays in this town for some more days all the Syrians would become his followers and would not let you remain enthroned. After listening to this the accursed one ordered that the Hazrat and his companions should be taken to Medina and emphasised that on the way people of the towns should not be allowed meet him and no one should sell to him any eatables. With great speed they brought the Hazrat to Madayan in three days, and did not give them anything to eat or drink during this time. When they reached Madayan which is the town of Hazrat Shuaib (a.s.) the people of that town closed the town gate and did not give them anything, so the companions of the Hazrat got restless due to hunger and thirst. Many requests were made to the people of the town, but they didn’t open the door. When the Hazrat saw this condition he went on the mountain near the city and called out aloud, due to which whole town shook. He said: O the tyrant people of the city, I am your Prophet’s ‘remnant of Allah’ as the Quran has said:

بَقِيَّةُ اللَّهِ خَيْرٌ لَكُمْ إِنْ كُنتُمْ مُؤْمِنِينَ وَمَا أَنَا عَلَيْكُمْ بِحَفِيظٍ.

The remnant of Allah is better for you if you are believers, and I am not a keeper over you. 11:86

When an old resident of the city heard this voice he came to his people and said, by Allah it is the very voice of your Prophet Shuaib (a.s.), if still you do not open the markets for them the chastisement of Allah would surround you from all sides. Believe me this time even if you do not do so later because I am your well-wisher and advisor. Hearing this people opened the markets and made available many things to eat and drink. When this news reached the accursed Hisham, the old man was caught and brought to him. Then no one came to know what happened to that poor man. This tradition and many miracles and detailed accounts would be mentioned later in the biography of that Hazrat, Insha Allah.

Similar incidents would be mentioned in connection with the birthday of Imam Reza (a.s.), Insha Allah. When Imam Reza (a.s.) was born, Imam Moosa Kazim (a.s.) took the Hazrat in his arms said Azan and Iqamat in his ears and washed his head with the water of Furat then he handed him to his mother, Najma and said: Take him, he is the remnant of Allah on the Earth.

From authentic chains Ahmad Ibne Ishaq has narrated that one day Imam Hasan Askari (a.s.) came out of his house carrying a child on his shoulders whose face shone like the full moon, from his built he seemed to be three years old. The Imam (a.s.) said: This is my child, whose name is same as that of the Messenger of Allah (s.a.w.s.). After that the child started speaking in eloquent Arabic and said that I am the ‘Baqia’ (remnant) of Allah on the Earth and I will take revenge from the enemies of Allah.

Also, from Imam Baqir (a.s.) it is narrated that when Hazrat Sahibul Amr (a.s.) will reappear, he will recite this verse in his conversation with everyone:The remnant of Allah is better for you if you are believers, and I am not a keeper over you. Then he will say I am the ‘remnant’ of Allah, the proof of Allah and the Caliph of Allah and then whoever would greet the Hazrat he would do so in the following words: “Peace be upon you, O the remnant of Allah upon His earth.”

Ibne Shahr Aashob has narrated that Imam Sadiq (a.s.) said: We are the ‘Ka’ba’ of Allah, we are the ‘Qibla’ and we are the ‘remnant’ of Allah.

InKafi there is an authentic tradition that a person asked Imam Sadiq (a.s.) that when people salute Imam Qaem (a.s.) would they address him as Amirul Momineen or not. He replied: No, this title is specialized by Allah for Ali (a.s.). No one was ever name and none shall ever be named thus and except for the unbelievers none would consider this name permissible for himself. The narrator said: May I be sacrificed for you, then how would people greet him? He replied: “Peace be upon you, O the remnant of Allah” After that the Hazrat recited the captioned verse.

Fourth verse:

وَمَنْ يَتَوَلَّ اللَّهَ وَرَسُولَهُ وَالَّذِينَ آمَنُوا فَإِنَّ حِزْبَ اللَّهِ هُمْ الْغَالِبُونَ.

And whoever takes Allah and this apostle and those who believe for a guardian, then surely the party of Allah are they that shall be triumphant. 5:56

Ali (a.s.) says that believers are the trusted ones of Allah among the Prophet’s successors in all ages.

There is a tradition inTawheed from Imam Sadiq (a.s.) that when the Holy Prophet (s.a.w.s.) comes on the day of Judgement, he would benefit from the light of the Lord of the worlds, we would benefit from the light of the Holy Prophet (s.a.w.s.) and our Shias from our light (Noor); our Shias are the party of Allah and they are the victorious ones. So the light of Allah denotes the religion of Allah and our Shias would remain attached to it. The Almighty Allah has mentioned in the characteristics of the hypocrites that:

…they are the Shaitan’s party…58:19

Ali Ibne Ibrahim has said that they are the soldiers of Satan and his helpers and indeed the army of Satan is in loss. Then Allah mentions in the quality of the believers:

…these are Allah’s party: now surely the party of Allah are the successful ones. 58:22

It means that they are the party of Allah and know that the party of Allah is going to be successful and their enemies are in the party of Satan.

Ali Ibne Ibrahim and Ahle Sunnat traditionists from Hafiz Abu Nuaim have related from Amirul Momineen (a.s.) that Salman (r.a.) said that whenever I visited the Prophet, he used to place his hands on the shoulders of Ali (a.s.) and say: He (Ali) and his party, are the delivered and the successful ones. It means the absolute Shias who follow Salman (r.a.) in Shiaism and those non-Arabs who cultivate the love and Wilayat of Ahlul Bayt (a.s.); and this is most apparent.

Fifth verse:

قُلْ أَرَأَيْتُمْ مَا تَدْعُونَ مِنْ دُونِ اللَّهِ أَرُونِي مَاذَا خَلَقُوا مِنْ الْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِي السَّمَاوَاتِ اِئْتُونِي بِكِتَابٍ مِنْ قَبْلِ هَذَا أَوْ أَثَارَةٍ مِنْ عِلْمٍ إِنْ كُنْتُمْ صَادِقِينَ.

Say: Have you considered what you call upon besides Allah? Show me what they have created of the earth or have they a share in the heavens? Bring me a book before this or traces of knowledge, if you are truthful. 46:4

Commentators say that ‘traces’ of knowledge are the remnants of sciences that is narrated from the past people.

Kulaini, Saffar and others have narrated from Imam Baqir (a.s.) that ‘Book’ refers to Taurat and Injeel and the ‘traces’ of knowledge denotes the sciences of the Prophets.

It is narrated from Imam Sadiq (a.s.) that the book of ‘Jafr’ and Mushaf (scroll) of Fatima are included among the ‘traces’ of knowledge.

Part 41

Verses that indicate the love and regard of the Angels for the Holy Imams and their Shias

The Almighty Allah says:

الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَمَنْ حَوْلَهُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيُؤْمِنُونَ بِهِ وَيَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا رَبَّنَا وَسِعْتَ كُلَّ شَيْءٍ رَحْمَةً وَعِلْمًا فَاغْفِرْ لِلَّذِينَ تَابُوا وَاتَّبَعُوا سَبِيلَكَ وَقِهِمْ عَذَابَ الْجَحِيمِ. رَبَّنَا وَأَدْخِلْهُمْ جَنَّاتِ عَدْنٍ الَّتِي وَعَدْتَهُم وَمَنْ صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّيَّاتِهِمْ إِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ. وَقِهِمْ السَّيِّئَاتِ وَمَنْ تَقِي السَّيِّئَاتِ يَوْمَئِذٍ فَقَدْ رَحِمْتَهُ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ.

Those who bear the power and those around Him celebrate the praise of their Lord and believe in Him and ask protection for those who believe: Our Lord, thou embraces all things in mercy and knowledge, therefore grant protection to those who turn (to Thee) and follow Thy way, and save them from the punishment of the Hell: Our Lord! And make them enter the gardens of perpetuity which Thou hast promised to them and those who do good of their fathers and their wives and their offspring, surely Thou art the mighty, the wise. And keep them from evil deeds this day, instead Thou hast mercy on him, and that is the mighty achievement. Surely those who disbelieve shall be cried out to: Certainly Allah’s hatred (of you) when you were called upon to the faith and you rejected, is much greater than your hatred of yourselves. 40:7-10

Kulaini has from authentic chains related from Abu Baseer who narrated from Imam Sadiq (a.s.) said that there are some angels of Allah who sins of our Shias fall off from their backs like the wind makes the leaves fall from the tree in autumn.

As Allah says in Quran:

And ask protection for those who believe.

By Allah! O Abu Baseer it refers to none but you Shias and their seeking forgiveness is for you.

InUyoon there is a tradition from Imam Reza (a.s.) that he said: Angels are the servants of our Shias. Then the Hazrat recited this verse and said that in this verse ‘believers’ denote those who brought faith on our Wilayat.

Ali Ibne Ibrahim has narrated from reliable chains that people asked Imam Sadiq (a.s.) whether angels were more numerous of or human beings. The Imam said: By Allah! In Whose hands is my life, there are more angels in the heavens than the particles of the earth. There is not an empty space in the heavens to place a foot where there are no angels who glorify and praise Allah. And there is no tree or pebble on the earth but that an angel is appointed on it who reports its deeds to Allah, even though Allah knows much better about its deeds and every day he seeks the proximity of Allah through expression of the Wilayat of we Ahlul Bayt (a.s.) asks forgiveness for our friends and lovers and curses our enemies and asks Allah to send a terrible chastisement on them.

Also Imam Baqir (a.s.) remarks on the words of Allah:

وَكَذَلِكَ حَقَّتْ كَلِمَةُ رَبِّكَ عَلَى الَّذِينَ كَفَرُوا أَنَّهُمْ أَصْحَابُ النَّارِ.

And thus did the word of your Lord prove true against those who disbelieved that they are the inmates of the fire. 40:6

That they are Bani Umayyah and ‘Those who bear the power’ denotes the Holy Prophet (s.a.w.s.) and after him his successors, who are the carriers of divine knowledge and ‘those around him’ are the angels who glorify and praise Allah and ask forgiveness for those who brought faith and they are the Shias of the progeny of Muhammad (s.a.w.s.).

…therefore grant protection to those who turn (to Thee)…

That is may Allah forgive the sins of those who have repented from the love of those who committed injustice on the progeny of Muhammad (s.a.w.s.) and the Bani Umayyah.

…and follow Thy way…

That is those who followed the Wali of Allah, Amirul Momineen (a.s.).

…and those who do good of their fathers and their wives and their offspring, surely Thou art the mighty, the wise.

It means those who are good and pious from among his ancestors, grandfathers, children and their women. The Hazrat said that the pious are those who have accepted the Wilayat of Ali Ibne Abi Talib (a.s.) and accepted him and his sons as Imams.

And keep them from evil deeds this day, instead Thou hast mercy on him, and that is the mighty achievement.

It means those who protect their Wilayat in this world would be the recipient of Your mercy on the day of Judgement. This is the great victory for those who are saved from the love and the Wilayat of the enemies of Ahlul Bayt (a.s.).

Surely those who disbelieve

That is the Bani Umayyah.

…when you were called upon to the faith and you rejected...

Faith refers to the Wilayat of Ali Ibne Abi Talib (a.s).

Ibne Mahyar has narrated all the discussions from Jabir Johfi from Imam Muhammad Baqir (a.s.).

It is also narrated from Amirul Momineen (a.s.) that he said: My praise in the context of this verse was revealed to the Holy Prophet (s.a.w.s.). That is:

Those who bear the power…

Because when this verse was revealed no one had yet brought faith on the Holy Prophet (s.a.w.s.) except me.

Also, there is tradition from Imam Muhammad Baqir (a.s.) that the angels did not do repentance for seven years and some months for anyone except the Holy Prophet (s.a.w.s.) and me. That is why these verses were revealed in our praise because there was no believer except us.

Also it is related through the Ahle Sunnat chain of narrators that angels sent Salaams on Ali (a.s.) for many years because except the Hazrat none had brought faith and none had prayed the Prayer.

From authentic sources Imam Sadiq (a.s.) is reported to have said that ‘Sabil’ (path) refers to Ali Ibne Abi Talib (a.s.) in this verse. ‘Those who believe’ refers to the Shias of Ali (a.s.).

Part 42

Verses that mention patience and contentment etc. were revealed for the Imams (a.s.) and their Shias

First verse:

وَالْعَصْرِ. إِنَّ الْإِنسَانَ لَفِي خُسْرٍ.

I swear by the time (Asr), Most surely man is in loss… 103:1-2

There is a tradition inKamaluddeen that ‘Asr’ refers to the time when Sahibul Amr (a.s.) will reappear, as it would be mentioned afterwards.

Some have said that ‘Asr’ refers to the last day of the world and some say that ‘Asr’ refers to the Holy Prophet (s.a.w.s.).

إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ.

Except those who believe and do good and enjoin on each other truth, and enjoin on each other patience. 103:3

Ali Ibne Ibrahim has narrated that Imam Sadiq (a.s.) used to recite this chapter in this way:

I swear by the time, Most surely man is in loss till the last, Except those who believe and do good, and opted for the truth and adopted patience. 103:1-3.

InIhtijaj there is a tradition from Imam Baqir (a.s.) that the Holy Prophet (s.a.w.s.) said in the sermon of Ghadeer: By Allah! The chapter of ‘Asr’ is in the praise of Amirul Momineen (a.s.).

InKamaluddeen there is a tradition from Imam Sadiq (a.s.) that ‘Asr’ refers to the reappearance of Hazrat Qaem (a.s.).

‘Most surely man is in loss…’ to our enemies who are in loss.‘Except those who believe’ the people who brought faith on the verses of Quran.‘and do good’ that is they observe equality as regards their wealth among the believing brothers in their wealth.‘and enjoin on each other truth ’ means they advise each other about the Wilayat of the holy Imams and‘and enjoin each other patience’.

Ali Ibne Ibrahim, Ibne Mahyar and other commentators with authentic chains have narrated from the same Imam that the Almighty Allah has excepted His chosen servants. That is all the people are in loss except those who brought faith on the Wilayat of Amirul Momineen (a.s.) and performed the duties prescribed by Allah and advised their children and relatives about the Wilayat of the holy Imams (a.s.) and had patience on the injustice that was committed on them due to their acceptance of the true religion.

Second verse:

يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ.

O those who have faith have patience and be prepared to fight the enemy and be careful about the chastisement of Allah, so that you get salvation. 3:200

Most commentators have said that it means to have patience on ones religion and to remain steadfast while fighting against the unbelievers and to be alert against the enemies so that they may not attack the borders Muslim territories.

Ibne Babawayh and others has narrated from Imam Sadiq (a.s.) that he said: Have patience on observing Taqaiyyah against the opponents and do not get separated from your Imam who is your leader.

Ayyashi has narrated from the same Imam that: Have patience on the troubles that you experience while refraining from sins and while performing the worship of Allah and cultivate the connection on the path of Allah, which He has provided between Himself and His creatures and those who think about us and wait for us is like one who has performed the holy war in the defence of the Holy Prophet (s.a.w.s.); and fearing Allah means to enjoin the people goodness and to forbid evil and which evil is worse than the injustice that this Ummat has committed upon us and martyred us.

Also from authentic chains from the same Hazrat there is a tradition that: Have patience on performing worship acts and on the hardships and make yourself steadfast in following the Imams.

Yaqoob Sarraj has also narrated that I asked Imam Sadiq (a.s.) whether the Earth can remain without a scholar, who may be from you, in whom people can take shelter and ask their religions questions. He replied: No, if the Earth is without any Imam there will be no worship of Allah on it. O Yaqoob! The Earth is never devoid of a scholar from us whose Imamate becomes apparent for the people, who ask from him the permissible and the prohibited and this is apparent through the book of Allah. The Hazrat recited this verse and said: Have patience on your religion and have patience upon the injustice of your enemies who are against your religion and keep yourself connected to your Imam and fear Allah regarding that which He has ordered and made incumbent upon you.

According to another tradition he said: Be patient for the sake of our love on the hardships that reaches you and observe Taqaiyyah from your enemy. Follow your Imam and do not be separated from Him.

According to another tradition Imam Baqir (a.s.) said: Have patience while remaining away from sins and observe Taqaiyyah from the enemies of religion and adopt patience and do not disobey your Lord so that you may get salvation.

Nomani, Kulaini and others have related that Abdullah Ibne Abbas sent a person to Imam Zainul Aabedeen (a.s.) to seek the explanation of this verse. The Hazrat got angry and said: I desire that the person who has sent you to me should ask himself so that I can show him in whose praise this verse was revealed. Then he said: This verse was revealed in praise of his children and about us also and the connection which we are ordered, its time has not yet come. From our generations there would be a person who will be ordered this and in his loins will be those who are made for the fire of Hell. And very soon he will become apparent and many groups will be removed from the religion of Allah. And very soon the Earth will be coloured by the blood of the progeny of Muhammad (a.s.) who would fly from their dwellings before time. And they will ask for that which they will not be able to acquire. And the believers in those times would wait for the reappearance of Imam Qaem (a.s.) and would be patient on the injustice of the opponents. Till Allah decides about them and He is the best Judge.

Kulaini has narrated from Imam Sadiq (a.s.) that when Allah created the holy spirit of the Prophet and his Vicegerent, Ali Ibne Abi Talib (a.s.), his daughter and her children Hasan and Husain (a.s.) and all the holy Imams (a.s.) and the spirits of their Shias were made and He took promise from their Shias that they would be patient on the injustice of the enemies and observe Taqaiyyah and always follow their Imams (a.s.) and refrain from opposing them.

Third verse:

أُوْلَئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ بِمَا صَبَرُوا وَيَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ. وَإِذَا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ وَقَالُوا لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ سَلَامٌ عَلَيْكُمْ لَا نَبْتَغِي الْجَاهِلِينَ.

These shall be granted their rewards twice, because they are steadfast and they repel evil with good and spend out of what we have given them. And when they hear idle talk, they turn aside from it and say: we shall have our deeds, peace be upon you, we do not desire the ignorant. 28:54-55

Most commentators have said that this verse was revealed in the praise of those who had brought faith from other religions, like Salman and others like him.

Ali Ibne Ibrahim has narrated that it was revealed in praise of the holy Imams (a.s.) who were patient on the injustice of the opponents and behaved nicely with those who behaved badly with them, and they avoided vain talks, music and lies.

Kulaini has narrated from Imam Sadiq (a.s.) that: Patience denotes dissimulation (Taqaiyyah) and evil refers to those who disclosed the secrets of the holy Imams (a.s.) and abandoned dissimulation.

Fourth verse:

وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً أَتَصْبِرُونَ وَكَانَ رَبُّكَ بَصِيرًا.

And we have made some of you a trial for others, will you bear patiently, and your Lord is ever seeing. 25:20

Ibne Mahyar has related from Imam Moosa bin Ja’far (a.s.) that one day the Holy Prophet (s.a.w.s.) made Ali, Fatima, Hasan and Husain (a.s.) sit in one place in the house and he himself sat before them and said: O mine and Allah’s family. Surely Allah says Salaam to you all and this Jibraeel is present over here and he says that the Almighty Allah says: I have made some of your enemies a trial for you, so what do you say? They said: We would be patient in following the commands of Allah in what is going to befall us, so that when we arrive in His presence, we get extensive rewards because we have heard that surely Allah has promised rewards to those who are patient. Hearing this the Holy Prophet (s.a.w.s.) cried loudly, and it was heard by those outside the house. At that time this verse was revealed:

And your Lord is ever seeing.

It means that Allah was knowing beforehand that they would agree to it and that they would be patient in this test.

Fifth verse:

وَلَقَدْ أَرْسَلْنَا مُوسَى بِآيَاتِنَا أَنْ أَخْرِجْ قَوْمَكَ مِنْ الظُّلُمَاتِ إِلَى النُّورِ وَذَكِّرْهُمْ بِأَيَّامِ اللَّهِ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِكُلِّ صَبَّارٍ شَكُورٍ.

And certainly We sent Moosa with Our communications saying: Bring forth your people from utter darkness into light and remind them of the days of Allah, most surely there are signs in this for every patient, grateful one. 14:5

Most commentators have said that ‘the days of Allah’ refers to the days of punishment on the past unbelievers.

Ayyashi has narrated from Imam (a.s.) that ‘the days of Allah’ refers to His blessings.

Ibne Babawayh has narrated from Imam Sadiq (a.s.) that ‘the days of Allah’ refers to the reappearance of Qaem (a.s.) and the day of Raja’t (coming again) refers to the holy Imams (a.s.) and some of his friends and some of his foes would return on that day and on the day of Qiyamat.

Ali Ibne Ibrahim has related that it is the day of the reappearance of Imam Qaem (a.s.) and the day of death and the day of judgement.

Ibne Mahyar has narrated from Imam Baqir (a.s.) that ‘patience’ refers to those people who are patient on that which comes from Allah like natural calamities, blessings and they are satisfied with Him on the injustice of the enemies which befall them due to our Love and are grateful to Allah on our blessing that Allah has given them.

Sixth verse:

وَاصْبِرْ عَلَى مَا يَقُولُونَ وَاهْجُرْهُمْ هَجْرًا جَمِيلًا. وَذَرْنِي وَالْمُكَذِّبِينَ أُولِي النَّعْمَةِ وَمَهِّلْهُمْ قَلِيلًا.

And bear patiently what they say and avoid them with a becoming avoidance. And leave me and the rejecters, the possessors of ease and plenty, and respite them a little. 73:10-11

Ibne Mahyar has narrates: O Muhammad (s.a.w.s.), be patient with those who falsify you. Surely I will take the revenge through one of your descendants who would be My Qaem (one who rises). I will make him overpower the blood of unjust people. It means he would kill them and their blood would flow.

Kulaini has narrated from Imam Kazim (a.s.) that: O Messenger! Be patient on whatever the hypocrites say about you and remain aloof from them as it deserves to be; and leave the case of those who falsify you about your appointing Ali Ibne Abi Talib (a.s.) as your successor, on Me.

And from reliable chains from the same Hazrat (a.s.) it has been related that the Almighty Allah commanded His Prophet (s.a.) to be patient; till the enemies associated with him many bad things but he observed patience.

InIhtijaj there is a tradition from Ali (a.s.) that the Holy Prophet (s.a.w.s.) was always humble towards the hypocrites and used to call them towards him and make them sit on his left side, until Allah told the Prophet (s.a.) to remain aloof from them and said:

And bear patiently what they say and avoid them with a becoming avoidance.