Al-Kahf Ayah 51

الْمَلاَئِكَةُ تَرَاهُ أَنَّهُ مِنْهَا،وَ كَانَ اللَّهُ يَعْلَمُ أَنَّهُ لَيْسَ مِنْهَا،فَلَمَّا أُمِرَ بِالسُّجُودِ كَانَ مِنْهُ الَّذِي كَانَ.

The angels saw him as being one of them, while Allah knew that he was not of them; so when he was commanded to prostrate, what was in him came forth.

99-/6699 _3- عَنْ هِشَامِ بْنِ سَالِمٍ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ) قَالَ: «أَمَرَ اللَّهُ إِبْلِيسَ بِالسُّجُودِ لِآدَمَ مُشَافَهَةً. فَقَالَ: وَ عِزَّتِكَ لَئِنْ أَعْفَيْتَنِي مِنَ السُّجُودِ لِآدَمَ لَأَعْبُدَنَّكَ عِبَادَةً مَا عَبَدَهَا خَلْقٌ مِنْ خَلْقِكَ».

Hisham ibn Salim, from Abu ‘Abdillah (peace be upon him), said: “Allah directly commanded Iblis to prostrate to Adam. He said: ‘By Your Might, if You exempt me from prostrating to Adam, I will worship You with a worship that no being among Your creation has ever worshipped You with.’”

99-/6700 _4- وَ فِي رِوَايَةٍ أُخْرَى،عَنْ هِشَامٍ،عَنْهُ(عَلَيْهِ السَّلاَمُ): «وَ لَمَّا خَلَقَ اللَّهُ آدَمَ(عَلَيْهِ السَّلاَمُ) قَبْلَ أَنْ يَنْفُخَ فِيهِ الرُّوحَ كَانَ إِبْلِيسُ يَمُرُّ بِهِ فَيَضْرِبُهُ بِرِجْلِهِ فَيَدِبُّ، فَيَقُولُ إِبْلِيسُ: لِأَمْرٍ مَا خُلِقْتَ».

And in another narration, from Hisham, from him (peace be upon him): “When Allah created Adam (peace be upon him), before He breathed the spirit into him, Iblis would pass by him and kick him with his foot so he would move, and Iblis would say: ‘You have certainly been created for some significant affair.’”

وَ قد تقدمت الروايات في سورة البقرة بما فيه مزيد على ما هاهنا [1].

And the narrations have already been mentioned in Surah al-Baqarah with more detail than what is here [1].

قوله تعالى:

مٰا أَشْهَدْتُهُمْ خَلْقَ السَّمٰاوٰاتِ وَ الْأَرْضِ وَ لاٰ خَلْقَ أَنْفُسِهِمْ وَ مٰا كُنْتُ مُتَّخِذَ الْمُضِلِّينَ عَضُداً [51]

I did not make them witnesses of the creation of the heavens and the earth, nor of the creation of themselves; nor was I to take the misleaders for aiders. (Qur’an 18:51, M. H. Shakir)

99-/6701 _5- علي بن إبراهيم، في قوله تعالى: وَ مٰا كُنْتُ مُتَّخِذَ الْمُضِلِّينَ عَضُداً: أي ناصراً.

‘Ali ibn Ibrahim, regarding His saying: “nor was I to take the misleaders for aiders,” said: that is, as a helper.

99-/6702 _6- الْعَيَّاشِيُّ: عَنْ مُحَمَّدِ بْنِ مَرْوَانَ، عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ) فِي قَوْلِهِ: مٰا أَشْهَدْتُهُمْ خَلْقَ السَّمٰاوٰاتِ وَ الْأَرْضِ وَ لاٰ خَلْقَ أَنْفُسِهِمْ وَ مٰا كُنْتُ مُتَّخِذَ الْمُضِلِّينَ عَضُداً. قَالَ: «إِنَّ رَسُولَ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) قَالَ: اَللَّهُمَّ أَعِزَّ الدِّينَ بِعُمَرَ بْنِ الْخَطَّابِ أَوْ بِأَبِي جَهْلِ بْنِ هِشَامٍ، فَأَنْزَلَ اللَّهُ: وَ مٰا كُنْتُ مُتَّخِذَ الْمُضِلِّينَ عَضُداً يَعْنِيهِمَا».

Al-‘Ayyashi: from Muhammad ibn Marwan, from Abu Ja‘far (peace be upon him), regarding His saying: “I did not make them witnesses of the creation of the heavens and the earth, nor of the creation of themselves; nor was I to take the misleaders for aiders.” He said: “Indeed the Messenger of Allah (may Allah bless him and his family) said: ‘O Allah, strengthen the religion with ‘Umar ibn al-Khattab or with Abu Jahl ibn Hisham.’ So Allah revealed: ‘nor was I to take the misleaders for aiders,’ meaning the two of them.”

99-/6703 _7- عَنْ مُحَمَّدِ بْنِ مَرْوَانَ، عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ) قَالَ: قُلْتُ لَهُ: جُعِلْتُ فِدَاكَ، قَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ): «اَللَّهُمَّ أَعِزَّ الْإِسْلاَمَ بِأَبِي جَهْلِ بْنِ هِشَامٍ أَوْ بِعُمَرَ بْنِ الْخَطَّابِ»؟ فَقَالَ: «يَا مُحَمَّدُ، قَدْ—وَ اللَّهِ—قَالَ ذَلِكَ، وَ كَانَ عَلَيَّ أَشَدَّ مِنْ ضَرْبِ الْعُنُقِ». ثُمَّ أَقْبَلَ عَلَيَّ فَقَالَ: «هَلْ تَدْرِي مَا أَنْزَلَ اللَّهُ يَا مُحَمَّدُ؟» قُلْتُ: أَنْتَ أَعْلَمُ، جُعِلْتُ فِدَاكَ. قَالَ: «إِنَّ رَسُولَ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) كَانَ فِي دَارِ الْأَرْقَمِ، فَقَالَ: اَللَّهُمَّ أَعِزَّ الْإِسْلاَمَ بِأَبِي جَهْلِ بْنِ هِشَامٍ أَوْ بِعُمَرَ بْنِ الْخَطَّابِ، فَأَنْزَلَ اللَّهُ: مٰا أَشْهَدْتُهُمْ خَلْقَ السَّمٰاوٰاتِ وَ الْأَرْضِ وَ لاٰ خَلْقَ أَنْفُسِهِمْ وَ مٰا كُنْتُ مُتَّخِذَ الْمُضِلِّينَ عَضُداً يَعْنِيهِمَا».

From Muhammad ibn Marwan, from Abu ‘Abdillah (peace be upon him), who said: I said to him: “May I be ransomed for you, did the Messenger of Allah (may Allah bless him and his family) say: ‘O Allah, strengthen Islam with Abu Jahl ibn Hisham or with ‘Umar ibn al-Khattab’?” He said: “O Muhammad, indeed—by Allah—he said that, and it was harder upon me than a blow to the neck.” Then he turned to me and said: “Do you know what Allah revealed, O Muhammad?” I said: “You know best; may I be ransomed for you.” He said: “The Messenger of Allah (may Allah bless him and his family) was in the house of al-Arqam and said: ‘O Allah, strengthen Islam with Abu Jahl ibn Hisham or with ‘Umar ibn al-Khattab.’ So Allah revealed: ‘I did not make them witnesses of the creation of the heavens and the earth, nor of the creation of themselves; nor was I to take the misleaders for aiders,’ meaning the two of them.”

_3) - تفسير العيّاشي 2:37/328.

Tafsir al-‘Ayyashi 2:37/328.

_4) - تفسير العيّاشي 2:38/328.

Tafsir al-‘Ayyashi 2:38/328.

_5) - تفسير القمّيّ 2:37.

Tafsir al-Qummi 2:37.

_6) - تفسير العيّاشي 2:39/328.

Tafsir al-‘Ayyashi 2:39/328.

_7) - تفسير العيّاشي 2:40/329.

Tafsir al-‘Ayyashi 2:40/329.

[1] تقدّمت الروايات في تفسير الآية(34)من سورة البقرة.

[1] Taqaddamat al-riwāyāt fī tafsīr al-āyah (34) min Sūrat al-Baqarah.

قوله تعالى:

وَ جَعَلْنٰا بَيْنَهُمْ مَوْبِقاً -إلى قوله تعالى- وَ رَأَى الْمُجْرِمُونَ النّٰارَ فَظَنُّوا أَنَّهُمْ مُوٰاقِعُوهٰا [52-53]

And the day when He shall say: Call on those whom you set up with Me; so they shall call them, but they shall not answer them, and We will cause a separation between them. And the guilty shall see the fire, then they shall know that they are about to fall into it, and they shall not find a way to escape from it. (Qur’an 18:52-53, M. H. Shakir)

99-/6704 _1- علي بن إبراهيم، قال: في قوله تعالى: وَ جَعَلْنٰا بَيْنَهُمْ مَوْبِقاً: أي ستراً. قال: قوله: وَ رَأَى الْمُجْرِمُونَ النّٰارَ فَظَنُّوا أَنَّهُمْ مُوٰاقِعُوهٰا أي علموا، فهذا ظنّ يقين.

‘Ali ibn Ibrahim said regarding His saying: “And We will cause a separation between them”: that is, a veil (barrier). And regarding His saying: “And the guilty shall see the fire, then they shall know that they are about to fall into it”: that is, they knew—so this is a certitude-type assumption.

99-/6705 _2- ابْنُ بَابَوَيْهِ، قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ الْحَسَنِ الْقَطَّانُ(رَحِمَهُ اللَّهُ)، قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ يَحْيَى، عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ بْنِ حَبِيبٍ، قَالَ: حَدَّثَنِي أَحْمَدُ بْنُ يَعْقُوبَ بْنِ مَطَرٍ، قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ الْحَسَنِ بْنِ عَبْدِ الْعَزِيزِ الْأَحْدَبُ الْجُنْدَيْسَابُورِيُّ، قَالَ: وَجَدْتُ فِي كِتَابِ أَبِي بِخَطِّهِ: حَدَّثَنَا طَلْحَةُ بْنُ يَزِيدَ، عَنْ عَبْدِ اللَّهِ [1] بْنِ عُبَيْدٍ، عَنْ أَبِي مَعْمَرٍ السَّعْدَانِيِّ، عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ(عَلَيْهِ السَّلاَمُ) قَالَ: «قَوْلُهُ: وَ رَأَى الْمُجْرِمُونَ النّٰارَ فَظَنُّوا أَنَّهُمْ مُوٰاقِعُوهٰا أَيْ أَيْقَنُوا أَنَّهُمْ دَاخِلُوهَا».

Ibn Babawayh said: Ahmad ibn al-Hasan al-Qattan (may Allah have mercy on him) narrated to us, who said: Ahmad ibn Yahya narrated to us, from Bakr ibn ‘Abdillah ibn Habib, who said: Ahmad ibn Ya‘qub ibn Matar narrated to me, who said: Muhammad ibn al-Hasan ibn ‘Abd al-‘Aziz al-Ahdeb al-Jundaysaburi narrated to me, who said: I found in my father’s book in his handwriting: Talhah ibn Yazid narrated to us, from ‘Abdullah [1] ibn ‘Ubayd, from Abu Ma‘mar al-Sa‘dani, from the Commander of the Faithful, ‘Ali ibn Abi Talib (peace be upon him), who said: “His saying: ‘And the guilty shall see the fire, then they shall know that they are about to fall into it,’ that is, they are certain that they will enter it.”

قوله تعالى:

وَ كٰانَ الْإِنْسٰانُ أَكْثَرَ شَيْءٍ جَدَلاً [54]

And certainly We have explained in this Quran every kind of example, and man is most of all given to contention. (Qur’an 18:54, M. H. Shakir)

99-/6706 _3- ابْنُ شَهْرَ آشُوبٍ: عَنْ أَبِي بَكْرٍ الشِّيرَازِيِّ فِي(كِتَابِهِ) عَنْ مَالِكِ بْنِ أَنَسٍ، عَنِ ابْنِ شِهَابٍ، وَ أَبِي يُوسُفَ يَعْقُوبَ بْنِ سُفْيَانَ فِي(تَفْسِيرِهِ) وَ أَحْمَدَ بْنِ حَنْبَلٍ وَ أَبِي يَعْلَى الْمَوْصِلِيِّ فِي(مُسْنَدَيْهِمَا) قَالَ ابْنُ شِهَابٍ: أَخْبَرَنِي عَلِيُّ بْنُ الْحُسَيْنِ(عَلَيْهِ السَّلاَمُ) أَنَّ أَبَاهُ الْحُسَيْنَ بْنَ عَلِيٍّ(عَلَيْهِ السَّلاَمُ) ذَكَرَ أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ(عَلَيْهِ السَّلاَمُ) أَخْبَرَهُ: أَنَّ النَّبِيَّ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) طَرَقَهُ وَ فَاطِمَةَ بِنْتَ رَسُولِ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)، فَقَالَ: «أَ لاَ تُصَلُّونَ؟ فَقُلْتُ: يَا رَسُولَ اللَّهِ، إِنَّمَا أَنْفُسُنَا بِيَدِ اللَّهِ، فَإِذَا شَاءَ أَنْ يَبْعَثَنَا بَعَثَنَا—أَيْ يُكْثِرُ اللُّطْفَ بِنَا— فَانْصَرَفَ حِينَ قُلْتُ ذَلِكَ وَ لَمْ يَرْجِعْ إِلَيَّ شَيْئاً، ثُمَّ سَمِعْتُهُ وَ هُوَ مُوَلٍّ يَضْرِبُ فَخِذَيْهِ وَ يَقُولُ: وَ كٰانَ الْإِنْسٰانُ—يَعْنِي: عَلِيَّ بْنَ أَبِي طَالِبٍ—أَكْثَرَ شَيْءٍ جَدَلاً أَيْ مُتَكَلِّماً بِالْحَقِّ وَ الصِّدْقِ».

Ibn Shahr Ashub: from Abu Bakr al-Shirazi in his book, from Malik ibn Anas, from Ibn Shihab; and from Abu Yusuf Ya‘qub ibn Sufyan in his Tafsir; and from Ahmad ibn Hanbal and Abu Ya‘la al-Mawsili in their Musnads. Ibn Shihab said: ‘Ali ibn al-Husayn (peace be upon him) informed me that his father, al-Husayn ibn ‘Ali (peace be upon him), mentioned that ‘Ali ibn Abi Talib (peace be upon him) informed him: that the Prophet (may Allah bless him and his family) came by night to him and to Fatimah, daughter of the Messenger of Allah (may Allah bless him and his family), and said: “Will you not pray?” I said: “O Messenger of Allah, our souls are in Allah’s hand; if He wills to awaken us, He awakens us”—that is, He increases His grace to us. He left when I said that and did not return anything to me. Then I heard him as he turned away, striking his thighs and saying: “And man”—meaning ‘Ali ibn Abi Talib—“is most of all given to contention,” that is, speaking with truth and honesty.’

_1) - تفسير القمّيّ 2:37.

Tafsir al-Qummi 2:37.

_2) - التوحيد: 5/267.

Al-Tawhid: 5/267.

_3) - المناقب 2:45، مسند أحمد بن حنبل 1:112.

Al-Manāqib 2:45; Musnad Ahmad ibn Hanbal 1:112.

[1] في المصدر: عبيد اللّه.

[1] Fī al-maṣdar: ‘Ubayd Allāh.