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قال: «ما زال منذ خلق الله تعالى آدم دولة لله ودولة لإبليس، فأين دولة الله تعالى، أما [1] هو إلا قائم واحد؟».

He said: “Ever since Allah, the Exalted, created Adam, there has been a dominion for Allah and a dominion for Iblis. So where is the dominion of Allah, the Exalted? Is it not [that there will be] but a single Qa’im?”

قوله تعالى:

وَلِيُمَحِّصَ اللّٰهُ الَّذِينَ آمَنُوا وَيَمْحَقَ الْكَافِرِينَ [141]

Qur’an 3:141 — M. H. Shakir: And that Allah may purify those who believe and destroy the unbelievers.

99-/1927 _1- العياشي: عن الحسن بن علي الوشاء، بإسناد له يرسله إلى أبي عبد الله (عليه السلام)، قال: «والله لتمحصن، والله لتميزن، والله لتغربلن حتى لا يبقى منكم إلا الأندر». قلت: وما الأندر؟ قال: «البي‌در [2]، وهو أن يدخل الرجل بيته [3] الطعام يطين عليه، ثم يخرجه قد أكل بعضه بعضاً، فلا يزال ينقيه، ثم يكن عليه، ثم يخرجه، حتى يفعل ذلك ثلاث مرات، حتى يبقى ما لا يضره شيء».

99-/1927 (Tafsīr al-‘Ayyāshī 1:146/199): He said: “By Allah, you will surely be tested; by Allah, you will surely be distinguished; by Allah, you will surely be sifted, until none remains among you except the very rare.” I said: “And what is al-’andar?” He said: “It is the baydar (threshing floor) — that a man brings food into his house, seals it with clay, then brings it out to find that some of it has consumed the rest; he keeps purifying it, then stores it away, then brings it out, doing that three times, until only that remains which nothing can harm.”

قوله تعالى:

أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمّا يَعْلَمِ اللّٰهُ الَّذِينَ جَاهَدُوا مِنْكُمْ وَيَعْلَمَ الصَّابِرِينَ [142]

Qur’an 3:142 — M. H. Shakir: Or do you think that you would enter the garden while yet Allah has not known those who strive hard from among you, and (He has not) known the patient.

99-/1928 _2- العياشي: عن داود الرقي، قال: سألت أبا عبد الله (عليه السلام)، عن قول الله: أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمّا يَعْلَمِ اللّٰهُ الَّذِينَ جَاهَدُوا مِنْكُمْ. قال: «إن الله هو أعلم بما هو مكونه قبل أن يكونه، وهم ذرّ، وعلم من يجاهد ممن لا يجاهد، كما علم أنه يميت خلقه قبل أن يميتهم، ولم يرهم موتهم وهم أحياء».

99-/1928 (Tafsīr al-‘Ayyāshī 1:147/199): I asked Abū ‘Abdillāh (peace be upon him) about Allah’s saying: Or do you think that you would enter the garden while yet Allah has not known those who strive hard from among you. He said: “Allah knows best what He is going to bring into being before He brings it into being, when they were particles. He knew who would strive and who would not, just as He knew that He would cause His creation to die before He makes them die; yet He did not show them their death while they were alive.”

99-/1929 _3- علي بن إبراهيم، قال: روي أن المغيرة بن العاص كان رجلاً أعسر، فحمل في طريقه إلى أحد ثلاثة أحجار، فقال: بهذه أقتل محمداً. فلما حضر القتال نظر إلى رسول الله (صلى الله عليه وآله) وبيده السيف، فرماه بحجر فأصاب به [1] رسول الله (صلى الله عليه وآله)، فسقط السيف من يده، فقال: قتلته واللات والعزى. فقال أمير المؤمنين (عليه السلام): «كذبت، لعنك [2] الله» فرماه بحجر آخر فأصاب جبهته، فقال رسول الله (صلى الله عليه وآله): «اللهم حيره». فلما انكشف الناس تحير، فلحقه عمار بن ياسر فقتله. وسلط الله على ابن قميئة الشجر، وكان يمر بالشجرة فيقع وسطها فتأخذ من لحمه، فلم يزل كذلك حتى صار مثل الصِّرِّ [3]، ومات لعنه الله. ورجع المنهزمون من أصحاب رسول الله (صلى الله عليه وآله)، فأنزل الله على رسوله: أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمّا يَعْلَمِ اللّٰهُ الَّذِينَ جَاهَدُوا مِنْكُمْ يعني ولمّا ير، لأنه عز وجل قد علم قبل ذلك من يجاهد ومن لا يجاهد، فأقام العلم مقام الرؤية، لأنه يعاقب الناس بفعلهِم لا بعلمه.

99-/1929 (Tafsīr al-Qummī 1:118): It is related that al-Mughīrah b. al-‘Āṣ was left-handed. On his way to Uhud he carried three stones and said: “With these I will kill Muhammad.” When battle was joined, he looked at the Messenger of Allah (may Allah bless him and his family), who had the sword in his hand, and he threw a stone at him, striking the Messenger of Allah with it, so the sword fell from his hand. He said: “By al-Lāt and al-‘Uzzā, I have killed him!” The Commander of the Faithful (peace be upon him) said: “You lie; may Allah curse you,” and he threw another stone at him, striking his forehead. The Messenger of Allah (may Allah bless him and his family) said: “O Allah, confound him.” When the people withdrew, he became confounded; ‘Ammār b. Yāsir caught up with him and killed him. And Allah set the trees upon Ibn Qami’ah: whenever he passed by a tree he would fall into its midst and it would take from his flesh, and he remained like that until he became like a small yellow bird (al-sirr), and he died — may Allah curse him. Those of the Messenger of Allah’s companions who had fled returned, and Allah revealed to His Messenger: Or do you think that you would enter the garden while yet Allah has not known those who strive hard from among you — meaning “and while He has not yet seen,” for the Mighty and Majestic had already known beforehand who would strive and who would not, so He set knowledge in the place of sight, because He punishes people for their actions, not for His knowledge.

99-/1930 _3- عبد الله بن جعفر الحميري: بإسناده عن جعفر (عليه السلام)، قال: كان يقول: «والله [لا يكون] الذي تمدون إليه أعناقكم حتى تميزوا وتمحصوا، ثم يذهب من كل عشرة شيء، ولا يبقى منكم إلا الأندر»، ثم تلا هذه الآية: أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمّا يَعْلَمِ اللّٰهُ الَّذِينَ جَاهَدُوا مِنْكُمْ وَيَعْلَمَ الصَّابِرِينَ.

99-/1930 (Qurb al-Isnād:162): He would say: “By Allah, that which you crane your necks toward [expectantly] will not come to be until you are distinguished and purified; then, from every ten, something will be taken away, and none of you will remain except the very rare.” Then he recited this verse: Or do you think that you would enter the garden while yet Allah has not known those who strive hard from among you, and (He has not) known the patient.

قوله تعالى:

وَلَقَدْ كُنْتُمْ تَمَنَّوْنَ الْمَوْتَ مِنْ قَبْلِ أَنْ تَلْقَوْهُ فَقَدْ رَأَيْتُمُوهُ وَأَنْتُمْ تَنْظُرُونَ [143]

Qur’an 3:143 — M. H. Shakir: And certainly you desired death before you met it, so indeed you have seen it and you look.

99-/1931 _1- علي بن إبراهيم، قال: في رواية أبي الجارود، عن أبي جعفر (عليه السلام)، في قوله: وَلَقَدْ كُنْتُمْ تَمَنَّوْنَ الْمَوْتَ مِنْ قَبْلِ أَنْ تَلْقَوْهُ الآية: «فإن المؤمنين لما أخبرهم الله بالذي فعل بشهدائهم يوم بدر ومنازلهم في الجنة رغبوا في ذلك، فقالوا: اللهم أرنا قتالاً نستشهد فيه. فأراهم الله إياه يوم أُحد، فلم يثبتوا إلا من شاء الله منهم، فذلك قوله: وَلَقَدْ كُنْتُمْ تَمَنَّوْنَ الْمَوْتَ مِنْ قَبْلِ أَنْ تَلْقَوْهُ» الآية.

99-/1931 (Tafsīr al-Qummī 1:119): Regarding His saying: And certainly you desired death before you met it — “When the believers were informed by Allah of what He did for their martyrs on the Day of Badr and their stations in Paradise, they yearned for that and said: ‘O Allah, show us a battle in which we may be martyred.’ So Allah showed it to them on the Day of Uhud, but they did not stand firm, except those whom Allah willed among them. That is His saying: And certainly you desired death before you met it.”

قوله تعالى:

وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَفَإِنْ مَاتَ أَوْ قُتِلَ [144]

Qur’an 3:144 — M. H. Shakir: And Muhammad is no more than an apostle; the apostles have already passed away before him; if then he dies or is killed will you turn back upon your heels? And he who turns back upon his heels will by no means do harm to Allah in the least; and Allah will reward the grateful.

_1) - تفسير العيّاشي 1:146/199.

Tafsīr al-‘Ayyāshī 1:146/199.

_2) - تفسير العيّاشي 1:147/199.

Tafsīr al-‘Ayyāshī 1:147/199.

_3) - تفسير القمّيّ 1:118.

Tafsīr al-Qummī 1:118.

[1] في «ط»: فإنّ دولة الله ما.

[2] في «س، ط»: الأندر. وفي القاموس المحيط - ندر. 2:145: الأندر: البيدر، أو كدس القمح.

[3] في «س، ط»: فيه، وما أثبتناه من نسخة من البحار 5:1/216.

_3) - قرب الإسناد: 162.

Qurb al-Isnād: 162.

_1) - تفسير القمّيّ 1:119.

Tafsīr al-Qummī 1:119.

[1] في «ط»: يد.

[2] في المصدر: كذب لعنه.

[3] الصرّ: طائر كالعصفور أصفر.