Ar-Ra'd Ayah 11

الرعد آيه 11

سَوٰاءٌ مِنْكُمْ مَنْ أَسَرَّ الْقَوْلَ وَ مَنْ جَهَرَ بِهِ ،قَالَ:«فَالسِّرُّ وَ الْعَلاَنِيَةُ عِنْدَهُ سَوَاءٌ».

99-/5480) It is the same among you whether one conceals his speech or declares it; he said: “For Him, secrecy and openness are the same.” (Quran, ar-Ra‘d 13:10 — M. H. Shakir: And it is the same to Him whether any of you conceals his words or manifests them, and whether he hides himself by night or he who exposes himself by day.)

/5480 _2-و قال عليّ بن إبراهيم في قوله تعالى: وَ مَنْ هُوَ مُسْتَخْفٍ بِاللَّيْلِ مستخف في جوف بيته. وَ سٰارِبٌ بِالنَّهٰارِ يعني تحت الأرض،فذلك كله عند اللّه عزّ و جلّ واحد يعلمه.

99-/5480) And ‘Ali ibn Ibrāhīm said regarding His words: And as for him who hides himself by night, it means hiding in the interior of his house; and as for him who goes forth by day, it means beneath the earth. All of that is one to Allah, Mighty and Majestic, He knows it. (Quran, ar-Ra‘d 13:10 — M. H. Shakir: and he who hides himself by night and who goes forth by day.)

قوله تعالى:

لَهُ مُعَقِّبٰاتٌ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللّٰهِ [11]

Quran (ar-Ra‘d 13:11) — M. H. Shakir: He has guardians before him and behind him who watch him by Allah’s command; surely Allah does not change the condition of a people until they change their own condition; and when Allah intends evil for a people, there is no averting it, and besides Him they have no protector.

99-/5481 _3- عَلِيُّ بْنُ إِبْرَاهِيمَ: إِنَّهَا قُرِئَتْ عِنْدَ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)فَقَالَ لِقَارِئِهَا:«أَ لَسْتُمْ عَرَباً،فَكَيْفَ تَكُونُ الْمُعَقِّبَاتُ مِنْ بَيْنِ يَدَيْهِ؟!وَ إِنَّمَا الْمُعَقِّبُ مِنْ خَلْفِهِ». فَقَالَ الرَّجُلُ:جُعِلْتُ فِدَاكَ،كَيْفَ هَذَا؟فَقَالَ:«إِنَّمَا نَزَلَتْ(لَهُ مُعَقِّبَاتٌ مِنْ خَلْفِهِ وَ رَقِيبٌ مِنْ بَيْنِ يَدَيْهِ يَحْفَظُونَهُ بِأَمْرِ اللَّهِ)وَ مَنْ ذَا الَّذِي يَقْدِرُ أَنْ يَحْفَظَ الشَّيْءَ مِنْ أَمْرِ اللَّهِ؟وَ هُمُ الْمَلاَئِكَةُ الْمُوَكَّلُونَ بِالنَّاسِ».

99-/5481) ‘Ali ibn Ibrāhīm: It was recited in the presence of Abū ‘Abdillāh (peace be upon him), so he said to the reciter: “Are you not Arabs? How can the ‘mu‘aqqibāt’ be before him, when the one who follows up comes from behind?” The man said: May I be ransomed for you, how is that? He said: “It was revealed as: ‘For him are followers (mu‘aqqibāt) from behind him and a watcher (raqīb) before him; they guard him by Allah’s command.’ And who is able to guard anything against Allah’s command? They are the angels entrusted with people.” (Alluding to Quran, ar-Ra‘d 13:11 — Shakir wording cited above.)

99-/5482 _4- قَالَ:وَ فِي رِوَايَةِ أَبِي الْجَارُودِ،عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ) فِي قَوْلِهِ: لَهُ مُعَقِّبٰاتٌ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللّٰهِ . يَقُولُ:«بِأَمْرِ اللَّهِ،مِنْ أَنْ يَقَعَ فِي رَكِيٍّ،أَوْ يَقَعَ عَلَيْهِ حَائِطٌ،أَوْ يُصِيبَهُ شَيْءٌ حَتَّى إِذَا جَاءَ الْقَدَرُ،خَلَّوْا بَيْنَهُ وَ بَيْنَهُ،يَدْفَعُونَهُ إِلَى الْمَقَادِيرِ،وَ هُمَا مَلَكَانِ يَحْفَظَانِهِ بِاللَّيْلِ،وَ مَلَكَانِ بِالنَّهَارِ يَتَعَاقَبَانِهِ». وَ تَقَدَّمَ حَدِيثُ جَابِرٍ عَنِ النَّبِيِّ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)فِي قَوْلِهِ تَعَالَى: يَعِدُهُمْ وَ يُمَنِّيهِمْ وَ مٰا يَعِدُهُمُ الشَّيْطٰانُ إِلاّٰ غُرُوراً مِنْ سُورَةِ النِّسَاءِ،أَنَّ ابْنَ آدَمَ لَهُ مَلَكَانِ يَحْفَظَانِهِ.

99-/5482) He said: And in the narration of Abū al-Jārūd from Abū Ja‘far (peace be upon him) regarding His words: “For him are followers before him and behind him; they guard him by Allah’s command,” he said: “By Allah’s command, from falling into a well, or a wall falling upon him, or anything befalling him—until when the destined decree arrives, they leave him to it; they deliver him to the decrees. There are two angels who guard him by night and two by day who take turns.” And the hadith of Jābir from the Prophet (may Allah bless him and his Household) has preceded regarding His words, “He promises them and excites vain desires in them, and Satan does not promise them but to deceive” (Quran, an-Nisā’ 4:120 — M. H. Shakir), that the son of Adam has two angels who guard him.

99-/5483 _5- الْعَيَّاشِيُّ:عَنْ بُرَيْدٍ الْعِجْلِيِّ،قَالَ: سَمِعَنِي أَبُو عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)وَ أَنَا أَقْرَأُ لَهُ مُعَقِّبٰاتٌ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللّٰهِ فَقَالَ:«مَهْ،وَ كَيْفَ تَكُونُ الْمُعَقِّبَاتُ مِنْ بَيْنِ يَدَيْهِ؟إِنَّمَا تَكُونُ الْمُعَقِّبَاتُ مِنْ خَلْفِهِ إِنَّمَا أَنْزَلَهَا اللَّهُ(لَهُ رَقِيبٌ مِنْ بَيْنِ يَدَيْهِ وَ مُعَقِّبَاتٌ مِنْ خَلْفِهِ.يَحْفَظُونَهُ بِأَمْرِ اللَّهِ)».

99-/5483) Al-‘Ayyāshī, from Burayd al-‘Ijlī, said: Abū ‘Abdillāh (peace be upon him) heard me as I was reciting: “For him are followers before him and behind him; they guard him from Allah’s command,” so he said: “Stop! How can the ‘followers’ be before him? The followers come from behind. Allah only revealed it: ‘For him is a watcher before him and followers from behind him; they guard him by Allah’s command.’”

99-/5484 _6- عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ) ،فِي قَوْلِهِ تَعَالَى: يَحْفَظُونَهُ مِنْ أَمْرِ اللّٰهِ . قَالَ:«بِأَمْرِ اللَّهِ-ثُمَّ قَالَ-مَا مِنْ عَبْدٍ إِلاَّ وَ مَعَهُ مَلَكَانِ يَحْفَظَانِهِ،فَإِذَا جَاءَ الْأَمْرُ مِنْ عِنْدِ اللَّهِ،خَلَّيَا بَيْنَهُ وَ بَيْنَ أَمْرِ اللَّهِ».

99-/5484) From Mas‘adah ibn Sadaqah, from Abū ‘Abdillāh (peace be upon him), regarding His words: “They guard him from Allah’s command.” He said: “By Allah’s command.” Then he said: “There is no servant but that he has two angels with him who guard him. When the command comes from Allah, they leave him to Allah’s command.”

99-/5485 _5- عَنْ فُضَيْلِ بْنِ عُثْمَانَ سُكَّرَةَ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)،قَالَ فِي هَذِهِ الْآيَةِ لَهُ مُعَقِّبٰاتٌ مِنْ بَيْنِ يَدَيْهِ الْآيَةَ،قَالَ:«هُنَّ الْمُقَدِّمَاتُ الْمُؤَخِّرَاتُ الْمُعَقِّبَاتُ الْبَاقِيَاتُ الصَّالِحَاتُ».

99-/5485) From Fudayl ibn ‘Uthmān Sukkara, from Abū ‘Abdillāh (peace be upon him), he said regarding this verse, “For him are followers before him …”: “They are the forerunners, the followers, the tracers—the everlasting good deeds.”

قوله تعالى:

إِنَّ اللّٰهَ لاٰ يُغَيِّرُ مٰا بِقَوْمٍ حَتّٰى يُغَيِّرُوا مٰا بِأَنْفُسِهِمْ وَ إِذٰا أَرٰادَ اللّٰهُ بِقَوْمٍ سُوْءاً فَلاٰ مَرَدَّ لَهُ وَ مٰا لَهُمْ مِنْ دُونِهِ مِنْ وٰالٍ [11]

Quran (ar-Ra‘d 13:11) — M. H. Shakir: Surely Allah does not change the condition of a people until they change their own condition; and when Allah intends evil for a people, there is no averting it, and besides Him they have no protector.

99-/5486 _1-قال عليّ بن إبراهيم:في قوله تعالى: وَ إِذٰا أَرٰادَ اللّٰهُ بِقَوْمٍ سُوْءاً فَلاٰ مَرَدَّ لَهُ وَ مٰا لَهُمْ مِنْ دُونِهِ مِنْ وٰالٍ أي من دافع.

99-/5486) ‘Ali ibn Ibrāhīm said regarding His words: “And when Allah intends evil for a people, there is no averting it, and besides Him they have no protector,” that is, no repeller.

99-/5487 _2- عَبْدُ اللَّهِ بْنُ جَعْفَرٍ الْحِمْيَرِيُّ:عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ،عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ،قَالَ:سَمِعْتُهُ- يَعْنِي الرِّضَا(عَلَيْهِ السَّلاَمُ)-يَقُولُ ،فِي قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى: إِنَّ اللّٰهَ لاٰ يُغَيِّرُ مٰا بِقَوْمٍ حَتّٰى يُغَيِّرُوا مٰا بِأَنْفُسِهِمْ وَ إِذٰا أَرٰادَ اللّٰهُ بِقَوْمٍ سُوْءاً فَلاٰ مَرَدَّ لَهُ . فَقَالَ:«إِنَّ الْقَدَرِيَّةَ يَحْتَجُّونَ بِأَوَّلِهَا،وَ لَيْسَ كَمَا يَقُولُونَ،أَ لاَ تَرَى أَنَّ اللَّهَ تَعَالَى يَقُولُ: وَ إِذٰا أَرٰادَ اللّٰهُ بِقَوْمٍ سُوْءاً فَلاٰ مَرَدَّ لَهُ وَ قَالَ نُوحٌ: وَ لاٰ يَنْفَعُكُمْ نُصْحِي إِنْ أَرَدْتُ أَنْ أَنْصَحَ لَكُمْ إِنْ كٰانَ اللّٰهُ يُرِيدُ أَنْ يُغْوِيَكُمْ -قَالَ- الْأَمْرُ إِلَى اللَّهِ يَهْدِي مَنْ يَشَاءُ».

99-/5487) ‘Abdullāh ibn Ja‘far al-Himyārī: from Aḥmad ibn Muḥammad, from Aḥmad ibn Muḥammad ibn Abī Naṣr, said: I heard him—meaning al-Riḍā (peace be upon him)—say regarding the words of Allah, Blessed and Exalted: “Surely Allah does not change the condition of a people until they change their own condition; and when Allah intends evil for a people, there is no averting it”: “The Qadarīyah use the first part as proof, but it is not as they say. Do you not see that Allah, Exalted, says: ‘And when Allah intends evil for a people, there is no averting it’; and Nūḥ said: ‘And my advice will not profit you—should I intend to counsel you—if Allah intends to lead you astray’ (Quran, Hūd 11:34 — M. H. Shakir: And my advice will not profit you, should I intend to counsel you, if Allah intends that you should go astray).” He said: “The matter is up to Allah; He guides whom He pleases.”

99-/5488 _3- ابْنُ بَابَوَيْهِ،قَالَ:حَدَّثَنَا أَحْمَدُ بْنُ الْحَسَنِ الْقَطَّانُ،قَالَ حَدَّثَنَا أَحْمَدُ بْنُ يَحْيَى بْنِ زَكَرِيَّا الْقَطَّانُ،قَالَ: حَدَّثَنَا بَكْرُ بْنُ عَبْدِ اللَّهِ بْنِ حَبِيبٍ،قَالَ:حَدَّثَنَا تَمِيمُ بْنُ بُهْلُولٍ،عَنْ أَبِيهِ،عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ،عَنْ أَبِيهِ،قَالَ: سَمِعْتُ أَبَا خَالِدٍ الْكَابُلِيَّ يَقُولُ:سَمِعْتُ زَيْنَ الْعَابِدِينَ عَلِيَّ بْنَ الْحُسَيْنِ(عَلَيْهِمَا السَّلاَمُ)يَقُولُ: «الذُّنُوبُ الَّتِي تُغَيِّرُ النِّعَمَ: الْبَغْيُ عَلَى النَّاسِ،وَ الزَّوَالُ عَنِ الْعَادَةِ فِي الْخَيْرِ وَ اصْطِنَاعِ الْمَعْرُوفِ،وَ كُفْرَانُ النِّعَمِ،وَ تَرْكُ الشُّكْرِ،قَالَ اللَّهُ عَزَّ وَ جَلَّ: إِنَّ اللّٰهَ لاٰ يُغَيِّرُ مٰا بِقَوْمٍ حَتّٰى يُغَيِّرُوا مٰا بِأَنْفُسِهِمْ ».

99-/5488) Ibn Bābawayh said: Aḥmad ibn al-Ḥasan al-Qaṭṭān narrated to us; he said: Aḥmad ibn Yaḥyā ibn Zakariyyā al-Qaṭṭān narrated to us; he said: Bakr ibn ‘Abdillāh ibn Ḥabīb narrated to us; he said: Tamīm ibn Buhlūl, from his father, from ‘Abdullāh ibn al-Faḍl, from his father, said: I heard Abū Khālid al-Kābulī say: I heard Zayn al-‘Ābidīn ‘Alī ibn al-Ḥusayn (peace be upon them) say: “The sins that change blessings are: aggression against people; abandoning one’s customary practice of doing good and beneficence; ingratitude for blessings; and neglecting thankfulness. Allah, Mighty and Majestic, said: ‘Surely Allah does not change the condition of a people until they change their own condition’ (Quran, ar-Ra‘d 13:11 — M. H. Shakir).”

99-/5489 _4- الْعَيَّاشِيُّ:عَنْ سُلَيْمَانَ بْنِ عَبْدِ اللَّهِ،قَالَ: كُنْتُ عِنْدَ أَبِي الْحَسَنِ مُوسَى(عَلَيْهِ السَّلاَمُ)قَاعِداً،فَأُتِيَ بِامْرَأَةٍ قَدْ صَارَ وَجْهُهَا قَفَاهَا،فَوَضَعَ يَدَهُ الْيُمْنَى فِي جَبِينِهَا،وَ يَدُهُ الْيُسْرَى مِنْ خَلْفِ ذَلِكَ،ثُمَّ عَصَرَ وَجْهَهَا عَنِ الْيَمِينِ،ثُمَّ قَالَ: إِنَّ اللّٰهَ لاٰ يُغَيِّرُ مٰا بِقَوْمٍ حَتّٰى يُغَيِّرُوا مٰا بِأَنْفُسِهِمْ فَرَجَعَ وَجْهُهَا،وَ قَالَ:«احْذَرِي أَنْ تَفْعَلِي كَمَا فَعَلْتِ». فَقَالُوا:يَا ابْنَ رَسُولِ اللَّهِ،وَ مَا فَعَلْتَ؟فَقَالَ:«ذَلِكَ مَسْتُورٌ إِلاَّ أَنْ تَتَكَلَّمَ بِهِ»فَسَأَلُوهَا،فَقَالَتْ:كَانَتْ لِي ضَرَّةٌ، فَقُمْتُ أُصَلِّي،فَظَنَنْتُ أَنَّ زَوْجِي مَعَهَا،فَالْتَفَتُّ إِلَيْهَا فَرَأَيْتُهَا قَاعِدَةً وَ لَيْسَ هُوَ مَعَهَا.فَرَجَعَ وَجْهُهَا عَلَى مَا كَانَ.

99-/5489) Al-‘Ayyāshī: from Sulaymān ibn ‘Abdillāh, said: I was sitting with Abū al-Ḥasan Mūsā (peace be upon him) when a woman was brought whose face had turned to her nape. He placed his right hand on her forehead and his left hand behind it, then pressed her face to the right, then said: “Surely Allah does not change the condition of a people until they change their own condition” (Quran, ar-Ra‘d 13:11 — M. H. Shakir). Her face returned, and he said: “Beware of doing as you did.” They said: O son of the Messenger of Allah, and what did she do? He said: “That is concealed unless she herself speaks of it.” They asked her, and she said: I had a co-wife; I stood to pray and supposed my husband was with her; I turned toward her and saw her sitting and he was not with her. Then her face returned to how it had been.

99-/5490 _5- عَنْ أَبِي عَمْرٍو الْمَدَائِنِيِّ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)قَالَ: «إِنَّ أَبِي كَانَ يَقُولُ:إِنَّ اللَّهَ قَضَى قَضَاءً حَتْماً لاَ يُنْعِمُ عَلَى عَبْدٍ بِنِعْمَةٍ فَيَسْلُبَهَا إِيَّاهُ قَبْلَ أَنْ يُحْدِثَ الْعَبْدُ ذَنْباً يَسْتَوْجِبُ بِذَلِكَ الذَّنْبِ سَلْبَ تِلْكَ النِّعْمَةِ، وَ ذَلِكَ قَوْلُ اللَّهِ: إِنَّ اللّٰهَ لاٰ يُغَيِّرُ مٰا بِقَوْمٍ حَتّٰى يُغَيِّرُوا مٰا بِأَنْفُسِهِمْ ».

99-/5490) From Abū ‘Amr al-Madā’inī, from Abū ‘Abdillāh (peace be upon him), he said: “My father used to say: Allah has decreed a decisive decree: He does not bestow a blessing upon a servant and then take it away from him before the servant commits a sin by which he deserves the removal of that blessing. And that is Allah’s saying: ‘Surely Allah does not change the condition of a people until they change their own condition’ (Quran, ar-Ra‘d 13:11 — M. H. Shakir).”

99-/5491 _6- عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ،عَنْ أَبِي الْحَسَنِ الرِّضَا(عَلَيْهِ السَّلاَمُ) فِي قَوْلِ اللَّهِ: إِنَّ اللّٰهَ لاٰ يُغَيِّرُ مٰا بِقَوْمٍ حَتّٰى يُغَيِّرُوا مٰا بِأَنْفُسِهِمْ وَ إِذٰا أَرٰادَ اللّٰهُ بِقَوْمٍ سُوْءاً فَلاٰ مَرَدَّ لَهُ «فَصَارَ الْأَمْرُ إِلَى اللَّهِ تَعَالَى».

99-/5491) From Aḥmad ibn Muḥammad, from Abū al-Ḥasan al-Riḍā (peace be upon him), regarding Allah’s words: “Surely Allah does not change the condition of a people until they change their own condition; and when Allah intends evil for a people, there is no averting it”: “So the matter returns to Allah, Exalted.”

99-/5492 _7- عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ الْمَكْفُوفِ،كَتَبَ إِلَيْهِ(عَلَيْهِ السَّلاَمُ)فِي كِتَابٍ لَهُ: جُعِلْتُ فِدَاكَ،يَا سَيِّدِي،عَلِّمْ مَوْلاَكَ مَا لاَ يُقْبَلُ لِقَائِلِهِ دَعْوَةٌ،وَ مَا لاَ يُؤَخَّرُ لِفَاعِلِهِ دَعْوَةٌ،وَ مَا حَدُّ الاِسْتِغْفَارِ الَّذِي وُعِدَ عَلَيْهِ نُوحٌ،وَ الاِسْتِغْفَارِ الَّذِي لاَ يُعَذَّبُ قَائِلُهُ،وَ كَيْفَ يُلْفَظُ بِهِمَا؟وَ مَعْنَى قَوْلِهِ: وَ مَنْ يَتَّقِ اللّٰهَ وَ مَنْ يَتَوَكَّلْ عَلَى اللّٰهِ وَ قَوْلِهِ: فَمَنِ اتَّبَعَ هُدٰايَ ، وَ مَنْ أَعْرَضَ عَنْ ذِكْرِي وَ إِنَّ اللّٰهَ لاٰ يُغَيِّرُ مٰا بِقَوْمٍ حَتّٰى يُغَيِّرُوا مٰا بِأَنْفُسِهِمْ ؟وَ كَيْفَ يُغَيِّرُ الْقَوْمُ مَا بِأَنْفُسِهِمْ؟ فَكَتَبَ(صَلَوَاتُ اللَّهِ عَلَيْهِ):«كَافَأَكُمُ اللَّهُ عَنِّي بِتَضْعِيفِ الثَّوَابِ،وَ الْجَزَاءِ الْحَسَنِ الْجَمِيلِ،وَ عَلَيْكُمْ جَمِيعاً السَّلاَمُ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ،الاِسْتِغْفَارُ أَلْفٌ،وَ التَّوَكُّلُ:مَنْ تَوَكَّلَ عَلَى اللَّهِ فَهُوَ حَسْبُهُ،وَ مَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجاً وَ يَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ،وَ أَمَّا قَوْلُهُ: فَمَنِ اتَّبَعَ هُدٰايَ أَيْ مَنْ قَالَ بِالْأَئِمَّةِ وَ اتَّبَعَ أَمْرَهُمْ بِحُسْنِ طَاعَتِهِمْ،وَ أَمَّا التَّغَيُّرُ فَإِنَّهُ لاَ يُسِيءُ إِلَيْهِمْ حَتَّى يَتَوَلَّوْا ذَلِكَ بِأَنْفُسِهِمْ بِخَطَايَاهُمْ،وَ ارْتِكَابِهِمْ مَا نَهَى عَنْهُ»وَ كَتَبَ بِخَطِّهِ.

99-/5492) From al-Ḥusayn ibn Sa‘īd al-Makfūf: He wrote to him (peace be upon him) in a letter: May I be your ransom, my master. Teach your client what supplication is not accepted from its utterer, and what supplication is not delayed for its doer; and what is the measure of the seeking of forgiveness for which Nūḥ was promised, and the seeking of forgiveness for which its utterer is not punished, and how are both to be pronounced; and the meaning of His saying: “And whoever guards (against evil) Allah” and “And whoever trusts in Allah” and His saying: “So whoever follows My guidance,” and “And whoever turns away from My reminder,” and “Surely Allah does not change the condition of a people until they change their own condition.” And how do a people change what is in themselves? He wrote (blessings of Allah be upon him): “May Allah recompense you on my behalf with multiplied reward and the fair and beautiful recompense. And peace, Allah’s mercy, and His blessings be upon you all. The (prescribed) seeking of forgiveness is one thousand (times). As for reliance: ‘Whoever trusts in Allah, He is sufficient for him’ (Quran, at-Ṭalāq 65:3 — M. H. Shakir). And ‘Whoever guards (against evil), Allah will make for him an exit and provide for him from whence he does not expect’ (Quran, at-Ṭalāq 65:2-3 — M. H. Shakir). As for His saying: ‘So whoever follows My guidance’ (Quran, Ṭā Hā 20:123 — M. H. Shakir), that is, whoever holds to the Imams and follows their command with good obedience. And as for the ‘change,’ He does not do ill to them until they undertake that against themselves by their sins and by committing what He forbade.”

قوله تعالى:

هُوَ الَّذِي يُرِيكُمُ الْبَرْقَ خَوْفاً وَ طَمَعاً وَ يُنْشِئُ السَّحٰابَ الثِّقٰالَ

Quran (ar-Ra‘d 13:12) — M. H. Shakir: He it is Who shows you the lightning causing fear and (giving) hope and (Who) brings up the heavy clouds.

المراجع والحواشي

_2) -تفسير القمّيّ 1:360.

_Tafsīr al-Qummī 1:360.

_3) -تفسير القمّيّ 1:360.

_Tafsīr al-Qummī 1:360.

_4) -تفسير القمّيّ 1:360.

_Tafsīr al-Qummī 1:360.

_5) -تفسير العيّاشي 2:15/205.

_Tafsīr al-‘Ayyāshī 2:15/205.

_6) -تفسير العيّاشي 2:16/205.

_Tafsīr al-‘Ayyāshī 2:16/205.

[1] الرّكيّ:جنس للرّكيّة،و هي البئر،و جمعها،ركايا«النهاية-ركا-2:261».

[1] ar-rakiyy: a kind of rakiyyah, which is a well; its plural is rakāyā. “an-Nihāyah — Rakā — 2:261”.

[2] تقدم في الحديث(1)من تفسير الآية(120)من سورة النساء.

[2] It was mentioned previously in hadith (1) from the exegesis of verse (120) of Sūrat an-Nisā’.

_5) -تفسير العيّاشي 2:17/205.

_Tafsīr al-‘Ayyāshī 2:17/205.

_1) -تفسير القمّيّ 1:360.

_Tafsīr al-Qummī 1:360.

_2) -قرب الإسناد:158.

_Qurb al-Isnād: 158.

_3) -معاني الأخبار:2/270.

_Ma‘ānī al-Akhbār: 2/270.

_4) -تفسير العيّاشي 2:18/205.

_Tafsīr al-‘Ayyāshī 2:18/205.

[1] هود 11:34.

[1] Hūd 11:34.

_5) -تفسير العيّاشي 2:19/206.

_Tafsīr al-‘Ayyāshī 2:19/206.

_6) -تفسير العيّاشي 2:20/206.

_Tafsīr al-‘Ayyāshī 2:20/206.

_7) -تفسير العيّاشي 2:21/206.

_Tafsīr al-‘Ayyāshī 2:21/206.

[1] الطلاق 65:2،4،5.

[1] at-Ṭalāq 65:2, 4, 5.

[2] الأنفال 8:49.

[2] al-Anfāl 8:49.

[3] طه 20:123.

[3] Ṭā Hā 20:123.

[4] طه 20:124.

[4] Ṭā Hā 20:124.