Al-Anbiya Ayah 32-35

الأنبياء آية 32-35

(Qur'an 21:32-35)

وَجَعَلْنَا السَّمَاءَ سَقْفًا مَّحْفُوظًا وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ. وَهُوَ الَّذِي خَلَقَ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ كُلٌّ فِي فَلَكٍ يَسْبَحُونَ. وَمَا جَعَلْنَا لِبَشَرٍ مِّن قَبْلِكَ الْخُلْدَ أَفَإِن مِّتَّ فَهُمُ الْخَالِدُونَ. كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ وَنَبْلُوكُم بِالشَّرِّ وَالْخَيْرِ فِتْنَةً وَإِلَيْنَا تُرْجَعُونَ

Translation (M. H. Shakir): And We have made the heaven a guarded canopy; yet they turn aside from its signs. And He it is Who created the night and the day and the sun and the moon; all (or each) gliding in an orbit. And We did not ordain abiding for any mortal before you. What! then if you die, will they abide? Every soul must taste of death; and We try you by evil and by good by way of probation; and to Us you shall be returned.

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وَ جَعَلْنَا السَّمٰاءَ سَقْفاً مَحْفُوظاً -إلى قوله تعالى- وَ إِلَيْنٰا تُرْجَعُونَ [32-35] 1- علي بن إبراهيم: في قوله تعالى: وَ جَعَلْنَا السَّمٰاءَ سَقْفاً مَحْفُوظاً، يعني من الشياطين، أي لا يسترقون السمع. قال: وأمّا قوله: وَ مٰا جَعَلْنٰا لِبَشَرٍ مِنْ قَبْلِكَ الْخُلْدَ أَ فَإِنْ مِتَّ فَهُمُ الْخٰالِدُونَ، فإنه لما أخبر اللّه نبيه (صلّى اللّه عليه و آله) بما يصيب أهل بيته من بعده، وادعاء من ادعى الخلافة دونهم، اغتمّ رسول اللّه (صلّى اللّه عليه و آله)، فأنزل اللّه عزّ و جلّ: وَ مٰا جَعَلْنٰا لِبَشَرٍ مِنْ قَبْلِكَ الْخُلْدَ أَ فَإِنْ مِتَّ فَهُمُ الْخٰالِدُونَ كُلُّ نَفْسٍ ذٰائِقَةُ الْمَوْتِ وَ نَبْلُوكُمْ بِالشَّرِّ وَ الْخَيْرِ فِتْنَةً أي نختبركم وَ إِلَيْنٰا تُرْجَعُونَ، فأعلم ذلك رسولَ اللّه (صلّى اللّه عليه و آله)، أنّه لا بدّ أن تموت كل نفس.

Translation: “And We have made the heaven a guarded canopy … and to Us you shall be returned [21:32-35].” 1- ‘Ali b. Ibrahim: Regarding His saying, “And We have made the heaven a guarded canopy,” it means guarded from the devils, i.e., they do not snatch hearing. And as for His saying, “And We did not ordain abiding for any mortal before you; so if you die, will they abide?” when Allah informed His Prophet (peace and blessings be upon him and his family) about what would befall his Household after him, and that some would claim the caliphate apart from them, the Messenger of Allah (peace and blessings be upon him and his family) was distressed. So Allah, Mighty and Majestic, sent down: “And We did not ordain abiding for any mortal before you; so if you die, will they abide? Every soul must taste of death, and We try you by evil and by good by way of probation, and to Us you shall be returned,” informing the Messenger of Allah (peace and blessings be upon him and his family) that every soul must indeed die.

وَقَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلَامُ) يَوْمًا، وَقَدْ تَبِعَ جِنَازَةً فَسَمِعَ رَجُلًا يَضْحَكُ، فَقَالَ: «كَأَنَّ الْمَوْتَ فِيهَا عَلَى غَيْرِنَا كُتِبَ، وَكَأَنَّ الْحَقَّ فِيهَا عَلَى غَيْرِنَا وَجَبَ، وَكَأَنَّ الَّذِينَ نُشَيِّعُ مِنَ الْأَمْوَاتِ سَفْرٌ [1] عَمَّا قَلِيلٍ إِلَيْنَا رَاجِعُونَ. نُنْزِلُهُمْ أَجْدَاثَهُمْ، وَنَأْكُلُ تُرَاثَهُمْ، كَأَنَّا مُخَلَّدُونَ بَعْدَهُمْ، قَدْ نَسِينَا كُلَّ وَاعِظَةٍ، وَرُمِينَا بِكُلِّ جَائِحَةٍ [2].

أَيُّهَا النَّاسُ، طُوبَى لِمَنْ شَغَلَهُ عَيْبُهُ عَنْ عُيُوبِ النَّاسِ، وَتَوَاضَعَ مِنْ غَيْرِ مَنْقَصَةٍ، وَجَالَسَ أَهْلَ الْفِقْهِ [3] وَالرَّحْمَةِ، وَخَالَطَ أَهْلَ الذُّلِّ وَالْمَسْكَنَةِ، وَأَنْفَقَ مَالًا جَمَعَهُ فِي غَيْرِ مَعْصِيَةٍ.

أَيُّهَا النَّاسُ، طُوبَى لِمَنْ ذَلَّتْ نَفْسُهُ، وَطَابَ كَسْبُهُ، وَصَلَحَتْ سَرِيرَتُهُ، وَحَسُنَتْ خَلِيقَتُهُ، وَأَنْفَقَ الْفَضْلَ مِنْ مَالِهِ، وَأَمْسَكَ الْفَضْلَ مِنْ كَلَامِهِ، وَعَدَلَ عَنِ النَّاسِ شَرَّهُ، وَوَسِعَتْهُ السُّنَّةُ، وَلَمْ يَتَعَدَّ إِلَى الْبِدْعَةِ.

أَيُّهَا النَّاسُ، طُوبَى لِمَنْ لَزِمَ بَيْتَهُ، وَأَكَلَ كِسْرَتَهُ، وَبَكَى عَلَى خَطِيئَتِهِ، وَكَانَ مِنْ نَفْسِهِ فِي تَعَبٍ [4]، وَالنَّاسُ مِنْهُ فِي رَاحَةٍ».

Translation: And the Commander of the Faithful (peace be upon him) said one day—he had followed a funeral and heard a man laughing—so he said: “It is as though death in this matter were written for other than us; and as though the truth in it were obligatory upon other than us; and as though those of the dead whom we escort were travelers [1], who will soon return to us. We lay them down in their graves, and we eat their inheritance, as if we will remain after them forever. We have forgotten every admonition, and we have been struck by every calamity [2].

O people, blessed is he whom his own fault busies from the faults of the people; who humbles himself without disgrace; who sits with the people of understanding [3] and mercy; who associates with the people of humility and poverty; and who spends wealth he has amassed, not in disobedience.

O people, blessed is he whose soul is humble, whose earning is pure, whose inner self is sound, whose character is good, who spends the surplus of his wealth, withholds the surplus of his speech, averts his evil from people, for whom the Sunnah suffices, and who does not transgress into innovation.

O people, blessed is he who remains in his house, eats his crust of bread, weeps over his sin, is in toil from himself [4], and from whom people are at ease.”

_1) تفسير القمّيّ 2:70

Tafsīr al-Qummī 2:70

[1] السفر: المسافر، للواحد و الجمع. «المعجم الوسيط-سفر-1:433»

al-safar: al-musāfir, for singular and plural. “al-Mu‘jam al-Wasīṭ – safar – 1:433”

[2] الجائحة: الآفة التي تهلك الثمار و الأموال و تستأصلها. «النهاية 1:311»

al-jā’iḥa: the calamity that destroys produce and wealth and eradicates them. “al-Nihāya 1:311”

[3] في «ج»: الثقة

fī “J”: al-thiqa (trustworthy)

[4] في المصدر، و«ط» نسخة بدل: في شغل

fī al-maṣdar, wa “Ṭ” nuskha badal: fī shughl

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ابْنُ بَابَوَيْهِ، قَالَ: حَدَّثَنَا أَبِي (رَحِمَهُ اللَّهُ)، قَالَ: حَدَّثَنَا عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسَى، عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ حَفْصِ بْنِ قُرْطٍ، عَنْ أَبِي عَبْدِ اللَّهِ (عَلَيْهِ السَّلَامُ)، قَالَ: «قَالَ رَسُولُ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ): مَنْ زَعَمَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَأْمُرُ بِالسُّوءِ وَ الْفَحْشَاءِ فَقَدْ كَذَبَ عَلَى اللَّهِ، وَمَنْ زَعَمَ أَنَّ الْخَيْرَ وَ الشَّرَّ بِغَيْرِ مَشِيئَةِ اللَّهِ فَقَدْ أَخْرَجَ اللَّهَ مِنْ سُلْطَانِهِ، وَمَنْ زَعَمَ أَنَّ الْمَعَاصِيَ بِغَيْرِ قُوَّةِ اللَّهِ فَقَدْ كَذَبَ عَلَى اللَّهِ، وَمَنْ كَذَبَ عَلَى اللَّهِ أَدْخَلَهُ اللَّهُ النَّارَ». يَعْنِي بِالْخَيْرِ وَالشَّرِّ: الصِّحَّةَ وَالْمَرَضَ، وَذَلِكَ قَوْلُهُ عَزَّ وَجَلَّ: وَنَبْلُوكُمْ بِالشَّرِّ وَالْخَيْرِ فِتْنَةً.

Translation: Ibn Bābawayh said: My father (may Allah have mercy on him) narrated to us, saying: ‘Ali b. Ibrahim narrated to us, from Muhammad b. ‘Isa, from Yunus b. ‘Abd al-Rahman, from Hafs b. Qurṭ, from Abu ‘Abdillah (peace be upon him), who said: “The Messenger of Allah (may Allah bless him and his family) said: Whoever claims that Allah, Blessed and Exalted, commands evil and indecency has lied against Allah. Whoever claims that good and evil occur without the will of Allah has removed Allah from His sovereignty. Whoever claims that acts of disobedience occur without the power of Allah has lied against Allah. And whoever lies against Allah, Allah will admit him into the Fire.” He means by “good and evil”: health and illness; and that is His saying, Mighty and Majestic: “And We try you by evil and by good by way of probation.” (Qur'an 21:35)

_2) التوحيد: 2/359

al-Tawḥīd: 2/359

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الطَّبْرِسِيُّ: رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ (عَلَيْهِ السَّلَامُ): «أَنَّ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلَامُ) مَرِضَ، فَعَادَهُ إِخْوَانُهُ، فَقَالُوا كَيْفَ تَجِدُكَ، يَا أَمِيرَ الْمُؤْمِنِينَ؟ فَقَالَ: بِشَرٍّ. فَقَالُوا: مَا هَذَا كَلاَمَ مِثْلِكَ. فَقَالَ: إِنَّ اللَّهَ تَعَالَى يَقُولُ: وَ نَبْلُوكُمْ بِالشَّرِّ وَ الْخَيْرِ فِتْنَةً فَالْخَيْرُ: الصِّحَّةُ وَ الْغِنَى، وَ الشَّرُّ: الْمَرَضُ وَ الْفَقْرُ».

Translation: Al-Ṭabrisī: It is narrated from Abu ‘Abdillah (peace be upon him): “The Commander of the Faithful (peace be upon him) fell ill, so his brothers visited him and said, ‘How do you find yourself, O Commander of the Faithful?’ He said, ‘In evil.’ They said, ‘This is not the speech of one like you.’ He said, ‘Indeed Allah, Exalted, says: “And We try you by evil and by good by way of probation.” So good is health and wealth, and evil is illness and poverty.’”

الأنبياء آية 37

(Qur'an 21:37)

خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ سَأُرِيكُمْ آيَاتِي فَلَا تَسْتَعْجِلُونِ

Translation (M. H. Shakir): Man is created of haste: I will show you My signs therefore do not ask Me to hasten them.

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علي بن إبراهيم، قال: لما أجرى اللّه عزّ و جلّ في آدم روحه من قدميه فبلغت ركبتيه، أراد أن يقوم فلم يقدر، فقال عزّ و جلّ: خُلِقَ الْإِنْسٰانُ مِنْ عَجَلٍ.

Translation: ‘Ali b. Ibrahim said: When Allah, Mighty and Majestic, caused Adam’s spirit to flow from his feet until it reached his knees, he wanted to stand but was unable to; so He, Mighty and Majestic, said: “Man is created of haste.” (Qur'an 21:37)

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الطَّبْرِسِيُّ: هُوَ آدَمُ، هَمَّ بِالْوُثُوبِ، قَالَ: ذَلِكَ عَنْ أَبِي عَبْدِ اللَّهِ (عَلَيْهِ السَّلَامُ). و تقدم حديث هشام عن أبي عبد اللّه (عليه السلام) في هذا المعنى في قوله تعالى: وَ كٰانَ الْإِنْسٰانُ عَجُولاً. [1]

Translation: Al-Ṭabrisī: It is Adam—he intended to spring up. This was said from Abu ‘Abdillah (peace be upon him). And Hishām’s ḥadīth from Abu ‘Abdillah (peace be upon him) on this meaning has preceded regarding His saying, “And man is ever hasty.” [1]

_1) تفسير القمّيّ 2:71

Tafsīr al-Qummī 2:71

الأنبياء آية 44

(Qur'an 21:44)

بَلْ مَتَّعْنَا هَٰؤُلَاءِ وَآبَاءَهُمْ حَتَّىٰ طَالَ عَلَيْهِمُ الْعُمُرُ أَفَلَا يَرَوْنَ أَنَّا نَأْتِي الْأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَا أَفَهُمُ الْغَالِبُونَ

Translation (M. H. Shakir): Nay! We gave provision to these and their fathers until life was prolonged to them. Do they not then see that We are visiting the land, curtailing it of its sides? Shall they then prevail?

أَ فَلاٰ يَرَوْنَ أَنّٰا نَأْتِي الْأَرْضَ نَنْقُصُهٰا مِنْ أَطْرٰافِهٰا [44] تقدمت الروايات في معنى الآية في سورة الرعد [2].

Translation: “Do they not then see that We are visiting the land, curtailing it of its sides?” [21:44] The narrations on the meaning of the verse have preceded in Surat al-Ra‘d [2].

_2) مجمع البيان 7:76

Majma‘ al-Bayān 7:76

[2] تقدمت في الأحاديث (1-5) من تفسير الآيات (41-42) من سورة الرعد.

taqaddamat fī al-aḥādīth (1-5) min tafsīr al-āyāt (41-42) min Sūrat al-Ra‘d.

الأنبياء آية 46

(Qur'an 21:46)

وَلَئِن مَّسَّتْهُمْ نَفْحَةٌ مِّنْ عَذَابِ رَبِّكَ لَيَقُولُنَّ يَا وَيْلَنَا إِنَّا كُنَّا ظَالِمِينَ

Translation (M. H. Shakir): And if a blast of the chastisement of your Lord were to touch them, they would certainly say: O woe to us! surely we were unjust.