S 3 A 28

فَقَالَ:«لَيْسَ حَيْثُ يَذْهَبُ النَّاسُ إِلَيْهِ،إِنَّ اللَّهَ آتَانَا الْمُلْكَ وَ أَخَذَهُ بَنُو أُمَيَّةَ،بِمَنْزِلَةِ الرَّجُلِ يَكُونُ لَهُ الثَّوْبُ وَ يَأْخُذُهُ الْآخَرُ،فَلَيْسَ هُوَ لِلَّذِي أَخَذَهُ».

He said: It is not as people think. Indeed Allah granted us the dominion, but the sons of Umayyah seized it—like a man who owns a garment and another snatches it; it does not belong to the one who snatched it.

قوله تعالى:

وَ تُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَ تُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ[27]

Quran 3:27 — M. H. Shakir: and Thou bringest forth the living from the dead and Thou bringest forth the dead from the living [27]

99-/1644 _1- ابْنُ بَابَوَيْهِ،قَالَ: سُئِلَ الْحَسَنُ بْنُ عَلِيِّ بْنِ مُحَمَّدٍ(عَلَيْهِمُ السَّلاَمُ)عَنِ الْمَوْتِ،مَا هُوَ؟ قَالَ:«هُوَ التَّصْدِيقُ بِمَا لاَ يَكُونُ،حَدَّثَنِي أَبِي،عَنْ أَبِيهِ،عَنْ جَدِّهِ الصَّادِقِ(عَلَيْهِ السَّلاَمُ)قَالَ:إِنَّ الْمُؤْمِنَ إِذَا مَاتَ لَمْ يَكُنْ مَيِّتاً،وَ إِنَّ الْمَيِّتَ هُوَ الْكَافِرُ،إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ: تُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَ تُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ يَعْنِي الْمُؤْمِنَ مِنَ الْكَافِرِ،وَ الْكَافِرَ مِنَ الْمُؤْمِنِ».

99-/1644 — Ibn Bābawayh said: Al-Hasan son of ‘Alī son of Muḥammad (peace be upon them) was asked about death—what is it? He said: It is to affirm what cannot be. My father told me, from his father, from his grandfather al-Ṣādiq (peace be upon him), who said: When the believer dies, he is not dead; rather the dead one is the unbeliever. Indeed Allah, Mighty and Majestic, says: “and Thou bringest forth the living from the dead and Thou bringest forth the dead from the living,” meaning the believer from the unbeliever, and the unbeliever from the believer.

99-/1645 _2- أَبُو عَلِيٍّ الطَّبْرِسِيُّ قِيلَ:مَعْنَاهُ يَخْرُجُ الْمُؤْمِنُ مِنَ الْكَافِرِ،وَ الْكَافِرُ مِنَ الْمُؤْمِنِ. قَالَ:وَ رُوِيَ ذَلِكَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ(عَلَيْهِمَا السَّلاَمُ).

99-/1645 — Abū ‘Alī al-Ṭabrisī: It is said that its meaning is that the believer comes forth from the unbeliever, and the unbeliever from the believer. He said: And this has been narrated from Abū Ja‘far and Abū ‘Abd Allāh (peace be upon them both).

قوله تعالى:

لاٰ يَتَّخِذِ الْمُؤْمِنُونَ الْكٰافِرِينَ أَوْلِيٰاءَ مِنْ دُونِ الْمُؤْمِنِينَ وَ مَنْ يَفْعَلْ ذٰلِكَ فَلَيْسَ مِنَ اللّٰهِ فِي شَيْءٍ إِلاّٰ أَنْ تَتَّقُوا مِنْهُمْ تُقٰاةً[28]

Quran 3:28 — M. H. Shakir: Let not the believers take the unbelievers for friends rather than the believers; and whoever does this, he shall have nothing of (the guardianship of) Allah, except (when) you guard yourselves against them, guarding carefully [28]

99-/1646 _3- الْعَيَّاشِيُّ:عَنِ الْحُسَيْنِ بْنِ زَيْدِ بْنِ عَلِيٍّ،عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ،عَنْ أَبِيهِ(عَلَيْهِ السَّلاَمُ)قَالَ: «كَانَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)يَقُولُ:لاَ إِيمَانَ لِمَنْ لاَ تَقِيَّةَ لَهُ،وَ يَقُولُ:قَالَ اللَّهُ: إِلاّٰ أَنْ تَتَّقُوا مِنْهُمْ تُقٰاةً ».

99-/1646 — Al-‘Ayyāshī, from al-Ḥusayn b. Zayd b. ‘Alī, from Ja‘far b. Muḥammad, from his father (peace be upon him), who said: The Messenger of Allah (Allah bless him and his family) used to say: There is no faith for one who has no taqiyya. And he would say: Allah has said: “except (when) you guard yourselves against them, guarding carefully.”

99-/1647 _4-علي بن إبراهيم:إن هذه الآية رخصة،ظاهرها خلاف باطنها،يدان بظاهرها و لا يدان بباطنها إلا عند التقية،لأن التقية رخصة للمؤمن يدين بدين الكافر،و يصلي [1] بصلاته،و يصوم بصيامه إذا اتقاه في الظاهر، و في الباطن يدين اللّه بخلاف ذلك.

99-/1647 — ‘Alī b. Ibrāhīm: This verse is a dispensation. Its outward sense differs from its inward sense. One is held to the outward sense, and one is not held to the inward sense except in the case of taqiyya, because taqiyya is a dispensation for the believer: he may profess the religion of the unbeliever, pray [1] with his prayer, and fast with his fasting when he is guarding himself from him outwardly; while inwardly he worships Allah contrary to that.

_1) -معاني الأخبار:10/290.

_1) -Ma‘ānī al-Akhbār: 10/290.

_2) -مجمع البيان 2:728.

_2) -Majma‘ al-Bayān 2:728.

_3) -تفسير العيّاشي 1:24/166.

_3) -Tafsīr al-‘Ayyāshī 1:24/166.

_4) -تفسير القمّيّ 1:100.

_4) -Tafsīr al-Qummī 1:100.

[1] في المصدر:للمؤمن أن يراه الكافر،فيصلي.

[1] fī al-maṣdar: li-l-mu’min an yarāhu al-kāfir, fa-yuṣallī.

قوله تعالى:

يَوْمَ تَجِدُ كُلُّ نَفْسٍ مٰا عَمِلَتْ مِنْ خَيْرٍ مُحْضَراً وَ مٰا عَمِلَتْ مِنْ سُوءٍ [30]

Quran 3:30 — M. H. Shakir: On the day when every soul shall find present what it has done of good and what it has done of evil [30]

99-/1648 _1- مُحَمَّدُ بْنُ يَعْقُوبَ:قَالَ:حَدَّثَنِي مُحَمَّدُ بْنُ يَحْيَى،عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى،وَ عَلِيُّ بْنُ إِبْرَاهِيمَ،[عَنْ أَبِيهِ] [1]جَمِيعاً،عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ،عَنْ عَبْدِ اللَّهِ بْنِ غَالِبٍ،عَنْ أَبِيهِ،عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ،قَالَ:

كَانَ عَلِيُّ بْنُ الْحُسَيْنِ(عَلَيْهِ السَّلاَمُ)يَعِظُ النَّاسَ،وَ يُزَهِّدُهُمْ فِي الدُّنْيَا،وَ يُرَغِّبُهُمْ فِي أَعْمَالِ الْآخِرَةِ بِهَذَا الْكَلاَمِ فِي كُلِّ جُمُعَةٍ فِي مَسْجِدِ رَسُولِ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)،وَ حُفِظَ عَنْهُ وَ كُتِبَ،كَانَ يَقُولُ:«أَيُّهَا النَّاسُ،اتَّقُوا اللَّهَ،وَ اعْلَمُوا أَنَّكُمْ إِلَيْهِ تُرْجَعُونَ،فَتَجِدُ كُلُّ نَفْسٍ مَا عَمِلَتْ فِي هَذِهِ الدُّنْيَا مِنْ خَيْرٍ مُحْضَراً،وَ مَا عَمِلَتْ مِنْ سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَ بَيْنَهُ أَمَداً بَعِيداً،وَ يُحَذِّرُكُمُ اللَّهُ نَفْسَهُ،وَيْحَكَ يَا ابْنَ آدَمَ،الْغَافِلَ وَ لَيْسَ بِمَغْفُولٍ عَنْهُ.

يَا ابْنَ آدَمَ،إِنَّ أَجَلَكَ أَسْرَعُ شَيْءٍ إِلَيْكَ،قَدْ أَقْبَلَ نَحْوَكَ حَثِيثاً [2]،يَطْلُبُكَ وَ يُوشِكُ أَنْ يُدْرِكَكَ،وَ كَأَنْ قَدْ أَوْفَيْتَ أَجَلَكَ وَ قَبَضَ الْمَلَكُ رُوحَكَ،وَ صِرْتَ إِلَى قَبْرِكَ وَحِيداً،فَرَدَّ إِلَيْكَ فِيهِ رُوحَكَ،وَ اقْتَحَمَ عَلَيْكَ فِيهِ مَلَكَانِ:

نَكِيرٌ،وَ نَاكِرٌ لِمُسَاءَلَتِكَ،وَ شَدِيدِ امْتِحَانِكَ.

أَلاَ وَ إِنَّ أَوَّلَ مَا يَسْأَلاَنِكَ عَنْ رَبِّكَ الَّذِي كُنْتَ تَعْبُدُهُ،وَ عَنْ نَبِيِّكَ الَّذِي أُرْسِلَ إِلَيْكَ،وَ عَنْ دِينِكَ الَّذِي كُنْتَ تَدِينُ بِهِ،وَ عَنْ كِتَابِكَ الَّذِي كُنْتَ تَتْلُوهُ،وَ عَنْ إِمَامِكَ الَّذِي كُنْتَ تَتَوَلاَّهُ،ثُمَّ عَنْ عُمُرِكَ فِيمَا كُنْتَ أَفْنَيْتَهُ،وَ مَالِكَ مِنْ أَيْنَ اكْتَسَبْتَهُ،وَ فِيمَا أَنْفَقْتَهُ.

فَخُذْ حِذْرَكَ،وَ انْظُرْ لِنَفْسِكَ،وَ أَعِدَّ الْجَوَابَ قَبْلَ الاِمْتِحَانِ وَ الْمُسَاءَلَةِ وَ الاِخْتِبَارِ،فَإِنْ تَكُ مُؤْمِناً عَارِفاً بِدِينِكَ،مُتَّبِعاً لِلصَّادِقِينَ مُوَالِياً لِأَوْلِيَاءِ اللَّهِ لَقَّاكَ اللَّهُ حُجَّتَكَ،وَ أَنْطَقَ لِسَانَكَ بِالصَّوَابِ،وَ أَحْسَنْتَ الْجَوَابَ،وَ بُشِّرْتَ بِالرِّضْوَانِ وَ الْجَنَّةِ مِنَ اللَّهِ عَزَّ وَ جَلَّ،وَ اسْتَقْبَلَتْكَ الْمَلاَئِكَةُ بِالرَّوْحِ وَ الرَّيْحَانِ.وَ إِنْ لَمْ تَكُنْ كَذَلِكَ تَلَجْلَجَ لِسَانُكَ، وَ دَحَضَتْ حُجَّتُكَ،وَ عَيِيتَ عَنِ الْجَوَابِ،وَ بُشِّرْتَ بِالنَّارِ،وَ اسْتَقْبَلَتْكَ مَلاَئِكَةُ الْعَذَابِ بِنُزُلٍ مِنْ حَمِيمٍ،وَ تَصْلِيَةِ جَحِيمٍ.

وَ اعْلَمْ يَا ابْنَ آدَمَ،إِنَّ مِنْ وَرَاءِ هَذَا أَعْظَمَ وَ أَفْظَعَ وَ أَوْجَعَ لِلْقُلُوبِ يَوْمَ الْقِيَامَةِ ذٰلِكَ يَوْمٌ مَجْمُوعٌ لَهُ النّٰاسُ وَ ذٰلِكَ يَوْمٌ مَشْهُودٌ [3]يَجْمَعُ اللَّهُ عَزَّ وَ جَلَّ فِيهِ الْأَوَّلِينَ وَ الْآخِرِينَ،ذَلِكَ يَوْمُ يُنْفَخُ فِي الصُّورِ،وَ يُبَعْثَرُ فِيهِ مَنْ فِي

99-/1648 — Muḥammad b. Ya‘qūb said: Muḥammad b. Yaḥyā narrated to me, from Aḥmad b. Muḥammad b. ‘Īsā, and ‘Alī b. Ibrāhīm [from his father] [1] together, from al-Ḥasan b. Maḥbūb, from ‘Abd Allāh b. Ghālib, from his father, from Sa‘īd b. al-Musayyab, who said:

‘Alī b. al-Ḥusayn (peace be upon him) used to exhort the people, make them abstain from the world, and encourage them toward deeds of the Hereafter with these words every Friday in the Mosque of the Messenger of Allah (Allah bless him and his family). It was preserved from him and written down. He used to say: O people, be mindful of Allah, and know that you shall be returned to Him; then every soul shall find present what it has done of good in this world, and what it has done of evil—it will wish that between it and that there were a far distance—and Allah warns you of Himself. Woe to you, O son of Adam—heedless, while you are not unheeded.

O son of Adam, your term is the swiftest thing coming toward you; it has hastened [2] toward you, seeking you, and it is about to overtake you. It is as if you have fulfilled your term, the angel has seized your soul, and you have gone to your grave alone. Then your soul is returned to you therein, and two angels descend upon you therein: Nakīr and Nākar, to question you and to subject you to severe testing.

Behold, the first thing they will ask you about is your Lord whom you used to worship, your Prophet who was sent to you, your religion which you professed, your Book which you used to recite, and your Imam whose guardianship you used to hold; then about your lifespan—how you spent it; and your wealth—from where you acquired it and on what you spent it.

So take your precautions, look out for your own soul, and prepare the answer before the examination, questioning, and testing. If you are a believer, knowing your religion, following the truthful ones, loyal to the friends of Allah, Allah will prompt you with your proof, make your tongue speak rightly, you will give a good answer, and you will be given glad tidings of Allah’s good pleasure and the Garden. The angels will meet you with rest and fragrant herbage. But if you are not like that, your tongue will falter, your proof will collapse, you will be unable to answer, you will be given glad tidings of the Fire, and the angels of punishment will meet you with a reception of scalding water and burning in a blazing Fire.

And know, O son of Adam, that beyond this there is what is greater, more dreadful, and more painful to the hearts—on the Day of Resurrection. That is a day for which mankind shall be gathered, and that is a witnessed day [3] in which Allah, Mighty and Majestic, will gather the first and the last. That is the day the Trumpet will be blown, and those in it will be scattered forth…

_1) -الكافي 8:29/72.

_1) -al-Kāfī 8:29/72.

[1] أثبتناه من المصدر و هو الصواب لعدم ثبوت رواية عليّ بن إبراهيم عن الحسن بن محبوب مباشرة و دون واسطة،و قد روى إبراهيم عن الحسن كثيرا،انظر معجم رجال الحديث 1:319،و 5:94.

[1] Athbatnāhu mina al-maṣdar wa huwa al-ṣawāb li-‘adami thubūti riwāyati ‘Alī b. Ibrāhīm ‘an al-Ḥasan b. Maḥbūb mubāsharatan wa dūna wāsiṭa, wa qad rawā Ibrāhīm ‘an al-Ḥasan kathīran, unẓur Mu‘jam Rijāl al-Ḥadīth 1:319, wa 5:94.

[2] حثيثا:أي سريعا!«مجمع البحرين-حثث-2:244».

[2] ḥathīthan: ayy sarī‘an! “Majma‘ al-Baḥrayn — ḥathth — 2:244”.

[3] هود 11:103.

[3] Hūd 11:103.