S 2 A 255

البقرة آية 255

اللّٰهُ لَا إِلٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمٰاوٰاتِ وَالْأَرْضَ وَلَا يَئُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ [2:255]

Allah—there is no god but He, the Ever-living, the Self-subsisting by Whom all subsist; slumber does not overtake Him nor sleep; whatever is in the heavens and whatever is in the earth is His; who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them, and they cannot comprehend anything out of His knowledge except what He pleases, His knowledge extends over the heavens and the earth, and the preservation of them both tires Him not, and He is the Most High, the Great.

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عَلِيُّ بْنُ إِبْرَاهِيمَ، قَالَ: حَدَّثَنِي أَبِي، عَنِ الْحُسَيْنِ بْنِ خَالِدٍ: أَنَّهُ قَرَأَ أَبُو الْحَسَنِ الرِّضَا(عَلَيْهِ السَّلَامُ) [1]: «اللَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ، لَا تَأْخُذُهُ سِنَةٌ -أَيْ نُعَاسٌ- وَلَا نَوْمٌ، لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ، وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَى، عَالِمُ الْغَيْبِ وَالشَّهَادَةِ، هُوَ الرَّحْمٰنُ الرَّحِيمُ، مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ، يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ». قَالَ: «مَا بَيْنَ أَيْدِيهِمْ: فَأُمُورُ الْأَنْبِيَاءِ، وَمَا كَانَ، وَمَا خَلْفَهُمْ: أَيْ مَا لَمْ يَكُنْ بَعْدُ، إِلَّا بِمَا شَاءَ، أَيْ بِمَا يُوحَى إِلَيْهِمْ، وَلَا يَؤُدُهُ حِفْظُهُما، أَيْ لَا يَثْقُلُ عَلَيْهِ حِفْظُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ».

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Ali ibn Ibrahim said: My father narrated to me, from al-Husayn ibn Khalid, that Abu al-Hasan al-Rida (peace be upon him) recited: “Allah, there is no god but He, the Ever-Living, the Self-Subsisting; slumber—meaning drowsiness—does not overtake Him nor sleep; to Him belongs whatever is in the heavens and whatever is in the earth, and what is between them and what is under the moist soil; Knower of the unseen and the seen; He is the Beneficent, the Merciful; who is it that can intercede with Him except by His permission; He knows what is before them and what is behind them.” He said: “What is before them refers to the affairs of the prophets and what has already been; and what is behind them refers to what has not yet been—except as He wills, that is, as is revealed to them. And ‘the preservation of them both does not burden Him’ means: it is not heavy for Him to preserve what is in the heavens and the earth.”

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أَحْمَدُ بْنُ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيُّ، بِإِسْنَادِهِ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلَامُ): قَوْلُهُ تَعَالَى: مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ [2]؟ قَالَ: «نَحْنُ أُولَئِكَ الشَّافِعُونَ».

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Ahmad ibn Muhammad ibn Khalid al-Barqi, with his chain, said: I said to Abu ‘Abdillah (peace be upon him) regarding His saying, “Who is it that can intercede with Him except by His permission? He knows what is before them and what is behind them” [2]: “We are those intercessors.”

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مُحَمَّدُ بْنُ يَعْقُوبَ: عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ، عَنْ حَمَّادِ بْنِ عِيسَى، عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ، عَنِ الْفُضَيْلِ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ(عَلَيْهِ السَّلَامُ) عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ: وَسِعَ كُرْسِيُّهُ السَّمٰاوٰاتِ وَالْأَرْضَ فَقَالَ: «يَا فُضَيْلُ، كُلُّ شَيْءٍ فِي الْكُرْسِيِّ السَّمَاوَاتُ وَالْأَرْضُ، وَكُلُّ شَيْءٍ فِي الْكُرْسِيِّ».

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Muhammad ibn Ya‘qub, from Muhammad ibn Isma‘il, from al-Fadl ibn Shadhan, from Hammad ibn ‘Isa, from Rib‘i ibn ‘Abdillah, from al-Fudayl, said: I asked Abu ‘Abdillah (peace be upon him) about Allah’s saying: “His Kursi extends over the heavens and the earth.” He said: “O Fudayl, everything is in the Kursi—the heavens and the earth; indeed everything is in the Kursi.”

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عَنْهُ: عَنْ مُحَمَّدِ بْنِ يَحْيَى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنِ الْحَجَّالِ، عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ، عَنْ زُرَارَةَ بْنِ أَعْيَنَ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ(عَلَيْهِ السَّلَامُ) عَنْ قَوْلِ اللَّهِ جَلَّ وَعَزَّ: وَسِعَ كُرْسِيُّهُ السَّمٰاوٰاتِ وَالْأَرْضَ السَّمَاوَاتُ وَالْأَرْضُ وَسِعْنَ الْكُرْسِيَّ، أَمِ الْكُرْسِيُّ وَسِعَ السَّمَاوَاتِ وَالْأَرْضِ؟ فَقَالَ: «بَلِ الْكُرْسِيُّ وَسِعَ السَّمَاوَاتِ وَالْأَرْضَ وَالْعَرْشَ، وَكُلَّ شَيْئٍ وَسِعَ الْكُرْسِيُّ».

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From him: from Muhammad ibn Yahya, from Ahmad ibn Muhammad ibn ‘Isa, from al-Hajjal, from Tha‘labah ibn Maymun, from Zurara ibn A‘yan, said: I asked Abu ‘Abdillah (peace be upon him) about Allah’s saying: “His Kursi extends over the heavens and the earth.” Did the heavens and the earth encompass the Kursi, or did the Kursi encompass the heavens and the earth? He said: “Rather, the Kursi encompassed the heavens, the earth, and the Throne; the Kursi encompassed everything.”

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وَعَنْهُ: عَنْ مُحَمَّدِ بْنِ يَحْيَى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ فَضَالَةَ بْنِ أَيُّوبَ، عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ، عَنْ زُرَارَةَ بْنِ أَعْيَنَ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ(عَلَيْهِ السَّلَامُ) عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ: وَسِعَ كُرْسِيُّهُ السَّمٰاوٰاتِ وَالْأَرْضَ السَّمَاوَاتُ وَالْأَرْضُ وَسِعْنَ الْكُرْسِيَّ، أَوِ الْكُرْسِيُّ وَسِعَ السَّمَاوَاتِ وَالْأَرْضِ؟ فَقَالَ: «إِنَّ كُلَّ شَيْءٍ فِي الْكُرْسِيِّ».

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And from him: from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from al-Husayn ibn Sa‘id, from Fadala ibn Ayyub, from ‘Abdullah ibn Bukayr, from Zurara ibn A‘yan, said: I asked Abu ‘Abdillah (peace be upon him) about Allah’s saying: “His Kursi extends over the heavens and the earth.” Did the heavens and the earth encompass the Kursi, or did the Kursi encompass the heavens and the earth? He said: “Indeed, everything is in the Kursi.”

_1) - تفسير القمّيّ 1:84. - Tafsir al-Qummi 1:84.

_2) - المحاسن:184/183. - al-Mahasin: 184/183.

_3) - الكافي 1:3/102. - al-Kafi 1:3/102.

_4) - الكافي 1:4/102. - al-Kafi 1:4/102.

_5) - الكافي 1:5/102. - al-Kafi 1:5/102.

[1] في المصدر زيادة: الم.

[2] في المصدر زيادة: أي من هم؟

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ابْنُ بَابَوَيْهِ: قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ الْحَسَنِ الْقَطَّانُ، قَالَ: حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدٍ الْحَسَنِيُّ [1]، قَالَ: حَدَّثَنَا أَبُو جَعْفَرٍ أَحْمَدُ بْنُ عِيسَى بْنِ أَبِي مَرْيَمَ الْعِجْلِيُّ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ أَحْمَدَ بْنِ عَبْدِ اللَّهِ بْنِ زِيَادٍ الْعَرْزَمِيُّ، قَالَ: حَدَّثَنَا عَلِيُّ بْنُ حَاتِمٍ الْمِنْقَرِيُّ، عَنِ الْمُفَضَّلِ بْنِ عُمَرَ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ(عَلَيْهِ السَّلَامُ) عَنِ الْعَرْشِ وَالْكُرْسِيِّ، مَا هُمَا؟ فَقَالَ: «الْعَرْشُ فِي وَجْهٍ: هُوَ جُمْلَةُ الْخَلْقِ، وَالْكُرْسِيُّ وِعَاؤُهُ، وَفِي وَجْهٍ آخَرَ: الْعَرْشُ هُوَ الْعِلْمُ الَّذِي أَطْلَعَ اللَّهُ عَلَيْهِ أَنْبِيَاءَهُ وَرُسُلَهُ وَحُجَجَهُ. وَالْكُرْسِيُّ: هُوَ الْعِلْمُ الَّذِي لَمْ يُطْلِعِ اللَّهُ عَلَيْهِ أَحَدًا مِنْ أَنْبِيَائِهِ وَرُسُلِهِ [2] وَحُجَجِهِ(عَلَيْهِمُ السَّلَامُ)».

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Ibn Babawayh said: Ahmad ibn al-Hasan al-Qattan narrated to us, who said: ‘Abd al-Rahman ibn Muhammad al-Hasani [1] narrated to us, who said: Abu Ja‘far Ahmad ibn ‘Isa ibn Abi Maryam al-‘Ijli narrated to us, who said: Muhammad ibn Ahmad ibn ‘Abdillah ibn Ziyad al-‘Arzami narrated to us, who said: ‘Ali ibn Hatim al-Minqari narrated to us, from al-Mufaddal ibn ‘Umar, who said: I asked Abu ‘Abdillah (peace be upon him) about the Throne (‘Arsh) and the Kursi—what are they? He said: “The Throne, in one sense, is the totality of creation, and the Kursi is its container. And in another sense: the Throne is the knowledge to which Allah granted access to His prophets, His messengers, and His proofs; and the Kursi is the knowledge to which Allah did not grant access to any of His prophets, [2] messengers, and His proofs (peace be upon them).”

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وَعَنْهُ، قَالَ: حَدَّثَنَا أَبِي، قَالَ: حَدَّثَنَا سَعْدُ بْنُ عَبْدِ اللَّهِ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ، عَنْ حَفْصِ بْنِ غِيَاثٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ(عَلَيْهِ السَّلَامُ) عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ: وَسِعَ كُرْسِيُّهُ السَّمٰاوٰاتِ وَالْأَرْضَ. قَالَ: «عِلْمُهُ».

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And from him, he said: My father narrated to us, who said: Sa‘d ibn ‘Abdillah narrated to us, from al-Qasim ibn Muhammad, from Sulayman ibn Dawud al-Minqari, from Hafs ibn Ghiyath, who said: I asked Abu ‘Abdillah (peace be upon him) about Allah’s saying: “His Kursi extends over the heavens and the earth.” He said: “His knowledge.”

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وَعَنْهُ، قَالَ: حَدَّثَنَا أَبِي، قَالَ: حَدَّثَنَا عَلِيُّ بْنُ إِبْرَاهِيمَ، [عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ] [3]، عَنْ عَبْدِ اللَّهِ ابْنِ سِنَانٍ، عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلَامُ)، فِي قَوْلِ اللَّهِ عَزَّ وَجَلَّ: وَسِعَ كُرْسِيُّهُ السَّمٰاوٰاتِ وَالْأَرْضَ. فَقَالَ: «السَّمَاوَاتُ وَالْأَرْضُ وَمَا بَيْنَهُمَا فِي الْكُرْسِيِّ، وَالْعَرْشُ: هُوَ الْعِلْمُ الَّذِي لَا يَقْدِرُ أَحَدٌ قَدْرَهُ».

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And from him, he said: My father narrated to us, who said: ‘Ali ibn Ibrahim narrated to us, [from his father, from Ibn Abi ‘Umayr] [3], from ‘Abdullah ibn Sinan, from Abu ‘Abdillah (peace be upon him), regarding Allah’s saying: “His Kursi extends over the heavens and the earth.” He said: “The heavens, the earth, and what is between them are in the Kursi; and the Throne is the knowledge whose magnitude none can measure.”

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عَلِيُّ بْنُ إِبْرَاهِيمَ، قَالَ: حَدَّثَنِي أَبِي، عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنْ مُوسَى بْنِ بَكْرٍ، عَنْ زُرَارَةَ، عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلَامُ)، فِي قَوْلِهِ: وَسِعَ كُرْسِيُّهُ السَّمٰاوٰاتِ وَالْأَرْضَ سَأَلْتُهُ أَيُّمَا أَوْسَعُ، الْكُرْسِيُّ أَوِ السَّمَاوَاتُ وَالْأَرْضُ؟ قَالَ: «بَلِ [4] الْكُرْسِيُّ وَسِعَ السَّمَاوَاتِ وَالْأَرْضَ، وَكُلُّ شَيْءٍ خَلَقَ اللَّهُ فِي الْكُرْسِيِّ».

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‘Ali ibn Ibrahim said: My father narrated to me, from al-Nadr ibn Suwayd, from Musa ibn Bakr, from Zurara, from Abu ‘Abdillah (peace be upon him), regarding His saying: “His Kursi extends over the heavens and the earth.” I asked him: Which is more expansive, the Kursi or the heavens and the earth? He said: “Rather, [4] the Kursi encompasses the heavens and the earth, and everything Allah created is in the Kursi.”

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وَعَنْهُ، قَالَ: حَدَّثَنَا أَبِي، عَنْ إِسْحَاقَ بْنِ الْهَيْثَمِ، عَنْ سَعْدِ بْنِ طَرِيفٍ، عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ: أَنَّ عَلِيّاً(عَلَيْهِ السَّلَامُ) سُئِلَ عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ: وَسِعَ كُرْسِيُّهُ السَّمٰاوٰاتِ وَالْأَرْضَ. فَقَالَ: «السَّمَاوَاتُ وَالْأَرْضُ وَمَا فِيهِمَا مِنْ مَخْلُوقٍ، فِي جَوْفِ الْكُرْسِيِّ، وَلَهُ أَرْبَعَةُ أَمْلَاكٍ يَحْمِلُونَهُ بِإِذْنِ اللَّهِ: فَأَمَّا مَلَكٌ مِنْهُمْ [1] فَفِي صُورَةِ الْآدَمِيِّينَ، وَهِيَ أَكْرَمُ الصُّوَرِ عَلَى اللَّهِ، وَهُوَ يَدْعُو اللَّهَ وَيَتَضَرَّعُ إِلَيْهِ، وَيَطْلُبُ الشَّفَاعَةَ وَالرِّزْقَ لِبَنِي آدَمَ. وَالْمَلَكُ الثَّانِي فِي صُورَةِ الثَّوْرِ، وَهُوَ سَيِّدُ الْبَهَائِمِ، وَهُوَ يَطْلُبُ الرِّزْقَ مِنَ [2] اللَّهِ وَيَتَضَرَّعُ إِلَيْهِ، وَيَطْلُبُ الشَّفَاعَةَ لِجَمِيعِ الْبَهَائِمِ. وَالْمَلَكُ الثَّالِثُ فِي صُورَةِ النَّسْرِ، وَهُوَ سَيِّدُ الطَّيْرِ، وَهُوَ يَتَضَرَّعُ إِلَى اللَّهِ [3] وَيَطْلُبُ الشَّفَاعَةَ وَالرِّزْقَ لِجَمِيعِ الطَّيْرِ. وَالْمَلَكُ الرَّابِعُ فِي صُورَةِ الْأَسَدِ، وَهُوَ سَيِّدُ السِّبَاعِ، وَهُوَ يَرْغَبُ إِلَى اللَّهِ وَيَتَضَرَّعُ إِلَيْهِ [4]، وَيَطْلُبُ مِنَ اللَّهِ [5] الشَّفَاعَةَ وَالرِّزْقَ لِجَمِيعِ السِّبَاعِ. وَلَمْ يَكُنْ فِي هَذِهِ الصُّوَرِ أَحْسَنُ مِنَ الثَّوْرِ، وَلَا أَشَدُّ انْتِصَابًا مِنْهُ، حَتَّى اتَّخَذَ الْمَلَأُ مِنْ بَنِي إِسْرَائِيلَ الْعِجْلَ [إِلَهًا]، فَلَمَّا عَكَفُوا عَلَيْهِ وَعَبَدُوهُ مِنْ دُونِ اللَّهِ، خَفَضَ الْمَلَكُ الَّذِي فِي صُورَةِ الثَّوْرِ رَأْسَهُ، اسْتِحْيَاءً مِنَ اللَّهِ أَنْ عُبِدَ مِنْ دُونِ اللَّهِ شَيْءٌ يُشْبِهُهُ، وَتَخَوَّفَ أَنْ يَنْزِلَ بِهِ الْعَذَابُ». ثُمَّ قَالَ(عَلَيْهِ السَّلَامُ): «إِنَّ الشَّجَرَ لَمْ يَزَلْ حَصِيدًا كُلُّهُ حَتَّى دُعِيَ لِلرَّحْمٰنِ وَلَدٌ -عَزَّ الرَّحْمٰنُ وَجَلَّ أَنْ يَكُونَ لَهُ وَلَدٌ- فَكَادَتِ السَّمَاوَاتُ أَنْ يَتَفَطَّرْنَ مِنْهُ، وَتَنْشَقَّ الْأَرْضُ، وَتَخِرَّ الْجِبَالُ هَدًّا، فَعِنْدَ ذَلِكَ اقْشَعَرَّ الشَّجَرُ، وَصَارَ لَهُ شَوْكٌ، حِذَارَ أَنْ يَنْزِلَ بِهِ الْعَذَابُ، فَمَا بَالُ قَوْمٍ غَيَّرُوا سُنَّةَ رَسُولِ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ)، وَعَدَلُوا عَنْ وَصِيَّتِهِ فِي حَقِّ عَلِيٍّ وَالْأَئِمَّةِ، وَلَا يَخَافُونَ أَنْ يَنْزِلَ بِهِمُ الْعَذَابُ؟!» ثُمَّ تَلَا هَذِهِ الْآيَةَ: الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّهِ كُفْرًا وَأَحَلُّوا قَوْمَهُمْ دَارَ الْبَوَارِ* جَهَنَّمَ يَصْلَوْنَهَا وَبِئْسَ الْقَرَارُ [6] ثُمَّ قَالَ: «نَحْنُ—وَاللَّهِ—نِعْمَةُ اللَّهِ الَّتِي أَنْعَمَ [7] بِهَا عَلَى عِبَادِهِ، وَبِنَا فَازَ مَنْ فَازَ».

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And from him, he said: My father narrated to us, from Ishaq ibn al-Haytham, from Sa‘d ibn Tarif, from al-Asbagh ibn Nubata: that ‘Ali (peace be upon him) was asked about Allah’s saying: “His Kursi extends over the heavens and the earth.” He said: “The heavens and the earth and whatever creatures are in them are within the Kursi, and it has four angels who bear it by Allah’s permission: As for one of them [1], he is in the form of human beings—the noblest of forms to Allah—and he supplicates Allah, implores Him, and seeks intercession and provision for the children of Adam. The second angel is in the form of a bull, the chief of cattle; he seeks provision from [2] Allah, implores Him, and seeks intercession for all cattle. The third angel is in the form of an eagle, the chief of birds; he implores Allah [3] and seeks intercession and provision for all birds. The fourth angel is in the form of a lion, the chief of beasts of prey; he turns in desire toward Allah and implores Him [4], and seeks from Allah [5] intercession and provision for all beasts of prey. Among these forms there was none more beautiful and more upright than the bull—until the chiefs among the Children of Israel took the calf [as a god]. When they clung to it and worshiped it apart from Allah, the angel in the form of the bull lowered his head out of shame before Allah that something resembling him was worshiped besides Allah, and he feared that punishment would descend upon him.” Then he (peace be upon him) said: “The trees remained entirely smooth until a child was ascribed to the Beneficent—exalted and magnified is the Beneficent above having a child—so the heavens almost burst thereat, the earth split, and the mountains fell in ruins. At that, the trees bristled and grew thorns, fearing that punishment would descend upon them. So what about people who have altered the Sunnah of the Messenger of Allah (may Allah bless him and his family) and turned away from his testament concerning the right of ‘Ali and the Imams, and they do not fear that punishment may descend upon them?!” Then he recited this verse: “Those who exchange the favor of Allah for disbelief and cause their people to alight in the abode of perdition—Hell; they shall enter it, and evil is the resting-place.” [6] Then he said: “By Allah, we are the favor of Allah by which He blessed His servants, [7] and by us whoever succeeds has succeeded.”

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مُحَمَّدُ بْنُ يَعْقُوبَ: عَنْ مُحَمَّدِ بْنِ يَحْيَى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ [8] عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ، عَنْ صَفْوَانَ، عَنْ خَلَفِ بْنِ حَمَّادٍ، عَنِ الْحُسَيْنِ بْنِ زَيْدٍ الْهَاشِمِيِّ، عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلَامُ)، قَالَ: «جَاءَتْ زَيْنَبُ الْعَطَّارَةُ الْحَوْلَاءُ [9] إِلَى نِسَاءِ النَّبِيِّ(صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ) وَبَنَاتِهِ، وَكَانَتْ تَبِيعُ مِنْهُنَّ الْعِطْرَ، فَجَاءَ النَّبِيُّ(صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ) وَهِيَ عِنْدَهُنَّ، فَقَالَ: إِذَا أَتَيْتِنَا طَابَتْ بُيُوتُنَا. فَقَالَتْ: بُيُوتُكَ بِرِيحِكَ أَطْيَبُ، يَا رَسُولَ اللَّهِ. قَالَ: فَإِذَا بِعْتِ فَأَحْسِنِي، وَلَا تَغُشِّي، فَإِنَّهُ أَتْقَى، وَأَبْقَى لِلْمَالِ. فَقَالَتْ: يَا رَسُولَ اللَّهِ، مَا أَتَيْتُ بِشَيْءٍ مِنْ بَيْعِي، وَإِنَّمَا أَتَيْتُ أَنْ أَسْأَلَكَ عَنْ عَظَمَةِ اللَّهِ عَزَّ وَجَلَّ. فَقَالَ: جَلَّ جَلَالُ اللَّهِ، سَأُحَدِّثُكِ عَنْ بَعْضِ ذَلِكَ. ثُمَّ قَالَ: إِنَّ هَذِهِ الْأَرْضَ بِمَنْ عَلَيْهَا عِنْدَ الَّتِي تَحْتَهَا كَحَلْقَةٍ مُلْقَاةٍ فِي فَلَاةٍ قِيٍّ [1]، وَهَاتَانِ بِمَنْ فِيهِمَا وَمَنْ عَلَيْهِمَا عِنْدَ الَّتِي تَحْتَهَا كَحَلْقَةٍ مُلْقَاةٍ فِي فَلَاةٍ قِيٍّ، وَالثَّالِثَةُ، حَتَّى انْتَهَى إِلَى السَّابِعَةِ، وَتَلَا هَذِهِ الْآيَةَ: خَلَقَ سَبْعَ سَمٰاوٰاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّ [2]. وَالسَّبْعَ الْأَرَضِينَ بِمَنْ فِيهِنَّ وَمَنْ عَلَيْهِنَّ عَلَى ظَهْرِ الدِّيكِ كَحَلْقَةٍ مُلْقَاةٍ فِي فَلَاةٍ قِيٍّ، وَالدِّيكُ لَهُ جَنَاحَانِ: جَنَاحٌ فِي الْمَشْرِقِ، وَجَنَاحٌ فِي الْمَغْرِبِ، وَرِجْلَاهُ فِي التُّخُومِ [3]، وَالسَّبْعُ وَالدِّيكُ بِمَنْ فِيهِ وَمَنْ عَلَيْهِ عَلَى الصَّخْرَةِ كَحَلْقَةٍ مُلْقَاةٍ فِي فَلَاةٍ قِيٍّ، وَالصَّخْرَةُ بِمَنْ فِيهَا وَمَنْ عَلَيْهَا عَلَى ظَهْرِ الْحُوتِ كَحَلْقَةٍ مُلْقَاةٍ فِي فَلَاةٍ قِيٍّ، وَالسَّبْعُ وَالدِّيكُ وَالصَّخْرَةُ وَالْحُوتُ بِمَنْ فِيهِ وَمَنْ عَلَيْهِ عَلَى الْبَحْرِ الْمُظْلِمِ كَحَلْقَةٍ مُلْقَاةٍ فِي فَلَاةٍ قِيٍّ، وَالسَّبْعُ وَالدِّيكُ وَالصَّخْرَةُ وَالْحُوتُ وَالْبَحْرُ الْمُظْلِمُ عَلَى الْهَوَاءِ الذَّاهِبِ كَحَلْقَةٍ مُلْقَاةٍ فِي فَلَاةٍ قِيٍّ، وَالسَّبْعُ وَالدِّيكُ وَالصَّخْرَةُ وَالْحُوتُ وَالْبَحْرُ الْمُظْلِمُ وَالْهَوَاءُ عَلَى الثَّرَى كَحَلْقَةٍ مُلْقَاةٍ فِي فَلَاةٍ قِيٍّ. ثُمَّ تَلَا هَذِهِ الْآيَةَ: لَهُ مَا فِي السَّمٰاوٰاتِ وَمَا فِي الْأَرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَى [4]. ثُمَّ انْقَطَعَ الْخَبَرُ عِنْدَ الثَّرَى وَالسَّبْعُ وَالدِّيكُ وَالصَّخْرَةُ وَالْحُوتُ وَالْبَحْرُ الْمُظْلِمُ وَالْهَوَاءُ، وَالثَّرَى وَمَنْ [5] فِيهِ وَمَنْ عَلَيْهِ عِنْدَ السَّمَاءِ الْأُولَى كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ، [وَهَذَا كُلُّهُ وَسَمَاءُ الدُّنْيَا بِمَنْ عَلَيْهَا وَمَنْ فِيهَا عِنْدَ الَّتِي فَوْقَهَا كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ] وَهَاتَانِ السَّمَاءَانِ وَمَنْ فِيهِمَا وَمَنْ عَلَيْهِمَا عِنْدَ الَّتِي فَوْقَهُمَا كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ، وَهَذِهِ الثَّلَاثُ بِمَنْ فِيهِنَّ وَمَنْ عَلَيْهِنَّ عِنْدَ الرَّابِعَةِ كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ، حَتَّى انْتَهَى إِلَى السَّابِعَةِ. وَهُنَّ وَمَنْ فِيهِنَّ وَمَنْ عَلَيْهِنَّ عِنْدَ الْبَحْرِ الْمَكْفُوفِ عَنْ أَهْلِ الْأَرْضِ كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ، وَهَذِهِ السَّبْعُ وَالْبَحْرُ الْمَكْفُوفُ عِنْدَ جِبَالِ الْبَرَدِ [6] كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ، وَتَلَا هَذِهِ الْآيَةَ: وَيُنَزِّلُ مِنَ السَّمَاءِ مِنْ جِبَالٍ فِيهَا مِنْ بَرَدٍ [7]. وَهَذِهِ السَّبْعُ وَالْبَحْرُ الْمَكْفُوفُ وَجِبَالُ الْبَرَدِ عِنْدَ الْهَوَاءِ الَّذِي تَحَارُ فِيهِ الْقُلُوبُ كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ، وَهَذِهِ السَّبْعُ وَالْبَحْرُ الْمَكْفُوفُ وَجِبَالُ الْبَرَدِ عِنْدَ حُجُبِ النُّورِ كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ، وَهَذِهِ السَّبْعُ وَالْبَحْرُ الْمَكْفُوفُ وَجِبَالُ الْبَرَدِ وَالْهَوَاءُ وَحُجُبُ النُّورِ عِنْدَ الْكُرْسِيِّ كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ. ثُمَّ تَلَا هَذِهِ الْآيَةَ: وَسِعَ كُرْسِيُّهُ السَّمٰاوٰاتِ وَالْأَرْضَ وَلَا يَؤُدُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ. وَهَذِهِ السَّبْعُ وَالْبَحْرُ الْمَكْفُوفُ وَجِبَالُ الْبَرَدِ وَالْهَوَاءُ وَحُجُبُ النُّورِ وَالْكُرْسِيُّ عِنْدَ الْعَرْشِ كَحَلْقَةٍ فِي فَلَاةٍ قِيٍّ، وَتَلَا هَذِهِ الْآيَةَ: الرَّحْمٰنُ عَلَى الْعَرْشِ اسْتَوَى [1]». وَفِي رِوَايَةِ الْحَسَنِ: الْحُجُبُ قَبْلَ الْهَوَاءِ الَّذِي تَحَارُ فِيهِ الْقُلُوبُ.

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Muhammad ibn Ya‘qub: from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from ‘Abd al-Rahman ibn Abi Najran [8], from Safwan, from Khalaf ibn Hammad, from al-Husayn ibn Zayd al-Hashimi, from Abu ‘Abdillah (peace be upon him), said: “Zaynab the perfumer, the cross-eyed [9], came to the wives and daughters of the Prophet (may Allah bless him and his family); she used to sell them perfume. The Prophet (may Allah bless him and his family) came while she was with them and said: When you come to us, our houses become fragrant. She said: Your houses are made most fragrant by your scent, O Messenger of Allah. He said: When you sell, then excel, and do not cheat, for that is more God-fearing and more preserving of wealth. She said: O Messenger of Allah, I have not come with anything to sell; I have only come to ask you about the greatness of Allah, Mighty and Majestic. He said: Exalted is the Majesty of Allah; I will tell you about some of that. Then he said: This earth with whoever is upon it, compared to the one beneath it, is like a ring cast in a trackless plain [1]; and these two, with whoever is in them and upon them, compared to the one beneath them, are like a ring cast in a trackless plain; and the third likewise—until he reached the seventh—and he recited this verse: ‘He created seven heavens and of the earth the like of them’ [2]. And the seven earths, with whoever is in them and upon them, are upon the back of a cock, like a ring cast in a trackless plain; the cock has two wings—one in the East and one in the West—and its legs are in the boundaries [3]. The seven and the cock, with whoever is in them and upon them, are upon the rock like a ring cast in a trackless plain; and the rock, with whoever is in it and upon it, is upon the back of the fish, like a ring cast in a trackless plain; and the seven, the cock, the rock, and the fish, with whoever is in them and upon them, are upon the dark sea like a ring cast in a trackless plain; and the seven, the cock, the rock, the fish, and the dark sea are upon the passing air like a ring cast in a trackless plain; and the seven, the cock, the rock, the fish, the dark sea, and the air are upon the moist soil like a ring cast in a trackless plain. Then he recited this verse: ‘To Him belongs whatever is in the heavens and whatever is in the earth and what is between them and what is under the moist soil’ [4]. Then the narration stops at the moist soil; and the seven, the cock, the rock, the fish, the dark sea, and the air; and the moist soil and whoever [5] is in it and upon it, compared to the first heaven, are like a ring in a trackless plain; [and all this and the heaven of this world, with whoever is upon it and in it, compared to that which is above it, are like a ring in a trackless plain]; and these two heavens, with whoever is in them and upon them, compared to that which is above them, are like a ring in a trackless plain; and these three, with whoever is in them and upon them, compared to the fourth, are like a ring in a trackless plain—until he reached the seventh. And these, and whoever is in them and upon them, compared to the sea restrained from the people of the earth, are like a ring in a trackless plain; and these seven and the restrained sea, compared to the mountains of hail [6], are like a ring in a trackless plain—and he recited this verse: ‘And He sends down from the cloud mountains containing hail’ [7]. And these seven, and the restrained sea, and the mountains of hail, compared to the air in which hearts are bewildered, are like a ring in a trackless plain; and these seven, the restrained sea, and the mountains of hail, compared to the veils of light, are like a ring in a trackless plain; and these seven, the restrained sea, the mountains of hail, the air, and the veils of light, compared to the Kursi, are like a ring in a trackless plain—then he recited this verse: ‘His Kursi extends over the heavens and the earth, and the preservation of them both does not burden Him, and He is the Most High, the Great.’ And these seven, the restrained sea, the mountains of hail, the air, the veils of light, and the Kursi, compared to the Throne, are like a ring in a trackless plain—and he recited this verse: ‘The Beneficent is established on the Throne’ [1].” And in the narration of al-Hasan: “The veils come before the air in which hearts are bewildered.”

_6) - معاني الأخبار:1/29. - Ma‘ani al-Akhbar 1:29.

_7) - معاني الأخبار:2/30، التوحيد:1/327. - Ma‘ani al-Akhbar 2:30; al-Tawhid 1:327.

_8) - التوحيد:2/327. - al-Tawhid 2:327.

_9) - تفسير القمّيّ 1:85. - Tafsir al-Qummi 1:85.

_10) - تفسير القمّيّ 1:85. - Tafsir al-Qummi 1:85.

[1] في «ط» و المصدر: الحسيني، انظر معجم رجال الحديث 9:350.

[2] في المصدر: و رسوله.

[3] أثبتناه من المصدر، و هو الصواب، انظر معجم رجال الحديث 1:316 و 10:203.

[4] في المصدر: لا، بل.

99-/1394

ابْنُ بَابَوَيْهِ، قَالَ: حَدَّثَنَا أَبِي، قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ إِدْرِيسَ، عَنِ الْحُسَيْنِ بْنِ عُبَيْدِ اللَّهِ، عَنْ مُحَمَّدِ ابْنِ عَبْدِ اللَّهِ، وَمُوسَى بْنِ عُمَرَ، وَالْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي عُثْمَانَ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ أَبِي الْحَسَنِ الرِّضَا(عَلَيْهِ السَّلَامُ)، قَالَ: سَأَلْتُهُ: هَلْ كَانَ اللَّهُ عَزَّ وَجَلَّ عَارِفًا بِنَفْسِهِ قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ؟ قَالَ: «نَعَمْ». قُلْتُ: يَرَاهَا وَيَسْمَعُهَا؟ قَالَ: «مَا كَانَ مُحْتَاجًا إِلَى ذَلِكَ، لِأَنَّهُ لَمْ يَكُنْ يَسْأَلُهَا، وَلَا يَطْلُبُ مِنْهَا، هُوَ نَفْسُهُ، وَنَفْسُهُ هُوَ، قُدْرَتُهُ نَافِذَةٌ، فَلَيْسَ يَحْتَاجُ أَنْ يُسَمِّيَ نَفْسَهُ، وَلَكِنَّهُ اخْتَارَ لِنَفْسِهِ أَسْمَاءً لِغَيْرِهِ يَدْعُوهُ بِهَا، لِأَنَّهُ إِذَا لَمْ يُدْعَ بِاسْمِهِ لَمْ يُعْرَفْ، فَأَوَّلُ مَا اخْتَارَ لِنَفْسِهِ الْعَلِيُّ الْعَظِيمُ، لِأَنَّهَا أَعْلَى الْأَشْيَاءِ كُلِّهَا، فَمَعْنَاهُ اللَّهُ، وَاسْمُهُ الْعَلِيُّ الْعَظِيمُ، وَهَذَا أَوَّلُ أَسْمَائِهِ، لِأَنَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ».

99-/1394

Ibn Babawayh said: My father narrated to us, who said: Ahmad ibn Idris narrated to us, from al-Husayn ibn ‘Ubaydillah, from Muhammad ibn ‘Abdillah, and Musa ibn ‘Umar, and al-Hasan ibn ‘Ali ibn Abi ‘Uthman, from Muhammad ibn Sinan, from Abu al-Hasan al-Rida (peace be upon him). He said: I asked him: Was Allah, Mighty and Majestic, knowing Himself before He created creation? He said: “Yes.” I said: Did He see it and hear it? He said: “He had no need of that, because He was not asking of it nor requesting from it. He is Himself, and His Self is He; His power is effective, and He does not need to name Himself. Rather, He chose names for Himself for others to call upon Him by them, for if He were not called by His name, He would not be known. The first that He chose for Himself was ‘the Most High, the Most Great,’ because it is highest of all things. Its meaning is ‘Allah,’ and His name is ‘the Most High, the Most Great,’ and this is the first of His names, for He has power over all things.”

99-/1395

الْعَيَّاشِيُّ: عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ، عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلَامُ)، قَالَ: قُلْتُ: مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ؟ قَالَ: «نَحْنُ أُولَئِكَ الشَّافِعُونَ».

99-/1395

Al-‘Ayyashi: from Mu‘awiya ibn ‘Ammar, from Abu ‘Abdillah (peace be upon him), said: I said, “Who is it that can intercede with Him except by His permission?” He said: “We are those intercessors.”

99-/1396

عَنْ حَمَّادٍ، عَنْهُ(عَلَيْهِ السَّلَامُ)، قَالَ: رَأَيْتُهُ جَالِسًا مُتَوَرِّكًا بِرِجْلِهِ عَلَى فَخِذِهِ، فَقَالَ لَهُ رَجُلٌ عِنْدَهُ: جُعِلْتُ فِدَاكَ، هَذِهِ جِلْسَةٌ مَكْرُوهَةٌ؟ فَقَالَ: «لَا، إِنَّ الْيَهُودَ قَالَتْ: إِنَّ الرَّبَّ لَمَّا فَرَغَ مِنْ خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ جَلَسَ عَلَى الْكُرْسِيِّ هَذِهِ الْجِلْسَةَ لِيَسْتَرِيحَ، فَأَنْزَلَ اللَّهُ: اللّٰهُ لَا إِلٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ لَمْ يَكُنْ مُتَوَرِّكًا كَمَا كَانَ».

99-/1396

From Hammad, from him (peace be upon him), said: I saw him seated, resting his leg over his thigh. A man present said to him: May I be your ransom, is this a disliked posture? He said: “No. The Jews said: When the Lord finished creating the heavens and the earth, He sat upon the Kursi in this posture to rest. So Allah sent down: ‘Allah—there is no god but He, the Ever-Living, the Self-Subsisting; slumber does not overtake Him nor sleep…’ and He was not in that posture as they claimed.”

99-/1397

عَنْ زُرَارَةَ، عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلَامُ) فِي قَوْلِ اللَّهِ: وَسِعَ كُرْسِيُّهُ السَّمٰاوٰاتِ وَالْأَرْضَ. قَالَ أَبُو عَبْدِ اللَّهِ(عَلَيْهِ السَّلَامُ): «السَّمَاوَاتُ وَالْأَرْضُ وَجَمِيعُ مَا خَلَقَ اللَّهُ فِي الْكُرْسِيِّ».

99-/1397

From Zurara, from Abu ‘Abdillah (peace be upon him) regarding Allah’s saying: “His Kursi extends over the heavens and the earth.” Abu ‘Abdillah (peace be upon him) said: “The heavens, the earth, and all that Allah has created are in the Kursi.”

99-/1398

عَنْ زُرَارَةَ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ(عَلَيْهِ السَّلَامُ) عَنْ قَوْلِ اللَّهِ: وَسِعَ كُرْسِيُّهُ السَّمٰاوٰاتِ وَالْأَرْضَ أَوَسِعَ الْكُرْسِيُّ السَّمَاوَاتِ وَالْأَرْضَ، أَمِ السَّمَاوَاتُ وَالْأَرْضُ وَسِعْنَ الْكُرْسِيَّ؟ فَقَالَ: «إِنَّ كُلَّ شَيْءٍ فِي الْكُرْسِيِّ».

99-/1398

From Zurara, who said: I asked Abu ‘Abdillah (peace be upon him) about Allah’s saying: “His Kursi extends over the heavens and the earth”—did the Kursi encompass the heavens and the earth, or did the heavens and the earth encompass the Kursi? He said: “Indeed, everything is in the Kursi.”

99-/1399

عَنِ الْحَسَنِ الْمُثَنَّى [2]، عَمَّنْ ذَكَرَهُ، عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلَامُ)، قَالَ: «قَالَ أَبُو ذَرٍّ: يَا رَسُولَ اللَّهِ، مَا أَفْضَلُ مَا أُنْزِلَ عَلَيْكَ؟ قَالَ: آيَةُ الْكُرْسِيِّ، مَا السَّمَاوَاتُ السَّبْعُ وَالْأَرَضُونَ السَّبْعُ فِي الْكُرْسِيِّ إِلَّا كَحَلْقَةٍ مُلْقَاةٍ بِأَرْضِ فَلَاةٍ، ثُمَّ وَإِنَّ فَضْلَ الْعَرْشِ عَلَى الْكُرْسِيِّ [1] كَفَضْلِ الْفَلَاةِ عَلَى الْحَلْقَةِ».

99-/1399

From al-Hasan al-Muthanna [2], from someone he mentioned, from Abu ‘Abdillah (peace be upon him), who said: “Abu Dharr said: O Messenger of Allah, what is the best that has been sent down to you? He said: Ayat al-Kursi. The seven heavens and the seven earths, in comparison to the Kursi, are but like a ring cast upon a plain; and verily the superiority of the Throne over the Kursi is like the superiority of the plain over the ring.” [1]

99-/1400

عَنْ زُرَارَةَ، قَالَ: سَأَلْتُ أَحَدَهُمَا(عَلَيْهِمَا السَّلَامُ) عَنْ قَوْلِهِ: وَسِعَ كُرْسِيُّهُ السَّمٰاوٰاتِ وَالْأَرْضَ أَيُّهُمَا وَسِعَ الْآخَرَ؟ قَالَ: «الْأَرَضُونَ كُلُّهَا، وَالسَّمَاوَاتُ كُلُّهَا، وَجَمِيعُ مَا خَلَقَ اللَّهُ فِي الْكُرْسِيِّ».

99-/1400

From Zurara, who said: I asked one of the two (peace be upon them both) about His saying: “His Kursi extends over the heavens and the earth”—which encompassed the other? He said: “All the earths, all the heavens, and everything Allah created are in the Kursi.”

99-/1401

عَنْ زُرَارَةَ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ(عَلَيْهِ السَّلَامُ) عَنْ قَوْلِ اللَّهِ: وَسِعَ كُرْسِيُّهُ السَّمَاوَاتُ وَالْأَرْضُ وَسِعْنَ الْكُرْسِيَّ، أَوِ الْكُرْسِيُّ وَسِعَ السَّمَاوَاتِ وَالْأَرْضَ؟ قَالَ: «لَا، بَلِ الْكُرْسِيُّ وَسِعَ السَّمَاوَاتِ وَالْأَرْضَ وَالْعَرْشَ، وَكُلُّ شَيْءٍ خَلَقَ اللَّهُ فِي الْكُرْسِيِّ».

99-/1401

From Zurara, who said: I asked Abu ‘Abdillah (peace be upon him) about Allah’s saying: “His Kursi extends over the heavens and the earth”—did the heavens and the earth encompass the Kursi, or did the Kursi encompass the heavens and the earth? He said: “No. Rather, the Kursi encompassed the heavens, the earth, and the Throne; and everything Allah created is in the Kursi.”

99-/1402

عَنِ الْأَصْبَعِ بْنِ نُبَاتَةَ، قَالَ: «سُئِلَ أَمِيرُ الْمُؤْمِنِينَ(عَلَيْهِ السَّلَامُ) عَنْ قَوْلِ اللَّهِ: وَسِعَ كُرْسِيُّهُ السَّمٰاوٰاتِ وَالْأَرْضَ. فَقَالَ: «إِنَّ السَّمَاءَ وَالْأَرْضَ وَمَا فِيهِمَا مِنْ خَلْقٍ مَخْلُوقٌ فِي جَوْفِ الْكُرْسِيِّ، وَلَهُ أَرْبَعَةُ أَمْلَاكٍ يَحْمِلُونَهُ بِإِذْنِ اللَّهِ».

99-/1402

From al-Asba‘ ibn Nubata, who said: “The Commander of the Faithful (peace be upon him) was asked about Allah’s saying: ‘His Kursi extends over the heavens and the earth.’ He said: ‘The heaven and the earth and whatever creatures are in them have been created within the Kursi, and it has four angels who bear it by Allah’s permission.’”

99-/1403

(احْتِجَاجُ الطَّبْرِسِيِّ): فِي حَدِيثٍ عَنِ الصَّادِقِ(عَلَيْهِ السَّلَامُ) وَقَدْ سَأَلَهُ رَجُلٌ، قَالَ لَهُ: اَلْكُرْسِيُّ أَكْبَرُ أَمِ الْعَرْشُ؟ قَالَ(عَلَيْهِ السَّلَامُ): «كُلُّ شَيْءٍ خَلَقَ [2] اللَّهُ فِي جَوْفِ الْكُرْسِيِّ مَا خَلَا عَرْشَهُ، فَإِنَّهُ أَعْظَمُ مِنْ أَنْ يُحِيطَ بِهِ الْكُرْسِيُّ». قَالَ: فَخَلَقَ النَّهَارَ قَبْلَ اللَّيْلِ؟ قَالَ: «نَعَمْ، خَلَقَ النَّهَارَ قَبْلَ اللَّيْلِ، وَالشَّمْسَ قَبْلَ الْقَمَرِ، وَالْأَرْضَ قَبْلَ السَّمَاءِ، وَوَضَعَ الْأَرْضَ عَلَى الْحُوتِ [وَالْحُوتُ فِي الْمَاءِ، وَالْمَاءُ] فِي صَخْرَةٍ مُخَرَّمَةٍ [3]، وَالصَّخْرَةُ عَلَى عَاتِقِ مَلَكٍ، وَالْمَلَكُ عَلَى الثَّرَى، وَالثَّرَى عَلَى الرِّيحِ الْعَقِيمِ، وَالرِّيحُ عَلَى الْهَوَاءِ، وَالْهَوَاءُ تُمْسِكُهُ الْقُدْرَةُ، وَلَيْسَ تَحْتَ الرِّيحِ الْعَقِيمِ إِلَّا الْهَوَاءُ وَالظُّلُمَاتُ، وَلَا وَرَاءَ ذَلِكَ سَعَةٌ وَلَا ضِيقٌ، وَلَا شَيْءٌ يُتَوَهَّمُ، ثُمَّ خَلَقَ الْكُرْسِيَّ فَحَشَاهُ السَّمَاوَاتِ وَالْأَرْضِ، وَالْكُرْسِيُّ أَكْبَرُ مِنْ كُلِّ شَيْءٍ خَلَقَ [4]، ثُمَّ خَلَقَ الْعَرْشَ فَجَعَلَهُ أَكْبَرَ مِنَ الْكُرْسِيِّ».

99-/1403

(al-Ihtijaj of al-Tabrisi): In a narration from al-Sadiq (peace be upon him), a man asked him: Is the Kursi greater or the Throne? He (peace be upon him) said: “Everything that Allah created [2] is within the Kursi, except His Throne, for it is too great for the Kursi to encompass it.” He said: Did He create the day before the night? He said: “Yes; He created the day before the night, the sun before the moon, and the earth before the heaven; and He placed the earth upon the fish; [and the fish is in the water, and the water] in a perforated rock [3]; and the rock is upon the shoulder of an angel; and the angel is upon the moist soil; and the moist soil upon the barren wind; and the wind upon the air; and the air is held by the Power. Beneath the barren wind there is nothing but air and darkness, and beyond that there is neither breadth nor narrowness, and nothing conceivable. Then He created the Kursi and filled it with the heavens and the earth; and the Kursi is greater than everything He created [4]; then He created the Throne and made it greater than the Kursi.”

_11) - الكافي 8:143/153. - al-Kafi 8:143/153.

[1] في المصدر: فأمّا الملك الأوّل.

[2] في المصدر: إلى.

[3] في المصدر: و هو يطلب إلى اللّه و يتضرّع إليه.

[4] (و يتضرع إليه) ليس في المصدر.

[5] (من اللّه) ليس في المصدر.

[6] إبراهيم 14:28-29. - Ibrahim 14:28-29.

[7] في المصدر زيادة: اللّه.

[8] في «س و ط»: بن، و هو تصحيف، انظر معجم رجال الحديث 9:301.

[9] صحابية، عدّها البرقي ممّن روى عن رسول اللّه(صلّى اللّه عليه و آله)، تراجم أعلام النساء 2:164، معجم رجال الحديث 23:191.

[1] القيّ: القفر. «الصحاح-قوا-6:2469».

[2] الطّلاق 65:12. - al-Talaq 65:12.

[3] التخوم: جمع تخم، و هو المنتهى أو الحدّ. «الصحاح-تخم-5:1877».

[4] طه 20:6. - Taha 20:6.

[5] في المصدر: بمن.

[6] البرد: شيء ينزل من السماء يشبه الحصى. «مجمع البحرين-برد-3:11».

[7] النور 24:43. - al-Nur 24:43.

[1] طه 20:5. - Taha 20:5.

[2] في المصدر: محسن المثنى و الظاهر أنّه تصحيف: الحسن-أو المحسن-الميثمي. انظر معجم رجال الحديث 5:166 و 14:196.

_18) - تفسير العيّاشي 1:456/137. - Tafsir al-‘Ayyashi 1:456/137.

_19) - تفسير العيّاشي 1:457/137. - Tafsir al-‘Ayyashi 1:457/137.

_20) - تفسير العيّاشي 1:458/137. - Tafsir al-‘Ayyashi 1:458/137.

_21) - الإحتجاج:352. - al-Ihtijaj: 352.

[1] في المصدر: بأرض بلاقع، و انّ فضله على العرش.

[2] في المصدر: خلقه.

[3] في المصدر: مجوّفة.

[4] في المصدر: خلقه اللّه.

البقرة آيتا 256-257

لَا إِكْرَاهَ فِي الدِّينِ قَدْ تَبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِنْ بِاللّٰهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ لَا انْفِصَامَ لَهَا وَاللّٰهُ سَمِيعٌ عَلِيمٌ* اللّٰهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُمَاتِ أُولٰئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ [2:256-257]

There is no compulsion in religion; truly the right way has become clearly distinct from error; therefore, whoever disbelieves in the Shaitan and believes in Allah he indeed has laid hold on the firmest handle, which shall not break off, and Allah is Hearing, Knowing. Allah is the guardian of those who believe; He brings them out of the darkness into the light; and (as to) those who disbelieve, their guardians are the Shaitans who take them out of the light into the darkness; they are the inmates of the fire; in it they shall abide.

99-/1404

علي بن إبراهيم: أي لا يكره أحد على دينه إلاّ بعد أن قد تبين له الرشد من الغي.

99-/1404

‘Ali ibn Ibrahim: That is, no one is compelled to adopt his religion except after right guidance has been made clear to him from error.

99-/1405

مُحَمَّدُ بْنُ يَعْقُوبَ: عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَبْدِ الْعَزِيزِ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلَامُ): إِنِّي أُخَالِطُ النَّاسَ، فَيَكْثُرُ عَجَبِي مِنْ أَقْوَامٍ لَا يَتَوَلَّوْنَكُمْ، وَيَتَوَلَّوْنَ فُلَانًا وَفُلَانًا، لَهُمْ أَمَانَةٌ وَصِدْقٌ وَوَفَاءٌ، وَأَقْوَامٌ يَتَوَلَّوْنَكُمْ، وَلَيْسَ لَهُمْ تِلْكَ الْأَمَانَةُ، وَلَا الْوَفَاءُ، وَلَا الصِّدْقُ! قَالَ: فَاسْتَوَى أَبُو عَبْدِ اللَّهِ(عَلَيْهِ السَّلَامُ) جَالِسًا، فَأَقْبَلَ عَلَيَّ كَالْغَضْبَانِ، ثُمَّ قَالَ: «لَا دِينَ لِمَنْ دَانَ اللَّهَ بِوِلَايَةِ إِمَامٍ جَائِرٍ لَيْسَ مِنَ اللَّهِ، وَلَا عَتْبَ عَلَى مَنْ دَانَ بِوِلَايَةِ إِمَامٍ عَادِلٍ مِنَ اللَّهِ». قُلْتُ: لَا دِينَ لِأُولَئِكَ، وَلَا عَتْبَ عَلَى هَؤُلَاءِ؟ قَالَ: «نَعَمْ، لَا دِينَ لِأُولَئِكَ وَلَا عَتْبَ عَلَى هَؤُلَاءِ—ثُمَّ قَالَ—: أَلَا تَسْمَعُ لِقَوْلِ اللَّهِ عَزَّ وَجَلَّ: اللّٰهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ يَعْنِي مِنْ ظُلُمَاتِ الذُّنُوبِ إِلَى نُورِ التَّوْبَةِ وَالْمَغْفِرَةِ، بِوِلَايَتِهِمْ كُلَّ إِمَامٍ عَادِلٍ مِنَ اللَّهِ. وَقَالَ: وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُمَاتِ إِنَّمَا عَنَى بِهَذَا أَنَّهُمْ كَانُوا عَلَى نُورِ الْإِسْلَامِ، فَلَمَّا تَوَلَّوْا كُلَّ إِمَامٍ جَائِرٍ لَيْسَ مِنَ اللَّهِ عَزَّ وَجَلَّ، خَرَجُوا بِوِلَايَتِهِمْ إِيَّاهُ مِنْ نُورِ الْإِسْلَامِ إِلَى ظُلُمَاتِ الْكُفْرِ، فَأَوْجَبَ اللَّهُ لَهُمُ النَّارَ مَعَ الْكُفَّارِ، فَأُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ».

99-/1405

Muhammad ibn Ya‘qub: from a number of our companions, from Ahmad ibn Muhammad ibn ‘Isa, from Ibn Mahbub, from ‘Abd al-‘Aziz, from ‘Abdullah ibn Abi Ya‘fur, who said: I said to Abu ‘Abdillah (peace be upon him): I mix with people, and I am often amazed by people who do not have your loyalty but have loyalty to so-and-so and so-and-so—yet they possess trustworthiness, truthfulness, and fidelity—and other people who are loyal to you but who do not have that trustworthiness, fidelity, or truthfulness! He said: Abu ‘Abdillah (peace be upon him) straightened up sitting, turned to me as if angry, then said: “There is no religion for one who worships Allah with the wilayah of an unjust Imam not from Allah; and there is no blame upon one who worships with the wilayah of a just Imam from Allah.” I said: No religion for those, and no blame upon these? He said: “Yes—no religion for those, and no blame upon these.” Then he said: “Do you not hear Allah’s saying: ‘Allah is the guardian of those who believe; He brings them out of the darkness into the light’—meaning, from the darknesses of sins to the light of repentance and forgiveness—by their loyalty to every just Imam from Allah. And He said: ‘And those who disbelieve, their guardians are the Taghut; they take them out of the light into the darknesses.’ He only meant by this that they were upon the light of Islam. When they gave loyalty to every unjust Imam not from Allah, Mighty and Majestic, by their loyalty to him they went out from the light of Islam into the darknesses of unbelief; so Allah obligated the Fire for them along with the unbelievers: ‘They are the inmates of the Fire; in it they shall abide.’”

_1) - تفسير القمّيّ 1:84. - Tafsir al-Qummi 1:84.

_2) - الكافي 1:3/307. - al-Kafi 1:3/307.