Al-Anbiya Ayah 46-47

الأنبياء آيه 47-46

اللَّهَ مِنْ سُلْطَانِهِ،وَ مَنْ زَعَمَ أَنَّ الْمَعَاصِيَ بِغَيْرِ قُوَّةِ اللَّهِ فَقَدْ كَذَبَ عَلَى اللَّهِ،وَ مَنْ كَذَبَ عَلَى اللَّهِ أَدْخَلَهُ اللَّهُ النَّارَ». يَعْنِي بِالْخَيْرِ وَ الشَّرِّ:اَلصِّحَّةَ وَ الْمَرَضَ،وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ: وَ نَبْلُوكُمْ بِالشَّرِّ وَ الْخَيْرِ فِتْنَةً .

99-/7142 _3- الطَّبْرِسِيُّ:رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ): «أَنَّ أَمِيرَ الْمُؤْمِنِينَ(عَلَيْهِ السَّلاَمُ)مَرِضَ،فَعَادَهُ إِخْوَانُهُ، فَقَالُوا كَيْفَ تَجِدُكَ،يَا أَمِيرَ الْمُؤْمِنِينَ؟فَقَالَ:بِشَرٍّ.فَقَالُوا:مَا هَذَا كَلاَمَ مِثْلِكَ.فَقَالَ:إِنَّ اللَّهَ تَعَالَى يَقُولُ: وَ نَبْلُوكُمْ بِالشَّرِّ وَ الْخَيْرِ فِتْنَةً فَالْخَيْرُ:اَلصِّحَّةُ وَ الْغِنَى،وَ الشَّرُّ:اَلْمَرَضُ وَ الْفَقْرُ».

Translation (99-/7142 _3-):

Tabrisi: It is narrated from Abu ‘Abdillah (peace be upon him): “The Commander of the Faithful (peace be upon him) fell ill, and his brethren visited him. They said, ‘How do you find yourself, O Commander of the Faithful?’ He said, ‘In evil.’ They said, ‘This is not speech befitting one like you.’ He said, ‘Indeed Allah, the Exalted, says: and We test you by evil and by good by way of trial. So the good is health and wealth, and the evil is illness and poverty.’”

Quran reference: al-Anbiya 21:35 (M. H. Shakir): Every soul must taste of death, and We try you by evil and good by way of trial; and to Us you shall be returned.

قوله تعالى:

خُلِقَ الْإِنْسٰانُ مِنْ عَجَلٍ سَأُرِيكُمْ آيٰاتِي فَلاٰ تَسْتَعْجِلُونِ [37]

/7143 _1-علي بن إبراهيم،قال:لما أجرى اللّه عزّ و جلّ في آدم روحه من قدميه فبلغت ركبتيه،أراد أن يقوم فلم يقدر،فقال عزّ و جلّ: خُلِقَ الْإِنْسٰانُ مِنْ عَجَلٍ .

Translation (/7143 _1-):

‘Ali ibn Ibrahim said: When Allah, Mighty and Majestic, caused His spirit to flow in Adam from his feet and it reached his knees, he wanted to stand but could not. So the Mighty and Majestic said: Man is created of haste.

Quran reference: al-Anbiya 21:37 (M. H. Shakir): Man is created of haste; I will show to you My signs, therefore do not ask Me to hasten them.

99-/7144 _2- الطَّبْرِسِيُّ: هُوَ آدَمُ،هَمَّ بِالْوُثُوبِ، قَالَ:ذَلِكَ عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ). و تقدم حديث هشام عن أبي عبد اللّه(عليه السلام)في هذا المعنى في قوله تعالى: وَ كٰانَ الْإِنْسٰانُ عَجُولاً. [1]

Translation (99-/7144 _2-):

Tabrisi: It is Adam; he intended to leap up. He said that from Abu ‘Abdillah (peace be upon him). And the narration of Hisham from Abu ‘Abdillah (peace be upon him) in this meaning has preceded under His saying: And man is ever hasty. [1]

قوله تعالى:

أَ فَلاٰ يَرَوْنَ أَنّٰا نَأْتِي الْأَرْضَ نَنْقُصُهٰا مِنْ أَطْرٰافِهٰا [44] تقدمت الروايات في معنى الآية في سورة الرعد [2].

Translation:

His saying, the Exalted: Do they not see that We are coming to the earth, curtailing it of its sides? [44] The narrations regarding the meaning of the verse have preceded in Surah al-Ra‘d. [2]

Quran reference: al-Anbiya 21:44 (M. H. Shakir): Nay, We gave provision to these and their fathers until life was prolonged to them. Do they not then see that We are visiting the land, curtailing it of its sides? Shall they then prevail?

قوله تعالى:

وَ لَئِنْ مَسَّتْهُمْ نَفْحَةٌ مِنْ عَذٰابِ رَبِّكَ لَيَقُولُنَّ يٰا وَيْلَنٰا إِنّٰا كُنّٰا ظٰالِمِينَ*

Translation:

His saying, the Exalted: And if a blast of the chastisement of your Lord were to touch them, they would certainly say: O woe to us! surely we were unjust.

Quran reference: al-Anbiya 21:46 (M. H. Shakir): And if a blast of the chastisement of your Lord were to touch them, they would certainly say: O woe to us! surely we were unjust.

_3) -مجمع البيان 7:74.

Transliteration: (3) - Majma‘ al-Bayan 7:74.

_1) -تفسير القمّيّ 2:71.

Transliteration: (1) - Tafsir al-Qummi 2:71.

_2) -مجمع البيان 7:76.

Transliteration: (2) - Majma‘ al-Bayan 7:76.

[1] تقدّم في الحديثين(3 و 4)من تفسير الآيات(9-11)من سورة الإسراء.

Transliteration: [1] Taqaddama fi al-hadithayn (3 wa 4) min tafsiri al-ayat (9-11) min Surati al-Isra’.

[2] تقدمت في الأحاديث(1-5)من تفسير الآيات(41-42)من سورة الرعد.

Transliteration: [2] Taqaddamat fi al-ahadith (1-5) min tafsiri al-ayat (41-42) min Surati al-Ra‘d.

وَ نَضَعُ الْمَوٰازِينَ الْقِسْطَ لِيَوْمِ الْقِيٰامَةِ -إلى قوله تعالى- وَ كَفىٰ بِنٰا حٰاسِبِينَ [46-47]

Translation:

And We will set up a just balance for the day of resurrection, so no soul shall be dealt with unjustly in the least; and if there be the weight of a mustard seed, We will bring it, and sufficient are We to take account.

Quran reference: al-Anbiya 21:47 (M. H. Shakir).

99-/7145 _1- مُحَمَّدُ بْنُ يَعْقُوبَ،قَالَ:حَدَّثَنِي مُحَمَّدُ بْنُ يَحْيَى،عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى،وَ عَلِيُّ بْنُ إِبْرَاهِيمَ،عَنْ أَبِيهِ جَمِيعاً،عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ،عَنْ عَبْدِ اللَّهِ بْنِ غَالِبٍ الْأَسَدِيِّ،عَنْ أَبِيهِ،عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ(عَلَيْهِ السَّلاَمُ)،فِي حَدِيثٍ يَعِظُ فِيهِ النَّاسَ،قَالَ فِيهِ(عَلَيْهِ السَّلاَمُ): «ثُمَّ رَجَعَ الْقَوْلُ مِنَ اللَّهِ فِي الْكِتَابِ عَلَى أَهْلِ الْمَعَاصِي وَ الذُّنُوبِ،فَقَالَ اللَّهُ عَزَّ وَ جَلَّ: وَ لَئِنْ مَسَّتْهُمْ نَفْحَةٌ مِنْ عَذٰابِ رَبِّكَ لَيَقُولُنَّ يٰا وَيْلَنٰا إِنّٰا كُنّٰا ظٰالِمِينَ ،فَإِنْ قُلْتُمْ-أَيُّهَا النَّاسُ-إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِنَّمَا عَنِّي بِهَذَا أَهْلَ الشِّرْكِ،فَكَيْفَ ذَلِكَ،وَ هُوَ يَقُولُ: وَ نَضَعُ الْمَوٰازِينَ الْقِسْطَ لِيَوْمِ الْقِيٰامَةِ فَلاٰ تُظْلَمُ نَفْسٌ شَيْئاً وَ إِنْ كٰانَ مِثْقٰالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنٰا بِهٰا وَ كَفىٰ بِنٰا حٰاسِبِينَ ؟ اعْلَمُوا-عِبَادَ اللَّهِ-أَنَّ أَهْلَ الشِّرْكِ لاَ تُنْصَبُ لَهُمُ الْمَوَازِينُ،وَ لاَ تُنْشَرُ لَهُمُ الدَّوَاوِينُ،وَ إِنَّمَا يُحْشَرُونَ إِلَى جَهَنَّمَ زُمَراً،وَ إِنَّمَا نَصْبُ الْمَوَازِينِ وَ نَشْرُ الدَّوَاوِينِ لِأَهْلِ الْإِسْلاَمِ،فَاتَّقُوا اللَّهَ،عِبَادَ اللَّهِ». و الحديث تقدم بتمامه في قوله تعالى: وَ كَمْ قَصَمْنٰا مِنْ قَرْيَةٍ كٰانَتْ ظٰالِمَةً وَ أَنْشَأْنٰا بَعْدَهٰا قَوْماً آخَرِينَ [1].

Translation (99-/7145 _1-):

Muhammad ibn Ya‘qub said: Muhammad ibn Yahya narrated to me, from Ahmad ibn Muhammad ibn ‘Isa, and ‘Ali ibn Ibrahim, from his father, both from al-Hasan ibn Mahbub, from ‘Abdullah ibn Ghalib al-Asadi, from his father, from Sa‘id ibn al-Musayyab, from ‘Ali ibn al-Husayn (peace be upon him), in a sermon in which he admonished the people. He (peace be upon him) said in it: “Then the word from Allah in the Book returned upon the people of disobedience and sins, and Allah, Mighty and Majestic, said: And if a blast of the chastisement of your Lord were to touch them, they would certainly say: O woe to us! surely we were unjust. If you say, O people, that Allah, Mighty and Majestic, only meant by this the people of shirk, then how is that, when He says: And We will set up a just balance for the day of resurrection so no soul shall be dealt with unjustly in the least; and if there be the weight of a mustard seed, We will bring it, and sufficient are We to take account? Know—O servants of Allah—that the people of shirk will not have the balances set up for them, nor the registers unfolded for them; rather, they will be mustered to Hell in companies. The setting up of the balances and the unfolding of the registers are for the people of Islam. So fear Allah, O servants of Allah.” And the hadith in its entirety has preceded under His saying: And how many a town did We demolish while it was unjust, and We raised up after it another people. [1]

Quran references:

- al-Anbiya 21:46 (M. H. Shakir) quoted above.

- al-Anbiya 21:47 (M. H. Shakir) quoted above.

- al-Anbiya 21:11 (M. H. Shakir) for the allusion: And how many a town which was iniquitous did We demolish, and We raised up after it another people.

99-/7146 _2- مُحَمَّدُ بْنُ يَعْقُوبَ:عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا،عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ،عَنْ إِبْرَاهِيمَ الْهَمْدَانِيِّ،يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ) ،فِي قَوْلِهِ تَعَالَى: وَ نَضَعُ الْمَوٰازِينَ الْقِسْطَ لِيَوْمِ الْقِيٰامَةِ فَلاٰ تُظْلَمُ نَفْسٌ شَيْئاً ،قَالَ: «الْأَنْبِيَاءُ،وَ الْأَوْصِيَاءُ(عَلَيْهِمُ السَّلاَمُ)».

Translation (99-/7146 _2-):

Muhammad ibn Ya‘qub: from a number of our companions, from Ahmad ibn Muhammad, from Ibrahim al-Hamdani, who raises it to Abu ‘Abdillah (peace be upon him), regarding His saying, the Exalted: And We will set up a just balance for the day of resurrection, so no soul shall be dealt with unjustly in the least—he said: “The prophets and the legatees (peace be upon them).”

99-/7147 _3- ابْنُ بَابَوَيْهِ،قَالَ:حَدَّثَنَا أَحْمَدُ بْنُ الْحَسَنِ الْقَطَّانُ،قَالَ:حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدٍ الْحُسَيْنِيُّ، قَالَ:حَدَّثَنَا أَبُو جَعْفَرٍ أَحْمَدُ بْنُ عِيسَى بْنِ أَبِي مَرْيَمَ الْبَلْخِيُّ،عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَبْدِ اللَّهِ بْنِ زِيَادٍ الْعَزْرَمِيِّ، قَالَ:حَدَّثَنَا عَلِيُّ بْنُ حَاتِمٍ الْمِنْقَرِيُّ،عَنْ هِشَامِ بْنِ سَالِمٍ،قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ: وَ نَضَعُ الْمَوٰازِينَ الْقِسْطَ لِيَوْمِ الْقِيٰامَةِ .قَالَ:«هُمُ الْأَنْبِيَاءُ وَ الْأَوْصِيَاءُ(عَلَيْهِمُ السَّلاَمُ)».

Translation (99-/7147 _3-):

Ibn Babawayh said: Ahmad ibn al-Hasan al-Qattan narrated to us, who said: ‘Abd al-Rahman ibn Muhammad al-Husayni narrated to us, who said: Abu Ja‘far Ahmad ibn ‘Isa ibn Abi Maryam al-Balkhi, from Muhammad ibn Ahmad ibn ‘Abdillah ibn Ziyad al-‘Azrami, said: ‘Ali ibn Hatim al-Minqari narrated to us, from Hisham ibn Salim, who said: I asked Abu ‘Abdillah (peace be upon him) about the saying of Allah, Mighty and Majestic: And We will set up the just balances for the Day of Resurrection. He said: “They are the prophets and the legatees (peace be upon them).”

99-/7148 _4- ابْنُ شَهْرَ آشُوبٍ:عَنِ ابْنِ دَرَّاجٍ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ) ،فِي قَوْلِهِ تَعَالَى: وَ نَضَعُ الْمَوٰازِينَ الْقِسْطَ لِيَوْمِ الْقِيٰامَةِ .قَالَ:«الرُّسُلُ،وَ الْأَئِمَّةُ مِنْ آلِ بَيْتِ مُحَمَّدٍ(عَلَيْهِمُ السَّلاَمُ)».

Translation (99-/7148 _4-):

Ibn Shahr Ashub: from Ibn Darraj, from Abu ‘Abdillah (peace be upon him), regarding His saying, the Exalted: And We will set up the just balances for the Day of Resurrection—he said: “The messengers, and the Imams from the Household of Muhammad (peace be upon them).”

/7149 _5-البرسي،قال: وَ نَضَعُ الْمَوٰازِينَ الْقِسْطَ لِيَوْمِ الْقِيٰامَةِ قال ابن عبّاس الموازين:الأنبياء، و الأولياء.

Translation (/7149 _5-):

Al-Bursi said: Regarding And We will set up the just balances for the Day of Resurrection—Ibn ‘Abbas said: “The balances are the prophets and the friends of Allah.”

99-/7150 _6- الطَّبْرِسِيُّ،فِي(الْإِحْتِجَاجِ):عَنْ أَمِيرِ الْمُؤْمِنِينَ(عَلَيْهِ السَّلاَمُ)،فِي حَدِيثٍ لَهُ مَعَ زِنْدِيقٍ،فِي جَوَابِ مَسَائِلِهِ،قَالَ(عَلَيْهِ السَّلاَمُ): «وَ أَمَّا قَوْلُهُ عَزَّ وَ جَلَّ: وَ نَضَعُ الْمَوٰازِينَ الْقِسْطَ لِيَوْمِ الْقِيٰامَةِ فَلاٰ تُظْلَمُ نَفْسٌ شَيْئاً فَهُوَ مِيزَانُ الْعَدْلِ،تُؤْخَذُ بِهِ الْخَلاَئِقُ يَوْمَ الْقِيَامَةِ،يَدِينُ اللَّهَ تَعَالَى بَعْضُهُمْ مِنْ بَعْضٍ،وَ يَجْزِيهِمْ بِأَعْمَالِهِمْ،وَ يَقْتَصُّ لِلْمَظْلُومِ مِنَ الظَّالِمِ. وَ مَعْنَى قَوْلِهِ تَعَالَى: فَمَنْ ثَقُلَتْ مَوٰازِينُهُ وَ مَنْ خَفَّتْ مَوٰازِينُهُ فَهُوَ قِلَّةُ الْحِسَابِ،وَ كَثْرَتُهُ، وَ النَّاسُ يَوْمَئِذٍ عَلَى طَبَقَاتٍ وَ مَنَازِلَ:فَمِنْهُمْ مَنْ يُحَاسَبُ حِسَاباً يَسِيراً،وَ يَنْقَلِبُ إِلَى أَهْلِهِ مَسْرُوراً،وَ مِنْهُمُ الَّذِينَ يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَابٍ،لِأَنَّهُمْ لَمْ يَتَلَبَّسُوا مِنْ أَمْرِ الدُّنْيَا بِشَيْءٍ،وَ إِنَّمَا الْحِسَابُ هُنَاكَ عَلَى مَنْ تَلَبَّسَ بِهَا هَاهُنَا، وَ مِنْهُمْ مَنْ يُحَاسَبُ عَلَى النَّقِيرِ،وَ الْقِطْمِيرِ،وَ يَصِيرُ إِلَى عَذَابِ السَّعِيرِ،وَ مِنْهُمْ أَئِمَّةُ الْكُفْرِ،وَ قَادَةُ الضَّلاَلِ، فَأُولَئِكَ لاَ يُقِيمُ لَهُمْ وَزْناً،وَ لاَ يُعْبَأُ بِهِمْ لِأَنَّهُمْ لَمْ يَعْبَأُوا بِأَمْرِهِ وَ نَهْيِهِ يَوْمَ الْقِيَامَةِ،فَهُمْ فِي جَهَنَّمَ خَالِدُونَ تَلْفَحُ وُجُوهَهُمْ النَّارُ،وَ هُمْ فِيهَا كَالِحُونَ».

Translation (99-/7150 _6-):

Tabrisi, in al-Ihtijaj: from the Commander of the Faithful (peace be upon him), in a discussion with a skeptic, answering his questions. He (peace be upon him) said: “As for His saying, Mighty and Majestic: And We will set up a just balance for the day of resurrection so no soul shall be dealt with unjustly in the least—that is the balance of justice, by which the creatures will be held to account on the Day of Resurrection. Allah, Exalted, will adjudicate between them, recompense them for their deeds, and take for the wronged from the wrongdoer. And the meaning of His saying: So whoever’s balances are heavy and whoever’s balances are light is the paucity or abundance of reckoning. People that day are on levels and stations: among them are those who are called to an easy reckoning and return to their families joyful; among them are those who enter Paradise without reckoning, because they did not become entangled in worldly matters—for reckoning there is for those who became entangled here; and among them are those who are called to account for the naqir and the qitmir and end up in the torment of the Blaze; and among them are leaders of disbelief and guides of misguidance—those, no weight will be established for them and they will not be regarded, because they did not regard His command and prohibition; on the Day of Resurrection they will be abiding in Hell—the Fire will scorch their faces, and in it they will be grim.”

99-/7151 _7- وَ فِي(الْإِحْتِجَاجِ)أَيْضاً:عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ) ،فِي حَدِيثٍ لَهُ مَعَ سَائِلٍ يَسْأَلُهُ،قَالَ:أَ وَ لَيْسَ تُوزَنُ الْأَعْمَالُ؟ قَالَ(عَلَيْهِ السَّلاَمُ):«لاَ،إِنَّ الْأَعْمَالَ لَيْسَتْ بِأَجْسَامٍ،وَ إِنَّمَا هِيَ صِفَةُ مَا عَمِلُوا،وَ إِنَّمَا يَحْتَاجُ إِلَى وَزْنِ الشَّيْءِ مَنْ جَهِلَ عَدَدَ الْأَشْيَاءِ،وَ لاَ يَعْرِفُ ثِقْلَهَا أَوْ خِفَّتَهَا،وَ إِنَّ اللَّهَ لاَ يَخْفَى عَلَيْهِ شَيْءٌ». قَالَ:فَمَا مَعْنَى الْمِيزَانِ؟قَالَ(عَلَيْهِ السَّلاَمُ):«الْعَدْلُ». قَالَ:فَمَا مَعْنَاهُ فِي كِتَابِهِ: فَمَنْ ثَقُلَتْ مَوٰازِينُهُ؟قَالَ(عَلَيْهِ السَّلاَمُ):«فَمَنْ رَجَحَ عَمَلُهُ».

Translation (99-/7151 _7-):

And in al-Ihtijaj also: from Abu ‘Abdillah (peace be upon him), in a discussion with a questioner who asked him: “Are not deeds weighed?” He (peace be upon him) said: “No. Deeds are not bodies; rather they are descriptions of what they did. One needs to weigh a thing only when he is ignorant of the number of things and does not know their heaviness or lightness; but nothing is hidden from Allah.” He said: “Then what is the meaning of the balance (mizan)?” He (peace be upon him) said: “Justice.” He said: “Then what is the meaning in His Book: So whoever’s balances are heavy?” He (peace be upon him) said: “Whoever’s deed outweighs.”

/7152 _8-الأوسي عمر بن إبراهيم:قال ابن عبّاس:يجمع اللّه الخلائق في صعيد واحد،و تمد الأرض، و يزداد في سعتها بمقدارها،فبينما الخلائق وقوف إذ سمعوا فوق رؤوسهم وجبة عظيمة،فيرفعون رؤوسهم و إذا بالسماء انشقت،و نزلت الملائكة،فيقولون:أ فيكم ربّنا؟و هم أكثر عددا من أهل الأرض،فيقولون:هو آت.ثم تنشق السماء الثانية،فتنزل الملائكة أكثر ممّا ذكرنا،فيأتيهم الخلائق،و يقولون:أ فيكم ربّنا؟فيقولون:هو آت،جل و علا. و ساق الحديث،إلى أن قال:فيه:فعندها يكشف عن ساق و تطير القلوب،و تشخص الأبصار،و ينادي منادي الملك الخلاق:يا معشر الخلائق،ستعلمون اليوم من أصحاب الكرم،أين الحامدون لله على كل حال؟ فيقوم أناس قليلون إلى الجنة بغير حساب.ثم ينادي مناد ثان:أين الذين لا تلهيهم تجارة و لا بيع عن ذكر اللّه؟فيقوم أناس قليلون،فينطلقون إلى الجنة بغير حساب.ثم ينادي مناد ثالث:أين الذين تتجافى جنوبهم عن المضاجع، يدعون ربهم خوفا و طمعا و ممّا رزقناهم ينفقون؟فيقوم أناس قليلون،فينطلقون إلى الجنة بغير حساب. ثمّ يخرج من النار عنق أسود،له عينان ينظر بهما،و لسان يتكلم به،يعلو الخلائق،فينادي بصوت يسمعه القريب و البعيد:يا معشر الخلائق،إني وكلت اليوم على من زعم أن مع اللّه إلها آخر،فيلتقطهم من الصفوف كما يلتقط الطير الحب المنثور فيلقيهم في النار،ثمّ يخرج،فينادي:إني وكلت بالمصورين.فيلتقطهم،و يرميهم إلى النار،ثمّ يخرج،فيقول:إني وكلت على من قال:إن لله صاحبة و ولدا.فيرميهم إلى النار،فإذا حصل هؤلاء إلى الجنة،و هؤلاء إلى النار،علقت الموازين و نصبت،و نشرت الدواوين،و تجلى ربّ العالمين للفصل بين العالمين.

Translation (/7152 _8-):

Al-Awsi ‘Umar ibn Ibrahim: Ibn ‘Abbas said: Allah will gather the creatures on one plain; the earth will be stretched out and its expanse increased according to what is needed. While the creatures are standing, they will hear above their heads a great crash; they will raise their heads, and behold, the sky has split and the angels have descended. They will say: “Is our Lord among you?”—and they (the angels) will be more numerous than the people of the earth. They will say: “He is coming.” Then the second sky will split, and angels will descend even more than we mentioned. The creatures will come to them and say: “Is our Lord among you?” They will say: “He is coming—Exalted and Most High.” He continued the report until he said in it: At that point the shank is laid bare, hearts will flutter, and eyes will stare. A herald of the Sovereign Creator will call out: “O assembly of creatures, today you will know who the people of generosity are. Where are those who praised Allah in every state?” A few people will stand and go to Paradise without reckoning. Then a second herald will call: “Where are those whom neither trade nor sale distracted from the remembrance of Allah?” A few will stand and proceed to Paradise without reckoning. Then a third herald will call: “Where are those whose sides shun their beds—calling upon their Lord in fear and hope, and who spent out of what We provided them?” A few will stand and proceed to Paradise without reckoning. Then a black neck will emerge from the Fire, having eyes with which it sees and a tongue with which it speaks; it will tower over the creatures and cry in a voice heard by the near and the far: “O assembly of creatures, I have been entrusted today with those who claimed there is another god with Allah.” It will snatch them from the ranks as birds pick up scattered grain and hurl them into the Fire. Then it will come out and cry: “I have been entrusted with the image-makers,” and it will snatch them and cast them into the Fire. Then it will come out and say: “I have been entrusted with those who said: ‘Allah has a consort and a child,’” and it will cast them into the Fire. When these have been taken to Paradise and those to the Fire, the balances will be hung and set up, the registers will be spread out, and the Lord of the worlds will manifest to judge between the worlds.

/7153 _9-قال الشيخ أبو عبد اللّه محمّد بن النعمان المفيد في شرحه لاعتقادات الشيخ أبي جعفر محمّد بن عليّ بن الحسين بن بابويه القمّيّ،قال:و الموازين:هي التعديل بين الأعمال،و الجزاء عليها،و وضع كل جزاء في موضعه،و إيصال كل ذي حقّ إلى حقه فليس الأمر في معنى ذلك على ما ذهب إليه أهل الحشو من أن في القيامة موازين كموازين الدنيا،لكل ميزان كفتان توضع الأعمال فيها،إذ الأعمال أعراض،و الأعراض لا يصحّ وزنها،و إنّما توصف بالثقل و الخفة على وجه المجاز،و المراد بذلك:أن ما ثقل منها:هو ما كثر،و استحق عليه عظيم الثواب،و ما خف منها:ما قل قدره،و لم يستحق عليه جزيل الثواب. و الخبر الوارد أن أمير المؤمنين،و الأئمة من ذريته(عليهم السلام)هم الموازين،فالمراد:أنهم المعدلون بين الأعمال فيما يستحق عليها،و الحاكمون فيها بالواجب و العدل.و ما قاله-(رحمه اللّه)-هو الصواب.

Translation (/7153 _9-):

Shaykh Abu ‘Abdillah Muhammad ibn al-Nu‘man al-Mufid said in his commentary on the beliefs of Shaykh Abu Ja‘far Muhammad ibn ‘Ali ibn al-Husayn ibn Babawayh al-Qummi: As for the balances (mawazin), they are the rendering of equity between deeds, the recompense for them, the placing of every recompense in its place, and delivering every one entitled to a right to his right. The matter is not, in this meaning, as the people of crude literalism have gone to—that on the Resurrection there are balances like the balances of this world, each with two pans into which deeds are placed—for deeds are accidents, and accidents cannot be weighed. They are described as heavy and light figuratively. What is “heavy” among them is what is abundant and merits great reward; what is “light” among them is what is of little measure and does not merit ample reward. And the report that the Commander of the Faithful and the Imams from his progeny (peace be upon them) are the balances—its meaning is that they are the arbiters rendering equity between deeds as to what is deserved for them, and the judges therein by duty and justice. What he (may Allah have mercy on him) said is correct.

/7154 _10-و قال عليّ بن إبراهيم: وَ نَضَعُ الْمَوٰازِينَ الْقِسْطَ لِيَوْمِ الْقِيٰامَةِ ،قال:المجازاة: وَ إِنْ كٰانَ مِثْقٰالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنٰا بِهٰا ،أي جازينا بها،و هي ممدودة آتينا بها. و ستأتي-إن شاء اللّه تعالى-أحاديث في صفة المحشر،في آخر سورة الزمر،و غيرها.

Translation (/7154 _10-):

And ‘Ali ibn Ibrahim said, regarding And We will set up the just balances for the Day of Resurrection: it means recompense. As for And if there be the weight of a mustard seed, We will bring it—that is, We will recompense for it. And “ataynaha” is in the extended (form), “atinaha.” And—Allah willing—reports will come on the description of the Gathering at the end of Surah al-Zumar and elsewhere.

_1) -الكافي 8:29/72(قطعة منه).

Transliteration: (1) - al-Kafi 8:29/72 (qit‘atun minhu).

_2) -الكافي 1:36/347.

Transliteration: (2) - al-Kafi 1:36/347.

_3) -معاني الأخبار:1/31.

Transliteration: (3) - Ma‘ani al-Akhbar: 1/31.

_4) -المناقب 2:151.

Transliteration: (4) - al-Manaqib 2:151.

[1] تقدّم في الحديث(5)من تفسير الآيات(11-15)من هذه السورة.

Transliteration: [1] Taqaddama fi al-hadith (5) min tafsiri al-ayat (11-15) min hadhihi al-surah.

[2] في المصدر:العجليّ.

Transliteration: [2] Fi al-masdar: al-‘Ajli.

_5) -مشارق أنوار اليقين:63.

Transliteration: (5) - Mashariq Anwar al-Yaqin: 63.

_6) -الإحتجاج:244.

Transliteration: (6) - al-Ihtijaj: 244.

_7) -الإحتجاج:351.

Transliteration: (7) - al-Ihtijaj: 351.

_8) -....

Transliteration: (8) - ....

[1] الأعراف 7:8.

Transliteration: [1] al-A‘raf 7:8.

[2] الأعراف 7:9.

Transliteration: [2] al-A‘raf 7:9.

[3] النّقير:نقرة في ظهر النواة.«لسان العرب-نقر-5:228».

Transliteration: [3] al-Naqir: nuqratun fi zahr al-nawah. “Lisan al-‘Arab – Naqara – 5:228.”

[4] القطمير:شقّ النواة،أو القشرة الدقيقة التي على النواة.«لسان العرب 5:108».

Transliteration: [4] al-Qitmir: shaqqu al-nawah, aw al-qishrah al-daqiqah allati ‘ala al-nawah. “Lisan al-‘Arab 5:108.”

[5] الأعراف 7:8.

Transliteration: [5] al-A‘raf 7:8.

[6] الوجبة:صوت السّقوط.«النهاية 5:154».

Transliteration: [6] al-Wajbah: sawtu al-suqut. “al-Nihayah 5:154.”

قوله تعالى:

وَ لَقَدْ آتَيْنٰا إِبْرٰاهِيمَ رُشْدَهُ مِنْ قَبْلُ -إلى قوله تعالى- فِيهٰا لِلْعٰالَمِينَ [51-71]

/7155 _1-و قال عليّ بن إبراهيم:ثم حكى اللّه عزّ و جلّ قول إبراهيم لقومه و أبيه فقال: وَ لَقَدْ آتَيْنٰا إِبْرٰاهِيمَ رُشْدَهُ مِنْ قَبْلُ إلى قوله تعالى بَعْدَ أَنْ تُوَلُّوا مُدْبِرِينَ . قال:فلما نهاهم إبراهيم(عليه السلام)،و احتج عليهم في عبادتهم الأصنام فلم ينتهوا،فحضر عيد لهم،فخرج نمرود،و جميع أهل مملكته إلى عيدهم،و كره أن يخرج معه إبراهيم،فوكله ببيت الأصنام فلما ذهبوا،عمد إبراهيم إلى طعام فأدخله بيت الأصنام،فكان يدنو من صنم صنم،و يقول له:كل،و تكلم؛فإذا لم يجبه أخذ القدوم فكسر يده و رجله،حتى فعل ذلك بجميع الأصنام،ثمّ علق القدوم في عنق الكبير منهم،الذي كان في الصدر. فلما رجع الملك و من معه من العيد نظروا إلى الأصنام مكسرة،فقالوا: مَنْ فَعَلَ هٰذٰا بِآلِهَتِنٰا إِنَّهُ لَمِنَ الظّٰالِمِينَ* قٰالُوا سَمِعْنٰا فَتًى يَذْكُرُهُمْ يُقٰالُ لَهُ إِبْرٰاهِيمُ ،و هو ابن آزر،فجاءوا به إلى نمرود،فقال نمرود لآزر خنتني،و كتمت هذا الولد عني؟فقال:أيها الملك،هذا عمل أمه،و ذكرت أنّها تقوم بحجته. فدعا نمرود أم إبراهيم،فقال لها:ما حملك على أن كتمتني أمر هذا الغلام حتّى فعل بآلهتنا ما فعل؟فقالت: أيها الملك،نظرا مني لرعيتك.قال:و كيف ذلك؟قالت:رأيتك تقتل أولاد رعيتك،فكان يذهب النسل،فقلت:إن كان هذا الذي يطلبه دفعته إليه ليقتله،و يكف عن قتل أولاد الناس،و إن لم يكن ذلك بقي لنا ولدنا،و قد ظفرت به، فشأنك،و كف عن أولاد الناس،فصوب رأيها،ثمّ قال لإبراهيم(عليه السلام): مَنْ فَعَلَ هٰذٰا بِآلِهَتِنٰا يا إبراهيم؟ قال(عليه السلام): فَعَلَهُ كَبِيرُهُمْ هٰذٰا فَسْئَلُوهُمْ إِنْ كٰانُوا يَنْطِقُونَ . قَالَ الصَّادِقُ(عَلَيْهِ السَّلاَمُ): «وَ اللَّهِ مَا فَعَلَهُ كَبِيرُهُمْ،وَ مَا كَذَبَ إِبْرَاهِيمُ(عَلَيْهِ السَّلاَمُ)فَقِيلَ لَهُ:كَيْفَ ذَلِكَ؟فَقَالَ:«إِنَّمَا قَالَ:فَعَلَهُ كَبِيرُهُمْ هَذَا إِنْ نَطَقَ،وَ إِنْ لَمْ يَنْطِقْ فَلَمْ يَفْعَلْ كَبِيرُهُمْ هَذَا شَيْئاً». فاستشار نمرود قومه في إبراهيم(عليه السلام)،فقالوا له حَرِّقُوهُ وَ انْصُرُوا آلِهَتَكُمْ إِنْ كُنْتُمْ فٰاعِلِينَ فَقَالَ الصَّادِقُ(عَلَيْهِ السَّلاَمُ): «كَانَ فِرْعَوْنُ إِبْرَاهِيمَ وَ أَصْحَابُهُ لِغَيْرِ رِشْدَةٍ،فَإِنَّهُمْ قَالُوا لِنُمْرُودَ: حَرِّقُوهُ وَ انْصُرُوا آلِهَتَكُمْ إِنْ كُنْتُمْ فٰاعِلِينَ وَ كَانَ فِرْعَوْنُ مُوسَى وَ أَصْحَابُهُ لِرِشْدَةٍ،فَإِنَّهُ لَمَّا اسْتَشَارَ أَصْحَابَهُ فِي مُوسَى قَالُوا: أَرْجِهْ وَ أَخٰاهُ وَ ابْعَثْ فِي الْمَدٰائِنِ حٰاشِرِينَ* يَأْتُوكَ بِكُلِّ سَحّٰارٍ عَلِيمٍ».

Translation (/7155 _1-):

His saying, the Exalted: And certainly We gave to Ibrahim his rectitude before—up to His saying—therein for the nations. [51–71] And ‘Ali ibn Ibrahim said: Then Allah, Mighty and Majestic, related the words of Ibrahim to his people and his father, saying: And certainly We gave to Ibrahim his rectitude before—up to His saying: after you turn back retreating. He said: When Ibrahim (peace be upon him) forbade them and argued against them regarding their worship of idols, but they did not desist, there came a festival of theirs. Nimrod and all the people of his kingdom went out to their festival, and he disliked that Ibrahim go out with him, so he left him in charge of the house of idols. When they left, Ibrahim took some food and brought it into the house of idols. He would approach each idol and say to it: “Eat and speak.” When it did not answer, he took the adze and broke its hand and leg. He did that to all the idols, then he hung the adze on the neck of the largest of them, the one in the forefront. When the king and those with him returned from the festival, they saw the idols broken and said: Who has done this to our gods? Surely he is one of the unjust. They said: We heard a youth mention them; he is called Ibrahim—who is the son of Azar. They brought him to Nimrod. Nimrod said to Azar: “You betrayed me and concealed this child from me?” He said: “O king, this is the doing of his mother, and she claimed she would argue on his behalf.” Nimrod summoned the mother of Ibrahim and said to her: “What made you conceal the matter of this boy from me until he did to our gods what he did?” She said: “O king, out of consideration for your subjects.” He said: “How so?” She said: “I saw you killing the sons of your subjects, and the progeny was being cut off. I said: If this is the one you seek, I will give him to you to kill and you will stop killing the sons of the people; and if it is not so, then our child remains for us. Now you have him—do as you will and refrain from killing the sons of the people.” He approved her view. Then he said to Ibrahim (peace be upon him): Who has done this to our gods, O Ibrahim? He (peace be upon him) said: The largest of them did it—so ask them, if they can speak. Al-Sadiq (peace be upon him) said: “By Allah, the largest of them did not do it, nor did Ibrahim (peace be upon him) lie.” It was said to him: “How so?” He said: “He only said: The largest of them did it—if it speaks; and if it does not speak, then the largest of them did nothing.” Nimrod sought the counsel of his people regarding Ibrahim (peace be upon him), and they said to him: Burn him and help your gods if you would do anything. Al-Sadiq (peace be upon him) said: “The Pharaoh of Ibrahim and his followers were without right guidance, for they said to Nimrod: Burn him and help your gods if you would do anything; but the Pharaoh of Musa and his followers were with right guidance, for when he consulted his people regarding Musa, they said: Put him off and his brother, and send collectors into the cities, they will bring to you every skillful magician.”

Quran references:

- al-Anbiya 21:51–71 (M. H. Shakir) for the narrative context.

- al-Anbiya 21:63 (M. H. Shakir): He said: Nay, he has done it—the chief of them—so ask them, if they can speak.

- al-Anbiya 21:68 (M. H. Shakir): They said: Burn him and help your gods, if you are going to do anything.

- al-Shu‘ara 26:36–37 (M. H. Shakir): They said: Put him off and his brother, and send collectors into the cities, They will bring to you every skillful magician.

_1) -تفسير القمّيّ 2:71.

Transliteration: (1) - Tafsir al-Qummi 2:71.

[1] القدوم:آلة للنّجر.«المعجم الوسيط-قدم-2:72».

Transliteration: [1] al-Qadum: alatun lil-najr. “al-Mu‘jam al-Wasit – Qadama – 2:72.”

[2] الشعراء 26:36 و 37.

Transliteration: [2] al-Shu‘ara 26:36 wa 37.