Ar-Ra'd Ayah 41-42

الرعد آيه 41-42

أَمَرَ اللَّهُ الْعِبَادَ أَنْ يَكْتُبُوا بَيْنَهُمْ إِذَا تَدَايَنُوا وَ تَعَامَلُوا إِلَى أَجَلٍ مُسَمَّى، لِنِسْيَانِ آدَمَ وَ جُحُودِهِ مَا جَعَلَ عَلَى نَفْسِهِ.

Allah commanded the servants to write between themselves when they contract a debt and conduct transactions to a stated term, because of Adam’s forgetfulness and his denial of what he had obligated upon himself.

99-/5631 _25- عَنْ عَمَّارِ بْنِ مُوسَى، عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ) سُئِلَ عَنْ قَوْلِ اللَّهِ: يَمْحُوا اللّٰهُ مَا يَشَاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتَابِ.

قَالَ: «إِنَّ ذَلِكَ الْكِتَابَ كِتَابٌ يَمْحُو اللَّهُ فِيهِ مَا يَشَاءُ وَ يُثْبِتُ، فَمِنْ ذَلِكَ الَّذِي يَرُدُّ الدُّعَاءُ الْقَضَاءَ، وَ ذَلِكَ الدُّعَاءُ مَكْتُوبٌ عَلَيْهِ: الَّذِي يُرَدُّ بِهِ الْقَضَاءُ، حَتَّى إِذَا صَارَ إِلَى أُمِّ الْكِتَابِ، لَمْ يُغْنِ الدُّعَاءُ فِيهِ شَيْئاً».

99-/5631: From Ammar ibn Musa, from Abu ‘Abdillah (peace be upon him). He was asked about Allah’s saying: “Allah effaces what He pleases and establishes, and with Him is the Mother of the Book.” He said: “That book is a book in which Allah effaces whatever He wills and establishes. Among that is that supplication repels decree; and that supplication is written upon it: that by which decree is repelled. But when it reaches the Mother of the Book, supplication avails nothing therein.”

99-/5632 _26- عَنِ الْحُسَيْنِ بْنِ زَيْدِ بْنِ عَلِيٍّ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ، عَنْ أَبِيهِ(عَلَيْهِمَا السَّلاَمُ)، قَالَ: «قَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ): إِنَّ الْمَرْءَ لَيَصِلُ رَحِمَهُ وَ مَا بَقِيَ مِنْ عُمُرِهِ إِلَّا ثَلَاثُ سِنِينَ فَيَمُدُّهَا اللَّهُ إِلَى ثَلَاثٍ وَ ثَلَاثِينَ سَنَةً، وَ إِنَّ الْمَرْءَ لَيَقْطَعُ رَحِمَهُ وَ قَدْ بَقِيَ مِنْ عُمُرِهِ ثَلَاثٌ وَ ثَلَاثُونَ سَنَةً، فَيَقْصُرُهَا اللَّهُ ثَلَاثَ سِنِينَ أَوْ أَدْنَى». قَالَ الْحُسَيْنُ: وَ كَانَ جَعْفَرٌ(عَلَيْهِ السَّلاَمُ) يَتْلُو هَذِهِ الْآيَةَ يَمْحُوا اللّٰهُ مَا يَشَاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتَابِ.

99-/5632: From al-Husayn ibn Zayd ibn ‘Ali, from Ja‘far ibn Muhammad, from his father (peace be upon them). He said: “The Messenger of Allah (blessings of Allah be upon him and his family) said: A man may maintain his kinship ties while there remains of his lifespan only three years, so Allah extends it to thirty-three years; and a man may cut off his kinship ties while there remains of his lifespan thirty-three years, so Allah shortens it by three years or less.” Al-Husayn said: And Ja‘far (peace be upon him) used to recite this verse: “Allah effaces what He pleases and establishes, and with Him is the Mother of the Book.”

99-/5633 _27- صَاحِبُ (الثَّاقِبِ فِي الْمَنَاقِبِ) عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ، قَالَ: سَأَلَ مُحَمَّدُ بْنُ صَالِحٍ الْأَرْضِيُّ أَبَا مُحَمَّدٍ، يَعْنِي الْحَسَنَ الْعَسْكَرِيَّ(عَلَيْهِ السَّلاَمُ) عَنْ قَوْلِ اللَّهِ: يَمْحُوا اللّٰهُ مَا يَشَاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتَابِ.

فَقَالَ(عَلَيْهِ السَّلاَمُ): «هَلْ يَمْحُو إِلَّا مَا كَانَ، وَ هَلْ يُثْبِتُ إِلَّا مَا لَمْ يَكُنْ؟!».

فَقُلْتُ فِي نَفْسِي: هَذَا خِلَافُ قَوْلِ هِشَامٍ، إِنَّهُ لَا يَعْلَمُ بِالشَّيْءِ حَتَّى يَكُونَ. فَنَظَرَ إِلَيَّ أَبُو مُحَمَّدٍ(عَلَيْهِ السَّلاَمُ)، وَ قَالَ: «اللَّهُ تَعَالَى، الْجَبَّارُ، الْعَالِمُ بِالْأَشْيَاءِ قَبْلَ كَوْنِهَا، الْخَالِقُ إِذْ لَا مَخْلُوقَ، وَ الرَّبُّ إِذْ لَا مَرْبُوبَ، وَ الْقَادِرُ قَبْلَ الْمَقْدُورِ عَلَيْهِ». فَقُلْتُ: أَشْهَدُ أَنَّكَ حُجَّةُ اللَّهِ، وَ وَلِيُّهُ بِقِسْطٍ، وَ أَنَّكَ عَلَى مَنْهَاجِ أَمِيرِ الْمُؤْمِنِينَ(عَلَيْهِ السَّلاَمُ).

99-/5633: The author of al-Thāqib fi al-Manāqib, from Abu Hashim al-Ja‘fari. He said: Muhammad ibn Salih al-Ardi asked Abu Muhammad—meaning al-Hasan al-‘Askari (peace be upon him)—about Allah’s saying: “Allah effaces what He pleases and establishes, and with Him is the Mother of the Book.” He (peace be upon him) said: “Does He efface anything but what has already been? And does He establish anything but what has not yet been?!” I said to myself: This is contrary to Hisham’s statement that He does not know a thing until it comes to be. Abu Muhammad (peace be upon him) looked at me and said: “Allah, exalted, the Compeller, is the Knower of things before their coming-to-be, the Creator when there was no created thing, the Lord when there was no one lorded over, and the All-Powerful before that over which power is exercised.” I said: I bear witness that you are Allah’s Proof and His justly-guiding Friend, and that you are upon the path of the Commander of the Faithful (peace be upon him).

قوله تعالى:

أَ وَلَمْ يَرَوْا أَنَّا نَأْتِي الْأَرْضَ نَنْقُصُهَا مِنْ أَطْرَافِهَا ... وَ سَيَعْلَمُ الْكُفَّارُ لِمَنْ عُقْبَى الدَّارِ [41-42]

Do they not see that We are bringing the land, curtailing it of its sides? And Allah pronounces a doom—there is no repeller of His decree; and He is swift to take account. And those before them indeed made plans, but all planning is Allah's; He knows what every soul earns, and the unbelievers shall come to know for whom is the (better) abode. (Qur’an 13:41-42, M. H. Shakir)

99-/5634 _1- مُحَمَّدُ بْنُ يَعْقُوبَ: عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَمَّنْ ذَكَرَهُ، عَنْ جَابِرٍ، عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ) قَالَ: «كَانَ عَلِيُّ بْنُ الْحُسَيْنِ(عَلَيْهِمَا السَّلاَمُ) يَقُولُ: إِنَّهُ يُسَخِّي نَفْسِي فِي سُرْعَةِ الْمَوْتِ أَوِ الْقَتْلِ فِينَا، قَوْلُ اللَّهِ عَزَّ وَ جَلَّ: أَ وَلَمْ يَرَوْا أَنَّا نَأْتِي الْأَرْضَ نَنْقُصُهَا مِنْ أَطْرَافِهَا وَ هُوَ فَقْدُ [1] الْعُلَمَاءِ».

99-/5634: Muhammad ibn Ya‘qub, from a number of our companions, from Ahmad ibn Muhammad, from Muhammad ibn ‘Ali, from one he named, from Jabir, from Abu Ja‘far (peace be upon him). He said: “Ali ibn al-Husayn (peace be upon them) used to say: What makes my soul generous about the swiftness of death or being killed among us is Allah’s saying, ‘Do they not see that We are bringing the land, curtailing it of its sides,’ and it is the loss [1] of the scholars.”

_25) -تفسير العيّاشي 74/220.

_25) -Tafsīr al-‘Ayyāshī 74/220.

_26) -تفسير العيّاشي 75/220.

_26) -Tafsīr al-‘Ayyāshī 75/220.

_27) -الثاقب في المناقب:507/566.

_27) -al-Thāqib fī al-Manāqib: 507/566.

_1) -الكافي 1:6/30.

_1) -al-Kāfī 1:6/30.

[1] في المصدر و هو: ذهاب.

[1] fī al-maṣdar wa huwa: dhahāb.

99-/5635 _2- الطَّبْرِسِيُّ: عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ): «نَنْقُصُهَا بِذَهَابِ عُلَمَائِهَا وَ فُقَهَائِهَا وَ خِيَارِ أَهْلِهَا».

99-/5635: Al-Tabrisi: From Abu ‘Abdillah (peace be upon him): “We curtail it by the passing of its scholars, its jurists, and its best people.”

99-/5636 _3- ابن شهر آشوب: عن تفسير وكيع، و سفيان، و السدي، و أبي صالح، أن عبد الله بن عمر قرأ قوله تعالى: أَ وَلَمْ يَرَوْا أَنَّا نَأْتِي الْأَرْضَ نَنْقُصُهَا مِنْ أَطْرَافِهَا يوم قتل أمير المؤمنين(عَلَيْهِ السَّلَامُ)، و قال: يا أمير المؤمنين، لقد كنت الطرف الأكبر في العلم، اليوم نقص علم الإسلام، و مضى ركن الإيمان.

99-/5636: Ibn Shahr Āshūb: From the tafsir of Waki‘, and Sufyan, and al-Suddi, and Abu Salih, that ‘Abdullah ibn ‘Umar recited Allah’s saying: “Do they not see that We are bringing the land, curtailing it of its sides” on the day the Commander of the Faithful (peace be upon him) was killed, and said: “O Commander of the Faithful, you were the greatest side in knowledge; today the knowledge of Islam has been diminished, and a pillar of faith has passed.”

99-/5637 _4- الزعفراني، عن المزني، عن الشافعي، عن مالك، السدي، عن أبي صالح، قال: لما قتل علي بن أبي طالب(عَلَيْهِ السَّلَامُ)، قال ابن عبّاس: هذا اليوم نقص [1] العلم من أرض المدينة. ثم قال: إن نقصان الأرض، نقصان علمائها و خيار أهلها، إن اللّه لا يقبض هذا العلم انتزاعا ينتزعه من صدور الرجال، و لكنه يقبض العلم بقبض العلماء، حتى إذا لم يبق عالم، اتخذ الناس رؤساء جهالا، فيُسألوا فيُفتوا بغير علم، فضلّوا و أضلّوا.

99-/5637: Al-Za‘farani, from al-Muzani, from al-Shafi‘i, from Malik, al-Suddi, from Abu Salih, said: When ‘Ali ibn Abi Talib (peace be upon him) was killed, Ibn ‘Abbas said: “Today [1] knowledge has been diminished from the land of Medina.” Then he said: “The diminution of the land is the diminution of its scholars and its best people. Allah does not seize this knowledge by snatching it from the breasts of men; rather, He seizes knowledge by seizing the scholars. So when no scholar remains, people take ignorant leaders; they are asked, so they give legal opinions without knowledge, and they go astray and lead others astray.”

99-/5638 _5- ابْنُ بَابَوَيْهِ فِي (الْفَقِيهِ) مُرْسَلاً: عَنِ الصَّادِقِ(عَلَيْهِ السَّلَامُ) أَنَّهُ سُئِلَ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ: أَ وَلَمْ يَرَوْا أَنَّا نَأْتِي الْأَرْضَ نَنْقُصُهَا مِنْ أَطْرَافِهَا فَقَالَ: «فَقْدُ الْعُلَمَاءِ».

99-/5638: Ibn Babawayh in (al-Faqih), mursal: From al-Sadiq (peace be upon him) that he was asked about Allah’s saying, “Do they not see that We are bringing the land, curtailing it of its sides?” He said: “The loss of the scholars.”

99-/5639 _6- علي بن إبراهيم: في معنى الآية، قال: موت علمائها. و قال: قوله: وَ اللّٰهُ يَحْكُمُ لَا مُعَقِّبَ لِحُكْمِهِ أي لا مدافع [2]. و قوله وَ قَدْ مَكَرَ الَّذِينَ مِنْ قَبْلِهِمْ فَلِلّٰهِ الْمَكْرُ جَمِيعاً قال: المكر من اللّه هو العذاب وَ سَيَعْلَمُ الْكُفَّارُ لِمَنْ عُقْبَى الدَّارِ أي ثواب القيامة.

99-/5639: ‘Ali ibn Ibrahim: Regarding the meaning of the verse, he said: The death of its scholars. And he said regarding His saying, “And Allah pronounces a doom—there is no repeller of His decree,” meaning: there is no one to drive it back [2]. And regarding His saying, “And those before them indeed made plans, but all planning is Allah’s,” he said: Allah’s “planning” is the punishment. And “the unbelievers shall come to know for whom is the (better) abode” means the recompense of the Resurrection.

قوله تعالى:

وَ يَقُولُ الَّذِينَ كَفَرُوا لَسْتَ مُرْسَلاً قُلْ كَفَىٰ بِاللّٰهِ شَهِيدًا بَيْنِي وَ بَيْنَكُمْ وَ مَنْ عِنْدَهُ عِلْمُ الْكِتَابِ [43]

And those who disbelieve say: You are not a messenger. Say: Allah is sufficient as a witness between me and you and whoever has knowledge of the Book. (Qur’an 13:43, M. H. Shakir)

99-/5640 _1- مُحَمَّدُ بْنُ يَعْقُوبَ: عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ، وَ مُحَمَّدِ بْنِ يَحْيَى، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ، عَمَّنْ ذَكَرَهُ، جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنِ ابْنِ أُذَيْنَةَ، عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ، قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ(عَلَيْهِ السَّلَامُ):

99-/5640: Muhammad ibn Ya‘qub: from ‘Ali ibn Ibrahim, from his father; and from Muhammad ibn Yahya, from Muhammad ibn al-Hasan, from one he named; all from Ibn Abi ‘Umayr, from Ibn Udhaynah, from Burayd ibn Mu‘awiyah, who said: I said to Abu Ja‘far (peace be upon him): …

_2) -مجمع البيان 6:461.

_2) -Majma‘ al-Bayān 6:461.

_3) -المناقب 3:308.

_3) -al-Manāqib 3:308.

_4) -المناقب 3:308.

_4) -al-Manāqib 3:308.

_5) -من لا يحضره الفقيه 1:560/118.

_5) -Man lā yaḥḍuruhu al-Faqīh 1:560/118.

_6) -تفسير القمّيّ 1:367.

_6) -Tafsīr al-Qummī 1:367.

_1) -الكافي 1:6/179.

_1) -al-Kāfī 1:6/179.

[1] في المصدر: هذا نقص الفقه و

[1] fī al-maṣdar: hādhā nuqṣ al-fiqh wa-

[2] في المصدر: لا مانع.

[2] fī al-maṣdar: lā māni‘.