Ar-Ra'd Ayah 17-18

الرعد آيه 18-17

Surah al-Ra‘d, verses 17–18

أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ) فِي قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى: وَ ظِلاٰلُهُمْ بِالْغُدُوِّ وَ الْآصٰالِ .

قَالَ:«هُوَ الدُّعَاءُ قَبْلَ طُلُوعِ الشَّمْسِ وَ قَبْلَ غُرُوبِهَا،وَ هِيَ سَاعَةُ إِجَابَةٍ».

Abu ‘Abdillah (peace be upon him), regarding the saying of Allah, Blessed and Exalted: “and their shadows in the mornings and the evenings,” said: It is supplication before sunrise and before sunset, and it is an hour of response.

وَ لِلّٰهِ يَسْجُدُ مَنْ فِي السَّمٰاوٰاتِ وَ الْأَرْضِ طَوْعاً وَ كَرْهاً وَ ظِلاٰلُهُمْ بِالْغُدُوِّ وَ الْآصٰالِ [الرعد: 15]

And to Allah submits whoever is in the heavens and the earth, willingly or unwillingly, and their shadows (too) at morn and eve. [M. H. Shakir]

/5510 _4-العيّاشيّ:عن عبد اللّه بن ميمون القداح،قال:سمعت زيد بن علي يقول:يا معشر من يحبنا،أ لا ينصرنا من الناس أحد؟فإن الناس لو يستطيعون أن يحبونا لأحبونا،و اللّه لأحبتنا أشدّ خزانة من الذهب و الفضة، إن اللّه خلق ما هو خالق ثمّ جعلهم أظلة،ثمّ تلا هذه الآية وَ لِلّٰهِ يَسْجُدُ مَنْ فِي السَّمٰاوٰاتِ وَ الْأَرْضِ طَوْعاً وَ كَرْهاً الآية،ثمّ أخذ ميثاقنا و ميثاق شيعتنا،فلا ينقص منها واحد،و لا يزداد فينا واحد.

99-/5510 _4- Al-‘Ayyāshī: From ‘Abdullah b. Maymūn al-Qaddāh, who said: I heard Zayd b. ‘Alī say: O group who love us, will no one from among the people help us? For if the people were able to love us, they would love us. By Allah, those who love us are a stronger treasury than gold and silver. Indeed Allah created what He would create, then made them as shadows; then he recited this verse: “And to Allah submits whoever is in the heavens and the earth, willingly or unwillingly…” Then He took our covenant and the covenant of our Shī‘a; not one from it will be diminished, nor will one be added to us.

قوله تعالى:

قُلْ مَنْ رَبُّ السَّمٰاوٰاتِ وَ الْأَرْضِ -إلى قوله تعالى- قُلِ اللّٰهُ خٰالِقُ كُلِّ شَيْءٍ وَ هُوَ الْوٰاحِدُ الْقَهّٰارُ [16]

Say: Who is the Lord of the heavens and the earth? Say: Allah. Say: Do you then take besides Him guardians who do not control any profit or harm for themselves? Say: Are the blind and the seeing alike? Or can the darkness and the light be equal? Or have they set up with Allah associates who have created as He has created, so that what is created became confused to them? Say: Allah is the Creator of all things, and He is the One, the Supreme. [M. H. Shakir]

/5511 _5-قال عليّ بن إبراهيم: قُلْ مَنْ رَبُّ السَّمٰاوٰاتِ وَ الْأَرْضِ قُلِ اللّٰهُ قُلْ أَ فَاتَّخَذْتُمْ مِنْ دُونِهِ أَوْلِيٰاءَ لاٰ يَمْلِكُونَ لِأَنْفُسِهِمْ نَفْعاً وَ لاٰ ضَرًّا قُلْ هَلْ يَسْتَوِي الْأَعْمىٰ وَ الْبَصِيرُ يعني المؤمن و الكافر أَمْ هَلْ تَسْتَوِي الظُّلُمٰاتُ وَ النُّورُ أما الظلمات فالكفر،و أمّا النور فهو الإيمان،ثمّ قال في قوله: قُلْ مَنْ رَبُّ السَّمٰاوٰاتِ وَ الْأَرْضِ قُلِ اللّٰهُ :الآية محكمة.

99-/5511 _5- ‘Alī b. Ibrāhīm said: “Say: Who is the Lord of the heavens and the earth? Say: Allah. Say: Do you then take besides Him guardians who do not control any profit or harm for themselves? Say: Are the blind and the seeing alike”—meaning the believer and the disbeliever. “Or can the darkness and the light be equal?” As for the darknesses, it is disbelief; and as for the light, it is faith. Then regarding His saying “Say: Who is the Lord of the heavens and the earth? Say: Allah,” he said: The verse is decisive (muḥkam).

قوله تعالى:

أَنْزَلَ مِنَ السَّمٰاءِ مٰاءً فَسٰالَتْ أَوْدِيَةٌ -إلى قوله تعالى- وَ مَأْوٰاهُمْ جَهَنَّمُ وَ بِئْسَ الْمِهٰادُ [17-18]

He sends down water from the cloud, then watercourses flow (with water) according to their measure, and the torrent bears along a swelling foam, and from what they melt in the fire for the sake of making ornaments or apparatus arises a scum like it; thus does Allah compare truth and falsehood; then as for the scum, it passes away as a worthless thing; and as for that which does good to the people, it stays in the earth; thus does Allah set forth parables. For those who respond to their Lord is good, and (as for) those who do not respond to Him, had they all that is in the earth and the like of it with it, they would certainly offer it for a ransom; (as for) those, an evil reckoning shall be theirs, and their abode is hell, and evil the resting-place. [M. H. Shakir]

/5512 _6-و قال عليّ بن إبراهيم:قوله: أَنْزَلَ مِنَ السَّمٰاءِ مٰاءً فَسٰالَتْ أَوْدِيَةٌ بِقَدَرِهٰا يقول:الكبير على قدر كبره،و الصغير على قدر صغره: فَاحْتَمَلَ السَّيْلُ زَبَداً رٰابِياً وَ مِمّٰا يُوقِدُونَ عَلَيْهِ فِي النّٰارِ ابْتِغٰاءَ حِلْيَةٍ أَوْ مَتٰاعٍ زَبَدٌ مِثْلُهُ .

99-/5512 _6- And ‘Alī b. Ibrāhīm said regarding His saying: “He sends down water from the sky, so the valleys flow according to their measure,” meaning: the large according to its largeness, and the small according to its smallness; “then the torrent carries a swelling foam; and from that which they kindle in the fire to seek an ornament or goods, a foam like it.”

_4) -تفسير العيّاشي 2:24/207.

_4) -Tafsīr al-‘Ayyāshī 2:24/207.

_5) -تفسير القمّيّ 1:362.

_5) -Tafsīr al-Qummī 1:362.

_6) -تفسير القمّيّ 1:362.

_6) -Tafsīr al-Qummī 1:362.

[1] في المصدر:لا ينصرنا.

[1] fī al-maṣdar: lā yanṣurunā.

ثمّ قال:قول اللّه: أَنْزَلَ مِنَ السَّمٰاءِ مٰاءً يقول:أنزل الحق من السماء فاحتملته القلوب بأهوائها،ذو اليقين على قدر يقينه،و ذو الشك على قدر شكه،فاحتمل الهوى باطلا كثيرا و جفاء،فالماء هو الحق،و الأودية هي القلوب،و السيل هو الهوى،و الزبد هو الباطل،و الحلية و المتاع هو الحق،قال اللّه: كَذٰلِكَ يَضْرِبُ اللّٰهُ الْحَقَّ وَ الْبٰاطِلَ فَأَمَّا الزَّبَدُ فَيَذْهَبُ جُفٰاءً وَ أَمّٰا مٰا يَنْفَعُ النّٰاسَ فَيَمْكُثُ فِي الْأَرْضِ فالزبد و خبث الحديد هو الباطل، و المتاع و الحلية هو الحق،من أصاب الزبد و خبث الحديد في الدنيا لم ينتفع به،و كذلك صاحب الباطل يوم القيامة لا ينتفع به،و أمّا المتاع و الحلية فهو الحق،من أصاب الحلية و المتاع في الدنيا انتفع به،و كذلك صاحب الحق يوم القيامة ينتفع به، كَذٰلِكَ يَضْرِبُ اللّٰهُ الْأَمْثٰالَ .

He then said: Allah’s saying “He sends down water from the heaven” means: He sent down the truth from heaven, and hearts carried it according to their inclinations—the one possessing certainty according to his certainty, and the one possessing doubt according to his doubt. Desire carried along much falsehood and dregs. So the water is the truth, the valleys are the hearts, the torrent is desire, the foam is falsehood, and the ornaments and goods are the truth. Allah said: “Thus does Allah set forth the example of truth and falsehood; then as for the foam, it passes away as a worthless thing, and as for that which benefits the people, it remains in the earth.” So the foam and the dross of iron are falsehood, and the goods and ornaments are the truth. Whoever acquires foam and the dross of iron in this world does not benefit by it—and likewise the companion of falsehood on the Day of Resurrection does not benefit by it. As for the goods and ornaments, they are the truth. Whoever acquires the ornaments and goods in this world benefits by them—and likewise the companion of truth benefits by it on the Day of Resurrection. “Thus does Allah set forth parables.”

/5513 _2-ثم قال أيضا:قوله: أَنْزَلَ مِنَ السَّمٰاءِ مٰاءً فَسٰالَتْ أَوْدِيَةٌ بِقَدَرِهٰا فَاحْتَمَلَ السَّيْلُ زَبَداً رٰابِياً أي مرتفعا، وَ مِمّٰا يُوقِدُونَ عَلَيْهِ فِي النّٰارِ ابْتِغٰاءَ حِلْيَةٍ أَوْ مَتٰاعٍ زَبَدٌ مِثْلُهُ يعني ما يخرج من الماء من الجواهر و هو مثل،أي يثبت الحق في قلوب المؤمنين،و في قلوب الكفّار لا يثبت كَذٰلِكَ يَضْرِبُ اللّٰهُ الْحَقَّ وَ الْبٰاطِلَ فَأَمَّا الزَّبَدُ فَيَذْهَبُ جُفٰاءً يعني يبطل وَ أَمّٰا مٰا يَنْفَعُ النّٰاسَ فَيَمْكُثُ فِي الْأَرْضِ و هذا مثل للمؤمنين و المشركين، و قال اللّه عزّ و جلّ: كَذٰلِكَ يَضْرِبُ اللّٰهُ الْأَمْثٰالَ* لِلَّذِينَ اسْتَجٰابُوا لِرَبِّهِمُ الْحُسْنىٰ وَ الَّذِينَ لَمْ يَسْتَجِيبُوا لَهُ لَوْ أَنَّ لَهُمْ مٰا فِي الْأَرْضِ جَمِيعاً وَ مِثْلَهُ مَعَهُ لاَفْتَدَوْا بِهِ أُولٰئِكَ لَهُمْ سُوءُ الْحِسٰابِ وَ مَأْوٰاهُمْ جَهَنَّمُ وَ بِئْسَ الْمِهٰادُ فالمؤمن إذا سمع الحديث ثبت في قلبه و أجابه و آمن به،فهو مثل الماء الذي يبقى في الأرض فينبت النبات، و الذي لا ينتفع به يكون مثل الزبد الذي تضربه الرياح فيبطل.

99-/5513 _2- He also said: Regarding His saying, “He sends down water from the heaven, and the valleys flow according to their measure; then the torrent carries a swelling foam”—that is, raised; “and from what they kindle upon in the fire seeking ornament or goods, a foam like it,” meaning what comes forth from the water, from jewels—and it is a parable: that the truth becomes established in the hearts of the believers, but in the hearts of the disbelievers it does not become established. “Thus does Allah set forth the example of truth and falsehood. As for the foam, it passes away as a worthless thing,” meaning it vanishes; “and as for what benefits the people, it remains in the earth”—and this is a parable for the believers and the polytheists. And Allah, Mighty and Majestic, said: “Thus does Allah set forth the parables. For those who respond to their Lord is good; and those who do not respond to Him—were they to have all that is in the earth and the like of it with it, they would surely offer it as ransom. For such is an evil reckoning, and their abode is Hell, and evil the resting-place.” So when the believer hears the report, it settles in his heart, and he answers and believes in it—he is like the water that remains in the earth and brings forth vegetation. And the one who does not benefit by it is like the foam that the winds strike, and it vanishes.

99-/5514 _3- الطَّبْرِسِيُّ فِي(الاِحْتِجَاجِ):عَنْ أَمِيرِ الْمُؤْمِنِينَ(عَلَيْهِ السَّلاَمُ)،فِي حَدِيثٍ يَذْكُرُهُ فِي أَحْوَالِ الْكُفَّارِ:

«وَ ضَرَبَ مَثَلَهُمْ بِقَوْلِهِ: فَأَمَّا الزَّبَدُ فَيَذْهَبُ جُفٰاءً وَ أَمّٰا مٰا يَنْفَعُ النّٰاسَ فَيَمْكُثُ فِي الْأَرْضِ فَالزَّبَدُ فِي هَذَا الْمَوْضِعِ كَلاَمُ الْمُلْحِدِينَ الَّذِينَ أَثْبَتُوهُ فِي الْقُرْآنِ،فَهُوَ يَضْمَحِلُّ وَ يَبْطُلُ وَ يَتَلاَشَى عِنْدَ التَّحْصِيلِ،وَ الَّذِي يَنْفَعُ النَّاسَ مِنْهُ فَالتَّنْزِيلُ الْحَقِيقِيُّ الَّذِي لاَ يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَ لاَ مِنْ خَلْفِهِ،وَ الْقُلُوبُ تَقْبَلُهُ،وَ الْأَرْضُ فِي هَذَا الْمَوْضِعِ هِيَ مَحَلُّ الْعِلْمِ وَ قَرَارُهُ».

99-/5514 _3- Al-Ṭabrisī in al-Iḥtijāj: From the Commander of the Faithful (peace be upon him), in a report he mentions regarding the states of the disbelievers: “He struck their likeness with His saying: ‘As for the foam, it passes away as a worthless thing; and as for what benefits the people, it remains in the earth.’ The foam in this place is the speech of the atheists which they have affirmed against the Qur’an—it withers, is nullified, and vanishes upon scrutiny. What benefits people from it is the true revelation to which falsehood cannot come from before it nor from behind it; hearts accept it. And the earth in this place is the locus of knowledge and its abode.”

99-/5515 _4- وَ قَالَ الطَّبْرِسِيُّ فِي مَعْنَى سُوءِ الْحِسَابِ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ): «هُوَ أَنْ لاَ يَقْبَلَ مِنْهُمْ حَسَنَةً،وَ لاَ يَغْفِرَ لَهُمْ سَيِّئَةً».

99-/5515 _4- And al-Ṭabrisī said, regarding the meaning of “evil reckoning,” from Abu ‘Abdillah (peace be upon him): “It is that not a single good deed is accepted from them, nor is a single evil deed forgiven them.”

/5516 _1-علي بن إبراهيم،في قوله: وَ بِئْسَ الْمِهٰادُ قال:يمتهدون في النار.

99-/5516 _1- ‘Alī b. Ibrāhīm, regarding His saying “and evil the resting-place,” said: They prepare (or make their bed) in the Fire.

قوله تعالى:

أَ فَمَنْ يَعْلَمُ أَنَّمٰا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمىٰ إِنَّمٰا يَتَذَكَّرُ أُولُوا الْأَلْبٰابِ [19]

Is he then who knows that what has been revealed to you from your Lord is the truth like him who is blind? Only those possessed of understanding mind. [M. H. Shakir]

99-/5517 _2- ابْنُ شَهْرَ آشُوبٍ:عَنْ أَبِي الْوَرْدِ،عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ) أَ فَمَنْ يَعْلَمُ أَنَّمٰا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ الْحَقُّ .قَالَ:«عَلِيُّ بْنُ أَبِي طَالِبٍ(عَلَيْهِ السَّلاَمُ)».

99-/5517 _2- Ibn Shahr Āshūb: From Abū al-Ward, from Abū Ja‘far (peace be upon him), regarding “Is he then who knows that what has been revealed to you from your Lord is the truth”: He said, “It is ‘Alī b. Abī Ṭālib (peace be upon him).”

/5518 _3-عن محمّد بن مروان،عن السدي،عن الكلبي،عن أبي صالح،عن ابن عبّاس،في قوله تعالى:

أَ فَمَنْ يَعْلَمُ أَنَّمٰا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ الْحَقُّ ،

قَالَ:عَلِيٌّ(عَلَيْهِ السَّلاَمُ) كَمَنْ هُوَ أَعْمىٰ قَالَ:اَلْأَوَّلُ.

99-/5518 _3- From Muḥammad b. Marwān, from al-Suddī, from al-Kalbī, from Abū Ṣāliḥ, from Ibn ‘Abbās, regarding His saying: “Is he then who knows that what has been revealed to you from your Lord is the truth,” he said: “It is ‘Alī (peace be upon him).” “Like him who is blind”—he said: the first (i.e., the one who knows is ‘Alī; the blind is the other).

99-/5519 _4- مُحَمَّدُ بْنُ يَعْقُوبَ:عَنْ أَبِي عَبْدِ اللَّهِ الْأَشْعَرِيِّ،عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ،عَنْ هِشَامِ بْنِ الْحَكَمِ،عَنْ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ(عَلَيْهِ السَّلاَمُ)فِي حَدِيثٍ طَوِيلٍ-قَالَ: «يَا هِشَامُ،ثُمَّ ذَكَرَ أُولِي الْأَلْبَابِ بِأَحْسَنِ الذِّكْرِ، وَ حَلاَّهُمْ بِأَحْسَنِ التَّحْلِيَةِ،وَ قَالَ: أَ فَمَنْ يَعْلَمُ أَنَّمٰا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمىٰ إِنَّمٰا يَتَذَكَّرُ أُولُوا الْأَلْبٰابِ .

99-/5519 _4- Muḥammad b. Ya‘qūb: From Abū ‘Abdillah al-Ash‘arī, from some of our companions (mursal), from Hishām b. al-Ḥakam, from Abū al-Ḥasan Mūsā b. Ja‘far (peace be upon him), in a long report—he said: “O Hishām,” then he mentioned those possessed of understanding with the best mention and adorned them with the best adornment, and said: “Is he then who knows that what has been revealed to you from your Lord is the truth like him who is blind? Only those possessed of understanding mind.”

99-/5520 _5- وَ قَالَ الْحَسَنُ بْنُ عَلِيٍّ(عَلَيْهِمَا السَّلاَمُ): «إِذَا طَلَبْتُمُ الْحَوَائِجَ فَاطْلُبُوهَا مِنْ أَهْلِهَا،قِيلَ:يَا ابْنَ رَسُولِ اللَّهِ، وَ مَنْ أَهْلُهَا؟قَالَ:«الَّذِينَ قَصَّ اللَّهُ فِي كِتَابِهِ وَ ذَكَرَهُمْ،فَقَالَ: إِنَّمٰا يَتَذَكَّرُ أُولُوا الْأَلْبٰابِ -قَالَ-هُمْ أُولُو الْعُقُولِ».

99-/5520 _5- And al-Ḥasan b. ‘Alī (peace be upon them) said: “When you seek needs, then seek them from their people.” It was said: “O son of the Messenger of Allah, who are their people?” He said: “Those whom Allah has specified in His Book and mentioned, saying, ‘Only those possessed of understanding mind’—they are those of intellects.”

99-/5521 _6- الْعَيَّاشِيُّ:عَنْ عُقْبَةَ بْنِ خَالِدٍ،قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)فَأَذِنَ لِي،وَ لَيْسَ هُوَ فِي مَجْلِسِهِ،فَخَرَجَ عَلَيْنَا مِنْ جَانِبِ الْبَيْتِ مِنْ عِنْدِ نِسَائِهِ وَ لَيْسَ عَلَيْهِ جِلْبَابٌ،فَلَمَّا نَظَرَ إِلَيْنَا،قَالَ:«أُحِبُّ لِقَاءَكُمْ»ثُمَّ

99-/5521 _6- Al-‘Ayyāshī: From ‘Uqbah b. Khālid, who said: I entered upon Abū ‘Abdillah (peace be upon him), and he permitted me—and he was not in his seat; he came out to us from the side of the house, from with his women, and upon him was no cloak. When he looked at us, he said: “I love to meet you.” Then…

_2) -تفسير العيّاشي 1:363.

_2) -Tafsīr al-‘Ayyāshī 1:363.

_3) -الإحتجاج:249.

_3) -al-Iḥtijāj: 249.

_4) -مجمع البيان 6:442.

_4) -Majma‘ al-Bayān 6:442.

[1] في المصدر:الحلية.

[1] fī al-maṣdar: al-ḥilyah.

[2] في المصدر:الحلية.

[2] fī al-maṣdar: al-ḥilyah.

[3] في«س»:و رجا ربّه.

[3] fī “S”: wa rajā rabbah.

[4] في«ط»:يقع.

[4] fī “Ṭ”: yaq‘a.

[5] في«س»:يذكر من.

[5] fī “S”: yadhkuru min.

[6] في«س»:هؤلاء.

[6] fī “S”: hā’ulā’.

_1) -تفسير القمّيّ 1:363.

_1) -Tafsīr al-Qummī 1:363.

_2) -المناقب 3:61.

_2) -al-Manāqib 3:61.

_3) -المناقب 3:60.

_3) -al-Manāqib 3:60.

_4) -الكافي 1:12.

_4) -al-Kāfī 1:12.

_5) -الكافي 1:12/15.

_5) -al-Kāfī 1:12/15.

_6) -تفسير العيّاشي 2:25/207.

_6) -Tafsīr al-‘Ayyāshī 2:25/207.

[1] في«س»:يتمهّدون،و في المصدر:يمهدون.و المهاد:الفراض،و مهد لنفسه:كسب و عمل،و مهد لنفسه خيرا و امتهده:هيّأه و توطأه«لسان العرب-مهد-3:410»و التمهّد:التمكّن«الصحاح-مهد-3:541».

[1] fī “S”: yatamähhadūn, wa fī al-maṣdar: yam-hadūn. Wa al-mihād: al-firāsh… “Lisān al-‘Arab – mahd – 3:410”; wa al-tamāhhud: al-tamak-kun “al-Ṣiḥāḥ – mahd – 3:541”.

[2] في المصدر:الحلية.

[2] fī al-maṣdar: al-ḥilyah.

[3] في«ط»:خصّ.

[3] fī “Ṭ”: khaṣṣ.