Al-Hajj Ayah 24

الحجّ آيه 24

قَرْنَ إِحْدَانَا عُلِّقَ فِي جَوِّ السَّمَاءِ لَأَغْشَى [1] نُورُهُ الْأَبْصَارَ».

فهاتان الآيتان تفسيرهما [2] ردّ على من أنكر خلق الجنة و النار،و سيأتي-إن شاء اللّه تعالى-في صفة الجنة و الحور العين في قوله تعالى: هٰاؤُمُ اقْرَؤُا كِتٰابِيَهْ [3]و غيرها من الآيات [4]،و تقدم من ذلك في قوله تعالى:

يَوْمَ نَحْشُرُ الْمُتَّقِينَ إِلَى الرَّحْمٰنِ وَفْداً من سورة مريم [5].

One of our horns were it to be hung in the air of the sky, its light would dazzle the eyes.

So these two verses—their explanation—is a refutation of those who deny the (pre-)creation of Paradise and Hell. And there will come—God willing—(discussion) on the description of Paradise and the wide-eyed maidens in His saying: Ha’umu oqra’u kitabiyah (69:19) and other verses; and some of that has already preceded in His saying: The day We will gather the Godwary to the All‑Merciful as a delegation (from Surah Maryam, 19:85).

قوله تعالى:

وَ هُدُوا إِلَى الطَّيِّبِ مِنَ الْقَوْلِ وَ هُدُوا إِلىٰ صِرٰاطِ الْحَمِيدِ [24]

Quran 22:24 (M. H. Shakir):

And they are guided to goodly words and they are guided into the path of the Praised One.

99-/7257 _1- أَحْمَدُ بْنُ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيُّ:عَنْ أَبِيهِ،عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَلِيٍّ،عَنْ ضُرَيْسٍ الْكُنَاسِيِّ،قَالَ:

سَأَلْتُ أَبَا جَعْفَرٍ [6](عَلَيْهِ السَّلاَمُ)عَنْ قَوْلِ اللَّهِ: وَ هُدُوا إِلَى الطَّيِّبِ مِنَ الْقَوْلِ وَ هُدُوا إِلىٰ صِرٰاطِ الْحَمِيدِ .

فَقَالَ:«هُوَ-وَ اللَّهِ-هَذَا الْأَمْرُ الَّذِي أَنْتُمْ عَلَيْهِ».

99-/7257) Ahmad ibn Muhammad ibn Khalid al-Barqi, from his father, from one who mentioned it, from Abu ‘Ali, from Zurays al-Kunasi, said: I asked Abu Ja‘far (peace be upon him) about Allah’s saying: And they are guided to goodly words, and they are guided into the path of the Praised One. He said: By Allah, it is this very cause you are upon.

99-/7258 _2- مُحَمَّدُ بْنُ يَعْقُوبَ:عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ،عَنْ مُعَلَّى بْنِ مُحَمَّدٍ،عَنْ مُحَمَّدِ بْنِ أُورَمَةَ،عَنْ عَلِيِّ بْنِ حَسَّانَ،عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ:عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ) ،فِي قَوْلِهِ تَعَالَى: وَ هُدُوا إِلَى الطَّيِّبِ مِنَ الْقَوْلِ وَ هُدُوا إِلىٰ صِرٰاطِ الْحَمِيدِ .

قَالَ:«ذَلِكَ جَعْفَرٌ وَ حَمْزَةُ وَ عُبَيْدَةُ وَ سَلْمَانُ وَ أَبُو ذَرٍّ وَ الْمِقْدَادُ بْنُ الْأَسْوَدِ وَ عَمَّارٌ،هُدُوا إِلَى أَمِيرِ الْمُؤْمِنِينَ(عَلَيْهِ السَّلاَمُ)».

ابْنُ شَهْرَ آشُوبٍ،قَالَ:قَالَ أَبُو عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)،وَ ذَكَرَ الْحَدِيثَ بِعَيْنِهِ [7].

99-/7258) Muhammad ibn Ya‘qub, from al-Husayn ibn Muhammad, from Mu‘alla ibn Muhammad, from Muhammad ibn Urama, from ‘Ali ibn Hassan, from ‘Abd al-Rahman ibn Kathir, from Abu ‘Abdillah (peace be upon him), regarding His saying: And they are guided to goodly words, and they are guided into the path of the Praised One. He said: That is Ja‘far, Hamza, ‘Ubayda, Salman, Abu Dharr, al-Miqdad ibn al-Aswad, and ‘Ammar—they were guided to the Commander of the Faithful (peace be upon him).

Ibn Shah r Ashub said: Abu ‘Abdillah (peace be upon him) said it, and he related the very same hadith.

/7259 _3-علي بن إبراهيم:في معنى الآية،قال:التوحيد و الإخلاص وَ هُدُوا إِلىٰ صِرٰاطِ الْحَمِيدِ قال:

إلى الولاية.

99-/7259) ‘Ali ibn Ibrahim, on the meaning of the verse, said: (Goodly words means) tawhid and sincerity; and “they are guided into the path of the Praised One” means: to the wilayah (allegiance).

_1) -المحاسن:133/169.

- al-Mahasin: 133/169.

_2) -الكافي 1:71/352،شواهد التنزيل 1:546/394.

- al-Kafi 1:71/352, Shawahid al-Tanzil 1:546/394.

_3) -تفسير القمّيّ 2:83.

- Tafsir al-Qummi 2:83.

[1] في«ج»:لأعشى.

- fi “J”: li-a‘sha.

[2] في المصدر:و تفسيرهما.

- fi al-masdar: wa tafsiruhuma.

[3] يأتي في تفسير الآيات(19-23)من سورة الحاقة.

- ya’ti fi tafsir al-ayaat (19–23) min Surat al-Haqqah.

[4] يأتي في تفسير الآية(20)من سورة الزمر و تفسير الآيات(46-62)و(66-72)من سورة الرحمن.

- ya’ti fi tafsir al-ayah (20) min Surat al-Zumar wa tafsir al-ayaat (46–62) wa (66–72) min Surat al-Rahman.

[5] تقدم في تفسير الآيات(73-98)من سورة مريم.

- taqaddama fi tafsir al-ayaat (73–98) min Surat Maryam.

[6] في المصدر:أبا عبد اللّه.

- fi al-masdar: Aba ‘Abdillah.

[7] المناقب 3:96.

- al-Manaqib 3:96.

قوله تعالى:

إِنَّ الَّذِينَ كَفَرُوا وَ يَصُدُّونَ عَنْ سَبِيلِ اللّٰهِ وَ الْمَسْجِدِ الْحَرٰامِ الَّذِي جَعَلْنٰاهُ لِلنّٰاسِ سَوٰاءً الْعٰاكِفُ فِيهِ وَ الْبٰادِ [25]

Quran 22:25 (M. H. Shakir):

Surely (as for) those who disbelieve, and hinder (men) from the way of Allah and from the Sacred Mosque which We have made for men equally, (for) the dweller therein and (for) the visitor, and whoever desires therein to deviate from the right—We will make him taste of a painful chastisement.

/7260 _1-علي بن إبراهيم،قال:نزلت في قريش،حين صدوا رسول اللّه(صلّى اللّه عليه و آله)عن مكّة.

/7260) ‘Ali ibn Ibrahim said: It was revealed about Quraysh when they barred the Messenger of Allah (peace and blessings be upon him and his family) from Mecca.

99-/7261 _2- مُحَمَّدُ بْنُ يَعْقُوبَ:عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا،عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ،عَنْ عَلِيِّ بْنِ الْحَكَمِ،عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلاَءِ،قَالَ:قَالَ أَبُو عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ): «إِنَّ مُعَاوِيَةَ أَوَّلُ مَنْ عَلَّقَ عَلَى بَابِهِ مِصْرَاعَيْنِ بِمَكَّةَ،فَمَنَعَ حَاجَّ بَيْتِ اللَّهِ مَا قَالَ اللَّهُ عَزَّ وَ جَلَّ: سَوٰاءً الْعٰاكِفُ فِيهِ وَ الْبٰادِ وَ كَانَ النَّاسُ إِذَا قَدِمُوا مَكَّةَ نَزَلَ الْبَادِي عَلَى الْحَاضِرِ حَتَّى يَقْضِيَ حَجَّهُ،وَ كَانَ مُعَاوِيَةُ صَاحِبَ السِّلْسِلَةِ الَّتِي قَالَ اللَّهُ تَعَالَى: فِي سِلْسِلَةٍ ذَرْعُهٰا سَبْعُونَ ذِرٰاعاً فَاسْلُكُوهُ* إِنَّهُ كٰانَ لاٰ يُؤْمِنُ بِاللّٰهِ الْعَظِيمِ [1]وَ كَانَ فِرْعَوْنَ هَذِهِ الْأُمَّةِ».

99-/7261) Muhammad ibn Ya‘qub, from a number of our companions, from Ahmad ibn Muhammad, from ‘Ali ibn al-Hakam, from al-Husayn ibn Abi al-‘Ala’, said: Abu ‘Abdillah (peace be upon him) said: Mu‘awiyah was the first to hang two doors at his house in Mecca, thereby preventing the pilgrims to the House of Allah from what Allah, Mighty and Majestic, has said: equally the dweller therein and the visitor. People, when they came to Mecca, the desert-dweller would lodge with the townsman until he completed his Hajj. And Mu‘awiyah is the one of the chain of whom Allah, Exalted, said: In a chain whose length is seventy cubits, so insert him; surely he did not believe in Allah, the Great (69:32–33). And he was the Pharaoh of this community.

99-/7262 _3- وَ عَنْهُ:عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ،عَنْ مُعَلَّى بْنِ مُحَمَّدٍ،عَنِ الْوَشَّاءِ،عَنْ أَبَانِ بْنِ عُثْمَانَ،عَنْ يَحْيَى بْنِ أَبِي الْعَلاَءِ،عَنْ أَبِي عَبْدِ اللَّهِ،عَنْ أَبِيهِ(عَلَيْهِمَا السَّلاَمُ)،قَالَ: «لَمْ يَكُنْ لِدُورِ مَكَّةَ أَبْوَابٌ،وَ كَانَ أَهْلُ الْبُلْدَانِ [2] يَأْتُونَ بِقِطْرَانِهِمْ [3] فَيَدْخُلُونَ فَيَضْرِبُونَ بِهَا،وَ كَانَ أَوَّلُ مَنْ بَوَّبَهَا مُعَاوِيَةَ».

99-/7262) And from him: from al-Husayn ibn Muhammad, from Mu‘alla ibn Muhammad, from al-Washsha’, from Aban ibn ‘Uthman, from Yahya ibn Abi al-‘Ala’, from Abu ‘Abdillah, from his father (peace be upon them both), who said: The houses of Mecca did not have doors. People of the towns would bring their camel-trains and enter and tether them there, and the first to put doors on them was Mu‘awiyah.

99-/7263 _4- الشَّيْخُ:بِإِسْنَادِهِ عَنْ مُوسَى بْنِ الْقَاسِمِ،عَنْ صَفْوَانَ بْنِ يَحْيَى،عَنْ حُسَيْنِ بْنِ أَبِي الْعَلاَءِ،قَالَ: ذَكَرَ أَبُو عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)هَذِهِ الْآيَةَ: سَوٰاءً الْعٰاكِفُ فِيهِ وَ الْبٰادِ ،فَقَالَ:«كَانَتْ مَكَّةُ لَيْسَ عَلَى شَيْءٍ مِنْهَا بَابٌ،وَ كَانَ أَوَّلُ مَنْ عَلَّقَ عَلَى بَابِهِ الْمِصْرَاعَيْنِ مُعَاوِيَةَ بْنَ أَبِي سُفْيَانَ،وَ لَيْسَ يَنْبَغِي لِأَحَدٍ أَنْ يَمْنَعَ الْحَاجَّ شَيْئاً مِنَ الدُّورِ وَ مَنَازِلِهَا».

99-/7263) Al-Shaykh, with his chain, from Musa ibn al-Qasim, from Safwan ibn Yahya, from Husayn ibn Abi al-‘Ala’, said: Abu ‘Abdillah (peace be upon him) mentioned this verse: equally the dweller therein and the visitor, and he said: Mecca had no doors on anything of it, and the first to hang two leaves on his doorway was Mu‘awiyah ibn Abi Sufyan. And it is not proper for anyone to prevent the pilgrims from anything of the houses and dwellings.

99-/7264 _5- وَ عَنْهُ:بِإِسْنَادِهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ،عَنِ ابْنِ أَبِي عُمَيْرٍ،عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)،قَالَ: «لَيْسَ يَنْبَغِي لِأَهْلِ مَكَّةَ أَنْ يَجْعَلُوا عَلَى دُورِهِمْ أَبْوَاباً،وَ ذَلِكَ أَنَّ الْحَاجَّ يَنْزِلُونَ مَعَهُمْ فِي سَاحَةِ الدَّارِ حَتَّى يَقْضُوا حَجَّهُمْ».

99-/7264) And from him, with his chain, from Ya‘qub ibn Yazid, from Ibn Abi ‘Umayr, from Hafs ibn al-Bukhtari, from Abu ‘Abdillah (peace be upon him), who said: It is not proper for the people of Mecca to put doors on their houses, because the pilgrims lodge with them in the courtyard of the house until they complete their Hajj.

_1) -تفسير القمّيّ 2:83.

- Tafsir al-Qummi 2:83.

_2) -الكافي 4:1/243.

- al-Kafi 4:1/243.

_3) -الكافي 4:2/244.

- al-Kafi 4:2/244.

_4) -التهذيب 5:1458/420.

- al-Tahdhib 5:1458/420.

_5) -التهذيب 5:1615/463.

- al-Tahdhib 5:1615/463.

[1] الحاقّة 69:32 و 33.

- al-Haqqah 69:32 wa 33.

[2] في«ي»:البوادي.

- fi “Y”: al-bawadi.

[3] قال المجلسي(رحمه اللّه):قوله(عليه السّلام):«بقطرانهم»كأنّه جمع القطار على غير القياس،أو هو تصحيف قطرات.قال في مصباح اللغة:القطار من الإبل عدد على نسق واحد،و الجمع قطر مثل:كتاب و كتب،و القطرات جمع الجمع.«مرآة العقول 17:109».

- qala al-Majlisi (rahimahu Allah): qawluhu (‘alayhi al-salam): “bi-qitranihim” ka-annahu jam‘ al-qitar ‘ala ghayr al-qiyas, aw huwa tashhif qatarat. qala fi Misbah al-Lughah: al-qitar min al-ibil ‘adad ‘ala nasq wahid, wa al-jam‘ qatar mithl: kitab wa kutub, wa al-qatarat jam‘ al-jam‘. “Mir’at al-‘Uqul 17:109”.