Al-Anbiya Ayah 19-20

الأنبياء آيه 20-19

Translation: Al-Anbiya, verses 19–20

99-/7114 _1- وَ عَنْهُ:عَنْ يَعْقُوبَ بْنِ يَزِيدَ،عَنْ رَجُلٍ،عَنِ الْحَكَمِ بْنِ مِسْكِينٍ،عَنْ أَيُّوبَ بْنِ الْحُرِّ بَيَّاعِ الْهَرَوِيِّ [1] قَالَ:قَالَ لِي أَبُو عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ): «يَا أَيُّوبُ،مَا مِنْ أَحَدٍ إِلاَّ وَ قَدْ يَرِدُ [2] عَلَيْهِ الْحَقُّ حَتَّى يَصْدَعَ قَلْبَهُ،قَبِلَهُ أَمْ تَرَكَهُ، وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي كِتَابِهِ: بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبٰاطِلِ فَيَدْمَغُهُ فَإِذٰا هُوَ زٰاهِقٌ وَ لَكُمُ الْوَيْلُ مِمّٰا تَصِفُونَ ».

99-/7114 _1- And from him: from Ya‘qub b. Yazid, from a man, from al-Hakam b. Miskin, from Ayyub b. al-Hurr, the seller of al-harawi [1], who said: Abu ‘Abd Allah (peace be upon him) said to me: “O Ayyub, there is no one except that the truth comes upon him [2] until it cleaves his heart—whether he accepts it or leaves it—and that is the saying of Allah, Mighty and Majestic, in His Book: ‘Nay! We hurl the truth against falsehood, so it breaks its head, and lo! it vanishes; and woe to you for what you describe.’” (Qur’an 21:18; M. H. Shakir)

قوله تعالى:

وَ لَهُ مَنْ فِي السَّمٰاوٰاتِ وَ الْأَرْضِ وَ مَنْ عِنْدَهُ لاٰ يَسْتَكْبِرُونَ عَنْ عِبٰادَتِهِ وَ لاٰ يَسْتَحْسِرُونَ يُسَبِّحُونَ اللَّيْلَ وَ النَّهٰارَ لاٰ يَفْتُرُونَ [19-20]

Translation (Qur’an 21:19–20; M. H. Shakir):

And His are whoever are in the heavens and the earth; and those who are with Him are not proud to serve Him nor do they grow weary. They glorify Him by night and day; they are never languid.

7115 _2- علي بن إبراهيم:في قوله تعالى وَ لَهُ مَنْ فِي السَّمٰاوٰاتِ وَ الْأَرْضِ وَ مَنْ عِنْدَهُ ،قال:يعني الملائكة لاٰ يَسْتَكْبِرُونَ عَنْ عِبٰادَتِهِ وَ لاٰ يَسْتَحْسِرُونَ أي لا يضعفون.

7115 _2- ‘Ali b. Ibrahim, regarding His saying, “And His are whoever are in the heavens and the earth, and those who are with Him,” said: It means the angels—“they are not proud to serve Him, nor do they grow weary,” that is, they do not grow weak.

99-/7116 _3- ابْنُ بَابَوَيْهِ،قَالَ:حَدَّثَنَا أَبِي(رَضِيَ اللَّهُ عَنْهُ)،قَالَ:حَدَّثَنَا سَعْدُ بْنُ عَبْدِ اللَّهِ،قَالَ:حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى،عَنِ الْعَبَّاسِ بْنِ مُوسَى الْوَرَّاقِ،عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ،عَنْ دَاوُدَ بْنِ فَرْقَدٍ الْعَطَّارِ،قَالَ:قَالَ لِي بَعْضُ أَصْحَابِنَا: أَخْبِرْنِي عَنِ الْمَلاَئِكَةِ،أَ يَنَامُونَ؟فَقُلْتُ:لاَ أَدْرِي.فَقَالَ:يَقُولُ اللَّهُ عَزَّ وَ جَلَّ: يُسَبِّحُونَ اللَّيْلَ وَ النَّهٰارَ لاٰ يَفْتُرُونَ .ثُمَّ قَالَ:أَ لاَ أُطْرِفُكَ عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)فِيهِ بِشَيْءٍ؟قَالَ:قُلْتُ:بَلَى.

فَقَالَ:سُئِلَ عَنْ ذَلِكَ،فَقَالَ:«مَا مِنْ حَيٍّ إِلاَّ وَ يَنَامُ مَا خَلاَ اللَّهَ وَحْدَهُ عَزَّ وَ جَلَّ،وَ الْمَلاَئِكَةُ يَنَامُونَ».

فَقُلْتُ:يَقُولُ اللَّهُ عَزَّ وَ جَلَّ: يُسَبِّحُونَ اللَّيْلَ وَ النَّهٰارَ لاٰ يَفْتُرُونَ ؟قَالَ:«أَنْفَاسُهُمْ تَسْبِيحٌ».

99-/7116 _3- Ibn Babawayh said: My father (may Allah be pleased with him) narrated to us, he said: Sa‘d b. ‘Abd Allah narrated to us, he said: Ahmad b. Muhammad b. ‘Isa narrated to us, from al-‘Abbas b. Musa al-Warraq, from Yunus b. ‘Abd al-Rahman, from Dawud b. Farqad the perfumer, who said: One of our companions said to me: Inform me about the angels—do they sleep? I said: I do not know. He said: Allah, Mighty and Majestic, says: “They glorify Him by night and day; they are never languid.” (Qur’an 21:20; M. H. Shakir) Then he said: Shall I delight you with something about this from Abu ‘Abd Allah (peace be upon him)? I said: Yes. He said: He was asked about that, and he said: “There is no living being except that it sleeps—apart from Allah, the One, Mighty and Majestic—and the angels do sleep.” I said: But Allah, Mighty and Majestic, says: “They glorify Him by night and day; they are never languid.” (Qur’an 21:20; M. H. Shakir) He said: “Their breaths are glorification.”

99-/7117 _4- ابْنُ بَابَوَيْهِ:بِإِسْنَادِهِ،عَنِ الْحَسَنِ بْنِ عَلِيٍّ،عَنْ أَبِيهِ،عَلِيِّ بْنِ مُحَمَّدٍ،عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ،عَنْ أَبِيهِ الرِّضَا عَلِيِّ بْنِ مُوسَى،عَنْ أَبِيهِ مُوسَى بْنِ جَعْفَرٍ،عَنْ أَبِيهِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ(صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ)،قَالَ:

«قَالَ اللَّهُ عَزَّ وَ جَلَّ: وَ لَهُ مَنْ فِي السَّمٰاوٰاتِ وَ الْأَرْضِ وَ مَنْ عِنْدَهُ ،يَعْنِي الْمَلاَئِكَةَ: لاٰ يَسْتَكْبِرُونَ عَنْ عِبٰادَتِهِ وَ لاٰ يَسْتَحْسِرُونَ* يُسَبِّحُونَ اللَّيْلَ وَ النَّهٰارَ لاٰ يَفْتُرُونَ ،وَ قَالَ اللَّهُ تَعَالَى فِي الْمَلاَئِكَةِ: بَلْ عِبٰادٌ مُكْرَمُونَ*

لاٰ يَسْبِقُونَهُ بِالْقَوْلِ إِلَى قَوْلِهِ تَعَالَى: مُشْفِقُونَ [1]».

99-/7117 _4- Ibn Babawayh, by his isnad, from al-Hasan b. ‘Ali, from his father ‘Ali b. Muhammad, from his father Muhammad b. ‘Ali, from his father al-Rida ‘Ali b. Musa, from his father Musa b. Ja‘far, from his father al-Sadiq Ja‘far b. Muhammad (may Allah’s blessings be upon them all), said: “Allah, Mighty and Majestic, said: ‘And His are whoever are in the heavens and the earth; and those who are with Him’—meaning the angels—‘are not proud to serve Him, nor do they grow weary. They glorify Him by night and day; they are never languid.’ (Qur’an 21:19–20; M. H. Shakir) And Allah, Exalted is He, said regarding the angels: ‘Nay! They are honored servants; they do not precede Him in speech … and they are full of awe (of Him).’ (Qur’an 21:26–28; M. H. Shakir)”

قوله تعالى:

لَوْ كٰانَ فِيهِمٰا آلِهَةٌ إِلاَّ اللّٰهُ لَفَسَدَتٰا -وَ هُمْ يُسْئَلُونَ [22 و 23]

Translation (Qur’an 21:22–23; M. H. Shakir):

If there were in them gods besides Allah, they would both have certainly been in a state of disorder; therefore, glory be to Allah, the Lord of the dominion, above what they attribute (to Him). He cannot be questioned concerning what He does, and they shall be questioned.

99-/7118 _1- مُحَمَّدُ بْنُ يَعْقُوبَ:عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ،عَنْ أَبِيهِ،عَنِ الْعَبَّاسِ بْنِ عَمْرٍو الْفُقَيْمِيِّ،عَنْ هِشَامِ بْنِ الْحَكَمِ،فِي حَدِيثِ الزِّنْدِيقِ الَّذِي أَتَى أَبَا عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)،وَ كَانَ مِنْ قَوْلِ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ): «لاَ يَخْلُو،قَوْلُكَ:

إِنَّهُمَا اثْنَانِ؛مِنْ أَنْ يَكُونَا قَدِيمَيْنِ قَوِيَّيْنِ،أَوْ يَكُونَا ضَعِيفَيْنِ،أَوْ يَكُونَ أَحَدُهُمَا قَوِيّاً وَ الْآخَرُ ضَعِيفاً،فَإِنْ كَانَا قَوِيَّيْنِ فَلِمَ لاَ يَدْفَعُ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ وَ يَتَفَرَّدُ بِالتَّدْبِيرِ؟وَ إِنْ زَعَمْتَ أَنَّ أَحَدَهُمَا قَوِيٌّ وَ الْآخَرُ ضَعِيفٌ،ثَبَتَ أَنَّهُ وَاحِدٌ كَمَا نَقُولُ،لِلْعَجْزِ الظَّاهِرِ فِي الثَّانِي.فَإِنْ قُلْتَ:إِنَّهُمَا اثْنَانِ؛لَمْ يَخْلُ مِنْ أَنْ يَكُونَا مُتَّفِقَيْنِ مِنْ كُلِّ جِهَةٍ،أَوْ مُتَفَرِّقِينَ مِنْ كُلِّ جِهَةٍ،فَلَمَّا رَأَيْنَا الْخَلْقَ مُنْتَظِماً،وَ الْفَلَكَ جَارِياً،وَ التَّدْبِيرَ وَاحِداً،وَ اللَّيْلَ وَ النَّهَارَ وَ الشَّمْسَ وَ الْقَمَرَ،دَلَّ صِحَّةُ الْأَمْرِ وَ التَّدْبِيرِ وَ ائْتِلاَفُ الْأَمْرِ عَلَى أَنَّ الْمُدَبِّرَ وَاحِدٌ.

ثُمَّ يَلْزَمُكَ إِنِ ادَّعَيْتَ اثْنَيْنِ،فُرْجَةٌ مَا بَيْنَهُمَا،حَتَّى يَكُونَا اثْنَيْنِ،فَصَارَتِ الْفُرْجَةُ ثَالِثاً بَيْنَهُمَا،قَدِيماً مَعَهُمَا فَيَلْزَمُكَ ثَلاَثَةٌ،فَإِنِ ادَّعَيْتَ ثَلاَثَةً لَزِمَكَ مَا قُلْتَ فِي الاِثْنَيْنِ حَتَّى تَكُونَ بَيْنَهُمْ فُرْجَةٌ فَيَكُونُوا خَمْسَةً،ثُمَّ يَتَنَاهَى فِي الْعَدَدِ إِلَى مَا لاَ نِهَايَةَ لَهُ فِي الْكَثْرَةِ».

قَالَ هِشَامٌ:فَكَانَ مِنْ سُؤَالِ الزِّنْدِيقِ أَنْ قَالَ:فَمَا الدَّلِيلُ عَلَيْهِ؟ فَقَالَ أَبُو عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ):«وُجُودُ الْأَفَاعِيلِ دَلَّتْ عَلَى أَنَّ صَانِعاً صَنَعَهَا،أَ لاَ تَرَى أَنَّكَ إِذَا نَظَرْتَ إِلَى بِنَاءٍ مُشَيَّدٍ مَبْنِيٍّ،عَلِمْتَ أَنَّ لَهُ بَانِياً،وَ إِنْ كُنْتَ لَمْ تَرَ الْبَانِيَ وَ لَمْ تُشَاهِدْهُ؟» قَالَ:فَمَا هُوَ؟قَالَ:شَيْءٌ بِخِلاَفِ الْأَشْيَاءِ،ارْجِعْ بِقَوْلِي إِلَى إِثْبَاتِ مَعْنًى،وَ أَنَّهُ شَيْءٌ بِحَقِيقَةِ الشَّيْئِيَّةِ،غَيْرَ أَنَّهُ لاَ جِسْمٌ وَ لاَ صُورَةٌ وَ لاَ يُحَسُّ وَ لاَ يُجَسُّ وَ لاَ يُدْرَكُ بِالْحَوَاسِّ الْخَمْسِ،لاَ تُدْرِكُهُ الْأَوْهَامُ،وَ لاَ تَنْقُصُهُ الدُّهُورُ،وَ لاَ تُغَيِّرُهُ الْأَزْمَانُ».

99-/7118 _1- Muhammad b. Ya‘qub: from ‘Ali b. Ibrahim, from his father, from al-‘Abbas b. ‘Amr al-Fuqaymi, from Hisham b. al-Hakam, in the report of the heretic who came to Abu ‘Abd Allah (peace be upon him). Among what Abu ‘Abd Allah (peace be upon him) said was: “Your statement that they are two does not escape one of the following: that they are both eternal and strong, or that they are both weak, or that one of them is strong and the other weak. If they are both strong, why does each not repel the other and take exclusive charge of management? And if you claim that one is strong and the other weak, it is established that He is one, as we say, due to the manifest incapacity in the second. And if you say they are two, then they will not be without being either alike in every respect or different in every respect. When we see creation orderly, the celestial sphere in motion, the governance unified, and the night and day and the sun and the moon—then the soundness of the matter, the governance, and the harmony of affairs indicates that the Governor is One. Then it follows for you—if you claim two—that there must be a gap between them such that they are two; so the gap becomes a third between them, eternal with them, and you end up with three. If you claim three, what you said about the two follows, such that there must be a gap between them and they would be five; and then the number proceeds to an infinity of multiplicity.” Hisham said: Among the heretic’s questions was that he said: What is the proof for Him? Abu ‘Abd Allah (peace be upon him) said: “The existence of acts indicates that a Maker made them. Do you not see that when you look at a lofty, constructed building, you know it has a builder, even if you have not seen nor witnessed the builder?” He said: So what is He? He said: “A thing unlike things. Take my statement back to affirming a meaning: that He is a thing in the true reality of thingness; only He is not a body, nor a form, nor is He sensed, nor palpated, nor apprehended by the five senses. Imaginations do not grasp Him; the epochs do not diminish Him; and times do not change Him.”

99-/7119 _2- ابْنُ بَابَوَيْهِ،قَالَ:حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ بْنِ أَحْمَدَ بْنِ الْوَلِيدِ(رَحِمَهُ اللَّهُ)،قَالَ:حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ الصَّفَّارُ،عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى،عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ،عَنْ هِشَامِ بْنِ الْحَكَمِ،قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ):مَا الدَّلِيلُ عن [عَلَى] أَنَّ اللَّهَ وَاحِدٌ؟قَالَ:«اتِّصَالُ التَّدْبِيرِ،وَ تَمَامُ الصُّنْعِ،كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ:

99-/7119 _2- Ibn Babawayh said: Muhammad b. al-Hasan b. Ahmad b. al-Walid (may Allah have mercy on him) narrated to us, he said: Muhammad b. al-Hasan al-Saffar narrated to us, from Ahmad b. Muhammad b. ‘Isa, from Muhammad b. Abi ‘Umayr, from Hisham b. al-Hakam, who said: I said to Abu ‘Abd Allah (peace be upon him): What is the proof that Allah is One? He said: “The continuity of governance and the perfection of craftsmanship—just as Allah, Mighty and Majestic, said: …” [continues]

المراجع:

_1) المحاسن:391/276.

al-Mahasin, 391/276.

_2) تفسير القمّيّ 2:68.

Tafsir al-Qummi, 2:68.

_3) كمال الدين و تمام النعمة:8/666.

Kamal al-Din wa Tamam al-Ni‘mah, 8/666.

_4) عيون أخبار الرضا(عليه السلام) 1:1/266.

‘Uyun Akhbar al-Rida, 1:1/266.

حواشٍ:

[1] الهروي: نوع من الثياب منسوب إلى هراة، بلد من خراسان سابقا، و هي الآن من مدن أفغانستان. «أقرب الموارد 2:1387».

al-Harawi: a type of cloth ascribed to Harat (Herat), a town formerly in Khurasan, now a city in Afghanistan. Aqrab al-Mawarid 2:1387.

[2] في المصدر: برز.

In the source: baraza (“appeared/came forth”).

[1] الأنبياء 21:26-28.

Al-Anbiya 21:26–28. (M. H. Shakir: Nay! They are honored servants. They do not precede Him in speech and (only) according to His commandment do they act. He knows what is before them and what is behind them, and they do not intercede except for him whom He approves, and they tremble in awe of Him.)