Ibrahim Ayah 21-22

إبراهيم آيه 22-21

Ibrahim, verses 21–22

تَائِهَةٌ مُتَحَيِّرَةٌ عَنْ رَاعِيكِ وَ قَطِيعِكِ،فَهَجَمَتْ ذَعِرَةً مُتَحَيِّرَةً نَادَّةً [1]،لاَ رَاعِيَ لَهَا يُرْشِدُهَا إِلَى مَرْعَاهَا أَوْ يَرُدُّهَا،فَبَيْنَا هِيَ كَذَلِكَ إِذِ اغْتَنَمَ الذِّئْبُ ضَيْعَتَهَا فَأَكَلَهَا.

وَ كَذَلِكَ وَ اللَّهِ-يَا مُحَمَّدُ-مَنْ أَصْبَحَ مِنْ هَذِهِ الْأُمَّةِ لاَ إِمَامَ لَهُ مِنَ اللَّهِ عَزَّ وَ جَلَّ ظَاهِراً عَادِلاً،أَصْبَحَ ضَالاًّ تَائِهاً، وَ إِنْ مَاتَ عَلَى هَذِهِ الْحَالِ مَاتَ مِيتَةَ كُفْرٍ وَ نِفَاقٍ،وَ اعْلَمْ-يَا مُحَمَّدُ-أَنَّ أَئِمَّةَ الْجَوْرِ وَ أَتْبَاعَهُمْ لَمَعْزُولُونَ عَنْ دِينِ اللَّهِ، قَدْ ضَلُّوا وَ أَضَلُّوا،فَأَعْمَالُهُمُ الَّتِي يَعْمَلُونَهَا كَرَمَادٍ اشْتَدَّتْ بِهِ الرِّيحُ فِي يَوْمٍ عَاصِفٍ،لاَ يَقْدِرُونَ مِمَّا كَسَبُوا عَلَى شَيْءٍ،ذَلِكَ هُوَ الضَّلاَلُ الْبَعِيدُ».

Lost, bewildered from your shepherd and your flock, she suddenly rushes in, alarmed, confused, straying [1], with no shepherd to guide her to her pasture or turn her back. While she is in that state, the wolf seizes upon her loss and devours her. And likewise, by Allah, O Muhammad, whoever of this community greets the morning without having an apparent, just Imam from Allah, the Mighty and Majestic, has arisen astray and wandering; and if he dies in this condition, he dies the death of disbelief and hypocrisy. And know, O Muhammad, that the leaders of tyranny and their followers are indeed removed from the religion of Allah; they have gone astray and led others astray, and their works which they do are like ashes on which the wind blows hard on a stormy day; they will not be able to derive anything of what they have earned—that is the far error.

قوله تعالى:

وَبَرَزُوا لِلّٰهِ جَمِيعًا فَقَالَ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْبَرُوا إِنَّا كُنَّا لَكُمْ تَبَعًا فَهَلْ أَنْتُمْ مُغْنُونَ عَنَّا مِنْ عَذَابِ اللّٰهِ مِنْ شَيْءٍ قَالُوا لَوْ هَدَانَا اللّٰهُ لَهَدَيْنَاكُمْ سَوَاءٌ عَلَيْنَا أَجَزِعْنَا أَمْ صَبَرْنَا مَا لَنَا مِنْ مَحِيصٍ

وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللّٰهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدْتُكُمْ فَأَخْلَفْتُكُمْ وَمَا كَانَ لِيَ عَلَيْكُمْ مِنْ سُلْطَانٍ إِلَّا أَنْ دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي فَلَا تَلُومُونِي وَلُومُوا أَنْفُسَكُمْ مَا أَنَا بِمُصْرِخِكُمْ وَمَا أَنْتُمْ بِمُصْرِخِيَّ إِنِّي كَفَرْتُ بِمَا أَشْرَكْتُمُونِ مِنْ قَبْلُ إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ [21-22]

Quran 14:21–22 (M. H. Shakir): And they shall all come forth before Allah, then the weak shall say to those who were proud: Surely we were your followers; can you then avert from us any part of the chastisement of Allah? They shall say: Had Allah guided us, we too would have guided you; it is the same to us whether we lament or bear patiently, there is no escape for us. And the Shaitan shall say after the matter is decided: Surely Allah promised you the promise of truth, and I gave you promises, then failed to keep them to you; and I had no authority over you, except that I called you and you obeyed me; therefore do not blame me but blame yourselves; I cannot be your aider, nor can you be my aider: surely I disbelieved in your associating me with Allah before; surely it is the unjust that shall have a painful chastisement.

/5705 _1-علي بن إبراهيم:قوله تعالى: وَ بَرَزُوا لِلّٰهِ جَمِيعاً معناه مستقبل،أنهم يبرزون،و لفظه ماض.

/5705 _1- Ali b. Ibrahim: His saying, “And they shall all come forth before Allah”—its meaning is future: that they shall come forth, though the wording is past.

/5706 _2-ثم قال:و قوله: لَوْ هَدٰانَا اللّٰهُ لَهَدَيْنٰاكُمْ فالهدى هاهنا هو الثواب سَوٰاءٌ عَلَيْنٰا أَ جَزِعْنٰا أَمْ صَبَرْنٰا مٰا لَنٰا مِنْ مَحِيصٍ أي مفر.قال:قوله: وَ قٰالَ الشَّيْطٰانُ لَمّٰا قُضِيَ الْأَمْرُ أي لما فرغ من أمر الدنيا من أوليائه إِنَّ اللّٰهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَ وَعَدْتُكُمْ فَأَخْلَفْتُكُمْ وَ مٰا كٰانَ لِي عَلَيْكُمْ مِنْ سُلْطٰانٍ إِلاّٰ أَنْ دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي فَلاٰ تَلُومُونِي وَ لُومُوا أَنْفُسَكُمْ مٰا أَنَا بِمُصْرِخِكُمْ أي بمغيثكم وَ مٰا أَنْتُمْ بِمُصْرِخِيَّ أي بمغيثي إِنِّي كَفَرْتُ بِمٰا أَشْرَكْتُمُونِ مِنْ قَبْلُ يعني في الدنيا.

/5706 _2- Then he said: As for His saying, “Had Allah guided us, we too would have guided you,” the guidance here means the reward. “It is the same to us whether we lament or are patient; there is no escape for us”—that is, no way out. He said: His saying, “And the Satan shall say when the matter is decided,” meaning when the matter of the world is finished for his followers: “Surely Allah promised you the promise of truth, and I promised you, then failed to keep it; and I had no authority over you except that I called you and you answered me; so do not blame me but blame yourselves. I cannot aid you (that is, help you), nor can you aid me (that is, help me). Surely I disbelieved in that which you associated me with before,” meaning in the world.

99-/5707 _3- مُحَمَّدُ بْنُ يَعْقُوبَ:عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ،عَنْ أَبِيهِ،عَنْ بَكْرِ بْنِ صَالِحٍ،عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ،عَنْ أَبِي عَمْرٍو الزُّبَيْرِيِّ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ).قَالَ: «قَالَ عَزَّ وَ جَلَّ يَذْكُرُ إِبْلِيسَ وَ تَبَرِّيهِ مِنْ أَوْلِيَائِهِ مِنَ الْإِنْسِ يَوْمَ الْقِيَامَةِ:

إِنِّي كَفَرْتُ بِمٰا أَشْرَكْتُمُونِ مِنْ قَبْلُ ».

99-/5707 _3- Muhammad b. Ya‘qub—from ‘Ali b. Ibrahim, from his father, from Bakr b. Salih, from al-Qasim b. Burayd, from Abu ‘Amr al-Zubayri, from Abu ‘Abdillah (peace be upon him). He said: “The Mighty and Majestic said, mentioning Iblis and his disavowal of his human followers on the Day of Resurrection: ‘Surely I disbelieved in what you associated me with before.’”

99-/5708 _4- الْعَيَّاشِيُّ:عَنْ حَرِيزٍ،عَمَّنْ ذَكَرَهُ،عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ) فِي قَوْلِ اللَّهِ: وَ قٰالَ الشَّيْطٰانُ لَمّٰا قُضِيَ الْأَمْرُ ،قَالَ:«هُوَ الثَّانِي،وَ لَيْسَ فِي الْقُرْآنِ وَ قٰالَ الشَّيْطٰانُ إِلاَّ وَ هُوَ الثَّانِي».

99-/5708 _4- Al-‘Ayyashi—from Hariz, from one he mentioned, from Abu Ja‘far (peace be upon him), regarding Allah’s saying, “And the Satan shall say when the matter is decided.” He said: “It is the second; and there is no occurrence in the Qur’an of ‘And the Satan said’ except that it is the second.”

_1) -تفسير القمّيّ 1:368.

_1) -Tafsir al-Qummi 1:368.

_2) -تفسير القمّيّ 1:368.

_2) -Tafsir al-Qummi 1:368.

_3) -الكافي 2:287 ضمن الحديث 1.

_3) -al-Kafi 2:287, within hadith 1.

_4) -تفسير العيّاشي 2:8/223.

_4) -Tafsir al-‘Ayyashi 2:8/223.

[1] ندّ:نفر و ذهب على وجهه شاردا.«الصحا-ندد-2:543».

[1] Nadd: fled and went off aimlessly as a stray. “al-Sihah – Nadd – 2:543”.

99-/5709 _5- عَنْ أَبِي بَصِيرٍ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ): «أَنَّهُ إِذَا كَانَ يَوْمُ الْقِيَامَةِ يُؤْتَى بِإِبْلِيسَ فِي سَبْعِينَ غُلاًّ وَ سَبْعِينَ كَبْلاً [1]،فَيَنْظُرُ الْأَوَّلُ إِلَى زُفَرَ فِي عِشْرِينَ وَ مِائَةِ كَبْلٍ وَ عِشْرِينَ وَ مِائَةِ غُلٍّ،فَيَنْظُرُ إِبْلِيسُ،فَيَقُولُ:مَنْ هَذَا الَّذِي أَضْعَفَ اللَّهُ لَهُ الْعَذَابَ،وَ أَنَا أَغْوَيْتُ هَذَا الْخَلْقَ جَمِيعاً؟فَيُقَالُ:هَذَا زُفَرُ.فَيَقُولُ:بِمَا حُدِّدَ لَهُ هَذَا الْعَذَابُ؟ فَيُقَالُ:بِبَغْيِهِ عَلَى عَلِيٍّ(عَلَيْهِ السَّلاَمُ).فَيَقُولُ لَهُ إِبْلِيسُ:وَيْلٌ لَكَ وَ ثُبُورٌ لَكَ،أَ مَا عَلِمْتَ أَنَّ اللَّهَ أَمَرَنِي بِالسُّجُودِ لِآدَمَ فَعَصَيْتُهُ،وَ سَأَلْتُهُ أَنْ يَجْعَلَ لِي سُلْطَاناً عَلَى مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ وَ شِيعَتِهِ،فَلَمْ يُجِبْنِي إِلَى ذَلِكَ وَ قَالَ: إِنَّ عِبٰادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطٰانٌ إِلاّٰ مَنِ اتَّبَعَكَ مِنَ الْغٰاوِينَ [2]وَ مَا عَرَفْتُهُمْ حِينَ [3] اسْتَثْنَاهُمْ،إِذْ قُلْتُ وَ لاٰ تَجِدُ أَكْثَرَهُمْ شٰاكِرِينَ [4]؟فَمَنَّتْكَ بِهِ نَفْسُكَ غُرُوراً فَتُوقَفُ بَيْنَ يَدَيِ الْخَلاَئِقِ.ثُمَّ قَالَ لَهُ:مَا الَّذِي كَانَ مِنْكَ إِلَى عَلِيٍّ وَ إِلَى الْخَلْقِ الَّذِي اتَّبَعُوكَ عَلَى الْخِلاَفِ؟فَيَقُولُ الشَّيْطَانُ-وَ هُوَ زُفَرُ-لِإِبْلِيسَ:أَنْتَ أَمَرْتَنِي بِذَلِكَ.

فَيَقُولُ لَهُ إِبْلِيسُ:فَلِمَ عَصَيْتَ رَبَّكَ وَ أَطَعْتَنِي؟فَيَرُدُّ زُفَرُ عَلَيْهِ مَا قَالَ اللَّهُ: إِنَّ اللّٰهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَ وَعَدْتُكُمْ فَأَخْلَفْتُكُمْ وَ مٰا كٰانَ لِي عَلَيْكُمْ مِنْ سُلْطٰانٍ إِلَى آخِرِ الْآيَةِ».

99-/5709 _5- From Abu Basir, from Abu ‘Abdillah (peace be upon him): “When it is the Day of Resurrection, Iblis will be brought in seventy shackles and seventy chains [1]. The first will look at Zafar in one hundred and twenty chains and one hundred and twenty shackles; then Iblis will look and say, ‘Who is this for whom Allah has doubled the punishment, while I led all these creatures astray?’ It will be said, ‘This is Zafar.’ He will say, ‘For what was this punishment prescribed for him?’ It will be said, ‘For his aggression against ‘Ali (peace be upon him).’ Then Iblis will say to him, ‘Woe to you and ruin to you! Did you not know that Allah commanded me to prostrate to Adam, and I disobeyed Him; and I asked Him to grant me authority over Muhammad and his Household and his Shi‘a, but He did not grant me that; rather He said: “Surely as for My servants, you shall have no authority over them except those who follow you of the deviators” [2]. And I did not recognize them when [3] He exempted them, when I said, “and You shall not find most of them thankful” [4]. Your soul deluded you with this, deceivingly; so you will be made to stand before the whole creation.’ Then he will say to him, ‘What was it that you did against ‘Ali and against the people who followed you in opposition?’ So the Satan—who is Zafar—will say to Iblis, ‘You commanded me to do that.’ Iblis will say to him, ‘Then why did you disobey your Lord and obey me?’ So Zafar will retort to him with what Allah said: ‘Surely Allah promised you the promise of truth, and I promised you then failed to keep it, and I had no authority over you …’ to the end of the verse.”

قوله تعالى:

أَ لَمْ تَرَ كَيْفَ ضَرَبَ اللّٰهُ مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِي السَّمَاءِ

تُؤْتِي أُكُلَهَا كُلَّ حِينٍ بِإِذْنِ رَبِّهَا وَيَضْرِبُ اللّٰهُ الْأَمْثَالَ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ

وَمَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِنْ فَوْقِ الْأَرْضِ مَا لَهَا مِنْ قَرَارٍ [24-26]

Quran 14:24–26 (M. H. Shakir): Have you not considered how Allah sets forth a parable of a good word like a good tree, whose root is firm and whose branches are in heaven, yielding its fruit in every season by the permission of its Lord? And Allah sets forth parables for men that they may be mindful. And the parable of an evil word is as an evil tree pulled up from the earth’s surface; it has no stability.

99-/5710 _1- مُحَمَّدُ بْنُ يَعْقُوبَ:عِدَّةٌ مِنْ أَصْحَابِنَا،عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ،عَنْ عَلِيِّ بْنِ سَيْفٍ،عَنْ أَبِيهِ،عَنْ عَمْرِو بْنِ حُرَيْثٍ،قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)عَنْ قَوْلِ اللَّهِ تَعَالَى: كَشَجَرَةٍ طَيِّبَةٍ أَصْلُهٰا ثٰابِتٌ وَ فَرْعُهٰا فِي السَّمٰاءِ .

قَالَ:فَقَالَ:«رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)أَصْلُهَا،وَ أَمِيرُ الْمُؤْمِنِينَ(عَلَيْهِ السَّلاَمُ)فَرْعُهَا،وَ الْأَئِمَّةُ مِنْ ذُرِّيَّتِهِمَا أَغْصَانُهَا،

99-/5710 _1- Muhammad b. Ya‘qub—several of our companions, from Ahmad b. Muhammad, from ‘Ali b. Sayf, from his father, from ‘Amr b. Hurayth, who said: I asked Abu ‘Abdillah (peace be upon him) about the saying of Allah, “Like a good tree: its root is firm and its branch is in the heaven.” He said: “The Messenger of Allah (may Allah bless him and his Household) is its root, the Commander of the Faithful (‘Ali, peace be upon him) is its branch, and the Imams from their progeny are its boughs,

_5) -تفسير العيّاشي 2:9/223.

_5) -Tafsir al-‘Ayyashi 2:9/223.

_1) -الكافي 1:80/355.

_1) -al-Kafi 1:80/355.

[1] الكبل:القيد الضخم.«الصحاح-كبل-5:1808».

[1] al-Kabl: a large, heavy shackle. “al-Sihah – Kabl – 5:1808”.

[2] الحجر 15:42.

[2] al-Hijr 15:42.

[3] في«س»و«ط»نسخة بدل:حتى.

[3] In the “S” and “T” copies, instead of: hatta.

[4] الأعراف 7:17.

[4] al-A‘raf 7:17.