Al-Hajj Ayah 15-18

كَانَ غَيْرَ ذَلِكَ نَظَرْنَا؛قَالَ اللَّهُ عَزَّ وَ جَلَّ: فَإِنْ أَصٰابَهُ خَيْرٌ اطْمَأَنَّ بِهِ يَعْنِي عَافِيَةً فِي الدُّنْيَا وَ إِنْ أَصٰابَتْهُ فِتْنَةٌ يَعْنِي بَلاَءً فِي نَفْسِهِ وَ مَالِهِ اِنْقَلَبَ عَلىٰ وَجْهِهِ انْقَلَبَ عَلَى شَكِّهِ إِلَى الشِّرْكِ خَسِرَ الدُّنْيٰا وَ الْآخِرَةَ ذٰلِكَ هُوَ الْخُسْرٰانُ الْمُبِينُ* يَدْعُوا مِنْ دُونِ اللّٰهِ مٰا لاٰ يَضُرُّهُ وَ مٰا لاٰ يَنْفَعُهُ -قَالَ-يَنْقَلِبُ مُشْرِكاً،يَدْعُو غَيْرَ اللَّهِ وَ يَعْبُدُ غَيْرَهُ، فَمِنْهُمْ مَنْ يَعْرِفُ وَ يَدْخُلُ الْإِيمَانُ قَلْبَهُ فَيُؤْمِنُ وَ يُصَدِّقُ،وَ يَزُولُ عَنْ مَنْزِلَتِهِ مِنَ الشَّكِّ إِلَى الْإِيمَانِ،وَ مِنْهُمْ مَنْ يَثْبُتُ عَلَى شَكِّهِ،وَ مِنْهُمْ مَنْ يَنْقَلِبُ إِلَى الشِّرْكِ».

وَ عَنْهُ:عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ،عَنْ مُحَمَّدِ بْنِ عِيسَى،عَنْ يُونُسَ،عَنْ رَجُلٍ،عَنْ زُرَارَةَ،مِثْلَهُ.

English: “We will consider otherwise;” God, Mighty and Majestic, said: “So if good befalls him, he is content with it”—meaning well-being in this world—“and if a trial befalls him”—meaning affliction in his self and wealth—“he turns back on his face,” that is, he turns back from his doubt to shirk. “He loses this world and the Hereafter; that is the manifest loss. He calls, besides Allah, on that which can neither harm him nor benefit him”—[the Imam] said: he becomes a polytheist, calling on other than Allah and worshipping other than Him. Some among them recognize [the truth], and faith enters their hearts, so they believe and affirm, moving from their station of doubt to faith. Some remain firm upon their doubt. And some turn back to shirk.” And from him: from ‘Alī b. Ibrāhīm, from Muḥammad b. ‘Īsā, from Yūnus, from a man, from Zurārah, similarly.

99-/7241 _5- عَلِيُّ بْنُ إِبْرَاهِيمَ،قَالَ:حَدَّثَنِي أَبِي،عَنْ يَحْيَى بْنِ أَبِي عِمْرَانَ،عَنْ يُونُسَ،عَنْ حَمَّادٍ،عَنِ ابْنِ الطَّيَّارِ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)،قَالَ: «نَزَلَتْ هَذِهِ الْآيَةُ فِي قَوْمٍ وَحَّدُوا اللَّهَ،وَ خَلَعُوا [1] عِبَادَةَ مَنْ دُونِ اللَّهِ،وَ خَرَجُوا مِنَ الشِّرْكِ،وَ لَمْ يَعْرِفُوا أَنَّ مُحَمَّداً(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)رَسُولُ اللَّهِ،فَهُمْ يَعْبُدُونَ اللَّهَ عَلَى شَكٍّ فِي مُحَمَّدٍ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)وَ مَا جَاءَ بِهِ،فَأَتَوْا رَسُولَ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)فَقَالُوا:نَنْظُرُ إِنْ كَثُرَتْ أَمْوَالُنَا وَ عُوفِينَا فِي أَنْفُسِنَا وَ أَوْلاَدِنَا عَلِمْنَا أَنَّهُ صَادِقٌ، وَ إِنَّهُ لَرَسُولُ اللَّهِ،وَ إِنْ كَانَ غَيْرَ ذَلِكَ نَظَرْنَا؛فَأَنْزَلَ اللَّهُ: فَإِنْ أَصٰابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَ إِنْ أَصٰابَتْهُ فِتْنَةٌ انْقَلَبَ عَلىٰ وَجْهِهِ خَسِرَ الدُّنْيٰا وَ الْآخِرَةَ ذٰلِكَ هُوَ الْخُسْرٰانُ الْمُبِينُ* يَدْعُوا مِنْ دُونِ اللّٰهِ مٰا لاٰ يَضُرُّهُ وَ مٰا لاٰ يَنْفَعُهُ انْقَلَبَ مُشْرِكاً،يَدْعُو غَيْرَ اللَّهِ وَ يَعْبُدُ غَيْرَهُ،فَمِنْهُمْ مَنْ يَعْرِفُ وَ يَدْخُلُ الْإِيمَانُ قَلْبَهُ،فَهُوَ مُؤْمِنٌ وَ يُصَدِّقُ،وَ يَزُولُ عَنْ مَنْزِلَتِهِ مِنَ الشَّكِّ إِلَى الْإِيمَانِ،وَ مِنْهُمْ مَنْ يَلْبَثُ عَلَى شَكِّهِ،وَ مِنْهُمْ مَنْ يَنْقَلِبُ إِلَى الشِّرْكِ».

99-/7241 English: ‘Alī b. Ibrāhīm said: My father narrated to me, from Yaḥyā b. Abī ‘Imrān, from Yūnus, from Ḥammād, from Ibn al-Ṭayyār, from Abū ‘Abdillāh (peace be upon him), who said: “This verse was revealed concerning a people who declared the oneness of Allah, cast off [1] the worship of other than Allah, and left shirk, but they did not know that Muḥammad (Allah bless him and his family) is the Messenger of Allah. So they worshipped Allah while in doubt about Muḥammad (Allah bless him and his family) and what he brought. They came to the Messenger of Allah (Allah bless him and his family) and said: ‘We will observe: if our wealth increases and we are granted well-being in ourselves and our children, we will know that he is truthful and that he is indeed the Messenger of Allah; but if it is otherwise, we will reconsider.’ Then Allah revealed: ‘So if good befalls him, he is content with it; but if a trial befalls him, he turns back on his face—he loses this world and the Hereafter. That is the manifest loss. He calls, besides Allah, on that which can neither harm him nor benefit him’—so he becomes a polytheist, calling on other than Allah and worshipping other than Him. Among them are those who recognize [the truth], and faith enters his heart—he is a believer who affirms—and he moves from his station of doubt to faith. Among them are those who remain upon their doubt. And among them are those who turn back to shirk.”

قوله تعالى:

مَنْ كٰانَ يَظُنُّ أَنْ لَنْ يَنْصُرَهُ اللّٰهُ فِي الدُّنْيٰا وَ الْآخِرَةِ -إلى قوله تعالى- إِنَّ اللّٰهَ يَفْعَلُ مٰا يَشٰاءُ [15-18]

Quran 22:15-18 (M. H. Shakir):

15. Whoever thinks that Allah will not assist him in this world and the hereafter, let him stretch a rope to the ceiling, then let him cut off (his breath), then let him see if his struggle will take away that at which he is enraged.

16. And thus have We revealed it, being clear arguments, and that Allah guides whom He intends.

17. Surely those who believe, and those who are Jews, and the Sabaeans, and the Christians, and the Magians, and those who associate (others with Allah)—surely Allah will decide between them on the day of resurrection; surely Allah is a witness over all things.

18. Do you not see that Allah is He, Whom do glorify all those who are in the heavens and the earth, and the sun and the moon and the stars and the mountains and the trees and the animals and many of the people; and many (of the people) are such that chastisement has become necessary for them; and whomsoever Allah abases, there is none who can make him honorable; surely Allah does what He pleases.

99-/7242 _1- مُحَمَّدُ بْنُ الْعَبَّاسِ،قَالَ:حَدَّثَنَا مُحَمَّدُ بْنُ هَمَّامٍ،عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْعَلَوِيِّ،عَنْ عِيسَى بْنِ دَاوُدَ النَّجَّارِ،قَالَ:قَالَ الْإِمَامُ مُوسَى بْنُ جَعْفَرٍ(عَلَيْهِ السَّلاَمُ):«حَدَّثَنِي أَبِي،عَنْ أَبِيهِ-أَبِي جَعْفَرٍ-(صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ): «أَنَّ النَّبِيَّ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)قَالَ ذَاتَ يَوْمٍ:إِنَّ رَبِّي وَعَدَنِي نُصْرَتَهُ،وَ أَنْ يُمِدَّنِي بِمَلاَئِكَتِهِ،وَ أَنَّهُ نَاصِرِي بِهِمْ وَ بِعَلِيٍّ أَخِي خَاصَّةً مِنْ بَيْنِ أَهْلِي؛فَاشْتَدَّ ذَلِكَ عَلَى الْقَوْمِ أَنْ خَصَّ عَلِيّاً بِالنُّصْرَةِ،وَ أَغَاظَهُمْ ذَلِكَ،فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ: مَنْ كٰانَ يَظُنُّ أَنْ لَنْ يَنْصُرَهُ اللّٰهُ فِي الدُّنْيٰا وَ الْآخِرَةِ فَلْيَمْدُدْ بِسَبَبٍ إِلَى السَّمٰاءِ ثُمَّ لْيَقْطَعْ فَلْيَنْظُرْ هَلْ يُذْهِبَنَّ كَيْدُهُ مٰا يَغِيظُ -قَالَ-لِيَضَعْ حَبْلاً فِي عُنُقِهِ إِلَى سَمَاءِ بَيْتِهِ يَمُدُّهُ حَتَّى يَخْتَنِقَ فَيَمُوتَ فَيَنْظُرَ هَلْ يُذْهِبَنَّ كَيْدُهُ غَيْظَهُ»؟

99-/7242 English: Muḥammad b. al-‘Abbās said: Muḥammad b. Hammām narrated to us, from Muḥammad b. Ismā‘īl al-‘Alawī, from ‘Īsā b. Dāwūd al-Najjār, who said: Imām Mūsā b. Ja‘far (peace be upon him) said: “My father narrated to me, from his father—Abū Ja‘far—(blessings of Allah be upon them all): that the Prophet (Allah bless him and his family) said one day: ‘My Lord has promised me His help, and that He will support me with His angels, and that He will grant me victory through them and through ‘Alī, my brother, in particular from among my household.’ This weighed heavily on the people—that he specified ‘Alī with the victory—and it angered them. So Allah, Mighty and Majestic, revealed: ‘Whoever thinks that Allah will not assist him in this world and the hereafter, let him stretch a rope to the ceiling, then let him cut off (his breath), then let him see if his struggle will take away that at which he is enraged’—that is, let him put a rope around his neck up to the roof of his house and pull until he suffocates and dies; then let him see whether his stratagem removes his rage.”

_5) -تفسير القمّيّ 2:79.

_5) -Tafsīr al-Qummī 2:79.

_1) -تأويل الآيات 1:2/333.

_1) -Ta’wīl al-Āyāt 1:2/333.

[1] في«ج»:و خلفوا.

[1] fī “J”: wa khalafū.

/7243 _2-علي بن إبراهيم:في معنى الآية،قال:إن الظنّ في كتاب اللّه على وجهين.ظن يقين،و ظنّ شك، فهذا ظنّ شك.قال:من شك أن اللّه لن يثيبه في الدنيا و الآخرة: فَلْيَمْدُدْ بِسَبَبٍ إِلَى السَّمٰاءِ أي يجعل بينه و بين اللّه دليلا،و الدليل على أن السبب هو الدليل،قول اللّه في سورة الكهف: وَ آتَيْنٰاهُ مِنْ كُلِّ شَيْءٍ سَبَباً* فَأَتْبَعَ سَبَباً [1]أي دليلا،و قال: ثُمَّ لْيَقْطَعْ أي يميز،و الدليل على أن القطع هو التمييز قوله: وَ قَطَّعْنٰاهُمُ اثْنَتَيْ عَشْرَةَ أَسْبٰاطاً أُمَماً [2]أي ميزناهم،فقوله: ثُمَّ لْيَقْطَعْ أي يميز فَلْيَنْظُرْ هَلْ يُذْهِبَنَّ كَيْدُهُ مٰا يَغِيظُ أي حيلته،و الدليل على أن الكيد هو الحيلة قوله: كَذٰلِكَ كِدْنٰا لِيُوسُفَ [3]أي احتلنا له حتّى حبس أخاه، و قوله يحكي قول فرعون: فَأَجْمِعُوا كَيْدَكُمْ [4]أي حيلتكم.قال:فإذا وضع لنفسه سببا،و ميز،دله على الحق، فأما العامّة فإنهم رووا في ذلك أنّه من لم يصدق بما قال اللّه،فليلق حبلا إلى سقف البيت،ثمّ ليختنق.

ثم ذكر عزّ و جلّ عظيم كبريائه و آلائه فقال: أَ لَمْ تَرَ أي أ لم تعلم يا محمد أَنَّ اللّٰهَ يَسْجُدُ لَهُ مَنْ فِي السَّمٰاوٰاتِ وَ مَنْ فِي الْأَرْضِ وَ الشَّمْسُ وَ الْقَمَرُ وَ النُّجُومُ وَ الْجِبٰالُ وَ الشَّجَرُ وَ الدَّوَابُّ و لفظ الشجر واحد و معناه جمع وَ كَثِيرٌ مِنَ النّٰاسِ وَ كَثِيرٌ حَقَّ عَلَيْهِ الْعَذٰابُ وَ مَنْ يُهِنِ اللّٰهُ فَمٰا لَهُ مِنْ مُكْرِمٍ .

/7243 _2 English: ‘Alī b. Ibrāhīm, on the meaning of the verse, said: Conjecture (ẓann) in the Book of Allah is of two kinds: a conjecture that is certainty, and a conjecture that is doubt; this is the conjecture of doubt. He said: Whoever doubts that Allah will reward him in this world and the Hereafter—“let him stretch by a sabab ‘to the heaven’”—that is, let him place between himself and Allah a proof (dalīl). The proof that “sabab” means proof is Allah’s saying in Sūrat al-Kahf: “And We gave him of everything a sabab; so he followed a sabab” [1]—that is, a proof. And He said: “then let him cut (yaqṭa‘)”—meaning, let him distinguish. The proof that “cutting” is distinguishing is His saying: “And We divided them into twelve tribes, nations” [2]—that is, We distinguished them. Thus His saying “then let him cut” means let him distinguish. “Then let him see whether his stratagem removes that which angers (him)”—that is, his ḥīlah (device). The proof that “kayduhu” is device is His saying: “Thus did We plan for Yūsuf” [3]—that is, We devised for him until he detained his brother; and His saying quoting Pharaoh: “So gather your plan” [4]—that is, your device. He said: So when he sets for himself a proof and distinguishes, it guides him to the truth. As for the general public, they have narrated regarding this that whoever does not believe what Allah has said, let him throw a rope to the roof of the house, then let him choke himself.

Then the Mighty and Majestic mentioned the greatness of His Majesty and His bounties, saying: “Do you not see”—that is, do you not know, O Muḥammad—“that Allah is glorified by whoever is in the heavens and whoever is in the earth, and the sun and the moon and the stars and the mountains and the trees and the animals”—the word “shajar” is singular in form but collective in meaning—“and many of mankind; and upon many the chastisement is due; and whomever Allah abases, there is none to honor him.”

Quran 22:18 (M. H. Shakir):

Do you not see that Allah is He, Whom do glorify all those who are in the heavens and the earth, and the sun and the moon and the stars and the mountains and the trees and the animals and many of the people; and many (of the people) are such that chastisement has become necessary for them; and whomsoever Allah abases, there is none who can make him honorable; surely Allah does what He pleases.

99-/7244 _3- مُحَمَّدُ بْنُ يَعْقُوبَ:عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ،وَ عِدَّةٍ مِنْ أَصْحَابِنَا،عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً،عَنْ مُحَمَّدِ بْنِ عِيسَى،عَنْ يُونُسَ،عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ،عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ،قَالَ:قَالَ أَمِيرُ الْمُؤْمِنِينَ(عَلَيْهِ السَّلاَمُ): «إِنَّ لِلشَّمْسِ ثَلاَثَ مِائَةٍ وَ سِتِّينَ بُرْجاً،كُلُّ بُرْجٍ مِنْهَا مِثْلُ جَزِيرَةٍ مِنْ جَزَائِرِ الْعَرَبِ،وَ تَنْزِلُ كُلَّ يَوْمٍ عَلَى بُرْجٍ مِنْهَا،فَإِذَا غَابَتِ انْتَهَتْ إِلَى حَدِّ [5] بُطْنَانِ الْعَرْشِ،فَلَمْ تَزَلْ سَاجِدَةً إِلَى الْغَدِ،ثُمَّ تُرَدُّ إِلَى مَوْضِعِ مَطْلَعِهَا وَ مَعَهَا مَلَكَانِ يَهْتِفَانِ مَعَهَا،وَ إِنَّ وَجْهَهَا لِأَهْلِ السَّمَاءِ،وَ قَفَاهَا لِأَهْلِ الْأَرْضِ،وَ لَوْ كَانَ وَجْهُهَا لِأَهْلِ الْأَرْضِ لَأَحْرَقَتِ الْأَرْضَ وَ مَنْ عَلَيْهَا مِنْ شِدَّةِ حَرِّهَا،وَ مَعْنَى سُجُودِهَا مَا قَالَ اللَّهُ سُبْحَانَهُ وَ تَعَالَى: أَ لَمْ تَرَ أَنَّ اللّٰهَ يَسْجُدُ لَهُ مَنْ فِي السَّمٰاوٰاتِ وَ مَنْ فِي الْأَرْضِ وَ الشَّمْسُ وَ الْقَمَرُ وَ النُّجُومُ وَ الْجِبٰالُ وَ الشَّجَرُ وَ الدَّوَابُّ وَ كَثِيرٌ مِنَ النّٰاسِ ».

99-/7244 English: Muḥammad b. Ya‘qūb: from ‘Alī b. Ibrāhīm, and a number of our companions, from Sahl b. Ziyād altogether, from Muḥammad b. ‘Īsā, from Yūnus, from Abū al-Ṣabbāḥ al-Kinānī, from al-Aṣbagh b. Nubāta, who said: The Commander of the Faithful (peace be upon him) said: “The sun has three hundred and sixty stations; each station is like one of the islands of the Arabs. Each day it alights upon one of these stations. When it sets, it reaches the boundary [5] of the belly of the Throne, and it remains prostrating until the next day. Then it is returned to the place of its rising, and with it are two angels who call with it. Its face is toward the people of the heaven and its back toward the people of the earth. If its face were toward the people of the earth, it would burn the earth and all upon it due to the intensity of its heat. The meaning of its prostration is what Allah, Glorified and Exalted, has said: ‘Do you not see that Allah is glorified by whoever is in the heavens and the earth, and the sun and the moon and the stars and the mountains and the trees and the animals and many of the people.’”

99-/7245 _4- الْمُفِيدُ فِي(الْإِخْتِصَاصِ):عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْعَلَوِيِّ،قَالَ:حَدَّثَنَا أَحْمَدُ بْنُ زِيَادٍ،عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ،عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ،عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ،عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ،قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ: أَ لَمْ تَرَ أَنَّ اللّٰهَ يَسْجُدُ لَهُ مَنْ فِي السَّمٰاوٰاتِ وَ مَنْ فِي الْأَرْضِ وَ الشَّمْسُ

99-/7245 English: Al-Mufīd in (al-Ikhtiṣāṣ): from Muḥammad b. Aḥmad al-‘Alawī, who said: Aḥmad b. Ziyād narrated to us, from ‘Alī b. Ibrāhīm, from Muḥammad b. ‘Īsā b. ‘Ubayd, from Yūnus b. ‘Abd al-Raḥmān, from Abū al-Ṣabbāḥ al-Kinānī, who said: I asked Abū ‘Abdillāh (peace be upon him) about Allah’s saying, Mighty and Majestic: “Do you not see that Allah is glorified by whoever is in the heavens and the earth, and the sun...”

وَ الْقَمَرُ وَ النُّجُومُ وَ الْجِبٰالُ وَ الشَّجَرُ وَ الدَّوَابُّ الْآيَةَ.

فَقَالَ:«إِنَّ لِلشَّمْسِ أَرْبَعَ سَجَدَاتٍ كُلَّ يَوْمٍ وَ لَيْلَةٍ:فَأَوَّلُ سَجْدَةٍ إِذَا صَارَتْ فِي طَرَفِ الْأُفُقِ حِينَ يَخْرُجُ الْفَلَكُ مِنَ الْأَرْضِ إِذَا رَأَيْتَ الْبَيَاضَ الْمُضِيءَ فِي طُولِ السَّمَاءِ قَبْلَ أَنْ يَطْلُعَ الْفَجْرُ»قُلْتُ:بَلَى،جُعِلْتُ فِدَاكَ.قَالَ:«ذَاكَ الْفَجْرُ الْكَاذِبُ،لِأَنَّ الشَّمْسَ تَخْرُجُ سَاجِدَةً وَ هِيَ فِي طَرَفِ الْأَرْضِ،فَإِذَا ارْتَفَعَتْ مِنْ سُجُودِهَا طَلَعَ الْفَجْرُ،وَ دَخَلَ وَقْتُ الصَّلاَةِ.

وَ أَمَّا السَّجْدَةُ الثَّانِيَةُ،فَإِنَّهَا إِذَا صَارَتْ فِي وَسَطِ الْقُبَّةِ وَ ارْتَفَعَ النَّهَارُ،رَكَدَتِ الشَّمْسُ قَبْلَ الزَّوَالِ،فَإِذَا صَارَتْ بِحِذَاءِ الْعَرْشِ رَكَدَتْ وَ سَجَدَتْ،فَإِذَا ارْتَفَعَتْ مِنْ سُجُودِهَا زَالَتْ عَنْ وَسَطِ الْقُبَّةِ فَيَدْخُلُ وَقْتُ صَلاَةِ الزَّوَالِ.

وَ أَمَّا السَّجْدَةُ الثَّالِثَةُ:إِنَّهَا إِذْ غَابَتْ مِنَ الْأُفُقِ خَرَّتْ سَاجِدَةً،فَإِذَا ارْتَفَعَتْ مِنْ سُجُودِهَا زَالَ اللَّيْلُ،كَمَا أَنَّهَا حِينَ زَالَتْ وَسَطَ الْقُبَّةِ دَخَلَ وَقْتُ الزَّوَالِ،زَوَالِ النَّهَارِ».

قلت:هذه صورة ما وقفت عليه من هذا الحديث،و اللّه سبحانه أعلم،و قد تقدم في حديث أبي ذر،عن رسول اللّه(صلّى اللّه عليه و آله):«سجود الشمس مع الملائكة الموكلين بها و القمر»في قوله تعالى: هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيٰاءً وَ الْقَمَرَ نُوراً من سورة يونس [1].

English: “…and the moon and the stars and the mountains and the trees and the animals—the verse.” He said: “The sun has four prostrations every day and night. The first prostration is when it reaches the edge of the horizon at the time when the celestial sphere emerges from the earth—when you see the bright whiteness lengthwise in the sky before the dawn rises.” I said: Yes, may I be your ransom. He said: “That is the false dawn, because the sun emerges prostrating while it is at the edge of the earth; when it rises from its prostration, dawn appears and the time of prayer enters.

“As for the second prostration: when it is at the middle of the dome and the day has risen high, the sun pauses before the zenith; when it comes opposite the Throne, it pauses and prostrates; when it rises from its prostration, it departs from the middle of the dome and the time of the midday prayer enters.

“As for the third prostration: when it sets from the horizon, it falls prostrating; when it rises from its prostration, the night declines, just as when it departed the middle of the dome the time of the zenith entered—the decline of the day.”

I say: This is the extent of what I have found of this report, and Allah, Glorified is He, knows best. And it has preceded in the report of Abū Dharr, from the Messenger of Allah (Allah bless him and his family): “the prostration of the sun with the angels entrusted with it and the moon” under His saying: “He it is Who made the sun a shining brightness and the moon a light” from Sūrat Yūnus [1].

_2) -تفسير القمّيّ 2:79.

_2) -Tafsīr al-Qummī 2:79.

_3) -الكافي 8:148/157.

_3) -al-Kāfī 8:148/157.

_4) -الإختصاص:213.

_4) -al-Ikhtiṣāṣ: 213.

[1] تقدّم في الحديث(1)من تفسير الآية(5)من سورة يونس.

[1] taqaddama fī al-ḥadīth (1) min tafsīr al-āyah (5) min Sūrat Yūnus.

Quran 10:5 (M. H. Shakir):

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

قوله تعالى:

هٰذٰانِ خَصْمٰانِ اخْتَصَمُوا فِي رَبِّهِمْ فَالَّذِينَ كَفَرُوا قُطِّعَتْ لَهُمْ ثِيٰابٌ مِنْ نٰارٍ -إلى قوله تعالى- وَ ذُوقُوا عَذٰابَ الْحَرِيقِ [19-22]

Quran 22:19-22 (M. H. Shakir):

19. These are two adversaries who dispute about their Lord; then as for those who disbelieve, for them are cut out garments of fire; boiling water shall be poured over their heads.

20. With it shall be melted what is in their bellies and (their) skins as well.

21. And for them are whips of iron.

22. Whenever they will desire to go forth from it, from grief, they shall be turned back into it, and taste the chastisement of burning.

99-/7246 _1- مُحَمَّدُ بْنُ يَعْقُوبَ:عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ،عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ،عَنْ أَبِيهِ،عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ،عَنْ أَبِي حَمْزَةَ،عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ) ،فِي قَوْلِهِ تَعَالَى: هٰذٰانِ خَصْمٰانِ اخْتَصَمُوا فِي رَبِّهِمْ فَالَّذِينَ كَفَرُوا بِوَلاَيَةِ عَلِيٍّ قُطِّعَتْ لَهُمْ ثِيٰابٌ مِنْ نٰارٍ.

99-/7246 English: Muḥammad b. Ya‘qūb: from ‘Alī b. Ibrāhīm, from Aḥmad b. Muḥammad al-Barqī, from his father, from Muḥammad b. al-Fuḍayl, from Abū Ḥamzah, from Abū Ja‘far (peace be upon him), regarding His saying, Exalted is He: “These are two adversaries who dispute about their Lord; then as for those who disbelieve…”—he said: those who disbelieved in the wilāyah of ‘Alī—“garments of fire are cut out for them.”

99-/7247 _2- ابْنُ بَابَوَيْهِ،قَالَ:حَدَّثَنَا أَبُو مُحَمَّدٍ عَمَّارُ بْنُ الْحُسَيْنِ الْأُسْرُوشَنِيُّ [2]،قَالَ:حَدَّثَنِي عَلِيُّ بْنُ مُحَمَّدِ بْنِ عِصْمَةَ،قَالَ:حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ الطَّبَرِيُّ بِمَكَّةَ،قَالَ:حَدَّثَنَا أَبُو الْحَسَنِ بْنُ أَبِي شُجَاعٍ الْبَجَلِيُّ،عَنْ جَعْفَرِ بْنِ

99-/7247 English: Ibn Bābawayh said: Abū Muḥammad ‘Ammār b. al-Ḥusayn al-Usrūshanī [2] narrated to us, who said: ‘Alī b. Muḥammad b. ‘Iṣmah narrated to me, who said: Aḥmad b. Muḥammad al-Ṭabarī in Mecca narrated to us, who said: Abū al-Ḥasan b. Abī Shujā‘ al-Bajalī narrated to us, from Ja‘far b. …

_1) -الكافي 1:51/349.

_1) -al-Kāfī 1:51/349.

_2) -الخصال:35/42.

_2) -al-Khiṣāl: 35/42.

[2] منسوب إلى أسروشنة:بلدة وراء سمرقند دون سيحون كما في أنساب السمعاني 1:141،معجم البلدان 1:177،و في معجم رجال الحديث 12:251 الأشروسي.

[2] mansūb ilā Asrūshina: baldatun warā’a Samarqand dūna Sayḥūn kamā fī Ansāb al-Sam‘ānī 1:141, Mu‘jam al-Buldān 1:177, wa fī Mu‘jam Rijāl al-Ḥadīth 12:251 al-Ashrūsi.

Quran cross-references cited in the commentary above (M. H. Shakir):

- Quran 18:84-85: Surely We established him in the land and granted him means of access to every thing. So he followed a course.

- Quran 7:160: And We divided them into twelve tribes, nations.

- Quran 12:76: Thus did We plan for Yusuf.

- Quran 20:64: So settle your scheme.