S 2 A 26-27

99-/355 _3- قَالَ: «وَ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ(عَلَيْهِ السَّلاَمُ): يَا مَعْشَرَ شِيعَتِنَا، اتَّقُوا اللَّهَ، وَاحْذَرُوا أَنْ تَكُونُوا لِتِلْكَ النَّارِ حَطَباً، وَ إِنْ [لَمْ] تَكُونُوا بِاللَّهِ كَافِرِينَ، فَتَوَقَّوْهَابِتَوَقِّي ظُلْمِ إِخْوَانِكُمُ الْمُؤْمِنِينَ، وَ إِنَّهُ لَيْسَ مِنْ مُؤْمِنٍ ظَلَمَ أَخَاهُ الْمُؤْمِنَ الْمُشَارِكَ لَهُفِي مُوَالاَتِنَا إِلاَّ ثَقَّلَ اللَّهُ فِي تِلْكَ النَّارِ سَلاَسِلَهُ وَ أَغْلاَلَهُ، وَ لَمْ يَفُكَّهُ مِنْهَاإِلاَّ شَفَاعَتُنَا، وَ لَنْ نَشْفَعَ إِلَى اللَّهِ إِلاَّ بَعْدَ أَنْ نَشْفَعَ لَهُ إِلَى أَخِيهِ الْمُؤْمِنِ، فَإِنْعَفَا عَنْهُ شَفَعْنَا، وَ إِلاَّ طَالَ فِي النَّارِ مَكْثُهُ».

— “Ali ibn Abi Talib (peace be upon him) said: O company of our Shi‘a, be mindful of Allah and beware lest you become firewood for that Fire, even if you are not disbelievers in Allah. Protect yourselves from it by refraining from wronging your believing brothers. There is no believer who wrongs his believing brother who shares with him in loyalty to us except that Allah will make heavy his chains and shackles in that Fire; none will release him from it except our intercession. But we will not intercede before Allah for him until we first seek intercession for him from his believing brother. If his brother pardons him, we intercede; otherwise his stay in the Fire will be prolonged.”

99-/356 _4- وَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ(عَلَيْهِ السَّلاَمُ): «مَعَاشِرَ شِيعَتِنَا، أَمَّا الْجَنَّةُ فَلَنْ تَفُوتَكُمْسَرِيعاً كَانَ أَوْ بَطِيئاً، وَ لَكِنْ تَنَافَسُوا فِي الدَّرَجَاتِ، وَ اعْلَمُوا أَنَّ أَرْفَعَكُمْ دَرَجَاتٍ،وَ أَحْسَنَكُمْ قُصُوراً وَ دُوراً وَ أَبْنِيَةً، أَحْسَنُكُمْ إِيجَاباً لِإِخْوَانِهِ الْمُؤْمِنِينَ، وَ أَكْثَرُكُمْمُوَاسَاةً لِفُقَرَائِهِمْ. إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَيُقَرِّبُ الْوَاحِدَ مِنْكُمْ إِلَى الْجَنَّةِ بِكَلِمَةٍ طَيِّبَةٍيُكَلِّمُ بِهَا أَخَاهُ الْمُؤْمِنَ الْفَقِيرَ، بِأَكْثَرَ مِنْ مَسِيرَةِ أَلْفِ عَامٍ بِقَدَمِهِ، وَ إِنْ كَانَ مِنَالْمُعَذَّبِينَ بِالنَّارِ، فَلاَ تَحْتَقِرُوا الْإِحْسَانَ إِلَى إِخْوَانِكُمْ، فَسَوْفَ يَنْفَعُكُمُ اللَّهُ تَعَالَىحَيْثُ لاَ يَقُومُ مَقَامَ ذَلِكَ غَيْرُهُ».

— “Ali ibn al-Husayn (peace be upon him) said: O company of our Shi‘a, as for Paradise, it will not elude you—whether quickly or slowly—but compete in degrees. Know that the highest of you in rank, with the finest palaces, houses, and buildings, is the one best in responding to his believing brothers and the most in supporting their poor. Truly Allah, Mighty and Glorious, draws one of you nearer to Paradise by a kind word he speaks to his poor believing brother more than the distance of a thousand years by foot—even if he were among those punished by the Fire. So do not belittle kindness to your brothers; Allah Most High will benefit you by it where nothing else can take its place.”

99-/357 _5- مُحَمَّدُ بْنُ يَعْقُوبَ: عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ، عَنْ أَبِيهِ، عَنْمُحَمَّدِ بْنِ سِنَانٍ، عَنْ عَمَّارِ بْنِ مَرْوَانَ، عَنْ مُنَخَّلٍ، عَنْ جَابِرٍ، عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِالسَّلاَمُ)، قَالَ: «نَزَلَ جَبْرَئِيلُ(عَلَيْهِ السَّلاَمُ) بِهَذِهِ الْآيَةِ عَلَى مُحَمَّدٍ(صَلَّى اللَّهُ عَلَيْهِوَ آلِهِ) هَكَذَا: إِنْ كُنْتُمْ فِي رَيْبٍ مِمّٰا نَزَّلْنٰا عَلىٰ عَبْدِنٰا -فِي عَلِيٍّ- فَأْتُوا بِسُورَةٍ مِنْمِثْلِهِ».

— “Muhammad ibn Ya‘qub narrated, from ‘Ali ibn Ibrahim, from Ahmad ibn Muhammad al-Barqi, from his father, from Muhammad ibn Sinan, from ‘Ammar ibn Marwan, from Munakhkhal, from Jabir, from Abu ‘Abdillah (peace be upon him), who said: Gabriel (peace be upon him) brought down this verse to Muhammad (may Allah bless him and his family) in this manner: ‘And if you are in doubt as to what We have revealed to Our servant—about‘ Ali—then produce a surah like it.’”

99-/358 _6- وَ رَوَى ابْنُ بَابَوَيْهِ مُرْسَلاً، قَالَ: سُئِلَ الصَّادِقُ(عَلَيْهِ السَّلاَمُ) عَنْ قَوْلِهِ عَزَّ وَ جَلَّ: وَلَهُمْ فِيهٰا أَزْوٰاجٌ مُطَهَّرَةٌ قَالَ: «الْأَزْوَاجُ الْمُطَهَّرَةُ: اَللاَّتِي لاَ يَحِضْنَ وَ لاَيُحْدِثْنَ».

— “Ibn Babawayh narrated mursal: Al-Sadiq (peace be upon him) was asked about His saying, Mighty and Majestic: ‘and they shall have pure mates in it.’ He said: ‘The pure mates are those who neither menstruate nor excrete.’”

99-/359 _7- وَ مِنْ طَرِيقِ الْمُخَالِفِينَ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: فِيمَا نَزَلَ مِنَ الْقُرْآنِ خَاصَّةً فِي رَسُولِاللَّهِ وَ عَلِيٍّ(عَلَيْهِمَا السَّلاَمُ) وَ أَهْلِ بَيْتِهِ دُونَ النَّاسِ مِنْ سُورَةِ الْبَقَرَةِ: وَ بَشِّرِالَّذِينَ آمَنُوا وَ عَمِلُوا الصّٰالِحٰاتِ الآية، نَزَلَتْ فِي عَلِيٍّ، وَ حَمْزَةَ، وَ جَعْفَرٍ، وَ عُبَيْدَةَبْنِ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ.

— “From the path of the opponents, from Ibn ‘Abbas: Among what was revealed of the Qur’an specifically about the Messenger of Allah and ‘Ali (peace be upon them) and his Household, to the exclusion of people, in Surah al-Baqarah: ‘And give good news to those who believe and do good deeds…’—it was revealed concerning ‘Ali, Hamzah, Ja‘far, and ‘Ubaydah ibn al-Harith ibn ‘Abd al-Muttalib.”

قوله تعالى:

إِنَّ اللّٰهَ لاٰ يَسْتَحْيِي أَنْ يَضْرِبَ مَثَلاً مٰا بَعُوضَةً فَمٰا فَوْقَهٰا فَأَمَّا الَّذِينَ آمَنُوافَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ وَ أَمَّا الَّذِينَ كَفَرُوا فَيَقُولُونَ مٰا ذٰا أَرٰادَ اللّٰهُ بِهٰذٰامَثَلاً يُضِلُّ بِهِ كَثِيراً وَ يَهْدِي بِهِ كَثِيراً وَ مٰا يُضِلُّ بِهِ إِلاَّ الْفٰاسِقِينَ[26] اَلَّذِينَيَنْقُضُونَ عَهْدَ اللّٰهِ مِنْ بَعْدِ مِيثٰاقِهِ وَ يَقْطَعُونَ مٰا أَمَرَ اللّٰهُ بِهِ أَنْ يُوصَلَ وَ يُفْسِدُونَفِي الْأَرْضِ أُولٰئِكَ هُمُ الْخٰاسِرُونَ[27]

— Qur’an 2:26-27 — M. H. Shakir: Surely Allah is not ashamed to set forth any parable—even that of a gnat or anything above that—then as for those who believe, they know that it is the truth from their Lord, and as for those who disbelieve, they say: What is it that Allah means by this parable; He causes many to err by it and many He leads aright by it! but He does not cause to err by it except the transgressors, [27] Who break the covenant of Allah after its confirmation and cut asunder what Allah has ordered to be joined, and make mischief in the land; these it is that are the losers.

99-/360 _1- عَلِيُّ بْنُ إِبْرَاهِيمَ، قَالَ: حَدَّثَنِي أَبِي، عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ،عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ، عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ): «إِنَّ هَذَا الْمَثَلَ ضَرَبَهُ اللَّهُلِأَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ(عَلَيْهِ السَّلاَمُ)، فَالْبَعُوضَةُ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاَمُ) وَ مَا فَوْقَهَا رَسُولُ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)، وَ الدَّلِيلُ عَلَى ذَلِكَقَوْلُهُ: فَأَمَّا الَّذِينَ آمَنُوا فَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ يَعْنِي أَمِيرَ الْمُؤْمِنِينَ(عَلَيْهِ السَّلاَمُ)، كَمَا أَخَذَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) الْمِيثَاقَ عَلَيْهِمْ لَهُ. وَ أَمَّاالَّذِينَ كَفَرُوا فَيَقُولُونَ مَا ذَا أَرَادَ اللَّهُ بِهَذَا مَثَلًا يُضِلُّ بِهِ كَثِيراً وَ يَهْدِي بِهِكَثِيراً فَرَدَّ اللَّهُ عَلَيْهِمْ، فَقَالَ: وَ مَا يُضِلُّ بِهِ إِلَّا الْفَاسِقِينَ الَّذِينَ يَنْقُضُونَ عَهْدَاللَّهِ مِنْ بَعْدِ مِيثَاقِهِ -فِي عَلِيٍّ- وَ يَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ يَعْنِي مِنْ صِلَةِأَمِيرِ الْمُؤْمِنِينَ وَ الْأَئِمَّةِ(عَلَيْهِمُ السَّلاَمُ) وَ يُفْسِدُونَ فِي الْأَرْضِ أُولَئِكَ هُمُالْخَاسِرُونَ».

— “‘Ali ibn Ibrahim said: My father narrated to me, from al-Nadr ibn Suwayd, from al-Qasim ibn Sulayman, from al-Mu‘alla ibn Khunays, from Abu ‘Abdillah (peace be upon him): This parable Allah struck for the Commander of the Faithful ‘Ali ibn Abi Talib (peace be upon him). The ‘gnat’ is the Commander of the Faithful, and ‘what is above it’ is the Messenger of Allah (may Allah bless him and his family). The proof is His saying: ‘As for those who believe, they know that it is the truth from their Lord’—meaning the Commander of the Faithful—just as the Messenger of Allah took the covenant for him upon them. And as for those who disbelieve, they say: What did Allah intend by this parable—by which He misleads many and guides many? Allah refuted them, saying: ‘And He does not mislead by it except the transgressors—those who break the covenant of Allah after its confirmation—concerning ‘Ali—and cut what Allah has commanded to be joined,’ meaning maintaining the bond with the Commander of the Faithful and the Imams (peace be upon them). ‘And they make mischief in the land—these are the losers.’”

99-/361 _2- تَفْسِيرُ الْإِمَامِ أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ(عَلَيْهِ السَّلاَمُ)، قَالَ: «قَالَ الْبَاقِرُ(عَلَيْهِ السَّلاَمُ): فَلَمَّا قَالَ اللَّهُ تَعَالَى: يَا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ وَ ذَكَرَالذُّبَابَ فِي قَوْلِهِ: إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللّٰهِ لَنْ يَخْلُقُوا ذُبٰاباً وَلَوِ اجْتَمَعُوالَهُ الْآيَةَ، وَ لَمَّا قَالَ: مَثَلُ الَّذِينَ اتَّخَذُوا مِنْ دُونِ اللّٰهِ أَوْلِيَاءَ كَمَثَلِ الْعَنْكَبُوتِاتَّخَذَتْ بَيْتاً وَ إِنَّ أَوْهَنَ الْبُيُوتِ لَبَيْتُ الْعَنْكَبُوتِ لَوْ كَانُوا يَعْلَمُونَ وَ ضَرَبَ الْمَثَلَ فِيهَذِهِ السُّورَةِ بِالَّذِي اسْتَوْقَدَ نَاراً، وَ بِالصَّيِّبِ مِنَ السَّمَاءِ. قَالَتِ الْكُفَّارُ وَ النَّوَاصِبُ:وَ مَا هَذَا مِنَ الْأَمْثَالِ فَيُضْرَبَ؟! يُرِيدُونَ بِهِ الطَّعْنَ عَلَى رَسُولِ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ). فَقَالَ اللَّهُ: يَا مُحَمَّدُ إِنَّ اللّٰهَ لَا يَسْتَحْيِي لَا يَتْرُكُ حَيَاءً أَنْ يَضْرِبَ مَثَلًالِلْحَقِّ، يُوضِحُهُ بِهِ عِنْدَ عِبَادِهِ الْمُؤْمِنِينَ مَا بَعُوضَةً أَيْ مَا هُوَ بَعُوضَةُ الْمَثَلِ فَمَافَوْقَهَا فَوْقَ الْبَعُوضَةِ وَ هُوَ الذُّبَابُ، يَضْرِبُ بِهِ الْمَثَلَ إِذَا عَلِمَ أَنَّ فِيهِ صَلاَحَ عِبَادِهِالْمُؤْمِنِينَ وَ نَفْعَهُمْ. فَأَمَّا الَّذِينَ آمَنُوا بِاللّٰهِ وَ بِوَلاَيَةِ مُحَمَّدٍ(صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ) وَ عَلِيٍّ وَ آلِهِمَا الطَّيِّبِينَ، وَ سَلَّمَ لِرَسُولِ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) وَالْأَئِمَّةِ أَحْكَامَهُمْ وَ أَخْبَارَهُمْ وَ أَحْوَالَهُمْ وَ لَمْ يُقَابِلْهُمْ فِي أُمُورِهِمْ، وَ لَمْ يَتَعَاطَالدُّخُولَ فِي أَسْرَارِهِمْ، وَ لَمْ يُفْشِ شَيْئاً مِمَّا يَقِفُ عَلَيْهِ مِنْهَا إِلَّا بِإِذْنِهِمْ فَيَعْلَمُونَيَعْلَمُ هَؤُلاَءِ الْمُؤْمِنُونَ الَّذِينَ هَذِهِ صِفَتُهُمْ أَنَّهُ الْمَثَلُ الْمَضْرُوبُ الْحَقُّ مِنْ رَبِّهِمْ أَرَادَبِهِ الْحَقَّ وَ إِبَانَتَهُ، وَ الْكَشْفَ عَنْهُ وَ إِيضَاحَهُ. وَ أَمَّا الَّذِينَ كَفَرُوا بِمُحَمَّدٍ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) بِمُعَارَضَتِهِمْ فِي عَلِيٍّ بِ(لِمَ وَ كَيْفَ) وَ تَرْكِهِمُ الِانْقِيَادَ فِي سَائِرِ مَا أَمَرَبِهِ فَيَقُولُونَ مَا ذَا أَرَادَ اللّٰهُ بِهٰذَا مَثَلًا يُضِلُّ بِهِ كَثِيراً وَ يَهْدِي بِهِ كَثِيراً يَقُولُالَّذِينَ كَفَرُوا: إِنَّ اللَّهَ يُضِلُّ بِهَذَا الْمَثَلِ كَثِيراً، وَ يَهْدِي بِهِ كَثِيراً، فَلَا مَعْنَىلِلْمَثَلِ، لِأَنَّهُ وَ إِنْ نَفَعَ بِهِ مَنْ يَهْدِيهِ فَهُوَ يُضِرُّ بِهِ مَنْ يُضِلُّهُ بِهِ. فَرَدَّ اللَّهُ تَعَالَى عَلَيْهِمْ قِيلَهُمْ، فَقَالَ: وَ مَا يُضِلُّ بِهِ يَعْنِي مَا يُضِلُّ اللَّهُ بِالْمَثَلِ إِلَّا الْفَاسِقِينَ الْجَانِينَ عَلَى أَنْفُسِهِمْ بِتَرْكِ تَأَمُّلِهِ، وَ بِوَضْعِهِ عَلَى خِلَافِ مَا أَمَرَ اللَّهُ بِوَضْعِهِ عَلَيْهِ.ثُمَّ وَصَفَ هَؤُلاَءِ الْفَاسِقِينَ الْخَارِجِينَ عَنْ دِينِ اللَّهِ وَ طَاعَتِهِ، فَقَالَ عَزَّ وَ جَلَّ: الَّذِينَ يَنْقُضُونَ عَهْدَ اللّٰهِ الْمَأْخُوذَ عَلَيْهِمْ بِالرُّبُوبِيَّةِ، وَلِمُحَمَّدٍ (صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) بِالنُّبُوَّةِ، وَلِعَلِيٍّ(عَلَيْهِ السَّلاَمُ) بِالْإِمَامَةِ، وَلِشِيعَتِهِمَا بِالْمَحَبَّةِ وَ الْكَرَامَةِ مِنْ بَعْدِ مِيثَاقِهِ إِحْكَامِهِ وَ تَغْلِيظِهِ وَ يَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ مِنَ الْأَرْحَامِ وَالْقَرَابَاتِ أَنْ يَتَعَاهَدُوهُمْ وَ يَقْضُوا حُقُوقَهُمْ. وَ أَفْضَلُ رَحِمٍ وَ أَوْجَبُهُ حَقّاً رَحِمُ رَسُولِاللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)، فَإِنَّ حَقَّهُمْ بِمُحَمَّدٍ كَمَا أَنَّ حَقَّ قَرَابَاتِ الْإِنْسَانِ بِأَبِيهِ وَ أُمِّهِ، وَ مُحَمَّدٌ (صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) أَعْظَمُ حَقّاً مِنْ أَبَوَيْهِ، كَذَلِكَ حَقُّ رَحِمِهِ أَعْظَمُ،وَ قَطِيعَتُهُ أَفْظَعُ وَ أَفْضَحُ. وَ يُفْسِدُونَ فِي الْأَرْضِ بِالْبَرَاءَةِ مِمَّنْ فَرَضَ اللَّهُ إِمَامَتَهُ، وَاعْتِقَادِ إِمَامَةِ مَنْ قَدْ فَرَضَ اللَّهُ مُخَالَفَتَهُ أُولَئِكَ أَهْلُ هَذِهِ الصِّفَةِ هُمُ الْخَاسِرُونَ قَدْخَسِرُوا أَنْفُسَهُمْ وَ أَهْلِيهِمْ لَمَّا صَارُوا إِلَى النِّيرَانِ، وَ حُرِمُوا الْجِنَانَ، فَيَا لَهَا مِنْخَسَارَةٍ أَلْزَمَتْهُمْ عَذَابَ الْأَبَدِ، وَ حَرَمَتْهُمْ نَعِيمَ الْأَبَدِ». قَالَ: «وَ قَالَ الْبَاقِرُ(عَلَيْهِالسَّلاَمُ): أَلاَ وَ مَنْ سَلَّمَ لَنَا مَا لَا يَدْرِيهِ ثِقَةً بِأَنَّا مُحِقُّونَ عَالِمُونَ لَا نَقِفُ بِهِ إِلَّا عَلَى أَوْضَحِ الْمَحَجَّاتِ، سَلَّمَ اللَّهُ تَعَالَى إِلَيْهِ مِنْ قُصُورِ الْجَنَّةِ أَيْضاً مَا لَا يَعْلَمُقَدْرَهَا هُوَ، وَ لَا يَقْدِرُ قَدْرَهَا إِلَّا خَالِقُهَا أَوْ وَاهِبُهَا. أَلَا وَ مَنْ تَرَكَ الْمِرَاءَ وَالْجِدَالَ وَ اقْتَصَرَ عَلَى التَّسْلِيمِ لَنَا، وَ تَرَكَ الْأَذَى، حَبَسَهُ اللَّهُ عَلَى الصِّرَاطِ، فَإِذَاحَبَسَهُ اللَّهُ عَلَى الصِّرَاطِ، فَجَاءَتْهُ الْمَلَائِكَةُ تُجَادِلُهُ عَلَى أَعْمَالِهِ، وَ تُوَاقِفُهُ عَلَى ذُنُوبِهِ، فَإِذَا النِّدَاءُ مِنْ قِبَلِ اللَّهِ عَزَّ وَ جَلَّ: يَا مَلَائِكَتِي، عَبْدِي هَذَا لَمْ يُجَادِلْ، وَسَلَّمَ الْأَمْرَ لِأَئِمَّتِهِ، فَلَا تُجَادِلُوهُ، وَ سَلِّمُوهُ فِي جِنَانِي إِلَى أَئِمَّتِهِ يَكُونُ مُنِيخاً فِيهَا بِقُرْبِهِمْ، كَمَا كَانَ مُسَلِّماً فِي الدُّنْيَا لَهُمْ. وَ أَمَّا مَنْ عَارَضَ بِ(لِمَ وَ كَيْفَ) وَنَقَضَ الْجُمْلَةَ بِالتَّفْصِيلِ، قَالَتْ لَهُ الْمَلَائِكَةُ عَلَى الصِّرَاطِ: وَاقِفْنَا—يَا عَبْدَ اللَّهِ—وَجَادِلْنَا عَلَى أَعْمَالِكَ، كَمَا جَادَلْتَ أَنْتَ فِي الدُّنْيَا الْحَاكِينَ لَكَ عَنْ أَئِمَّتِكَ. فَيَأْتِيهِمُ النِّدَاءُ: صَدَقْتُمْ، بِمَا عَامَلَ فَعَامِلُوهُ، أَلَا فَوَاقِفُوهُ، فَيُوَاقَفُ وَ يَطُولُ حِسَابُهُ، وَيَشْتَدُّ فِي ذَلِكَ الْحِسَابِ عَذَابُهُ، فَمَا أَعْظَمَ هُنَاكَ نَدَامَتَهُ، وَ أَشَدَّ حَسَرَاتِهِ، لَا يُنْجِيهِ هُنَاكَ إِلَّا رَحْمَةُ اللَّهِ—إِنْ لَمْ يَكُنْ فَارَقَ فِي الدُّنْيَا جُمْلَةَ دِينِهِ—وَ إِلَّا فَهُوَ فِي النَّارِأَبَدَ الْآبِدِينَ. قَالَ الْبَاقِرُ(عَلَيْهِ السَّلاَمُ): وَ يُقَالُ لِلْمُوفِي بِعُهُودِهِ فِي الدُّنْيَا، فِي نُذُورِهِ وَ أَيْمَانِهِ وَ مَوَاعِيدِهِ: يَا أَيُّهَا الْمَلَائِكَةُ، وَفَى هَذَا الْعَبْدُ فِي الدُّنْيَا بِعُهُودِهِ، فَأَوْفُوا لَهُ هَاهُنَا بِمَا وَعَدْنَاهُ، وَ سَامِحُوهُ، وَ لَا تُنَاقِشُوهُ، فَحِينَئِذٍ تُصَيِّرُهُ الْمَلَائِكَةُ إِلَى الْجِنَانِ. وَ أَمَّا مَنْ قَطَعَ رَحِمَهُ، فَإِنْ كَانَ وَصَلَ رَحِمَ مُحَمَّدٍ (صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) وَ قَدْ قَطَعَ رَحِمَهُ، شَفَعَ أَرْحَامُ مُحَمَّدٍ إِلَى رَحِمِهِ، وَ قَالُوا: لَكَ مِنْحَسَنَاتِنَا وَ طَاعَتِنَا مَا شِئْتَ، فَاعْفُ عَنْهُ؛ فَيُعْطُونَهُ مِنْهَا مَا يَشَاءُ، فَيَعْفُو عَنْهُ، وَيُعْطِي اللَّهُ الْمُعْطِينَ مَا يَنْفَعُهُمْ [وَ لَا يَنْقُصُهُمْ]. وَ إِنْ كَانَ وَصَلَ أَرْحَامَ نَفْسِهِ، وَقَطَعَ أَرْحَامَ مُحَمَّدٍ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) بِأَنْ جَحَدَ حَقَّهُمْ، وَ دَفَعَهُمْ عَنْ وَاجِبِهِمْ، وَسَمَّى غَيْرَهُمْ بِأَسْمَائِهِمْ، وَ لَقَّبَهُمْ بِأَلْقَابِهِمْ، وَ نَبَزَ بِأَلْقَابٍ قَبِيحَةٍ مُخَالِفِيهِ مِنْ أَهْلِ وَلَايَتِهِمْ، قِيلَ لَهُ: يَا عَبْدَ اللَّهِ، اكْتَسَبْتَ عَدَاوَةَ آلِ مُحَمَّدٍ الطُّهْرِ أَئِمَّتِكَ لِصَدَاقَةِ هَؤُلَاءِ! فَاسْتَعِنْ بِهِمُ الْآنَ لِيُعِينُوكَ، فَلَا يَجِدُ مُعِيناً وَلَا مُغِيثاً، وَ يَصِيرُ إِلَى الْعَذَابِ الْأَلِيمِ الْمُهِينِ. قَالَ الْبَاقِرُ(عَلَيْهِ السَّلاَمُ): وَ مَنْ سَمَّانَا بِأَسْمَائِنَا، وَلَقَّبَنَا بِأَلْقَابِنَا، وَ لَمْ يُسَمِّ أَضْدَادَنَا بِأَسْمَائِنَا، وَ لَمْ يُلَقِّبْهُمْ بِأَلْقَابِنَا إِلَّا عِنْدَالضَّرُورَةِ الَّتِي عِنْدَ مِثْلِهَا نُسَمِّي نَحْنُ وَ نُلَقِّبُ أَعْدَاءَنَا بِأَسْمَائِنَا وَ أَلْقَابِنَا، فَإِنَّاللَّهَ تَعَالَى يَقُولُ لَنَا يَوْمَ الْقِيَامَةِ: اقْتَرِحُوا إِلَى أَوْلِيَائِكُمْ هَؤُلَاءِ مَا تُعِينُونَهُمْبِهِ، فَنَقْتَرِحُ لَهُمْ عَلَى اللَّهِ عَزَّ وَ جَلَّ مَا يَكُونُ قَدْرُ الدُّنْيَا كُلِّهَا فِيهِ كَقَدْرِ خَرْدَلَةٍفِي السَّمَاوَاتِ وَ الْأَرْضِ، فَيُعْطِيهِمُ اللَّهُ تَعَالَى إِيَّاهُ، وَ يُضَاعِفُهُ لَهُمْ أَضْعَافاً مُضَاعَفَاتٍ.

فَقِيلَ لِلْبَاقِرِ(عَلَيْهِ السَّلاَمُ): فَإِنَّ بَعْضَ مَنْ يَنْتَحِلُ مُوَالاَتِكُمْ يَزْعُمُ أَنَّالْبَعُوضَةَ عَلِيٌّ(عَلَيْهِ السَّلاَمُ) وَ أَنَّ مَا فَوْقَهَا—وَهُوَ الذُّبَابُ—مُحَمَّدٌ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)! فَقَالَ الْبَاقِرُ(عَلَيْهِ السَّلاَمُ): سَمِعَ هَؤُلَاءِ شَيْئاً لَمْ يَضَعُوهُ عَلَى وَجْهِهِ، إِنَّمَا كَانَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) قَاعِداً ذَاتَ يَوْمٍ هُوَ وَعَلِيٌّ(عَلَيْهِ السَّلاَمُ) إِذْ سَمِعَ قَائِلاً يَقُولُ: مَا شَاءَ اللَّهُ وَ شَاءَ مُحَمَّدٌ؛ وَ سَمِعَ آخَرَيَقُولُ: مَا شَاءَ اللَّهُ وَ شَاءَ عَلِيٌّ؛ فَقَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ): لَاتَقْرَنُوا مُحَمَّداً وَ عَلِيّاً بِاللَّهِ عَزَّ وَ جَلَّ، وَلَكِنْ قُولُوا: مَا شَاءَ اللَّهُ، ثُمَّ شَاءَ مُحَمَّدٌ،[مَا شَاءَ اللَّهُ]، ثُمَّ شَاءَ عَلِيٌّ. إِنَّ مَشِيئَةَ اللَّهِ هِيَ الْقَاهِرَةُ الَّتِي لَا تُسَاوَى وَلَاتُكَافَأُ وَلَا تُدَانَى، وَ مَا مُحَمَّدٌ رَسُولُ اللَّهِ فِي اللَّهِ وَ فِي قُدْرَتِهِ إِلَّا كَذُبَابَةٍ تَطِيرُ فِي هَذِهِ الْمَسَالِكِ الْوَاسِعَةِ، وَ مَا عَلِيٌّ فِي اللَّهِ وَ فِي قُدْرَتِهِ إِلَّا كَبَعُوضَةٍ فِي جُمْلَةِ هَذِهِ الْمَسَالِكِ، مَعَ أَنَّ فَضْلَ اللَّهِ تَعَالَى عَلَى مُحَمَّدٍ وَ عَلِيٍّ هُوَ الْفَضْلُ الَّذِي لَا يَفِي بِهِفَضْلُهُ عَلَى جَمِيعِ خَلْقِهِ مِنْ أَوَّلِ الدَّهْرِ إِلَى آخِرِهِ. هَذَا مَا قَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ) فِي ذِكْرِ الذُّبَابِ وَ الْبَعُوضَةِ فِي هَذَا الْمَكَانِ فَلَا يَدْخُلُ فِي قَوْلِهِ: إِنَّاللّٰهَ لَا يَسْتَحْيِي أَنْ يَضْرِبَ مَثَلًا مَا بَعُوضَةً».

— “Tafsir of Imam Abu Muhammad al-‘Askari (peace be upon him), he said: Al-Baqir (peace be upon him) said: When Allah Most High said: ‘O people! A parable is set forth, so listen to it,’ and mentioned the fly in His saying: ‘Surely those whom you call upon besides Allah cannot create a fly, even though they should all gather for it,’ and when He said: ‘The likeness of those who take guardians besides Allah is as the likeness of the spider that makes for itself a house; and most surely the frailest of the houses is the spider’s house, did they but know,’ and He struck parables in this surah with the one who kindled a fire, and with the downpour from the sky—the disbelievers and the nawasib said: ‘What are these parables to be struck?!’—seeking thereby to disparage the Messenger of Allah (may Allah bless him and his family). So Allah said: O Muhammad, ‘surely Allah is not ashamed’—meaning He does not refrain out of shyness—‘to strike a parable for the truth,’ clarifying it thereby to His believing servants: ‘whatever is a gnat of the parable, or what is above it,’ above the gnat, which is the fly. He strikes a parable with it when He knows that it contains the righteousness and benefit of His believing servants. As for those who believe in Allah and in the wilayah of Muhammad (may Allah bless him and his family) and ‘Ali and their pure progeny, and who submit to the Messenger of Allah and the Imams in their rulings, reports, and states, do not counter them in their matters, do not venture into their secrets, and disclose nothing of what they learn from them except by their permission—these believers of such description know that the parable struck is truth from their Lord; He intended by it the truth and its exposition, unveiling it and making it clear. But those who disbelieve in Muhammad—by opposing him concerning ‘Ali with ‘why’ and ‘how,’ and by abandoning compliance in all he commanded—say: ‘What did Allah intend by this parable? He misleads many by it and guides many by it.’ The disbelievers say: Allah misleads many by this parable and guides many by it; therefore the parable has no point, for even if it benefits those He guides, it harms those He misleads by it. Allah Most High refuted their statement, saying: ‘And He does not mislead by it’—that is, Allah does not mislead by the parable—‘except the transgressors,’ those who wrong themselves by neglecting to contemplate it and by applying it contrary to the manner Allah commanded. Then He described these transgressors who have gone out from the religion of Allah and His obedience, saying: ‘Those who break the covenant of Allah’ taken upon them regarding His Lordship, for Muhammad (may Allah bless him and his family) regarding prophethood, for ‘Ali (peace be upon him) regarding Imamate, and for their Shi‘a regarding love and honor, ‘after its confirmation’—after He made it firm and emphatic; ‘and cut what Allah has commanded to be joined’—of ties of kinship and relatives, that they should attend to them and fulfill their rights. The most excellent kinship and the most obligatory in right is the kinship of the Messenger of Allah (may Allah bless him and his family). For their right, by virtue of Muhammad, is as the right of a person’s relatives by virtue of his father and mother, and Muhammad has a greater right than one’s parents; likewise the right of his kin is greater, and severing them is more heinous and more scandalous. ‘And they make mischief in the land’—by disavowing the one whose Imamate Allah has made obligatory, and by believing in the Imamate of one whose opposition Allah has made obligatory. Those of such description—‘they are the losers’: they have lost themselves and their families when they arrive at the Fires and are deprived of the Gardens. Oh, what a loss that binds them to everlasting torment and deprives them of everlasting bliss!” He said: “Al-Baqir (peace be upon him) also said: Behold, whoever submits to us in what he does not know—trusting that we are in the right and are knowledgeable, and that we only take a position upon the clearest of highways—Allah Most High will also grant to him from the palaces of Paradise that whose measure he does not know, and none estimates its measure except its Creator or Bestower. Behold, whoever abandons quarreling and disputation and suffices with submission to us and refrains from causing harm—Allah will detain him on the Bridge (al-sirat). When Allah detains him on the Bridge and the angels come to dispute with him regarding his deeds and to confront him with his sins, there will be a call from Allah, Mighty and Majestic: O My angels, this servant did not dispute; he submitted the matter to his Imams. So do not dispute with him; deliver him in My gardens to his Imams; he will encamp there near them, just as he was submissive to them in the world. As for the one who opposed with ‘why’ and ‘how’ and unraveled what was general by over-detailing, the angels will say to him upon the Bridge: Halt forus, O servant of Allah, and dispute with us about your deeds, just asyou disputed in the world with those who narrated to you on behalf ofyour Imams. Then the call comes to them: You have spoken the truth; dealwith him as he dealt—behold, detain him! So he is detained, hisreckoning is prolonged, and in that reckoning his torment intensifies.How great will be his regret there, and how severe his sorrows! Nonewill save him there except Allah’s mercy—if he had not abandoned, in theworld, the entirety of his religion—otherwise he is in the Fire foreverlasting ages. Al-Baqir (peace be upon him) said: And it is said tothe one who fulfilled his covenants in the world—his vows, oaths, andpromises: O angels, this servant fulfilled his covenants in the world;so fulfill for him here what We promised him; pardon him and do notscrutinize him. Then the angels convey him to the Gardens. As for theone who severed his kin: if he had maintained the kin of Muhammad (mayAllah bless him and his family) while having severed his own kin, thekin of Muhammad will intercede to his kin, saying: You may have from ourgood deeds and obedience whatever you wish—so pardon him. They will givehim from them whatever he wishes, then he pardons him, and Allah givesthe givers what benefits them [and does not diminish them]. But if hehad maintained his own kin while severing the kin of Muhammad (may Allahbless him and his family)—by denying their right, barring them from whatis due to them, calling others by their names, conferring upon themtheir titles, and branding with ugly epithets the opponents among thepeople of their wilayah—he will be told: O servant of Allah, youacquired the enmity of the Pure Family of Muhammad—your Imams—because ofyour friendship with these. Seek their help now to help you! He willfind no helper or rescuer and will go to a painful, humiliatingpunishment. Al-Baqir (peace be upon him) said: Whoever names us by ournames and titles us by our titles, and does not name our adversaries byour names or title them by our titles—except in a necessity in which weourselves would call and title our enemies by our names and titles—thenAllah Most High will say to us on the Day of Resurrection: ‘Propose forthese your friends what you will aid them by.’ We will propose for themto Allah, Mighty and Majestic, something in which the worth of theentire world is as the worth of a mustard seed in the heavens and theearth. Allah will grant it to them and multiply it for them manifoldtimes. It was said to al-Baqir (peace be upon him): Some who claimloyalty to you assert that the ‘gnat’ is ‘Ali (peace be upon him) andthat ‘what is above it’—the fly—is Muhammad, the Messenger of Allah (mayAllah bless him and his family)! He said: They heard something but didnot place it properly. The Messenger of Allah (may Allah bless him andhis family) was sitting one day with ‘Ali (peace be upon him) when heheard someone say: ‘What Allah wills and what Muhammad wills,’ and heardanother say: ‘What Allah wills and what ‘Ali wills.’ The Messenger ofAllah said: Do not conjoin Muhammad and ‘Ali with Allah, Mighty andMajestic; rather say: ‘What Allah wills, then what Muhammad wills; [whatAllah wills], then what ‘Ali wills.’ Surely Allah’s will is theoverpowering one—unmatched, uncountered, and incomparable. And Muhammad,the Messenger of Allah, in relation to Allah and His power is nothingbut like a fly flying in these vast pathways, and ‘Ali, in relation toAllah and His power, is nothing but like a gnat among all thesepathways—though Allah’s favor upon Muhammad and ‘Ali is the favor thatis not equaled by His favor upon all His creation from the beginning oftime to its end. This is what the Messenger of Allah (may Allah blesshim and his family) said in mentioning the fly and the gnat in thiscontext, and it is not included in His saying: ‘Surely Allah is notashamed to strike a parable of a gnat.’”

99-/362 _3- أَبُو عَلِيٍّ الطَّبْرِسِيُّ، قَالَ: رُوِيَ عَنِ الصَّادِقِ(عَلَيْهِ السَّلاَمُ) أَنَّهُ قَالَ: «إِنَّمَا ضَرَبَ اللَّهُالْمَثَلَ بِالْبَعُوضَةِ، لِأَنَّ الْبَعُوضَةَ عَلَى صِغَرِ حَجْمِهَا، خَلَقَ اللَّهُ فِيهَا جَمِيعَ مَا خَلَقَ فِيالْفِيلِ مَعَ كِبَرِهِ وَ زِيَادَةِ عُضْوَيْنِ آخَرَيْنِ، فَأَرَادَ اللَّهُ سُبْحَانَهُ أَنْ يُنَبِّهَ بِذَلِكَالْمُؤْمِنِينَ عَلَى لَطِيفِ خَلْقِهِ، وَ عَجِيبِ صَنَعَتِهِ».

— “Abu ‘Ali al-Tabrisi said: It is narrated from al-Sadiq (peace be uponhim): Allah only struck the parable with the gnat because, despite itssmall size, Allah created in it everything He created in the elephantdespite its great size—plus two additional organs—so Allah, glorified isHe, intended thereby to alert the believers to the subtlety of Hiscreation and the marvel of His workmanship.”

99-/363 _4- عَلِيُّ بْنُ إِبْرَاهِيمَ، قَالَ: قَالَ الصَّادِقُ(عَلَيْهِ السَّلاَمُ): «إِنَّ هَذَا الْقَوْلَ مِنَ اللَّهِ عَزَّ وَجَلَّ رَدٌّ عَلَى مَنْ زَعَمَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يُضِلُّ الْعِبَادَ ثُمَّ يُعَذِّبُهُمْ عَلَى ضَلاَلَتِهِمْ،فَقَالَ اللَّهُ عَزَّ وَ جَلَّ: إِنَّ اللّٰهَ لَا يَسْتَحْيِي أَنْ يَضْرِبَ مَثَلًا مَا بَعُوضَةً فَمَافَوْقَهَا».

— “‘Ali ibn Ibrahim said: Al-Sadiq (peace be upon him) said: This statement from Allah, Mighty and Majestic, is a refutation of those who claim that Allah, Blessed and Exalted, misleads the servants and then punishes them for their misguidance. So Allah said: ‘Surely Allah is not ashamed to strike a parable of a gnat or what is above it.’”

قوله تعالى:

كَيْفَ تَكْفُرُونَ بِاللّٰهِ وَ كُنْتُمْ أَمْوٰاتاً فَأَحْيٰاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِتُرْجَعُونَ[28]

— Qur’an 2:28 — M. H. Shakir: How do you deny Allah and you were deadand He gave you life, then He will cause you to die, then bring you tolife again, and then to Him you shall be returned.

99-/364 _1- قَالَ الْإِمَامُ الْعَسْكَرِيُّ أَبُو مُحَمَّدٍ(عَلَيْهِ السَّلاَمُ): «قَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ) لِكُفَّارِ قُرَيْشٍ وَ الْيَهُودِ: كَيْفَ تَكْفُرُونَ بِاللّٰهِ الَّذِي دَلَّكُمْ عَلَى طَرِيقِ الْهُدَى، وَجَنَّبَكُمْ—إِنْ أَطَعْتُمُوهُ—سَبِيلَ الرَّدَى. وَ كُنْتُمْ أَمْوَاتاً فِي أَصْلاَبِ آبَائِكُمْ وَ أَرْحَامِأُمَّهَاتِكُمْ. فَأَحْيَاكُمْ أَخْرَجَكُمْ أَحْيَاءً ثُمَّ يُمِيتُكُمْ فِي هَذِهِ الدُّنْيَا وَ يُقْبِرُكُمْ».

— “Imam al-‘Askari, Abu Muhammad (peace be upon him) said: The Messengerof Allah (may Allah bless him and his family) said to the disbelieversof Quraysh and the Jews: How do you disbelieve in Allah who guided youto the path of right guidance and—if you obey Him—kept you from the pathof ruin? ‘And you were dead’—in the loins of your fathers and the wombsof your mothers—‘then He gave you life’—He brought you out alive—‘thenHe will cause you to die in this world and place you in graves.’”

المراجع:

_3) -التفسير المنسوب إلى الإمام العسكريّ(عليه السّلام):93/204.

— al-Tafsīr al-mansūb ilā al-Imām al-‘Askarī: 93/204.

_4) -التفسير المنسوب إلى الإمام العسكريّ(عليه السّلام):94/204.

— al-Tafsīr al-mansūb ilā al-Imām al-‘Askarī: 94/204.

_5) -الكافي 1:26/345.

— al-Kāfī 1:26/345.

_6) -من لا يحضره الفقيه 1:195/50.

— Man lā yaḥḍuruhu al-Faqīh 1:195/50.

_7) -تفسير الحبري:4/235، شواهد التنزيل 1:113/74.

— Tafsīr al-Ḥibrī: 4/235; Shawāhid al-Tanzīl 1:113/74.

_1) -تفسير القمّيّ 1:34.

— Tafsīr al-Qummī 1:34.

_2) -التفسير المنسوب إلى الإمام العسكريّ(عليه السّلام):95/205 و 96.

— al-Tafsīr al-mansūb ilā al-Imām al-‘Askarī: 95/205 and 96.

_3) -مجمع البيان 1:165.

— Majma‘ al-Bayān 1:165.

_4) -تفسير القمّيّ 1:34.

— Tafsīr al-Qummī 1:34.

_1) -التفسير المنسوب إلى الإمام العسكريّ(عليه السلام):97/210.

— al-Tafsīr al-mansūb ilā al-Imām al-‘Askarī: 97/210.

الهوامش:

[1] قال المجلسيّ(رحمه اللّه): مثّل اللّه بهم(عليهم السّلام) لذاته تعالى منقوله: اللّه نور السّماوات و الأرض و أمثاله، لئلاّ يتوهّم أنّ لهم(عليهمالسّلام) في جنب عظمته تعالى قدراً، أو لهم مشاركة له تعالى في كنه ذاته وصفاته، أو الحلول أو الاتّحاد، تعالى اللّه عن جميع ذلك، فنبّه اللّه تعالىبذلك على أنّهم—و إن كانوا أعظم المخلوقات و أشرفها—فهم في جنب عظمته تعالىكالبعوضة و أشباهها، و اللّه تعالى يعلم حقائق كلامه و حججه(عليهم السّلام).«بحار الأنوار 24:393».

— Biḥār al-Anwār 24:393.

[2] [3] الحجّ 22:73.

— al-Ḥajj 22:73.

[4] العنكبوت 29:41.

— al-‘Ankabūt 29:41.

[5] في «س»: للخلق.

— fī “S”: lil-khalq.

[1] قوله (عليه السّلام): ما هو بعوضة المثل... أنظر تفسير البيضاوي 1:44،بحار الأنوار 24:392.

— Tafsīr al-Bayḍāwī 1:44; Biḥār al-Anwār 24:392.

[2] فلان يتعاطى كذا: أي يخوض فيه. «مختار الصحاح-عطا-441»

— Mukhtār al-Ṣiḥāḥ – “Aṭā” – p. 441.

[3] في «ط»: بالجنّة.

— fī “Ṭ”: bil-janna.

[4] غلّظ اليمين: قوّاها و أكّدها... «المعجم الوسيط-غلظ-2:659».

— al-Mu‘jam al-Wasīṭ – “ghalaẓa” – 2:659.

[1] [2] في المصدر: الممالك.

— fī al-maṣdar: al-mamālik.

[3] هذا الشيء لا يفي بذلك: أي يقصر عنه... «المعجم الوسيط-وفي-2:1047».

— al-Mu‘jam al-Wasīṭ – “wafā” – 2:1047.