Taha Ayah 109-112

قال: حَدَّثَنَا أَبُو عَلِيٍّ الْحَسَنُ بْنُ مَحْبُوبٍ، قَالَ: سَمِعْتُ أَبَا مُحَمَّدٍ الْوَابِشِيَّ، رَوَاهُ عَنْ أَبِي الْوَرْدِ، قَالَ: سَمِعْتُ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ الْبَاقِرَ(عَلَيْهِ السَّلاَمُ) يَقُولُ: «إِذَا كَانَ يَوْمُ الْقِيَامَةِ جَمَعَ اللَّهُ النَّاسَ فِي صَعِيدٍ وَاحِدٍ مِنَ الْأَوَّلِينَ عُرَاةً حُفَاةً فَيُوقَفُونَ عَلَى طَرِيقِ الْمَحْشَرِ حَتَّى يَعْرَقُوا عَرَقاً شَدِيداً، وَتَشْتَدَّ أَنْفَاسُهُمْ». وَسَاقَ الْحَدِيثَ إِلَى آخِرِهِ [1].

Translation: He said: Abu ‘Ali al‑Hasan b. Mahbub narrated to us, saying: I heard Abu Muhammad al‑Wabishi, who transmitted it from Abu al‑Ward, say: I heard Abu Ja‘far Muhammad b. ‘Ali al‑Baqir (peace be upon him) say: “When it is the Day of Resurrection, Allah will gather the people from the first generations together upon a single plain, naked and barefoot. They will be made to stand on the path of the gathering until they sweat profusely and their breaths become strained.” And he continued the hadith to its end [1].

وَرَوَاهُ الشَّيْخُ الْمُفِيدُ فِي (أَمَالِيهِ) قَالَ: أَخْبَرَنِي أَبُو الْقَاسِمِ جَعْفَرُ بْنُ مُحَمَّدِ بْنِ قُولَوَيْهِ(رَحِمَهُ اللَّهُ) قَالَ: حَدَّثَنِي الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ عَامِرٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ الْبَصْرِيِّ، عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ الْعَمِّيِّ، قَالَ حَدَّثَنَا أَبُو عَلِيٍّ الْحَسَنُ بْنُ مَحْبُوبٍ، قَالَ: سَمِعْتُ أَبَا مُحَمَّدٍ الْوَابِشِيَّ، رَوَاهُ عَنْ أَبِي الْوَرْدِ، قَالَ سَمِعْتُ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ الْبَاقِرَ(عَلَيْهِ السَّلاَمُ) يَقُولُ: «إِذَا كَانَ يَوْمُ الْقِيَامَةِ جَمَعَ اللَّهُ النَّاسَ فِي صَعِيدٍ وَاحِدٍ مِنَ الْأَوَّلِينَ وَالْآخِرِينَ عُرَاةً حُفَاةً فَيُوقَفُونَ عَلَى طَرِيقِ الْمَحْشَرِ حَتَّى يَعْرَقُوا عَرَقاً شَدِيداً، وَتَشْتَدَّ أَنْفَاسُهُمْ» وَسَاقَ الْحَدِيثَ إِلَى آخِرِهِ [2].

Translation: And al‑Shaykh al‑Mufid narrated it in his Amali. He said: Abu al‑Qasim Ja‘far b. Muhammad b. Qulawayh (may Allah have mercy on him) informed me, saying: al‑Husayn b. Muhammad b. ‘Amir narrated to me, from Mu‘alla b. Muhammad al‑Basri, from Muhammad b. Jumhur al‑‘Ammi, who said: Abu ‘Ali al‑Hasan b. Mahbub narrated to us, saying: I heard Abu Muhammad al‑Wabishi, who transmitted it from Abu al‑Ward, say: I heard Abu Ja‘far Muhammad b. ‘Ali al‑Baqir (peace be upon him) say: “When it is the Day of Resurrection, Allah will gather the people from the first and the last upon a single plain, naked and barefoot. They will be made to stand on the path of the gathering until they sweat profusely and their breaths become strained.” And he continued the hadith to its end [2].

قوله تعالى:

يَوْمَئِذٍ لاٰ تَنْفَعُ الشَّفٰاعَةُ إِلاّٰ مَنْ أَذِنَ لَهُ الرَّحْمٰنُ وَرَضِيَ لَهُ قَوْلًا • يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِهِ عِلْمًا • وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا • وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلَا يَخَافُ ظُلْمًا وَلَا هَضْمًا [109-112]

Translation (M. H. Shakir, Qur’an 20:109-112): On that day shall no intercession avail except of him whom the Beneficent Allah allows and whose word He is pleased with. He knows what is before them and what is behind them, while they do not comprehend Him in knowledge. And the faces shall be humbled before the Living, the Self-subsistent Allah, and he who bears iniquity shall indeed perish. And whoever does good works and he is a believer, he shall have no fear of injustice nor of the withholding of his due.

/7049 _1- عَلِيُّ بْنُ إِبْرَاهِيمَ، فِي قَوْلِهِ تَعَالَى: يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِهِ عِلْمًا قَالَ: مَا بَيْنَ أَيْدِيهِمْ: مَا مَضَى مِنْ أَخْبَارِ الْأَنْبِيَاءِ، وَمَا خَلْفَهُمْ، مِنْ أَخْبَارِ الْقَائِمِ(عَلَيْهِ السَّلَامُ).

99-/7049 _1- Translation: ‘Ali b. Ibrahim, regarding His saying, “He knows what is before them and what is behind them, while they do not comprehend Him in knowledge,” said: “What is before them” refers to what has passed of the reports of the prophets; and “what is behind them” refers to the reports about the Qa’im (peace be upon him).

99-/7050 _2- مُحَمَّدُ بْنُ يَعْقُوبَ: عَنْ أَحْمَدَ بْنِ إِدْرِيسَ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ بْنِ يَحْيَى، قَالَ سَأَلَنِي أَبُو قُرَّةَ الْمُحَدِّثُ أَنْ أُدْخِلَهُ عَلَى أَبِي الْحَسَنِ الرِّضَا(عَلَيْهِ السَّلَامُ)، فَاسْتَأْذَنْتُهُ فِي ذَلِكَ فَأَذِنَ لِي فَدَخَلَ عَلَيْهِ، فَسَأَلَهُ عَنِ الْحَلَالِ وَالْحَرَامِ وَالْأَحْكَامِ حَتَّى بَلَغَ سُؤَالُهُ إِلَى التَّوْحِيدِ، فَقَالَ أَبُو قُرَّةَ: إِنَّا رُوِّينَا أَنَّ اللَّهَ قَسَمَ الرُّؤْيَةَ وَالْكَلَامَ بَيْنَ نَبِيَّيْنِ: فَقَسَمَ الْكَلَامَ لِمُوسَى، وَلِمُحَمَّدٍ(صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ) الرُّؤْيَةَ؟ فَقَالَ أَبُو الْحَسَنِ(عَلَيْهِ السَّلَامُ): «فَمَنِ الْمُبَلِّغُ عَنِ اللَّهِ إِلَى الثَّقَلَيْنِ مِنَ الْجِنِّ وَالْإِنْسِ: لاٰ تُدْرِكُهُ الْأَبْصَارُ [3] وَوَلَا يُحِيطُونَ بِهِ عِلْمًا وَ لَيْسَ كَمِثْلِهِ شَيْءٌ [4] أَلَيْسَ مُحَمَّدٌ(صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ)؟» قَالَ: بَلَى. قَالَ(عَلَيْهِ السَّلَامُ): «كَيْفَ يَجِيءُ رَجُلٌ إِلَى الْخَلْقِ جَمِيعًا فَيُخْبِرُهُمْ أَنَّهُ جَاءَ مِنْ عِنْدِ اللَّهِ وَأَنَّهُ يَدْعُوهُمْ إِلَى اللَّهِ بِأَمْرِ اللَّهِ فَيَقُولُ: لاٰ تُدْرِكُهُ الْأَبْصَارُ وَوَلَا يُحِيطُونَ بِهِ عِلْمًا وَ لَيْسَ كَمِثْلِهِ شَيْءٌ، ثُمَّ يَقُولُ: أَنَا رَأَيْتُهُ بِعَيْنِي وَأَحَطْتُ بِهِ عِلْمًا وَهُوَ عَلَى صُورَةِ الْبَشَرِ، أَمَا يَسْتَحْيُونَ؟! مَا قَدَرَتِ الزَّنَادِقَةُ أَنْ تَرْمِيَهُ بِهَذَا، أَنْ يَكُونَ يَأْتِي مِنْ عِنْدِ اللَّهِ بِشَيْءٍ ثُمَّ يَأْتِي بِخِلَافِهِ مِنْ وَجْهٍ آخَرَ». قَالَ أَبُو قُرَّةَ: فَإِنَّهُ يَقُولُ: وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ [1]؟ فَقَالَ أَبُو الْحَسَنِ(عَلَيْهِ السَّلَامُ): «إِنَّ بَعْدَ هَذِهِ الْآيَةِ مَا يَدُلُّ عَلَى مَا رَأَى، حَيْثُ قَالَ: مَا كَذَبَ الْفُؤَادُ مَا رَأَىٰ [2] يَقُولُ: مَا كَذَبَ فُؤَادُ مُحَمَّدٍ(صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ) مَا رَأَتْهُ عَيْنَاهُ، ثُمَّ أَخْبَرَ بِمَا رَأَى، فَقَالَ: لَقَدْ رَأَىٰ مِنْ آيَاتِ رَبِّهِ الْكُبْرَىٰ [3]، فَآيَاتُ اللَّهِ غَيْرُ اللَّهِ، وَقَدْ قَالَ اللَّهُ: وَلاٰ يُحِيطُونَ بِهِ عِلْمًا، فَإِذَا رَأَتْهُ الْأَبْصَارُ فَقَدْ أَحَاطَ بِهِ الْعِلْمُ وَوَقَعَتِ الْمَعْرِفَةُ». فَقَالَ أَبُو قُرَّةَ: فَتُكَذِّبُ بِالرِّوَايَاتِ؟ فَقَالَ أَبُو الْحَسَنِ(عَلَيْهِ السَّلَامُ): «إِذَا كَانَتِ الرِّوَايَاتُ مُخَالِفَةً لِلْقُرْآنِ كَذَّبْتُهَا، وَمَا أَجْمَعَ الْمُسْلِمُونَ عَلَيْهِ أَنَّهُ لاٰ يُحَاطُ بِهِ عِلْمًا، وَلاٰ تُدْرِكُهُ الْأَبْصَارُ، وَلَيْسَ كَمِثْلِهِ شَيْءٌ».

99-/7050 _2- Translation: Muhammad b. Ya‘qub, from Ahmad b. Idris, from Muhammad b. ‘Abd al‑Jabbar, from Safwan b. Yahya, said: Abu Qurra the traditionist asked me to admit him to [the presence of] Abu al‑Hasan al‑Ridā (peace be upon him). I sought his permission for that and he permitted me, so [Abu Qurra] entered to him. He asked him about the lawful and the unlawful and legal rulings until his questioning reached tawhid. Abu Qurra said: “It has been transmitted to us that Allah divided vision and speech between two prophets: He allotted speech to Moses, and to Muhammad (may Allah bless him and his family) vision.” Abu al‑Hasan (peace be upon him) said: “Then who is it that conveyed from Allah to the two weighty beings, jinn and humankind: ‘Visions do not comprehend Him’ [3], and ‘they do not encompass Him in knowledge,’ and ‘there is nothing like unto Him’ [4]? Is it not Muhammad (may Allah bless him and his family)?” He said: “Yes.” He (peace be upon him) said: “How could a man come to all of creation and inform them that he has come from Allah and that he calls them to Allah by Allah’s command, saying: ‘Visions do not comprehend Him, and they do not encompass Him in knowledge, and there is nothing like unto Him,’ then [turn around and] say: ‘I saw Him with my own eyes, I encompassed Him in knowledge, and He is in the form of a human being’? Do they not feel shame?! Even the heretics could not ascribe this to him: that he would bring something from Allah, then bring its opposite from another angle.” Abu Qurra said: “But he says: ‘And certainly he saw Him another time’ [1]?” Abu al‑Hasan (peace be upon him) said: “Indeed, after this verse there is that which indicates what he saw, where He said: ‘The heart lied not in what it saw’ [2]—that is, the heart of Muhammad (may Allah bless him and his family) did not belie what his eyes saw. Then He informed of what he saw, saying: ‘Certainly he saw of the greatest signs of his Lord’ [3]. So the signs of Allah are other than Allah. And Allah has said: ‘They do not encompass Him in knowledge.’ If eyes were to see Him, then knowledge would have encompassed Him and recognition would occur.” Abu Qurra said: “So you reject the narrations?” Abu al‑Hasan (peace be upon him) said: “When narrations contradict the Qur’an, I reject them. And the Muslims are agreed that He is not encompassed in knowledge, eyes do not comprehend Him, and there is nothing like unto Him.”

/7051 _3- عَلِيُّ بْنُ إِبْرَاهِيمَ: وَقَوْلُهُ: وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ أَي ذَلَّتْ.

99-/7051 _3- Translation: ‘Ali b. Ibrahim: And His saying, “And the faces shall be humbled before the Living, the Self‑subsistent,” means: they are abased.

/7052 _4- مُحَمَّدُ بْنُ الْعَبَّاسِ(رَحِمَهُ اللَّهُ)، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ هَمَّامٍ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْعَلَوِيِّ، عَنْ عِيسَى بْنِ دَاوُدَ، عَنْ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ(عَلَيْهِمَا السَّلَامُ)، عَنْ أَبِيهِ(عَلَيْهِ السَّلَامُ)، قَالَ: «سَمِعْتُ أَبِي يَقُولُ وَرَجُلٌ يَسْأَلُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ: يَوْمَئِذٍ لاٰ تَنْفَعُ الشَّفٰاعَةُ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمٰنُ وَرَضِيَ لَهُ قَوْلًا، قَالَ: لَا يَنَالُ شَفَاعَةُ مُحَمَّدٍ(صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ) يَوْمَ الْقِيَامَةِ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمٰنُ بِطَاعَةِ آلِ مُحَمَّدٍ، وَرَضِيَ لَهُ قَوْلًا وَعَمَلًا، فَحَيِيَ عَلَى مَوَدَّتِهِمْ وَمَاتَ عَلَيْهَا، فَرَضِيَ اللَّهُ قَوْلَهُ وَعَمَلَهُ فِيهِمْ، ثُمَّ قَالَ: (وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا لِآلِ مُحَمَّدٍ)، كَذَا نَزَلَتْ، ثُمَّ قَالَ: وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلَا يَخَافُ ظُلْمًا وَلَا هَضْمًا قَالَ: مُؤْمِنٌ بِمَحَبَّةِ آلِ مُحَمَّدٍ وَمُبْغِضٌ لِعَدُوِّهِمْ».

99-/7052 _4- Translation: Muhammad b. al‑‘Abbas (may Allah have mercy on him) said: Muhammad b. Hammam narrated to us, from Muhammad b. Isma‘il al‑‘Alawi, from ‘Isa b. Dawud, from Abu al‑Hasan Musa b. Ja‘far (peace be upon them), from his father (peace be upon him), who said: “I heard my father being asked by a man about the saying of Allah, Mighty and Majestic: ‘On that day shall no intercession avail except of him whom the Beneficent Allah allows and whose word He is pleased with.’ He said: The intercession of Muhammad (may Allah bless him and his family) on the Day of Resurrection will not be attained except by one for whom the Beneficent has granted permission through obedience to the Family of Muhammad, and is pleased with his word and deed; he lived upon their love and died upon it—so Allah is pleased with his word and his deed regarding them. Then he said: ‘And the faces shall be humbled before the Living, the Self‑subsistent, and he has failed who bears wrongdoing against the Family of Muhammad’—thus it was revealed. Then he said: ‘And whoever does good works and he is a believer, he shall have no fear of injustice nor of the withholding of his due’—that is, one who believes in the love of the Family of Muhammad and hates their enemies.”

/7053 _5- عَلِيُّ بْنُ إِبْرَاهِيمَ: وَفِي رِوَايَةِ أَبِي الْجَارُودِ، عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلَامُ)، فِي قَوْلِهِ: فَلَا يَخَافُ ظُلْمًا وَلَا هَضْمًا يَقُولُ: «لَا يُنْقَصُ مِنْ عَمَلِهِ شَيْءٌ، وَأَمَّا ظُلْمًا يَقُولُ: لَنْ يُذْهَبَ بِهِ».

99-/7053 _5- Translation: ‘Ali b. Ibrahim: And in the narration of Abu al‑Jarud, from Abu Ja‘far (peace be upon him), regarding His saying, “He shall have no fear of injustice nor of the withholding of his due,” he said: “None of his deeds will be diminished; and as for ‘injustice,’ it means: it will not be taken away from him.”

_1) -تفسير القمّيّ 2:65.

_1) -Tafsīr al‑Qummī 2:65.

_2) -الكافي 2:2/74.

_2) -al‑Kāfī 2:2/74.

[1] النجم 53:13.

[1] al‑Najm 53:13.

[2] النجم 53:11.

[2] al‑Najm 53:11.

[3] النجم 53:18.

[3] al‑Najm 53:18.

[3] الأنعام 6:103.

[3] al‑An‘ām 6:103.

[4] الشورى 42:11.

[4] al‑Shūrā 42:11.

قوله تعالى:

أَوْ يُحْدِثُ لَهُمْ ذِكْرًا [113]

Translation (M. H. Shakir, Qur’an 20:113): Or that it may cause them to remember.

99-/7054 _1- عَلِيُّ بْنُ إِبْرَاهِيمَ: يَعْنِي مَا يُحْدِثُ مِنْ أَمْرِ الْقَائِمِ(عَلَيْهِ السَّلَامُ) وَالسُّفْيَانِيِّ.

99-/7054 _1- Translation: ‘Ali b. Ibrahim: Meaning, what will occur of the affair of the Qa’im (peace be upon him) and the Sufyani.

قوله تعالى:

وَلَا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضَىٰ إِلَيْكَ وَحْيُهُ وَقُلْ رَبِّ زِدْنِي عِلْمًا [114]

Translation (M. H. Shakir, Qur’an 20:114): Therefore exalted be Allah, the King, the Truth! and do not make haste with the Qur’an before its revelation is made complete to you, and say: O my Lord! increase me in knowledge.

99-/7055 _2- عَلِيُّ بْنُ إِبْرَاهِيمَ، قَالَ: كَانَ رَسُولُ اللّهِ(صَلَّى اللّهُ عَلَيْهِ وَآلِهِ) إِذَا نَزَلَ عَلَيْهِ الْقُرْآنُ بَادَرَ بِقِرَاءَتِهِ قَبْلَ نُزُولِ تَمَامِ الْآيَةِ وَالْمَعْنَى، فَأَنْزَلَ اللَّهُ: وَلَا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضَىٰ إِلَيْكَ وَحْيُهُ أَيْ يُفْرَغَ مِنْ قِرَاءَتِهِ وَقُلْ رَبِّ زِدْنِي عِلْمًا.

99-/7055 _2- Translation: ‘Ali b. Ibrahim said: When revelation of the Qur’an came down to the Messenger of Allah (may Allah bless him and his family), he would hasten to recite it before the completion of the verse and its meaning; so Allah sent down: “And do not make haste with the Qur’an before its revelation is made complete to you,” meaning: until He finishes its recitation; “and say: O my Lord! increase me in knowledge.”

قوله تعالى:

وَلَقَدْ عَهِدْنَا إِلَىٰ آدَمَ مِنْ قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا [115]

Translation (M. H. Shakir, Qur’an 20:115): And certainly We gave a commandment to Adam before, but he forgot; and We did not find in him any determination.

99-/7056 _3- مُحَمَّدُ بْنُ يَعْقُوبَ: عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ مُفَضَّلِ بْنِ صَالِحٍ، عَنْ جَابِرٍ، عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلَامُ) فِي قَوْلِ اللَّهِ عَزَّ وَجَلَّ: وَلَقَدْ عَهِدْنَا إِلَىٰ آدَمَ مِنْ قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا. قَالَ: «عَهِدْنَا إِلَيْهِ فِي مُحَمَّدٍ(صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ) وَالْأَئِمَّةِ(عَلَيْهِمُ السَّلَامُ) مِنْ بَعْدِهِ فَتَرَكَ وَ لَمْ يَكُنْ لَهُ عَزْمٌ أَنَّهُمْ هَكَذَا، وَإِنَّمَا سُمِّيَ أُولُو الْعَزْمِ لِأَنَّهُ عَهِدَ إِلَيْهِمْ فِي مُحَمَّدٍ(صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ) وَالْأَوْصِيَاءِ مِنْ بَعْدِهِ وَالْمَهْدِيِّ وَسِيرَتِهِ وَاجْتَمَعَ عَزْمُهُمْ عَلَى أَنَّ ذَلِكَ كَذَلِكَ، وَالْإِقْرَارِ بِهِ». وَرَوَاهُ عَلِيُّ بْنُ إِبْرَاهِيمَ: عَنْ أَحْمَدَ بْنِ إِدْرِيسَ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنِ الْمُفَضَّلِ بْنِ ...

99-/7056 _3- Translation: Muhammad b. Ya‘qub: from a number of our companions, from Ahmad b. Muhammad, from ‘Ali b. al‑Hakam, from Mufaddal b. Salih, from Jabir, from Abu Ja‘far (peace be upon him), regarding the saying of Allah, Mighty and Majestic: “And certainly We gave a commandment to Adam before, but he forgot; and We did not find in him any determination.” He said: “We took a covenant from him regarding Muhammad (may Allah bless him and his family) and the Imams (peace be upon them) after him, but he left it and did not have the resolve that it was so. And they were called ‘Those of Firm Resolve’ (ulu al‑‘azm) because He took a covenant from them concerning Muhammad (may Allah bless him and his family), the trustees (awsiya’) after him, the Mahdi, and his conduct; and their resolve united upon [affirming] that it is indeed so and acknowledging it.” And ‘Ali b. Ibrahim also narrated it: from Ahmad b. Idris, from Ahmad b. Muhammad, from ‘Ali b. al‑Hakam, from al‑Mufaddal b. ...

_1) -تفسير القمّيّ 2:65.

_1) -Tafsīr al‑Qummī 2:65.

_2) -تفسير القمّيّ 2:65.

_2) -Tafsīr al‑Qummī 2:65.

_3) -الكافي 1:22/344.

_3) -al‑Kāfī 1:22/344.

[1] أمالي الطوسيّ 1:64.

[1] Amālī al‑Tūsī 1:64.

[2] أمالي المفيد: 8/290.

[2] Amālī al‑Mufīd 8:290.