Taha Ayah 102-108
طه آيه 108-102
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عَلِيُّ بْنُ إِبْرَاهِيمَ،قَالَ:حَدَّثَنَا أَبِي،عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ،عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)،قَالَ: «مَا بَعَثَ اللَّهُ رَسُولاً إِلاَّ وَ فِي وَقْتِهِ شَيْطَانَانِ يُؤْذِيَانِهِ وَ يَفْتِنَانِهِ وَ يُضِلاَّنِ النَّاسَ بَعْدَهُ،فَأَمَّا الْخَمْسَةُ أُولُو الْعَزْمِ مِنَ الرُّسُلِ:نُوحٌ وَ إِبْرَاهِيمُ وَ مُوسَى وَ عِيسَى وَ مُحَمَّدٌ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ عَلَيْهِمْ)،فَأَمَّا صَاحِبَا نُوحٍ فطنطينوس وَ خِرَامٍ،وَ أَمَّا صَاحِبَا إِبْرَاهِيمَ فمكيل وَ رذام،وَ أَمَّا صَاحِبَا مُوسَى فَالسَّامِرِيُّ وَ مرعقيبا،وَ أَمَّا صَاحِبَا عِيسَى فينواس وَ مريسون،وَ أَمَّا صَاحِبَا مُحَمَّدٍ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)فَحَبْتَرٌ وَ زُرَيْقٌ».
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Ali ibn Ibrahim said: My father narrated to us, from al-Husayn ibn Sa‘id, from ‘Ali ibn Abi Hamzah, from Abu ‘Abdillah (peace be upon him), who said: “Allah did not send a messenger except that during his time there were two devils who harmed him, tried to tempt him, and led people astray after him. As for the five messengers of firm resolve—Nuh, Ibrahim, Musa, ‘Isa, and Muhammad (may Allah bless him and his family and them)—the two with Nuh were Tantanus and Khiram; the two with Ibrahim were Makil and Razam; the two with Musa were al-Samiri and Mar‘aqiba; the two with ‘Isa were Faynuwas and Marisun; and the two with Muhammad (may Allah bless him and his family) were Habtar and Zurayq.”
و قد تقدم هذا الحديث في تفسير: وَ كَذٰلِكَ جَعَلْنٰا لِكُلِّ نَبِيٍّ عَدُوًّا شَيٰاطِينَ الْإِنْسِ وَ الْجِنِّ من سورة الأنعام.
This hadith has already come under the exegesis of: “And thus did We make for every prophet an enemy, the devils from among men and jinn” from Surah al-An‘am.
قوله تعالى:
وَ نَحْشُرُ الْمُجْرِمِينَ يَوْمَئِذٍ زُرْقاً [طه 20:102]
And We will gather the guilty on that day blue-eyed (with terror). [M. H. Shakir]
قوله تعالى:
يَوْمَئِذٍ يَتَّبِعُونَ الدّٰاعِيَ لاٰ عِوَجَ لَهُ [طه 20:108]
On that day shall they follow the inviter; there is no deviation for him; and the voices shall be low before the Beneficent God so that you shall not hear aught but a soft sound. [M. H. Shakir]
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علي بن إبراهيم:في قوله تعالى وَ نَحْشُرُ الْمُجْرِمِينَ يَوْمَئِذٍ زُرْقاً فقال:تكون أعينهم مزرقة لا يقدرون أن يطرفوها، و قوله تعالى: يَتَخٰافَتُونَ بَيْنَهُمْ قال:يوم القيامة يسر بعضهم إلى بعض أنهم لم يلبثوا إلاّ عشرا؛ قال اللّه: نَحْنُ أَعْلَمُ بِمٰا يَقُولُونَ إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً قال:أعلمهم و أصلحهم،يقولون: إِنْ لَبِثْتُمْ إِلاّٰ يَوْماً . ثم خاطب اللّه نبيه(صلّى اللّه عليه و آله)،فقال: وَ يَسْئَلُونَكَ عَنِ الْجِبٰالِ فَقُلْ يَنْسِفُهٰا رَبِّي نَسْفاً* فَيَذَرُهٰا قٰاعاً صَفْصَفاً لاٰ تَرىٰ فِيهٰا عِوَجاً وَ لاٰ أَمْتاً قال:الأمت:الارتفاع،و العوج:الحزون و الذكوات.
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‘Ali ibn Ibrahim, regarding His saying “And We will gather the guilty on that day blue-eyed,” said: Their eyes will be bluish, unable to blink. And regarding His saying “secretly talking among themselves,” he said: On the Day of Resurrection, some will whisper to others that they did not tarry except ten (days). Allah said: “We know best what they say when the most upright among them says,” meaning the most knowledgeable and righteous of them, “You did not tarry but a day.” Then Allah addressed His Prophet (peace and blessings be upon him and his family): “And they ask you about the mountains; say: My Lord will scatter them as ashes, then He will leave them a plain, smooth level; you shall not see therein any crookedness nor unevenness.” He said: al-amat means elevation; and al-‘iwaj means rough, rugged rises.
قوله تعالى:
وَ يَسْئَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنْسِفُهٰا رَبِّي نَسْفاً فَيَذَرُهٰا قٰاعاً صَفْصَفاً لاٰ تَرىٰ فِيهٰا عِوَجاً وَ لاٰ أَمْتاً [طه 20:105-107]
And they ask you about the mountains. Say: My Lord will carry them away from the roots. Then will He leave them a plain, smooth level; you shall not see therein any crookedness nor unevenness. [M. H. Shakir]
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وَ عَنْهُ،قَالَ:وَ فِي رِوَايَةِ أَبِي الْجَارُودِ،عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ) فِي قَوْلِهِ: قٰاعاً صَفْصَفاً .قَالَ: «وَ الْقَاعُ:اَلَّذِي لاَ تُرَابَ فِيهِ،وَ الصَّفْصَفُ:اَلَّذِي لاَ نَبَاتَ لَهُ».
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And from him (also), he said: In the narration of Abu al-Jarud, from Abu Ja‘far (peace be upon him), regarding His saying “a plain, smooth level,” he said: “Al-qā‘ is that in which there is no dust, and al-safsaf is that which has no vegetation.”
قوله تعالى:
يَوْمَئِذٍ يَتَّبِعُونَ الدّٰاعِيَ لاٰ عِوَجَ لَهُ [طه 20:108]
On that day shall they follow the inviter; there is no deviation for him; and the voices shall be low before the Beneficent God so that you shall not hear aught but a soft sound. [M. H. Shakir]
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و عنه،في قوله تعالى: يَوْمَئِذٍ يَتَّبِعُونَ الدّٰاعِيَ لاٰ عِوَجَ لَهُ قال:مناديا من عند اللّه.
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And from him, regarding His saying “On that day they shall follow the inviter; there is no deviation for him,” he said: A caller from Allah.
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مُحَمَّدُ بْنُ الْعَبَّاسِ،قَالَ:حَدَّثَنَا مُحَمَّدُ بْنُ هَمَّامِ بْنِ سُهَيْلٍ،عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْعَلَوِيِّ،عَنْ عِيسَى بْنِ دَاوُدَ،عَنْ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ،عَنْ أَبِيهِ(عَلَيْهِمُ السَّلاَمُ)،قَالَ: «سَأَلْتُ أَبِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ: يَوْمَئِذٍ يَتَّبِعُونَ الدّٰاعِيَ لاٰ عِوَجَ لَهُ قَالَ:اَلدَّاعِي أَمِيرُ الْمُؤْمِنِينَ(عَلَيْهِ السَّلاَمُ)».
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Muhammad ibn al-‘Abbas said: Muhammad ibn Hammam ibn Suhayl narrated to us, from Muhammad ibn Isma‘il al-‘Alawi, from ‘Isa ibn Dawud, from Abu al-Hasan Musa ibn Ja‘far, from his father (peace be upon them), who said: “I asked my father about the saying of Allah, Mighty and Majestic: ‘On that day they shall follow the inviter; there is no deviation for him.’ He said: The inviter is the Commander of the Faithful (peace be upon him).”
قَوْلُهُ تَعَالَى:
وَ خَشَعَتِ الْأَصْوٰاتُ لِلرَّحْمٰنِ فَلاٰ تَسْمَعُ إِلاّٰ هَمْساً [طه 20:108]
And the voices shall be low before the Beneficent God so that you shall not hear aught but a soft sound. [M. H. Shakir]
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عَلِيُّ بْنُ إِبْرَاهِيمَ،قَالَ:حَدَّثَنَا أَبِي،عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ،عَنْ أَبِي مُحَمَّدٍ الْوَابِشِيِّ،عَنْ أَبِي الْوَرْدِ،عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ)،قَالَ: «إِذَا كَانَ يَوْمُ الْقِيَامَةِ جَمَعَ اللَّهُ النَّاسَ فِي صَعِيدٍ وَاحِدٍ وَ هُمْ حُفَاةٌ عُرَاةٌ،فَيُوقَفُونَ فِي الْمَحْشَرِ حَتَّى يَعْرَقُوا عَرَقاً شَدِيداً وَ تَشْتَدَّ أَنْفَاسُهُمْ،فَيَمْكُثُونَ فِي ذَلِكَ خَمْسِينَ عَاماً،وَ هُوَ قَوْلُ اللَّهِ وَ خَشَعَتِ الْأَصْوٰاتُ لِلرَّحْمٰنِ فَلاٰ تَسْمَعُ إِلاّٰ هَمْساً . قَالَ:ثُمَّ يُنَادِي مُنَادٍ مِنْ تِلْقَاءِ الْعَرْشِ:أَيْنَ النَّبِيُّ الْأُمِّيُّ؟فَيَقُولُ النَّاسُ:قَدْ أَسْمَعْتَ،فَسَمِّ بِاسْمِهِ.فَيُنَادِي أَيْنَ نَبِيُّ الرَّحْمَةِ،أَيْنَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْأُمِّيُّ؟فَيَتَقَدَّمُ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)أَمَامَ النَّاسِ كُلِّهِمْ حَتَّى يَنْتَهِيَ إِلَى حَوْضٍ طُولُهُ مَا بَيْنَ أَيْلَةَ إِلَى صَنْعَاءَ،فَيَقِفُ عَلَيْهِ فَيُنَادِي بِصَاحِبِكُمْ فَيَتَقَدَّمُ أَمَامَ النَّاسِ فَيَقِفُ مَعَهُ،ثُمَّ يُؤْذَنُ لِلنَّاسِ فَيَمُرُّونَ،فَبَيْنَ وَارِدِ الْحَوْضِ يَوْمَئِذٍ وَ بَيْنَ مَصْرُوفٍ عَنْهُ،فَإِذَا رَأَى رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)مَنْ يُصْرَفُ عَنْهُ مِنْ مُحِبِّينَا يَبْكِي،وَ يَقُولُ:يَا رَبِّ،شِيعَةُ عَلِيٍّ،قَالَ:فَيَبْعَثُ اللَّهُ إِلَيْهِ مَلَكاً فَيَقُولُ لَهُ:مَا يُبْكِيكَ يَا مُحَمَّدُ؟فَيَقُولُ:أَبْكِي لِأُنَاسٍ مِنْ شِيعَةِ عَلِيٍّ،أَرَاهُمْ قَدْ صُرِفُوا تِلْقَاءَ أَصْحَابِ النَّارِ وَ مُنِعُوا وُرُودَ حَوْضِي. فَيَقُولُ الْمَلَكُ:إِنَّ اللَّهَ يَقُولُ قَدْ وَهَبْتُهُمْ لَكَ-يَا مُحَمَّدُ-وَ صَفَحْتُ لَهُمْ عَنْ ذُنُوبِهِمْ بِحُبِّهِمْ لَكَ وَ لِعِتْرَتِكَ، وَ أَلْحَقْتُهُمْ بِكَ وَ بِمَنْ كَانُوا يَتَوَلَّوْنَ بِهِ،وَ جَعَلْنَاهُمْ فِي زُمْرَتِكَ فَأَوْرِدْهُمْ حَوْضَكَ». قَالَ:أَبُو جَعْفَرٍ(عَلَيْهِ السَّلاَمُ):«فَكَمْ بَاكٍ يَوْمَئِذٍ وَ بَاكِيَةٍ يُنَادُونَ:يَا مُحَمَّدُ؛إِذَا رَأَوْا ذَلِكَ،وَ لاَ يَبْقَى أَحَدٌ يَوْمَئِذٍ يَتَوَلاَّنَا وَ يُحِبُّنَا وَ يَتَبَرَّأُ مِنْ عَدُوِّنَا وَ يُبْغِضُهُمْ إِلاَّ كَانُوا فِي حِزْبِنَا وَ مَعَنَا وَ يَرِدُونَ حَوْضَنَا».
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‘Ali ibn Ibrahim said: My father narrated to us, from al-Hasan ibn Mahbub, from Abu Muhammad al-Wabishi, from Abu al-Ward, from Abu Ja‘far (peace be upon him), who said: “When it is the Day of Resurrection, Allah will gather the people on one plain while they are barefoot and naked, and they will be made to stand in the place of assembly until they sweat profusely and their breathing becomes labored. They will remain thus for fifty years. And it is the saying of Allah: ‘And the voices shall be low before the Beneficent God so that you shall not hear aught but a soft sound.’ Then a caller will call out from near the Throne: ‘Where is the unlettered Prophet?’ The people will say: You have made us hear; so name him by his name. He will call out: ‘Where is the Prophet of mercy? Where is Muhammad son of ‘Abd Allah, the unlettered?’ The Messenger of Allah (may Allah bless him and his family) will then advance before all the people until he comes to a pool whose length is from Aylah to Sana’a. He will stand by it and will call for your Companion; he will advance before the people and stand with him. Then permission will be given to the people, and they will pass by. On that day some will reach the Pool and some will be turned away. When the Messenger of Allah (may Allah bless him and his family) sees any of our lovers being turned away from it, he will weep and say: ‘My Lord, the Shia of ‘Ali!’ Then Allah will send to him an angel who will say to him: ‘What makes you weep, O Muhammad?’ He will say: ‘I weep for people from the Shia of ‘Ali; I see them turned toward the companions of the Fire and prevented from coming to my Pool.’ The angel will say: ‘Allah says: I have granted them to you, O Muhammad, and I have pardoned their sins because of their love for you and your progeny; I have joined them to you and to those they took as patrons, and We have placed them in your group; so bring them to your Pool.’” Abu Ja‘far (peace be upon him) said: “How many a man and woman will weep that day, calling out: ‘O Muhammad!’ when they see that. And no one who, on that day, takes us as patrons, loves us, disavows our enemies and hates them will remain, except that they will be in our party and with us and will come to our Pool.”
قوله تعالى:
يَوْمَئِذٍ لاٰ تَنْفَعُ الشَّفٰاعَةُ إِلاّٰ مَنْ أَذِنَ لَهُ الرَّحْمٰنُ وَ رَضِيَ لَهُ قَوْلاً [طه 20:109]
On that day shall no intercession avail except of him whom the Beneficent God allows and whose word He is pleased with. [M. H. Shakir]
يَعْلَمُ مٰا بَيْنَ أَيْدِيهِمْ وَ مٰا خَلْفَهُمْ وَ لاٰ يُحِيطُونَ بِهِ عِلْماً [طه 20:110]
He knows what is before them and what is behind them, while they do not comprehend Him in (their) knowledge. [M. H. Shakir]
وَ عَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ وَ قَدْ خَابَ مَنْ حَمَلَ ظُلْماً [طه 20:111]
And the faces shall be humbled before the Living, the Self-subsistent God, and he who bears iniquity is indeed a failure. [M. H. Shakir]
وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَ هُوَ مُؤْمِنٌ فَلَا يَخَافُ ظُلْمًا وَلَا هَضْمًا [طه 20:112]
And whoever does good works and he is a believer, he shall have no fear of injustice nor of the withholding of his due. [M. H. Shakir]
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علي بن إبراهيم،في قوله تعالى: يَعْلَمُ مٰا بَيْنَ أَيْدِيهِمْ وَ مٰا خَلْفَهُمْ وَ لاٰ يُحِيطُونَ بِهِ عِلْماً قال: ما بين أيديهم:ما مضى من أخبار الأنبياء،و ما خلفهم،من أخبار القائم(عليه السلام).
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‘Ali ibn Ibrahim, regarding His saying “He knows what is before them and what is behind them, and they do not encompass Him in knowledge,” said: “What is before them” refers to what has passed of the reports of the prophets; and “what is behind them” refers to the reports concerning the Qa’im (peace be upon him).
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مُحَمَّدُ بْنُ يَعْقُوبَ:عَنْ أَحْمَدَ بْنِ إِدْرِيسَ،عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ،عَنْ صَفْوَانَ بْنِ يَحْيَى،قَالَ سَأَلَنِي أَبُو قُرَّةَ الْمُحَدِّثُ أَنْ أُدْخِلَهُ عَلَى أَبِي الْحَسَنِ الرِّضَا(عَلَيْهِ السَّلاَمُ)،فَاسْتَأْذَنْتُهُ فِي ذَلِكَ فَأَذِنَ لِي فَدَخَلَ عَلَيْهِ، فَسَأَلَهُ عَنِ الْحَلاَلِ وَ الْحَرَامِ وَ الْأَحْكَامِ حَتَّى بَلَغَ سُؤَالُهُ إِلَى التَّوْحِيدِ،فَقَالَ أَبُو قُرَّةَ:إِنَّا رُوِّينَا أَنَّ اللَّهَ قَسَمَ الرُّؤْيَةَ وَ الْكَلاَمَ بَيْنَ نَبِيَّيْنِ:فَقَسَمَ الْكَلاَمَ لِمُوسَى،وَ لِمُحَمَّدٍ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)الرُّؤْيَةَ؟ فَقَالَ أَبُو الْحَسَنِ(عَلَيْهِ السَّلاَمُ):«فَمَنِ الْمُبَلِّغُ عَنِ اللَّهِ إِلَى الثَّقَلَيْنِ مِنَ الْجِنِّ وَ الْإِنْسِ: لاٰ تُدْرِكُهُ الْأَبْصٰارُ وَ وَ لاٰ يُحِيطُونَ بِهِ عِلْماً وَ لَيْسَ كَمِثْلِهِ شَيْءٌ أَ لَيْسَ مُحَمَّدٌ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)؟»قَالَ:بَلَى. قَالَ(عَلَيْهِ السَّلاَمُ):«كَيْفَ يَجِيءُ رَجُلٌ إِلَى الْخَلْقِ جَمِيعاً فَيُخْبِرُهُمْ أَنَّهُ جَاءَ مِنْ عِنْدِ اللَّهِ وَ أَنَّهُ يَدْعُوهُمْ إِلَى اللَّهِ بِأَمْرِ
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Muhammad ibn Ya‘qub: from Ahmad ibn Idris, from Muhammad ibn ‘Abd al-Jabbar, from Safwan ibn Yahya, who said: Abu Qurrah the hadith-transmitter asked me to admit him to Abu al-Hasan al-Rida (peace be upon him). I asked his permission for that, and he permitted me, so he entered to him. He asked him about the lawful and the unlawful and about rulings until his questioning reached tawhid. Abu Qurrah said: We have been narrated that Allah divided vision and speech between two prophets: He gave speech to Musa and to Muhammad (may Allah bless him and his family) the vision. Abu al-Hasan (peace be upon him) said: “Then who is it that conveyed from Allah to the two weighty beings among jinn and mankind: ‘Vision comprehends Him not,’ and ‘they do not encompass Him in knowledge,’ and ‘there is nothing like unto Him’? Is it not Muhammad (may Allah bless him and his family)?” He said: Yes. He (peace be upon him) said: “How could a man come to all creation and inform them that he has come from Allah and that he calls them to Allah by His command...”
المراجع
_7) -تفسير القمّيّ 269«الطبعة الحجرية».
_Tafsir al-Qummī 269 “al-ṭab‘ah al-ḥajarīyah”.
_1) -تفسير القمّيّ 2:64.
_Tafsir al-Qummī 2:64.
_2) -تفسير القمّيّ 2:67.
_Tafsir al-Qummī 2:67.
[1] في«ط»نسخة بدل:فقنطيفوس و خوام.
[1] fi “Ṭ” nuskhat badal: fa-qanṭīfūs wa khawām.
[2] في«ط»نسخة بدل:فبولس.
[2] fi “Ṭ” nuskhat badal: fa-bawlus.
[3] تقدّم في الحديث(2)من تفسير الآيات(112-114)من سورة الأنعام.
[3] taqaddama fī al-ḥadīth (2) min tafsīr al-āyāt (112-114) min Sūrat al-An‘ām.
[4] في المصدر:بشير.
[4] fī al-maṣdar: bashīr.
[5] الحزن من الأرض:ما غلظ.«الصحاح 5:2098».
[5] al-ḥazn mina al-arḍ: mā ghalaẓa. “al-Ṣiḥāḥ 5:2098”.
_3) -تفسير القمّيّ 2:64.
_Tafsir al-Qummī 2:64.
_4) -تأويل الآيات 1:13/316.
_Ta’wīl al-Āyāt 1:13/316.
_1) -تفسير القمّيّ 2:64.
_Tafsir al-Qummī 2:64.
[1] في المصدر:فيقدّم عليّ(عليه السّلام)
[1] fī al-maṣdar: fa-yuqaddimu ‘Alī (ʿalayhi al-salām).
_1) -تفسير القمّيّ 2:65.
_Tafsir al-Qummī 2:65.
_2) -الكافي 2:2/74.
_al-Kāfī 2:2/74.
[1] أمالي الطوسيّ 1:64.
[1] Amālī al-Ṭūsī 1:64.
[2] أمالي المفيد:8/290.
[2] Amālī al-Mufīd: 8/290.
[3] الأنعام 6:103.
[3] al-An‘ām 6:103.
[4] الشورى 42:11.
[4] al-Shūrā 42:11.