Al-Isra Ayah 72

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لَكُمْ بِاللَّهِ لَيُبْعَثَنَّ يَوْمَ الْقِيَامَةِ ثَمَانِيَةُ نَفَرٍ بِإِمَامِهِمْ وَ هُوَ ضَبٌّ،وَ لَوْ شِئْتُ أَنْ أُسَمِّيَهُمْ لَفَعَلْتُ».قَالَ:فَلَوْ رَأَيْتَ عَمْرَو بْنَ حُرَيْثٍ يَتَنَفَّطُ مِثْلَ السَّعَفَةِ رُعْباً.

Translation: By Allah, eight persons will surely be raised on the Day of Resurrection with their leader, and he is a lizard. And if I wished to name them, I would do so. He said: If only you had seen ‘Amr ibn Hurayth trembling like a palm-frond out of terror.

علي بن إبراهيم،في قوله: يَوْمَ نَدْعُوا كُلَّ أُنٰاسٍ بِإِمٰامِهِمْ قال:ذلك يوم القيامة ينادي مناد: ليقم أبو بكر و شيعته،و عمر و شيعته،و عثمان و شيعته،و علي و شيعته.قال:و قوله: وَ لاٰ يُظْلَمُونَ فَتِيلاً قال: الجلدة التي في ظهر النواة.

Translation: ‘Ali ibn Ibrāhīm, on His saying: The day when We will call every people with their Imam, said: That is the Day of Resurrection when a caller will call: Let Abu Bakr and his followers arise; and ‘Umar and his followers; and ‘Uthman and his followers; and ‘Ali and his followers. He said: And His saying: and they shall not be dealt with unjustly in the least, means: the thin skin on the back of the date-stone.

قوله تعالى:

وَ مَنْ كٰانَ فِي هٰذِهِ أَعْمىٰ فَهُوَ فِي الْآخِرَةِ أَعْمىٰ وَ أَضَلُّ سَبِيلاً [الإسراء 17:72]

Translation (M. H. Shakir): And whoever is blind in this, he shall (also) be blind in the hereafter; and more erring from the way.

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مُحَمَّدُ بْنُ يَعْقُوبَ:عَنْ مُحَمَّدِ بْنِ يَحْيَى،عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ،عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ،عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ،عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ،عَنْ أَبِي بَصِيرٍ،قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ: وَ مَنْ كٰانَ فِي هٰذِهِ أَعْمىٰ فَهُوَ فِي الْآخِرَةِ أَعْمىٰ وَ أَضَلُّ سَبِيلاً ،قَالَ:«ذَلِكَ الَّذِي يُسَوِّفُ نَفْسَهُ الْحَجَّ-يَعْنِي حَجَّةَ الْإِسْلاَمِ-حَتَّى يَأْتِيَهُ الْمَوْتُ».

Translation: Muhammad ibn Ya‘qūb—from Muhammad ibn Yahyā—from Ahmad ibn Muhammad—from al-Husayn ibn Sa‘īd—from al-Qāsim ibn Muhammad—from ‘Ali ibn Abī Hamzah—from Abū Basīr—who said: I asked Abū ‘Abdillāh (peace be upon him) about the saying of Allah, Mighty and Majestic: And whoever is blind in this, he shall (also) be blind in the hereafter; and more erring from the way. He said: That is he who keeps putting off for himself the Hajj—meaning the Hajj of Islam—until death comes to him.

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ابْنُ بَابَوَيْهِ:عَنْ أَبِيهِ،قَالَ:حَدَّثَنَا سَعْدُ بْنُ عَبْدِ اللَّهِ،عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى،عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ،عَنِ الْعَلاَءِ بْنِ رَزِينٍ،عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ،عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ) فِي قَوْلِهِ تَعَالَى: وَ مَنْ كٰانَ فِي هٰذِهِ أَعْمىٰ فَهُوَ فِي الْآخِرَةِ أَعْمىٰ وَ أَضَلُّ سَبِيلاً. قَالَ:«مَنْ لَمْ يَدُلَّهُ خَلْقُ السَّمَاوَاتِ وَ الْأَرْضِ،وَ اخْتِلاَفُ اللَّيْلِ وَ النَّهَارِ،وَ دَوَرَانُ الْفَلَكِ[وَ الشَّمْسِ وَ الْقَمَرِ]، وَ الْآيَاتُ الْعَجِيبَاتُ عَلَى أَنَّ وَرَاءَ ذَلِكَ أَمْراً أَعْظَمَ مِنْهُ فَهُوَ فِي الْآخِرَةِ أَعْمىٰ وَ أَضَلُّ سَبِيلاً».

Translation: Ibn Bābawayh—from his father—who said: Sa‘d ibn ‘Abdillāh narrated to us—from Ahmad ibn Muhammad ibn ‘Īsā—from al-Hasan ibn Mahbūb—from al-‘Alā’ ibn Razīn—from Muhammad ibn Muslim—from Abū Ja‘far (peace be upon him) regarding His saying: And whoever is blind in this, he shall (also) be blind in the hereafter; and more erring from the way. He said: Whoever is not guided by the creation of the heavens and the earth, the alternation of night and day, the revolution of the celestial sphere [and the sun and the moon], and the wondrous signs that beyond that there is a matter greater than it, then he will be in the Hereafter blind and further astray from the way.

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وَ عَنْهُ،قَالَ:حَدَّثَنَا أَبُو مُحَمَّدٍ جَعْفَرُ بْنُ عَلِيِّ بْنِ أَحْمَدَ الْفَقِيهُ الْقُمِّيُّ الْإِيلاَقِيُّ(رَضِيَ اللَّهُ عَنْهُ)،قَالَ: أَخْبَرَنَا أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ صَدَقَةَ الْقُمِّيُّ،قَالَ:حَدَّثَنِي أَبُو عَمْرٍو مُحَمَّدُ بْنُ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ الْأَنْصَارِيُّ،قَالَ:حَدَّثَنِي مَنْ سَمِعَ الْحَسَنَ بْنَ مُحَمَّدٍ النَّوْفَلِيَّ ثُمَّ الْهَاشِمِيَّ،عَنِ الرِّضَا(عَلَيْهِ السَّلاَمُ)أَنَّهُ قَالَ لِعِمْرَانَ الصَّابِي:«إِيَّاكَ وَ قَوْلَ الْجُهَّالِ مِنْ أَهْلِ الْعَمَى وَ الضَّلاَلِ الَّذِينَ يَزْعُمُونَ أَنَّ اللَّهَ تَعَالَى مَوْجُودٌ فِي الْآخِرَةِ لِلْحِسَابِ وَ الثَّوَابِ وَ الْعِقَابِ،وَ لَيْسَ بِمَوْجُودٍ فِي الدُّنْيَا لِلطَّاعَةِ وَ الرَّجَاءِ،وَ لَوْ كَانَ فِي الْوُجُودِ لِلَّهِ عَزَّ وَ جَلَّ نَقْصٌ وَ اهْتِضَامٌ لَمْ يُوجَدْ فِي الْآخِرَةِ أَبَداً،وَ لَكِنَّ الْقَوْمَ تَاهُوا وَ عَمُوا وَ صَمُّوا عَنِ الْحَقِّ مِنْ حَيْثُ لاَ يَعْلَمُونَ،وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ: وَ مَنْ كٰانَ فِي هٰذِهِ أَعْمىٰ فَهُوَ فِي الْآخِرَةِ أَعْمىٰ وَ أَضَلُّ سَبِيلاً يَعْنِي أَعْمَى عَنِ الْحَقَائِقِ الْمَوْجُودَةِ،وَ قَدْ عَلِمَ ذَوُو الْأَلْبَابِ أَنَّ الاِسْتِدْلاَلَ عَلَى مَا هُنَاكَ لاَ يَكُونُ إِلاَّ بِمَا هَاهُنَا،وَ مَنْ أَخَذَ عِلْمَ ذَلِكَ بِرَأْيِهِ، وَ طَلَبَ وُجُودَهُ وَ إِدْرَاكَهُ عَنْ نَفْسِهِ دُونَ غَيْرِهَا،لَمْ يَزْدَدْ مِنْ عِلْمِ ذَلِكَ إِلاَّ بُعْداً،لِأَنَّ اللَّهَ تَعَالَى جَعَلَ عِلْمَ ذَلِكَ خَاصَّةً عِنْدَ قَوْمٍ يَعْقِلُونَ وَ يَعْلَمُونَ وَ يَفْقَهُونَ».

Translation: And from him, he said: Abū Muhammad Ja‘far ibn ‘Alī ibn Ahmad, the jurist of Qumm, al-Ilāqī (may Allah be pleased with him), narrated to us: He said: Abū Muhammad al-Hasan ibn Muhammad ibn ‘Alī ibn Sadaqah al-Qummī informed us, who said: Abū ‘Amr Muhammad ibn ‘Umar ibn ‘Abd al-‘Azīz al-Ansārī narrated to me, who said: One who heard al-Hasan ibn Muhammad al-Nawfalī, then al-Hāshimī, narrated to me, from al-Ridā (peace be upon him) that he said to ‘Imrān the Ṣābian: Beware the saying of the ignorant among the people of blindness and misguidance, who claim that Allah, Exalted, exists in the Hereafter for reckoning, reward, and punishment, but does not exist in the world for obedience and hope. If existence entailed for Allah, Mighty and Majestic, any deficiency or diminishment, He would never exist in the Hereafter. Rather, the people wandered aimlessly, became blind and deaf to the truth without realizing. That is His saying, Mighty and Majestic: And whoever is blind in this, he shall (also) be blind in the hereafter; and more erring from the way—meaning, blind to the realities that exist. People of understanding know that inference about what is there can only be by what is here. Whoever takes the knowledge of that by his own opinion and seeks its existence and perception from himself and not otherwise, increases only in distance from that knowledge, for Allah, Exalted, has made the knowledge of that specifically with a people who reason, know, and understand.

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عَلِيُّ بْنُ إِبْرَاهِيمَ،قَالَ:حَدَّثَنِي أَبِي،عَنْ حَمَّادِ بْنِ عِيسَى،عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ،عَنْ أَبِي الطُّفَيْلِ،عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ)قَالَ: «جَاءَ رَجُلٌ إِلَى أَبِي عَلِيِّ بْنِ الْحُسَيْنِ(عَلَيْهِمَا السَّلاَمُ)،فَقَالَ:إِنَّ ابْنَ عَبَّاسٍ يَزْعُمُ أَنَّهُ يَعْلَمُ كُلَّ آيَةٍ نَزَلَتْ فِي الْقُرْآنِ،فِي أَيِّ يَوْمٍ نَزَلَتْ،وَ فِيمَنْ نَزَلَتْ،فَقَالَ أَبِي(عَلَيْهِ السَّلاَمُ):سَلْهُ فِيمَنْ نَزَلَتْ: وَ مَنْ كٰانَ فِي هٰذِهِ أَعْمىٰ فَهُوَ فِي الْآخِرَةِ أَعْمىٰ وَ أَضَلُّ سَبِيلاً ،وَ فِيمَنْ نَزَلَتْ: وَ لاٰ يَنْفَعُكُمْ نُصْحِي إِنْ أَرَدْتُ أَنْ أَنْصَحَ لَكُمْ إِنْ كٰانَ اللّٰهُ يُرِيدُ أَنْ يُغْوِيَكُمْ،وَ فِيمَنْ نَزَلَتْ: يٰا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَ صٰابِرُوا وَ رٰابِطُوا؟ فَأَتَاهُ الرَّجُلُ فَسَأَلَهُ،فَقَالَ:وَدِدْتُ أَنَّ الَّذِي أَمَرَكَ بِهَذَا، وَاجَهَنِي بِهِ فَأَسْأَلُهُ عَنِ الْعَرْشِ،مِمَّ خَلَقَهُ اللَّهُ،وَ مَتَى خُلِقَ،وَ كَمْ هُوَ،وَ كَيْفَ هُوَ؟فَانْصَرَفَ الرَّجُلُ إِلَى أَبِي،فَقَالَ أَبِي:فَهَلْ أَجَابَكَ بِالْآيَاتِ؟قَالَ:لاَ.قَالَ أَبِي:لَكِنْ أُجِيبُكَ فِيهَا بِعِلْمٍ وَ نُورٍ غَيْرِ الْمُدَّعَى وَ لاَ الْمُنْتَحَلِ،أَمَّا قَوْلُهُ: وَ مَنْ كٰانَ فِي هٰذِهِ أَعْمىٰ فَهُوَ فِي الْآخِرَةِ أَعْمىٰ وَ أَضَلُّ سَبِيلاً فَفِيهِ نَزَلَتْ وَ فِي أَبِيهِ،وَ أَمَّا قَوْلُهُ: وَ لاٰ يَنْفَعُكُمْ نُصْحِي إِنْ أَرَدْتُ أَنْ أَنْصَحَ لَكُمْ فَفِي أَبِيهِ نَزَلَتْ،وَ أَمَّا الْأُخْرَى فَفِي ابْنِهِ نَزَلَتْ وَ فِينَا،وَ لَمْ يَكُنِ الرِّبَاطُ الَّذِي أُمِرْنَا بِهِ،وَ سَيَكُونُ ذَلِكَ مِنْ نَسْلِنَا الْمُرَابِطُ،وَ مِنْ نَسْلِهِ الْمُرَابِطُ. وَ أَمَّا مَا سَأَلَ عَنْهُ،مِنَ الْعَرْشِ مِمَّ خَلَقَهُ اللَّهُ،فَإِنَّ اللَّهَ خَلَقَهُ أَرْبَاعاً،لَمْ يَخْلُقْ قَبْلَهُ إِلاَّ ثَلاَثَةً:اَلْهَوَاءَ،وَ الْقَلَمَ،وَ النُّورَ،ثُمَّ خَلَقَهُ مِنْ أَلْوَانِ أَنْوَارٍ مُخْتَلِفَةٍ:وَ مِنْ ذَلِكَ النُّورِ نُورٌ أَخْضَرُ وَ مِنْهُ اخْضَرَّتِ الْخُضْرَةُ،وَ نُورٌ أَصْفَرُ وَ مِنْهُ اصْفَرَّتِ الصُّفْرَةُ،وَ نُورٌ أَحْمَرُ وَ مِنْهُ احْمَرَّتِ الْحُمْرَةُ،وَ نُورٌ أَبْيَضُ وَ هُوَ نُورُ الْأَنْوَارِ،وَ مِنْهُ ضَوْءُ النَّهَارِ. ثُمَّ جَعَلَهُ سَبْعِينَ أَلْفَ طَبَقٍ،غِلَظُ كُلِّ طَبَقٍ كَأَوَّلِ الْعَرْشِ إِلَى أَسْفَلِ السَّافِلِينَ،وَ لَيْسَ مِنْ ذَلِكَ طَبَقٌ إِلاَّ وَ يُسَبِّحُ بِحَمْدِ رَبِّهِ،وَ يُقَدِّسُهُ بِأَصْوَاتٍ مُخْتَلِفَةٍ وَ أَلسِنَةٍ غَيْرِ مُشْتَبِهَةٍ،لَوْ أُذِنَ لِلِسَانٍ وَاحِدٍ فَأَسْمَعَ شَيْئاً مِمَّا تَحْتَهُ لَهَدَمَ الْجِبَالَ وَ الْمَدَائِنَ وَ الْحُصُونَ،وَ كَشَفَ الْبِحَارَ،وَ لَهَلَكَ مَا دُونَهُ. لَهُ ثَمَانِيَةُ أَرْكَانٍ،يَحْمِلُ كُلَّ رُكْنٍ مِنْهَا مِنَ الْمَلاَئِكَةِ مَا لاَ يُحْصِي عَدَدَهُمْ إِلاَّ اللَّهُ،يُسَبِّحُونَ اللَّيْلَ وَ النَّهَارَ لاَ يَفْتُرُونَ،وَ لَوْ أُحِسَّ شَيْءٌ مِمَّا فَوْقَهُ مَا قَامَ لِذَلِكَ طَرْفَةَ عَيْنٍ،وَ بَيْنَهُ وَ بَيْنَ الْإِحْسَاسِ الْجَبَرُوتُ وَ الْكِبْرِيَاءُ وَ الْعَظَمَةُ وَ الْقُدْسُ وَ الرَّحْمَةُ وَ الْعِلْمُ،وَ لَيْسَ وَرَاءَ هَذَا مَقَالٌ،فَقَدْ طَمِعَ الْحَائِرُ فِي غَيْرِ مَطْمَعٍ،أَمَا إِنَّ فِي صُلْبِهِ وَدِيعَةً قَدْ ذُرِئَتْ لِنَارِ جَهَنَّمَ،فَيُخْرِجُونَ أَقْوَاماً مِنْ دِينِ اللَّهِ،وَ سَتُصْبَغُ الْأَرْضُ بِدِمَاءِ فِرَاخٍ مِنْ فِرَاخِ آلِ مُحَمَّدٍ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)،تَنْهَضُ تِلْكَ الْفِرَاخُ فِي غَيْرِ وَقْتٍ وَ تَطْلُبُ غَيْرَ مُدْرَكٍ،وَ يُرَابِطُ الَّذِينَ آمَنُوا،وَ يَصْبِرُونَ وَ يُصَابِرُونَ حَتَّى يَحْكُمَ اللَّهُ بَيْنَنَا وَ هُوَ خَيْرُ الْحَاكِمِينَ».

Translation: ‘Ali ibn Ibrāhīm said: My father narrated to me, from Hammad ibn ‘Īsā, from Ibrāhīm ibn ‘Umar al-Yamānī, from Abū al-Tufayl, from Abū Ja‘far (peace be upon him), who said: A man came to my father, ‘Alī ibn al-Husayn (peace be upon them), and said: Ibn ‘Abbās claims that he knows every verse that was sent down in the Qur’an—the day on which it was sent down and concerning whom it was sent down. My father (peace be upon him) said: Ask him concerning whom was sent down: And whoever is blind in this, he shall (also) be blind in the hereafter; and more erring from the way [Qur’an 17:72]; and concerning whom was sent down: And my advice will not profit you, should I desire to advise you, if Allah intends to lead you astray [Qur’an 11:34, M. H. Shakir]; and concerning whom was sent down: O you who believe! be patient and excel in patience and remain steadfast [Qur’an 3:200, M. H. Shakir]? The man went to him and asked him. He said: I wish the one who commanded you to do this would confront me with it, so that I could ask him about the Throne—of what did Allah create it, when was it created, how much is it, and how is it? The man returned to my father and said what had been said to him. My father said: Did he answer you regarding the verses? He said: No. My father said: But I will answer you regarding them with knowledge and light—not claimed nor fabricated. As for His saying: And whoever is blind in this, he shall (also) be blind in the hereafter; and more erring from the way—it was sent down about him and about his father. And as for His saying: And my advice will not profit you, should I desire to advise you—it was sent down about his father. And as for the other, it was sent down about his son and about us. The ribāt (steadfast readiness) with which we were commanded had not yet been, but from our progeny there will be the one who is steadfast on the frontier, and from his progeny one who is steadfast on the frontier. As for what he asked about—the Throne, of what did Allah create it—Allah created it in fours, and before it He had created only three: the air, the Pen, and the Light. Then He created it from colors of differing lights—from that light is a green light, and from it greenery became green; and a yellow light, and from it yellowness became yellow; and a red light, and from it redness became red; and a white light—and it is the Light of lights—and from it is the light of the daytime. Then He made it seventy thousand layers; the thickness of each layer is as from the first of the Throne to the lowest of the low. There is not one of those layers but that it glorifies the praise of its Lord and sanctifies Him with differing sounds and with tongues not resembling one another. If permission were given to a single tongue so that it caused anything beneath it to hear, it would demolish mountains, cities, and fortresses, and split the seas, and all below it would perish. It has eight pillars; each pillar is carried by an uncountable number of angels—none counts their number but Allah—who glorify by night and by day without slacking. If anything were to sense what is above it, it would not remain for even the blink of an eye. Between it and sensing (what is above) are Omnipotence, Majesty, Greatness, Holiness, Mercy, and Knowledge. Beyond this there is no (further) speech; the bewildered one has coveted what is not to be coveted. Indeed, in his loins is a deposit created for the Fire of Hell; they will drive people out of the religion of Allah; and the earth will be dyed with the blood of nestlings from the nestlings of the Household of Muhammad (may Allah bless him and his Household). Those nestlings will rise at a time not (yet) due and seek what is not to be attained; and the believers will maintain ribāt, and they will be patient and vie in patience until Allah judges between us, and He is the best of judges.

99-/6479 _5-

قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ:قَالَ أَبُو عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ) أَيْضاً: وَ مَنْ كٰانَ فِي هٰذِهِ أَعْمىٰ فَهُوَ فِي الْآخِرَةِ أَعْمىٰ وَ أَضَلُّ سَبِيلاً ،قَالَ:«نَزَلَتْ فِيمَنْ يُسَوِّفُ الْحَجَّ حَتَّى مَاتَ وَ لَمْ يَحُجَّ،فَعَمِيَ عَنْ فَرِيضَةٍ مِنْ فَرَائِضِ اللَّهِ».

Translation: ‘Ali ibn Ibrāhīm said: Abū ‘Abdillāh (peace be upon him) also said regarding And whoever is blind in this, he shall (also) be blind in the hereafter; and more erring from the way: It was revealed about one who procrastinates the Hajj until he dies without having performed it, thus being blind to an obligation among the obligations of Allah.

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سَعْدُ بْنُ عَبْدِ اللَّهِ:عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى،عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ،عَنْ عَلِيِّ بْنِ الْحَكَمِ،عَنِ الْمُثَنَّى بْنِ الْوَلِيدِ الْحَنَّاطِ،عَنْ أَبِي بَصِيرٍ،عَنْ أَحَدِهِمَا(عَلَيْهِمَا السَّلاَمُ)،فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ: وَ مَنْ كٰانَ فِي هٰذِهِ أَعْمىٰ فَهُوَ فِي الْآخِرَةِ أَعْمىٰ وَ أَضَلُّ سَبِيلاً ،قَالَ:«فِي الرَّجْعَةِ».

Translation: Sa‘d ibn ‘Abdillāh—from Ahmad ibn Muhammad ibn ‘Īsā—from Muhammad ibn ‘Īsā ibn ‘Ubayd—from ‘Alī ibn al-Hakam—from al-Muthannā ibn al-Walīd, the rope-maker—from Abū Basīr—from one of the two (peace be upon them), regarding the saying of Allah, Mighty and Majestic: And whoever is blind in this, he shall (also) be blind in the hereafter; and more erring from the way—he said: It is about the Raj‘ah (the Return).

99-/6481 _7-

الْعَيَّاشِيُّ:عَنْ أَبِي بَصِيرٍ،قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ: وَ مَنْ كٰانَ فِي هٰذِهِ أَعْمىٰ فَهُوَ فِي الْآخِرَةِ أَعْمىٰ وَ أَضَلُّ سَبِيلاً .فَقَالَ:«ذَاكَ الَّذِي يُسَوِّفُ الْحَجَّ-يَعْنِي حَجَّةَ الْإِسْلاَمِ-يَقُولُ:اَلْعَامَ أَحُجُّ،الْعَامَ أَحُجُّ؛حَتَّى يَجِيئَهُ الْمَوْتُ».

Translation: Al-‘Ayyāshī—from Abū Basīr—who said: I asked him about the saying of Allah: And whoever is blind in this, he shall (also) be blind in the hereafter; and more erring from the way. He said: That is the one who procrastinates the Hajj—meaning the Hajj of Islam—saying: This year I will perform Hajj, this year I will perform Hajj, until death comes to him.

عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ،عَنْ أَبِي الْحَسَنِ(عَلَيْهِ السَّلاَمُ)،مِثْلَهُ.

Translation: From Muhammad ibn al-Fudayl, from Abū al-Hasan (peace be upon him), the like of it.

99-/6482 _8-

عَنْ أَبِي الطُّفَيْلِ عَامِرِ بْنِ وَاثِلَةَ،عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ)،قَالَ: «جَاءَ رَجُلٌ إِلَى أَبِي،فَقَالَ:اِبْنُ عَبَّاسٍ يَزْعُمُ أَنَّهُ يَعْلَمُ كُلَّ آيَةٍ نَزَلَتْ فِي الْقُرْآنِ فِي أَيِّ يَوْمٍ نَزَلَتْ،وَ فِيمَنْ نَزَلَتْ،فَقَالَ أَبِي(عَلَيْهِ السَّلاَمُ):فَسَلْهُ:فِيمَنْ نَزَلَتْ: وَ مَنْ كٰانَ فِي هٰذِهِ أَعْمىٰ فَهُوَ فِي الْآخِرَةِ أَعْمىٰ وَ أَضَلُّ سَبِيلاً ،وَ فِيمَنْ نَزَلَتْ: وَ لاٰ يَنْفَعُكُمْ نُصْحِي إِنْ أَرَدْتُ أَنْ أَنْصَحَ لَكُمْ إِنْ كٰانَ اللّٰهُ يُرِيدُ أَنْ يُغْوِيَكُمْ وَ فِيمَنْ نَزَلَتْ: يٰا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَ صٰابِرُوا وَ رٰابِطُوا؟ فَأَتَاهُ الرَّجُلُ،فَغَضِبَ وَ قَالَ:وَدِدْتُ أَنَّ الَّذِي أَمَرَكَ بِهَذَا وَاجَهَنِي بِهِ فَأَسْأَلُهُ،وَ لَكِنْ سَلْهُ:مَمَّ الْعَرْشُ،وَ فِيمَ خُلِقَ،وَ كَمْ هُوَ،وَ كَيْفَ هُوَ؟فَانْصَرَفَ الرَّجُلُ إِلَى أَبِي،فَقَالَ مَا قِيلَ لَهُ،فَقَالَ أَبِي:وَ هَلْ أَجَابَكَ فِي الْآيَاتِ؟قَالَ:لاَ. قَالَ:لَكِنِّي أُجِيبُكَ فِيهَا بِنُورٍ وَ عِلْمٍ غَيْرِ الْمُدَّعَى وَ لاَ الْمُنْتَحَلِ،أَمَّا الْأُولَيَانِ فَنَزَلَتَا فِيهِ وَ فِي أَبِيهِ،وَ أَمَّا الْأُخْرَى فَنَزَلَتْ فِي أَبِيهِ وَ فِينَا،وَ لَمْ يَكُنِ الرِّبَاطُ الَّذِي أُمِرْنَا بِهِ بَعْدُ،وَ سَيَكُونُ مِنْ نَسْلِنَا الْمُرَابِطُ،وَ مِنْ نَسْلِهِ الْمُرَابِطُ».

Translation: From Abū al-Tufayl ‘Āmir ibn Wāthilah, from Abū Ja‘far (peace be upon him), who said: A man came to my father and said: Ibn ‘Abbās claims that he knows every verse that was sent down in the Qur’an—the day it was sent down and about whom it was sent down. My father (peace be upon him) said: Then ask him—about whom was sent down: And whoever is blind in this, he shall (also) be blind in the hereafter; and more erring from the way [Qur’an 17:72]; and about whom was sent down: And my advice will not profit you, should I desire to advise you, if Allah intends to lead you astray [Qur’an 11:34, M. H. Shakir]; and about whom was sent down: O you who believe! be patient and excel in patience and remain steadfast [Qur’an 3:200, M. H. Shakir]? The man went to him, and he got angry and said: I wish the one who ordered you to do this would confront me with it, so that I could ask him. But ask him: From what is the Throne? In what was it created? How much is it? And how is it? The man returned to my father and relayed what had been said to him. My father said: And did he answer you about the verses? He said: No. He said: I, however, will answer you about them with light and knowledge—not claimed nor fabricated. As for the first two, they were revealed about him and about his father. As for the other, it was revealed about his father and about us. The ribāt with which we were commanded had not yet been; and from our progeny there will be the one who is steadfast on the frontier, and from his progeny one who is steadfast on the frontier.

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عَنْ كُلَيْبٍ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)،قَالَ: سَأَلَهُ أَبُو بَصِيرٍ وَ أَنَا أَسْمَعُ،فَقَالَ لَهُ:رَجُلٌ لَهُ مِائَةُ أَلْفٍ، فَقَالَ:اَلْعَامَ أَحُجُّ،الْعَامَ أَحُجُّ؛فَأَدْرَكَهُ الْمَوْتُ وَ لَمْ يَحُجَّ حَجَّةَ الْإِسْلاَمِ؟ فَقَالَ:«يَا أَبَا بَصِيرٍ،أَ وَ مَا سَمِعْتَ قَوْلَ اللَّهِ: وَ مَنْ كٰانَ فِي هٰذِهِ أَعْمىٰ فَهُوَ فِي الْآخِرَةِ أَعْمىٰ وَ أَضَلُّ سَبِيلاً عَمِيَ عَنْ فَرِيضَةٍ مِنْ فَرَائِضِ اللَّهِ».

Translation: From Kulayb, from Abū ‘Abdillāh (peace be upon him). Abū Basīr asked him while I was listening, and said to him: A man has one hundred thousand (dirhams), and he kept saying, “This year I will perform Hajj; this year I will perform Hajj,” but death overtook him and he had not performed the Hajj of Islam. He said: O Abā Basīr, have you not heard the saying of Allah: And whoever is blind in this, he shall (also) be blind in the hereafter; and more erring from the way—he was blind to an obligation among the obligations of Allah.

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عَنْ عَلِيِّ بْنِ الْحَلَبِيِّ،عَنْ أَبِي بَصِيرٍ،عَنْ أَحَدِهِمَا(عَلَيْهِمَا السَّلاَمُ) ،فِي قَوْلِ اللَّهِ وَ مَنْ كٰانَ فِي هٰذِهِ أَعْمىٰ فَهُوَ فِي الْآخِرَةِ أَعْمىٰ وَ أَضَلُّ سَبِيلاً ،فَقَالَ:«فِي الرَّجْعَةِ».

Translation: From ‘Alī ibn al-Halabī, from Abū Basīr, from one of the two (peace be upon them), regarding the saying of Allah: And whoever is blind in this, he shall (also) be blind in the hereafter; and more erring from the way—he said: It is about the Raj‘ah (the Return).

قوله تعالى:

وَ إِنْ كٰادُوا لَيَفْتِنُونَكَ عَنِ الَّذِي أَوْحَيْنٰا إِلَيْكَ لِتَفْتَرِيَ عَلَيْنٰا غَيْرَهُ وَ إِذاً لاَتَّخَذُوكَ خَلِيلاً -إلى قوله تعالى- إِلاّٰ قَلِيلاً [الإسراء 17:73-76]

Translation (M. H. Shakir): And surely they had purposed to turn you away from that which We have revealed to you, that you should forge against Us other than that; and then they would certainly have taken you for a friend. And had it not been that We had already made you firm, you would certainly have been near to incline to them a little. In that case We would certainly have made you taste a double penalty in this life, and a double penalty after death, then you would not have found any helper against Us. And surely they had purposed to unsettle you from the land that they might expel you from it, and in that case they would not have tarried after you but a little.

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محمّد بن العبّاس بن عليّ بن مروان بن الماهيار،بالياء بعد الهاء و الراء أخيرا،أبو عبد اللّه البزاز،

Translation: Muhammad ibn al-‘Abbās ibn ‘Alī ibn Marwān ibn al-Māhiyār—with a yā’ after the hā’ and with rā’ at the end—Abū ‘Abdillāh al-Bazzāz,

المراجع:

_26) -تفسير القمّيّ 2:23.

Transliteration: Tafsīr al-Qummī 2:23.

_1) -الكافي 4:2/268.

Transliteration: al-Kāfī 4:2/268.

_2) -التوحيد:6/455.

Transliteration: al-Tawḥīd 6:455.

_3) -عيون أخبار الرّضا(عليه السّلام)1:1/175،التوحيد:1/438.

Transliteration: ‘Uyūn Akhbār al-Riḍā 1:1/175; al-Tawḥīd 1:438.

[1] نفط الرجل:غضب،و إنّه لينفط غضبا:أي يتحرّك،مثل ينفت.«لسان العرب-نفط-7:416».

Transliteration: Nafta al-rajul: ghaḍiba, wa innahu layanfiṭu ghaḍaban: ayy yataḥarraku, mithla yanfiṭ. “Lisān al-‘Arab – nafta – 7:416.”

[2] في المصدر:سقط كما تسقط السعفة وجيبا.

Transliteration: Fī al-maṣdar: saqaṭa kamā tasquṭu al-sa‘fah wajīban.

[3] زاد في المصدر:قال:فهو عمّا لم يعاين أعمى و أضلّ سبيلا.

Transliteration: Zāda fī al-maṣdar: qāl: fahuwa ‘ammā lam yu‘āyin a‘mā wa aḍalla sabīlā.

_4) -تفسير القمّيّ 2:23.

Transliteration: Tafsīr al-Qummī 2:23.

[1] (محمّد بن)ليس في«ط».

Transliteration: (Muḥammad ibn) laysa fī “Ṭ”.

[2] في التوحيد و العيون:عمر.

Transliteration: Fī al-Tawḥīd wa al-‘Uyūn: ‘Umar.

[3] في التوحيد و العيون:و يفهمون.

Transliteration: Fī al-Tawḥīd wa al-‘Uyūn: wa yafhamūn.

[4] هود 11:34.

Transliteration: Hūd 11:34.

[5] آل عمران 3:200.

Transliteration: Āl ‘Imrān 3:200.

[6] في المصدر:أبيه.

Transliteration: Fī al-maṣdar: abīh.

[7] في«ط»:المرابط.

Transliteration: Fī “Ṭ”: al-murābiṭ.

_5) -تفسير القمّيّ 2:24.

Transliteration: Tafsīr al-Qummī 2:24.

_6) -مختصر بصائر الدرجات:20.

Transliteration: Mukhtaṣar Baṣā’ir al-Darajāt 20.

_7) -تفسير العيّاشي 2:127/305.

Transliteration: Tafsīr al-‘Ayyāshī 2:127/305.

[1] في«س»و«ط»:و كسف.

Transliteration: Fī “S” wa “Ṭ”: wa kasafa.

[2] في«ط»:و لهدم.

Transliteration: Fī “Ṭ”: wa lahadam.

[3] الإختصاص:71.

Transliteration: al-Ikhtiṣāṣ 71.

[4] في المصدر زيادة:فهو أعمى.

Transliteration: Fī al-maṣdar ziyādah: fahuwa a‘mā.

_8) -تفسير العيّاشي 2:129/305.

Transliteration: Tafsīr al-‘Ayyāshī 2:129/305.

_9) -تفسير العيّاشي 2:130/306.

Transliteration: Tafsīr al-‘Ayyāshī 2:130/306.

_10) -تفسير العيّاشي 2:131/306.

Transliteration: Tafsīr al-‘Ayyāshī 2:131/306.

_1) -تأويل الآيات 1:20/284.

Transliteration: Ta’wīl al-Āyāt 1:20/284.

[1] تفسير العيّاشي 2:128/305.

Transliteration: Tafsīr al-‘Ayyāshī 2:128/305.

[2] هود 11:34.

Transliteration: Hūd 11:34.

[3] آل عمران 3:200.

Transliteration: Āl ‘Imrān 3:200.

[4] في«ط»نسخة بدل:أبي.

Transliteration: Fī “Ṭ” nuskhat badal: abī.