S 2 A 17-18

99-/343 _2- علي بن إبراهيم: الضَّلَالَةُ هَاهُنَا: الْحَيْرَةُ، وَالْهُدَى: الْبَيَانُ، فَاخْتَارُوا الْحَيْرَةَ وَالضَّلَالَةَ عَلَى الْهُدَى وَالْبَيَانِ، فَضَرَبَ اللَّهُ فِيهِمْ مَثَلًا.

Ali ibn Ibrahim: Here “error” means bewilderment, and “guidance” means clarification; so they chose bewilderment and error over guidance and clarification, and Allah set forth a parable about them.

قوله تعالى:

مَثَلُهُمْ كَمَثَلِ الَّذِي اسْتَوْقَدَ نَارًا فَلَمَّا أَضَاءَتْ مَا حَوْلَهُ ذَهَبَ اللَّهُ بِنُورِهِمْ وَتَرَكَهُمْ فِي ظُلُمَاتٍ لَا يُبْصِرُونَ [17]

صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لَا يَرْجِعُونَ [18]

Qur’an 2:17-18 (M. H. Shakir):

Their parable is like the parable of one who kindled a fire, but when it had illumined all around him, Allah took away their light, and left them in utter darkness—they do not see. Deaf, dumb (and) blind, so they will not turn back.

99-/344 _1- قَالَ مُوسَى بْنُ جَعْفَرٍ (عَلَيْهِ السَّلَامُ): «مَثَلُ هَؤُلَاءِ الْمُنَافِقِينَ كَمَثَلِ الَّذِي اسْتَوْقَدَ نَارًا أَبْصَرَ بِهَا مَا حَوْلَهُ، فَلَمَّا أَبْصَرَ ذَهَبَ اللَّهُ بِنُورِهَا [1] بِرِيحٍ أَرْسَلَهَا فَأَطْفَأَهَا، أَوْ بِمَطَرٍ. كَذَلِكَ مَثَلُ هَؤُلَاءِ الْمُنَافِقِينَ، لَمَّا أَخَذَ اللَّهُ تَعَالَى عَلَيْهِمْ مِنَ الْبَيْعَةِ لِعَلِيِّ بْنِ أَبِي طَالِبٍ (عَلَيْهِ السَّلَامُ) أُعْطُوا ظَاهِرًا شَهَادَةَ: أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، وَأَنَّ عَلِيًّا وَلِيُّهُ وَوَصِيُّهُ وَوَارِثُهُ وَخَلِيفَتُهُ فِي أُمَّتِهِ، وَقَاضِي دَيْنِهِ، وَمُنْجِزُ عِدَاتِهِ [2]، وَالْقَائِمُ بِسِيَاسَةِ عِبَادِ اللَّهِ مَقَامَهُ، فَوَرِثَ مَوَارِثَ الْمُسْلِمِينَ بِهَا، وَنَكَحَ فِي الْمُسْلِمِينَ بِهَا، فَوَالَوْهُ مِنْ أَجْلِهَا، وَأَحْسَنُوا عَنْهُ الدِّفَاعَ بِسَبَبِهَا، وَاتَّخَذُوهُ أَخًا يَصُونُونَهُ مِمَّا يَصُونُونَ عَنْهُ أَنْفُسَهُمْ، بِسِمَاعِهِمْ مِنْهُ لَهَا. [3] فَلَمَّا جَاءَهُ الْمَوْتُ وَقَعَ فِي حُكْمِ رَبِّ الْعَالَمِينَ، الْعَالِمِ بِالْأَسْرَارِ، الَّذِي لَا تَخْفَى عَلَيْهِ خَافِيَةٌ، فَأَخَذَهُمُ الْعَذَابُ بِبَاطِنِ كُفْرِهِمْ، فَذَلِكَ حِينَ ذَهَبَ نُورُهُمْ، وَصَارُوا فِي ظُلُمَاتِ عَذَابِ اللَّهِ، ظُلُمَاتِ أَحْكَامِ الْآخِرَةِ، لَا يَرَوْنَ مِنْهَا خُرُوجًا، وَلَا يَجِدُونَ عَنْهَا مَحِيصًا. ثُمَّ قَالَ: صُمٌّ يَعْنِي يَصَمُّونَ فِي الْآخِرَةِ فِي عَذَابِهَا، بُكْمٌ يَبْكَمُونَ هُنَاكَ بَيْنَ أَطْبَاقِ نِيرَانِهَا، عُمْيٌ يَعْمَوْنَ هُنَاكَ، وَذَلِكَ نَظِيرُ قَوْلِهِ عَزَّ وَجَلَّ: وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى [4] وَقَوْلُهُ:

Imam Musa ibn Ja‘far (peace be upon him) said: “The likeness of these hypocrites is that of one who kindles a fire and sees by it what is around him; but once he has seen, Allah removes its light [1] by sending a wind that extinguishes it, or by rain. Likewise is the case of these hypocrites: when Allah, the Exalted, took from them the pledge of allegiance to Ali ibn Abi Talib (peace be upon him), they outwardly professed the testimony that there is no god but Allah, alone, without partner; that Muhammad is His servant and His messenger; and that Ali is his guardian, executor, heir, and successor over his community, the payer of his debts and fulfiller of his promises [2], and the one who stands in his place to administer the affairs of Allah’s servants. By this they inherited the inheritances of the Muslims and married among the Muslims by it; they showed him loyalty on its account, defended well on his behalf because of it, and treated him as a brother, protecting him as they protect themselves, because they had heard from him what benefited their souls [3]. But when death came upon them, they fell under the judgment of the Lord of the worlds, Knower of secrets, to whom nothing is hidden; punishment took hold of them for the unbelief concealed within them. That was when their light departed and they were left in the darknesses of Allah’s punishment—the darknesses of the decrees of the Hereafter—seeing no way out and finding no escape. Then he said: ‘Deaf—that is, they will be made deaf in the Hereafter in its punishment; dumb—they will be made dumb there amid its layers of fires; blind—they will be made blind there.’ And that corresponds to His saying, Mighty and Majestic: ‘And We shall raise him up on the day of resurrection blind’ [4], and His saying:

وَنَحْشُرُهُمْ يَوْمَ الْقِيَامَةِ عَلَىٰ وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا مَأْوَاهُمْ جَهَنَّمُ كُلَّمَا خَبَتْ زِدْنَاهُمْ سَعِيرًا».

Qur’an 17:97 (M. H. Shakir):

And whom Allah guides, he is the follower of the right way; and whom He causes to err, you shall not find for him any guardians besides Him; and We will gather them on the day of resurrection on their faces, blind and dumb and deaf; their abode is hell; whenever it becomes allayed We shall add to their burning.

[1] في «س» و«ط»: بنورهم.

In “S” and “T”: bi-nurihim.

[2] نَجَزَ عِدَاتِهِ: قَضَاهَا. «مجمع البحرين- نجز- 4:37».

Najaza ‘idātihi: he fulfilled them. “Majma‘ al-Bahrayn – najaza – 4:37”.

[3] قال المجلسي (رحمه اللّه): الضمير في (منه) راجع إلى أمير المؤمنين، وفي (لها) الأنفس، أي بأنهم كانوا يسمعون منه (عليه السلام) ما ينفع أنفسهم من المعارف والأحكام والمواعظ، أو ضمير (سماعهم) راجع إلى المسلمين، وضمير (منه) إلى المنافق، وضمير (لها) إلى الشهادة، أي اتخاذهم له أخا بسبب أنهم سمعوا منه الشهادة.

al-Majlisī (rahimahu-llah) said: The pronoun in “minhu” refers to the Commander of the Faithful, and “laha” to the souls, i.e., they used to hear from him (peace be upon him) what benefited their souls of gnosis, rulings, and admonitions; or the pronoun “samā‘ihim” refers to the Muslims, “minhu” to the hypocrite, and “laha” to the testimony—that is, their taking him as a brother because they heard from him the testimony.

[4] طه 20:124.

Taha 20:124.

وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى

Qur’an 20:124 (M. H. Shakir): And whoever turns away from My reminder, his shall be a straitened life, and We will raise him on the day of resurrection, blind.

99-/345 _2- قَالَ الْعَالِمُ (عَلَيْهِ السَّلَامُ)، عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنْ رَسُولِ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ)، قَالَ: «مَا مِنْ عَبْدٍ وَلَا أَمَةٍ أَعْطَى بَيْعَةَ أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلَامُ) فِي الظَّاهِرِ، وَنَكَثَهَا فِي الْبَاطِنِ، وَأَقَامَ عَلَى نِفَاقِهِ إِلَّا وَإِذَا جَاءَ مَلَكُ الْمَوْتِ يَقْبِضُ رُوحَهُ تَمَثَّلَ لَهُ إِبْلِيسُ وَأَعْوَانُهُ، وَتَمَثَّلَتِ النِّيرَانُ وَأَصْنَافُ عِقَابِهَا لِعَيْنِهِ وَقَلْبِهِ وَمَقَاعِدِهِ مِنْ مَضَائِقِهَا [2]، وَتَمَثَّلَ لَهُ أَيْضًا الْجِنَانُ وَمَنَازِلُهُ فِيهَا لَوْ كَانَ بَقِيَ عَلَى إِيمَانِهِ، وَوَفَى بِبَيْعَتِهِ. فَيَقُولُ لَهُ مَلَكُ الْمَوْتِ: اُنْظُرْ فَتِلْكَ الْجِنَانُ الَّتِي لَا يَقْدِرُ قَدْرَ سَرَّائِهَا وَبَهْجَتِهَا وَسُرُورِهَا إِلَّا رَبُّ الْعَالَمِينَ كَانَتْ مُعَدَّةً لَكَ، فَلَوْ كُنْتَ بَقِيتَ عَلَى وَلَايَتِكَ لِأَخِي مُحَمَّدٍ (صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ) كَانَ إِلَيْهَا مَصِيرُكَ يَوْمَ فَصْلِ الْقَضَاءِ، فَإِذَا نَكَثْتَ وَخَالَفْتَ فَتِلْكَ النِّيرَانُ وَأَصْنَافُ عَذَابِهَا وَزَبَانِيَتُهَا بِمِرْزَبَاتِهَا وَأَفَاعِيهَا الْفَاغِرَةُ أَفْوَاهَهَا [3]، وَعَقَارِبُهَا النَّاصِبَةُ أَذْنَابَهَا، وَسِبَاعُهَا الشَّائِلَةُ [4] مَخَالِبَهَا، وَسَائِرُ أَصْنَافِ عَذَابِهَا هُوَ لَكَ، وَإِلَيْهَا مَصِيرُكَ، فَعِنْدَ ذَلِكَ يَقُولُ: يَا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا [5] فَقَبِلْتُ مَا أَمَرَنِي وَالْتَزَمْتُ مِنْ مُوَالاةِ عَلِيِّ بْنِ أَبِي طَالِبٍ (عَلَيْهِ السَّلَامُ) مَا أَلْزَمَنِي».

The Scholar (peace be upon him), from his father, from his grandfather, from the Messenger of Allah (Allah bless him and his family), said: “There is no servant, male or female, who gave the pledge of allegiance to the Commander of the Faithful (peace be upon him) outwardly, then broke it inwardly and persisted in his hypocrisy, except that when the Angel of Death comes to seize his soul, Iblis and his helpers will appear to him, and the fires and their kinds of punishments will be made manifest to his eyes and heart, and his places from among their constricted passages [2]; and the gardens and their dwellings will also be shown to him—as they would have been for him—had he remained in his faith and fulfilled his pledge. The Angel of Death will say to him: ‘Look! Those gardens—whose measure of delight, splendor, and joy none comprehends but the Lord of the worlds—were prepared for you. If you had remained upon your allegiance to my brother Muhammad (Allah bless him and his family), your end on the Day of Judgment would have been to them. But since you broke and opposed, then those fires, their kinds of punishment, their wardens with their mallets, their serpents gaping their mouths [3], their scorpions raising their tails, their beasts lifting [4] their claws, and the rest of their forms of torment—these are for you, and to them is your end.’ At that moment he will say: ‘O woe is me! would that I had taken a way with the Messenger!’ [5]—that I had accepted what he commanded me and adhered to what he enjoined upon me of the loyalty to Ali ibn Abi Talib (peace be upon him).”

يَا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا

Qur’an 25:27 (M. H. Shakir):

And on the day when the unjust one shall bite his hands saying: O! would that I had taken a way with the Messenger!

[1] الإسراء 17:97.

Al-Isra’ 17:97.

[2] قال المجلسيّ (رحمه اللّه): مقاعده عطف على النيران، وضميره للناكث، وضمير مضائقها للنيران. «البحار 24:18:30».

al-Majlisī (rahimahu-llah) said: “Maqa‘idihi” is conjoined to “al-niran”; its pronoun refers to the breaker (of the pledge), and the pronoun in “mada’iqqiha” to the fires. “Al-Bihar 24:18:30”.

[3] فاغر فاه: أي فاتح فاه. «مجمع البحرين- فغر- 3:441».

Fāghir fāh: i.e., opening its mouth. “Majma‘ al-Bahrayn – faghr – 3:441”.

[4] شائلة: رافعة.

Sha’ilah: raised/uplifted.

[5] الفرقان 25:27.

Al-Furqan 25:27.

99-/346 _3- مُحَمَّدُ بْنُ يَعْقُوبَ: عَنِ ابْنِ مُحَمَّدٍ [6]، عَنْ عَلِيِّ بْنِ الْعَبَّاسِ، عَنْ عَلِيِّ بْنِ حَمَّادٍ، عَنْ عَمْرِو بْنِ شِمْرٍ، عَنْ جَابِرٍ، عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلَامُ) فِي قَوْلِهِ عَزَّ وَجَلَّ: كَمَثَلِ الَّذِي اسْتَوْقَدَ نَارًا فَلَمَّا أَضَاءَتْ مَا حَوْلَهُ يَقُولُ: «أَضَاءَتِ الْأَرْضُ بِنُورِ مُحَمَّدٍ (صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ) كَمَا تُضِيءُ الشَّمْسُ، فَضَرَبَ اللَّهُ مَثَلَ مُحَمَّدٍ (صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ) الشَّمْسَ، وَمَثَلَ الْوَصِيِّ الْقَمَرَ، وَهُوَ قَوْلُهُ عَزَّ وَجَلَّ: هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا [7]. وَقَوْلُهُ: وَآيَةٌ لَهُمُ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ فَإِذَا هُمْ مُظْلِمُونَ. [8] وَقَوْلُهُ عَزَّ وَجَلَّ: ذَهَبَ اللَّهُ بِنُورِهِمْ وَتَرَكَهُمْ فِي ظُلُمَاتٍ لَا يُبْصِرُونَ يَعْنِي قُبِضَ مُحَمَّدٌ (صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ) فَظَهَرَتِ الظُّلْمَةُ، فَلَمْ يُبْصِرُوا فَضْلَ أَهْلِ بَيْتِهِ، وَهُوَ قَوْلُهُ عَزَّ وَجَلَّ: وَإِنْ تَدْعُوهُمْ إِلَى الْهُدَى لَا يَسْمَعُوا وَتَرَاهُمْ يَنْظُرُونَ إِلَيْكَ وَهُمْ لَا يُبْصِرُونَ». [9]

99-/346 _3- Muhammad ibn Ya‘qub: from ibn Muhammad [6], from Ali ibn al-‘Abbas, from Ali ibn Hammad, from ‘Amr ibn Shimr, from Jabir, from Abu Ja‘far (peace be upon him), regarding His saying, Mighty and Majestic: “Like the parable of one who kindled a fire; when it illumined what was around him,” he said: “The earth was illumined by the light of Muhammad (Allah bless him and his family) as the sun gives light. Allah set the sun as the likeness of Muhammad (Allah bless him and his family), and the moon as the likeness of the legatee; and this is His saying, Mighty and Majestic: ‘He it is Who made the sun a radiance and the moon a light’ [7]; and His saying: ‘And a sign to them is the night: We draw the day out of it, then lo! they are in darkness’ [8]. And His saying, Mighty and Majestic: ‘Allah took away their light and left them in darknesses, they do not see’—meaning Muhammad (Allah bless him and his family) was taken (in death), so darkness appeared and they did not perceive the virtue of his Household. And that is His saying, Mighty and Majestic: ‘And if you call them to guidance, they do not hear; and you see them looking towards you while they do not see’ [9].”

هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا

Qur’an 10:5 (M. H. Shakir):

He it is Who made the sun a radiance and the moon a light, and ordained for her mansions that you might know the number of the years and the reckoning; Allah did not create it but with truth; He makes the signs manifest for a people who know.

وَآيَةٌ لَهُمُ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ فَإِذَا هُمْ مُظْلِمُونَ

Qur’an 36:37 (M. H. Shakir):

And a sign to them is the night: We draw the day out of it, then lo! they are in darkness.

وَإِنْ تَدْعُوهُمْ إِلَى الْهُدَى لَا يَسْمَعُوا وَتَرَاهُمْ يَنْظُرُونَ إِلَيْكَ وَهُمْ لَا يُبْصِرُونَ

Qur’an 7:198 (M. H. Shakir):

And if you invite them to guidance, they do not hear; and you see them looking towards you, yet they do not see.

[6] في المصدر: عليّ بن محمّد.

Fi al-masdar: ‘Ali ibn Muhammad.

[7] يونس 10:5.

Yunus 10:5.

[8] يس 36:37.

Ya-Sin 36:37.

[9] الأعراف 7:198.

Al-A‘raf 7:198.

99-/347 _4- ابْنُ بَابَوَيْهِ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ أَحْمَدَ السِّنَانِيُّ (رَضِيَ اللَّهُ عَنْهُ)، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ الْكُوفِيُّ، عَنْ سَهْلِ بْنِ زِيَادٍ الْآدَمِيِّ، عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ الْحَسَنِيِّ (رَضِيَ اللَّهُ عَنْهُ)، عَنْ إِبْرَاهِيمَ بْنِ أَبِي مَحْمُودٍ، قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلَامُ) عَنْ قَوْلِ اللَّهِ تَعَالَى: وَتَرَكَهُمْ فِي ظُلُمَاتٍ لَا يُبْصِرُونَ فَقَالَ: «إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى لَا يُوصَفُ بِالتَّرْكِ كَمَا يُوصَفُ خَلْقُهُ، وَلَكِنَّهُ مَتَى عَلِمَ أَنَّهُمْ لَا يَرْجِعُونَ عَنِ الْكُفْرِ وَالضَّلَالَةِ مَنَعَهُمُ الْمُعَاوَنَةَ وَاللُّطْفَ، وَخَلَّى بَيْنَهُمْ وَبَيْنَ اخْتِيَارِهِمْ».

Ibn Babawayh said: Muhammad ibn Ahmad al-Sinani (may Allah be pleased with him) narrated to us, saying: Muhammad ibn Abi ‘Abdillah al-Kufi narrated to us, from Sahl ibn Ziyad al-Adami, from ‘Abd al-‘Azim ibn ‘Abdillah al-Hasani (may Allah be pleased with him), from Ibrahim ibn Abi Mahmud. He said: I asked Abu al-Hasan al-Rida (peace be upon him) about Allah’s saying: “And He left them in darknesses, they do not see.” He said: “Verily blessed and exalted is Allah; He is not described with ‘leaving’ as His creatures are described. Rather, when He knows that they will not turn back from disbelief and misguidance, He withholds assistance and subtle grace from them, and leaves them to their own choice.”

99-/348 _5- قال عليّ بن إبراهيم: وَقَوْلُهُ: صُمٌّ بُكْمٌ عُمْيٌ الصُّمُّ الَّذِي لَا يَسْمَعُ، وَالْبُكْمُ الَّذِي يُولَدُ مِنْ أُمِّهِ أَعْمَى، وَالْعُمْيُ الَّذِي يَكُونُ بَصِيرًا ثُمَّ يَعْمَى.

99-/348 _5- Ali ibn Ibrahim said: As for His saying, “Deaf, dumb, blind”: the “deaf” is one who does not hear; the “dumb” is one who is born from his mother blind; and the “blind” is he who had sight then became blind.

قوله تعالى: أَوْ كَصَيِّبٍ مِنَ السَّمَاءِ فِيهِ ظُلُمَاتٌ وَرَعْدٌ وَبَرْقٌ يَجْعَلُونَ أَصَابِعَهُمْ فِي آذَانِهِمْ مِنَ الصَّوَاعِقِ حَذَرَ الْمَوْتِ وَاللَّهُ مُحِيطٌ بِالْكَافِرِينَ [19]

يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ كُلَّمَا أَضَاءَ لَهُمْ مَشَوْا فِيهِ وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُوا وَلَوْ شَاءَ اللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَارِهِمْ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ [20]

Qur’an 2:19-20 (M. H. Shakir):

Or like abundant rain from the cloud in which is utter darkness and thunder and lightning; they put their fingers into their ears because of the thunder peal, for fear of death, and Allah encompasses the unbelievers. The lightning almost takes away their sight; whenever it shines on them they walk in it, and when it becomes dark to them they stand still; and if Allah had pleased He would certainly have taken away their hearing and their sight; surely Allah has power over all things.

99-/349 _1- قَالَ الْعَالِمُ (عَلَيْهِ السَّلَامُ): «ثُمَّ ضَرَبَ اللَّهُ عَزَّ وَجَلَّ مَثَلًا آخَرَ لِلْمُنَافِقِينَ، فَقَالَ: مَثَلُ مَا خُوطِبُوا بِهِ مِنْ هَذَا الْقُرْآنِ الَّذِي أُنْزِلَ عَلَيْكَ ـ يَا مُحَمَّدُ ـ مُشْتَمِلًا عَلَى بَيَانِ تَوْحِيدِي، وَإِيضَاحِ حُجَّةِ نُبُوَّتِكَ، وَالدَّلِيلِ الْبَاهِرِ عَلَى اسْتِحْقَاقِ أَخِيكَ [عَلِيِّ بْنِ أَبِي طَالِبٍ] لِلْمَوْقِفِ الَّذِي أَوْقَفْتَهُ، وَالْمَحَلِّ الَّذِي أَحْلَلْتَهُ، وَالرُّتْبَةِ الَّتِي رَفَعْتَهُ إِلَيْهَا، وَالسِّيَاسَةِ الَّتِي قَلَّدْتَهُ إِيَّاهَا، فَهِيَ كَصَيِّبٍ مِنَ السَّمَاءِ فِيهِ ظُلُمَاتٌ وَرَعْدٌ وَبَرْقٌ. قَالَ: يَا مُحَمَّدُ، كَمَا أَنَّ فِي هَذَا الْمَطَرِ هَذِهِ الْأَشْيَاءَ، وَمَنِ ابْتُلِيَ بِهِ خَافَ، فَكَذَلِكَ هَؤُلَاءِ فِي رَدِّهِمْ لِبَيْعَةِ عَلِيٍّ، وَخَوْفِهِمْ أَنْ تَعْثُرَ أَنْتَ ـ يَا مُحَمَّدُ ـ عَلَى نِفَاقِهِمْ كَمَثَلِ مَنْ هُوَ فِي هَذَا الْمَطَرِ وَالرَّعْدِ وَالْبَرْقِ، يَخَافُ أَنْ يَخْلَعَ الرَّعْدُ فُؤَادَهُ، أَوْ يَنْزِلَ الْبَرْقُ بِالصَّاعِقَةِ عَلَيْهِ، وَكَذَلِكَ هَؤُلَاءِ يَخَافُونَ أَنْ تَعْثُرَ عَلَى كُفْرِهِمْ، فَتُوجِبَ قَتْلَهُمْ وَاسْتِئْصَالَهُمْ. يَجْعَلُونَ أَصَابِعَهُمْ فِي آذَانِهِمْ مِنَ الصَّوَاعِقِ حَذَرَ الْمَوْتِ [كَمَا يَجْعَلُ هَؤُلَاءِ الْمُبْتَلَوْنَ بِهَذَا الرَّعْدِ

99-/349 _1- The Scholar (peace be upon him) said: “Then Allah, Mighty and Majestic, struck another parable for the hypocrites, saying: The likeness of what they are addressed with from this Qur’an revealed to you, O Muhammad—comprising the exposition of My oneness, the clarification of the proof of your prophethood, the manifest evidence for your brother’s [Ali ibn Abi Talib’s] entitlement to the station in which you placed him, the rank to which you raised him, and the governance you vested in him—is that of a downpour from the sky in which are darknesses, thunder, and lightning. He said: O Muhammad, just as in this rain there are these things that frighten anyone tried by it, so it is with these people in their repudiation of the pledge to Ali and their fear that you, O Muhammad, may discover their hypocrisy—like one who is amid this rain, thunder, and lightning, fearing that the thunder might tear his heart away or that the lightning might strike him with a thunderbolt. Likewise these fear that you will uncover their unbelief, and then you would be obliged to have them killed and uprooted. ‘They put their fingers into their ears because of the thunder peal, for fear of death’—just as those who are tried by this thunder…”

Footnote references:

_2) -تفسير القمّيّ 1:34.

Tafsir al-Qummi 1:34.

_1) -التفسير المنسوب إلى الإمام العسكريّ (عليه السلام): 65/130.

Al-Tafsir al-mansub ila al-Imam al-‘Askari (alayhi al-salam): 65/130.

_2) -التفسير المنسوب إلى الإمام العسكريّ (عليه السّلام): 66/131.

Al-Tafsir al-mansub ila al-Imam al-‘Askari (alayhi al-salam): 66/131.

_3) -الكافي 8:574/380.

Al-Kafi 8:574/380.

_4) -عيون أخبار الرّضا (عليه السّلام) 1:16/123.

‘Uyun Akhbar al-Rida (alayhi al-salam) 1:16/123.

_5) -تفسير القمّيّ 1:34.

Tafsir al-Qummi 1:34.