Tafsir 20. Taha

Taa-Haa

H 1709, CH 44, h 6 Hamid ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama’a from Wuhayb ibn Hafs from abu Basir from abu Ja’far, recipient of divine supreme covenant, who has said the following: “Abu Ja’far, recipient of divine supreme covenant, has said, ‘One night when the Messenger of Allah stayed in ‘A’isha’s chamber she said, “O Messenger of Allah, why do you tire yourself when Allah has already forgiven all of your past and future sins (that the pagans thought you had committed against them)?” He replied, ‘O ‘A’ísha, should not I be a grateful servant?’ “The Imam said, ‘The Messenger of Allah would standup on his toes worshipping, then Allah revealed this to him, ‘Ta. Ha (20:1). We have not sent the Quran to make you, (Muhammad), miserable (20:2) (It is) only a reminder for those who are afraid (of disobeying Allah).’” (20:3)

H 326, Ch. 19, h6 Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad from al-Hassan ibn Musa al-Khashshab from certain persons of his people from (Imam) abu ‘Abd Allah, recipient of divine supreme covenant, who (the narrator) has said the following: “Once a person asked the Imam about the words of Allah, ‘The Beneficent is dominant over the Throne.’ (20:5) “The Imam said, ‘Allah established His control over all things. No one thing is closer to Him than any other thing.’”

H 329, Ch. 19, h9 It is narrated from him (narrator of previous Hadith) from Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa’id from alNadr ibn Suwayd from ‘Asim ibn Humayd from abu Basir from (Imam) abu ‘Abd Allah, recipient of divine supreme covenant, who said the following: “Whoever may think that Allah is from things or in things or on things has become an atheist. I asked the Imam, recipient of divine supreme covenant, ‘Please explain to me.’ The Imam said, ‘I intend thereby His being contained, held or being preceded.’” In another Hadith it is said, “Whoever believes that Allah is from things has considered Him as created. Whoever thinks that He is in things has considered Him as surrounded. Whoever thinks that He is on things has considered Him as being carried.”

H 14428, Ch. 18, h 1 Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas’adah ibn Sadaqah who has narrated the following: “A Shaykh of the children of ‘Adi ibn Hatim narrated from his father from his grandfather who was with `Amir al-Mu’minin, Ali, ‘Alayhi al-Salam, in his campaign against his adversaries. He has said that on the day `Amir al-Mu’minin, Ali, ‘Alayhi al-Salam, met Mu‘awiyah in Siffin, raised his voice to reach his companions and said, ‘By Allah I will fight and kill Mu‘awiyah and his people’, then said in the end of his words slowly, ‘if Allah wills.’ I was close nearby and I asked, ‘O `Amir al-Mu’minin, you swore about what you said, then why did you make an exception to what you said?’ He (the Imam) said to me, ‘War is tricky and I am not an untruthful person before the believing people. I wanted to encourage my companions against them so they will not fail and keep an interest in their (enemy’s) defeat. The ones of most understanding among them will benefit thereby after this day, if Allah so wills. You must take notice that Allah, most Majestic, most Glorious, once said to Musa, ‘Alayhi alSalam, when He sent him to pharaoh, “The two of you speak to him softly so that perhaps he may learn or become afraid.” (20:44) He knew that he will not learn or become afraid but He wanted to encourage Musa ‘Alayhi al-Salam, to go.’”

Dawa is done with kind, soft talk, not threats or insulting language. Also see 17|28|. 17:110 etc. 

H 10229, Ch. 190, h 49 Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Sayf ibn ‘Amirah from Ibrahim ibn Maymun from Muhammad ibn Muslim who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about the words of Allah, most Majestic, most Glorious, ‘. . . He gave everything its creation and then gave it guidance.’ (20:50) He (the Imam) said, ‘There is no creature of Allah but that He knows its shape and that it is a male or a female.’ I then asked, ‘What is the meaning of, ‘then He gave it guidance’?’ He (the Imam) said, ‘He guided it to marriage or out of wedlock according to its shape and form.’”

H 4401, Ch. 32, h 1 Ali ibn Muhammad ibn ‘Abd Allah has narrated from Ibrahim ibn ‘Ishaq from Muhammad ibn Sulayman al-Daylamiy from his father who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that once ‘Abd Allah ibn Qays al-Masir visited abu Ja‘far, ‘Alayhi al-Salam, and said, ‘Tell me why a dead body is given Ghusl (bath) because of carnal activities?’ Abu Ja‘far, ‘Alayhi al-Salam, said, ‘I do not want to tell you.’ He then left and thereafter found someone of the followers of the Imam. He said to him, ‘It is very strange of you Shi‘ah people. You consider this man as Divine guardian, obey him even if he asks you to worship him. I asked him a question but he had no answer for it.’ A few days later he visited the Imam again, asked the same question and he (the Imam) said, ‘I do not want to tell you.’ ‘Abd Allah ibn Qays then asked one of his people, ‘Join the Shi‘ah and pretend among them to be one of those who love the Imam. Condemn and denounce me. When it is time to perform Hajj come to me so I pay for your expenses; and then ask them to help you visit him (their Imam) Muhammad ibn Ali. When you are there, then ask him about why a dead person is given Ghusl (bath) because of carnal reasons.’ The man joined the Shi‘ah people until it was time to perform Hajj. During this time, he had observed the religious conditions of these people and had already accepted their belief, but did not tell ibn al-Qays about it for fear of being deprived of performing Hajj. When it was time for Hajj, he went to ibn al-Qays who provided him the expenses for Hajj. When he arrived in al-Madinah, his friends told him to stay behind until they informed the Imam about him and asked him for permission for a meeting. When they went to see abu Ja‘far, ‘Alayhi al-Salam, he asked them, ‘Where is your companion? You have not treated him with fairness.’ They said, ‘We did not know if you agreed to see him or not.’ He then sent someone to bring him for a meeting. Abu Ja‘far, ‘Alayhi al-Salam, welcomed him. He (the Imam) asked, ‘How do you feel comparing what you have found with what you had before?’ He replied, ‘O child of the Messenger of Allah, I did not have anything.’ He said, ‘You have spoken the truth. Your worships in those days were easier than what they are today; truth is heavy and Satan is assigned to work hard against our Shi‘ah but other people themselves work for him. I, however, will tell you about the question of alQays al-Masir before even you ask me about it and will leave it for you to decide whether to explain it to him or not. Allah, Most High, has created creative agents. When He decides to create a creature, He commands them (agents) to get something from the soil, which He has mentioned in His book. “From it (soil) We created you and to that soil We return you and take you out of that at another time.” (20:55) Seed is then mixed with that soil from which they are created later after settling in the womb for forty nights. When four months are complete they (agents) ask, “Lord, what do you want to create out of it?” He then commands them to do what He wants to be done as regards the gender of the fetus being white or black. When the spirit comes out from the body, the seed comes out from that person just as it was, regardless of being young or grown up, male or female. For this reason the dead body is washed (just as) it is washed for carnal activities. He said, ‘O child of the Messenger of Allah, I will never tell it to al-Qays al-Masir.’ He said, ‘It is up to you.’”

H 298, Ch. 14, h5 A number of our people have narrated from Ahmad ibn Muhammad al-Barqi from Muhammad ibn ‘Isa from al-Mashriqi, Hamza ibn al-Murtafi‘ from certain persons of our people who said the following: “Once I was in the presence of abu Ja’far, recipient of divine supreme covenant, when ‘Amr ibn ‘Ubayd said, ‘May Allah keep my soul in your service, what is the meaning of Allah’s words, “Whoever becomes subject to My anger he is destroyed.” (20:84) What is this anger?’ “Abu Ja’far, recipient of divine supreme covenant, replied, ‘O ‘Amr, His anger is His punishment. O ‘Amr, whoever thinks Allah changes from one state to another, has ascribed to Allah the attributes of His creatures. Nothing provokes Allah, the Sublime, to make Him change.’”

H 1530, Ch 19, h 3 A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from those whom he has mentioned from Muhammad ibn ‘Abd al-Rahman ibn abu Layla from his father from abu ‘Abd Allah, recipient of divine supreme covenant, who has said the following: “You will not become virtuous until you learn, you will not learn until you affirm and you will not affirm until you accept four Chapters, the first of which will be of no benefit without the last one. People of three Chapters have strayed far away. Allah, the Most Blessed, the Most High, does not accept anything but virtuous deeds and Allah does not accept (anything) without loyalty in keeping up with one’s stipulations and covenants. Whoever fulfils his stipulations toward Allah and completes whatever is in one’s covenant, he will find (the reward that is) with Him and He will fulfill His promise. Allah, the Most Majestic, the Most Holy, has informed the people of the ways of guidance and has established for it the lighthouse. He has informed them how to behave, saying, ‘I am All-forgiving to the righteously striving believers who repent and follow the right guidance.’ (20:82) Allah has also said, ‘Allah accepts only the offerings of the pious ones.’ (5:27) “Whoever maintains piety before Allah, the Most Majestic, the Most Holy, in the matter of His commands he will come in the presence of Allah, the Most Majestic, the Most Holy, as a believer in whatever Muhammad, recipient of divine supreme covenant, has brought from Him. How remote, far away and lost are the people who have died before achieving guidance, and had thought that they were believers. They had considered things as partners of Allah without knowing what they had done. Whoever comes to a house through its door finds proper guidance, and whoever looks for a way other than the door has chosen a condemned path. Allah has joined obedience to His Messenger with obedience to those who possess Divine Authority and the obedience to His Messenger with obedience to His own commands. Therefore, whoever does not obey the people who possess Divine Authority, they have not obeyed Allah and His Messenger and it (obedience to people who possess Divine Authority) is the affirmation of what has come from Allah. Dress up (in piety) before every Mosque. Find the houses through the doors to them, the houses for which Allah has granted permission to be raised high, wherein people speak of Him. He has informed you that in these houses there are men who do not become distracted because of trade and business from speaking of Allah, the Most Majestic, the Most Holy, from prayer and paying al-Zakat (charity). These men fear the Day wherein the hearts and eyes undergo turbulent conditions. Allah chose and purified the messengers for His command, then He purified and chose them (people who possess Divine Authority) who are confirmed in His warnings. Allah has said, ‘No nation who lived before was left without a Warner. . . .’ (35:25) “Lost are those who remained ignorant and guided are those who thought and understood. Allah, the Most Majestic, the Most Holy, has said, ‘It is not their seeing ability that is blind but it is their hearts which are in their chests.’ (22:46) “How can one who does not think find guidance? How can one who has not received warnings think? Follow the Messenger of Allah, affirm whatever has come from Allah, follow the marks of guidance; they are the signs of trust and piety. You must know that if a man rejects Jesus Christ and acknowledges all the other messengers of Allah, he is not a believer. Find the way through finding the lighthouse and look for the marks from behind the curtains. Strive to perfect the affairs of your religion and believe in Allah your Lord.’” 

H 1018, Ch. 96, h 3 Ali ibn Ibrahim has narrated from Salih ibn al-Sindi from Ja‘far ibn Bashir and Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa from ibn al-Faddal all from abu Jamila from Khalid ibn ‘Ammar from Sadir who has said the following: “I heard abu Ja‘far, recipient of divine supreme covenant, – when he was coming in and I was going out, held my hand, then turned to al-Bayt (the House), and say, ‘O Sadir, what people are, in fact, commanded to do is to come to these stones, perform Tawaf around them (walk seven times around) then come to us and declare before us their belief in our (Leadership with Divine Authority). That is what Allah has said, “. . . I am All-forgiving to the righteously striving believers who repent and follow the right guidance.”’ (20:82) Then he pointed his hand to his chest saying, ‘To our Leadership with Divine Authority’. Then he said, ‘O Sadir, do you want me to show you who creates obstacles on the way of Allah?’ Then he looked at abu Hanifa and Sufyan al-Thawri. At that time they had a circle of people around them in the Mosque. He then said, ‘These are the ones who create obstacles on the way of Allah without guidance from Allah and a clear book. It will be very good if these malignant ones sit in their homes. When people search around and do not find anyone to inform them of the guidance of Allah, the Most Holy, the Most High, and His Messenger they come to us and we inform them of the guidance of Allah, the Most Holy, the Most High, and His messenger.’”

H 255, Ch. 9, h2 Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya who said the following: “Abu Qurrah (Musa ibn Tariq al-Yamani al-Zabudi (died 203A.H./818A.D.), a narrator of Hadith, asked me to take him to abu al-Hassan al-Rida, recipient of divine supreme covenant. I sought permission from the Imam, recipient of divine supreme covenant, and an audience was granted. He asked the Imam about what is lawful and unlawful and the rules in Islamic laws. His questions came to Oneness of Allah. Abu Qurrah said, ‘We (the narrators of Hadith) narrate that Allah the Almighty has divided His being seen, al-Ru’ya, and His speech, al-Kalam, between the two prophets. He gave Musa (Moses) the opportunity to hear His speech. He granted to Prophet Muhammad, recipient of divine supreme covenant, the opportunity to see Him.’ “Imam abu al-Hassan, recipient of divine supreme covenant, said, ‘If it is as you say then who was it that conveyed the message from Allah to the two heavy communities, namely, mankind and the Jinn in the following words of the Holy Quran: “. . . the eyes cannot comprehend Him”, (6:103) “They cannot limit Him through their knowledge,” (20:110) and “There is nothing similar to Him.” (42:11) ‘Was it not Muhammad, recipient of divine supreme covenant, who conveyed the above verses,’ asked the Imam, recipient of divine supreme covenant?’ “Abu Qurrah then replied, ‘Yes, He was Prophet Muhammad, recipient of divine supreme covenant.’ The Imam said, ‘How can a person; who brought such messages to all creatures and told them that he has brought such messages from Allah and called them to Allah by His commands and said, “The eyes cannot comprehend Him,” (6:103) “They cannot limit Him through their knowledge” (20:110) and “There is nothing similar to Him;” (42:11) say, “I saw Him with my own eyes? I did limit Him in my knowledge and that He is similar to a man.” Should you not be ashamed of yourselves? Even the atheist has not said that the Prophet first brought one thing from Allah and then announced from Him other things contrary to the first.’ “Abu Qurrah then said, ‘Does Allah Himself not say, “Indeed he (the Prophet) saw him in another descent?”’ (53: 13) Imam abu al-Hassan, recipient of divine supreme covenant, said, ‘The other verses point out what the Prophet actually saw. Allah has said, “His heart did not lie about what he saw,” (53: 11) It means that the heart of Muhammad did not belie what his eyes saw. Therefore, Allah in the subsequent verse has said, “Indeed he saw of the greatest signs of his Lord.” (53:18) The signs of Allah are different from Allah Himself. Allah has also said, “They cannot limit Him in their knowledge.” (20:110) If the eyes could see Him, then people might limit Him in their knowledge and He could be fully defined.’ 

“Abu Qurrah asked, ‘Do you disregard Hadith?’ Imam abu alHassan, recipient of divine supreme covenant, replied, ‘If Ahadith are contrary to Holy Quran, I disregard them. Besides, all Muslims believe that Allah cannot be limited by (anyone’s) knowledge, that eyes cannot see Him and that nothing is similar to Him.’”

H 1448, CH 1c, h 1 Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Dawud al-’Ijli from Zurara from Humran from abu Ja’far, recipient of divine supreme covenant, who has said the following: “Abu Ja’far, recipient of divine supreme covenant, has said, ‘As Allah, the Most Holy the Most High, created the creation, He created sweet water and a very salty water and then mixed the two together. Then He took a (kind of) clay from the surface of the earth and kneaded it intensely. He then said to the people of the right, as they crawled about like particles, “To paradise (you go) in peace.” He then said to the people of the left hand, “To the fire (you go) and I am not concerned.” Then He asked, “Am I not your Lord?” They all said, “Yes, You are our Lord we testify.” Allah said, “I make you to witness this) so that on the Day of Judgment you will not say, ‘We were unaware of this.’” (7:172) ‘Then He made the prophets to form the covenant. He asked them, “Am I not your Lord and is not this Muhammad, My messenger and is not this Ali, the commander of the believers?” They said, “Yes, it is just as You said.” This established their prophethood. He then made the ‘Ulu al-‘Azm messengers to testify and acknowledge this fact: “I am your Lord, Muhammad is My messenger, Ali is the commander of the believers and his successors, recipients of divine supreme covenant, after him are people who possess My Authority and are the reservoir of My knowledge. That al-Mahdi, recipient of divine supreme covenant, is one whom I will make to lend support to My religion. Through him I will establish My kingdom on earth and make My enemies to face justice for their crimes. Through him I will make them to worship Me willingly or otherwise.” The prophets altogether said, “Yes, Lord we testify to these facts and bear witness.” Adam did not refuse and did not affirm (verbally) the fact about al-Mahdi, recipient of divine supreme covenant, so he was not included in the group of five ‘Ulu al-‘Azm messengers of Allah. Adam did not have the resolve to affirm the facts about al-Mahdi, recipient of divine supreme covenant. Allah, the Majestic, the Glorious, has said in the Holy Quran, “We had made a covenant with Adam before but he forgot all about it and we did not find in him a firm resolve.” (20:115) He said that it was so but he ignored it. He then created a fire that blazed and told the people of the left hand to enter in the fire. They were afraid thereby. He said to the people of the right hand, “Enter in the fire.” They entered in the fire and it was cool and peaceful to them. The people of the left hand then said, “Lord, forgive us and reduce our sins.” The Lord said, “I have forgiven you but you must go in the fire.” They were afraid. Thus, with this the obedience, authority and disobedience came to take place.’”

H 1099, Ch. 108, h 22 A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Mufaddal ibn Salih from Jabir from abu Ja’far, recipient of divine supreme covenant, who has said the following: “About the words of Allah, the Most Majestic, the Most Gracious, ‘We had commanded Adam (certain matters). He forgot Our commandment and We did not find in him the determination to fulfill Our commandments,’ (20:115) the Imam said, ‘It means that Allah commanded Adam about Muhammad, recipient of divine supreme covenant, and ‘A’immah (Leaders with Divine Authority) after him. He did not acknowledge it Wilayah (Leadership with Divine Authority of ‘A’immah and he was not an ’Ulu al-‘Azm (a prophet who is granted greater determination). They are called ’Ulu al-‘Azm because with them a covenant was established to acknowledge Wilayah of Muhammad, recipient of divine supreme covenant, and the executors of his will after him and al-Mahdi and his discipline. They established their determination to acknowledge Wilayah of Muhammad and the executors of his will about al-Mahdi and his discipline.’”

H 14372, Ch. 13, h 2 Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father all from ibn Mahbub from abu Ja‘far al-Ahwal from Salam ibn al-Mustanir who has narrated the following: “This is about the meaning of the words of Allah, most Majestic, most Glorious. ‘. . . We made a covenant with Adam, ‘Alayhi al-Salam, before but he forgot and We did not find in him firm determination.’ (20:115) Abu Ja‘far, ‘Alayhi al-Salam, has said, ‘When Allah, most Majestic, most Glorious, said to Adam, ‘Alayhi al-Salam, to enter in the garden (paradises) He said, “O Adam, you must not go near this tree.”’ He (the Imam) said that He showed it to him and Adam said to his Lord, “How will I go near the tree when You have prohibited me and my wife?” He (the Imam) said that Allah said to them not to go near the tree meaning do not eat thereof. Adam and his wife said, “Yes, Lord we will not go near the tree and will not eat”, but they did not make an exception (did not say, ‘if Allah wills’) when saying, “yes” Allah, in that matter left them on their own and to their memories.’ He (the Imam) said, ‘Allah, most Majestic, most Glorious, spoke to His Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, about a fact in the book. “. . . You must never say about anything, ‘I will do it tomorrow without saying, ‘unless Allah wills’ otherwise,” (18:23) and Allah decides that I must not do then I will not be able to do.’ He (the Imam) said that for this reason Allah, most Majestic, most Glorious, has said, ‘. . . you must speak of your Lord when you forget’, meaning make the act and the will of Allah an exception in your act.’”

H 1150, Ch. 108, h 73 Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from the one who had narrated to him from Ali ibn Ja‘far who has said the following: “I heard abu al-Hassan, recipient of divine supreme covenant, say, ‘When the Messenger of Allah saw (in his dream) Taym, ‘Adi and Amawids climb his pulpit he was severely frightened. Allah, the Most Holy, the Most High, sent him a reading to comfort him: “When We told the angels to prostrate before Adam they all obeyed except Iblis (Satan), who refused.” (20:116) Then Allah sent him a message that said, ‘O Muhammad, I commanded them and they disobeyed. Do not despair if you will command them and they will disobey you in the matters of the executor of your will.’’”

H 1087, Ch. 108, h 10 Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from alSayyariy from Ali ibn ‘Abd Allah who has said the following: “Once a man asked the Imam, recipient of divine supreme covenant, about the words of Allah, the Most High. ‘. . . those who follow it (My guidance) will neither go astray nor will they endure any misery.’ (20:123) The Imam said, ‘It refers to those who acknowledge ‘A’immah (Leaders with Divine Authority), follow their commands and do not act disobediently.’”

H 1169, Ch. 108, h 92 Muhammad ibn Yahya has narrated from Salama ibn al-Khattab from al-Husayn ibn ‘Abd al-Rahman from Ali ibn abu Hamza from abu Basir from abu ‘Abd Allah, recipient of divine supreme covenant, who has said the following: “About the words of Allah, the Most Majestic, the Most Gracious, ‘Whoever ignores My guidance will live a woeful life. . . .’ (20:124), the Imam, recipient of divine supreme covenant, said, ‘It means ignoring Wilayah of Ali, recipient of divine supreme covenant. ’ “I then read the words of Allah: ‘. . . and will be brought blind in Our presence on the Day of Judgment.’ (20:124) The Imam said, ‘It means blind of eyes in the next life and blind of heart toward Wilayah of Amir al-Mu’minin Ali, recipient of divine supreme covenant, in this life.’ The Imam also said, ‘He will be confused on the Day of Judgment and will ask, “. . . he will say, My Lord, why have you brought me back to life blind when before I could see? (20:125) The Lord will say, this is true. But just as you forgot Our revelations that had come to you, so, also, you are forgotten on this day.” (20:126) The Imam said, ‘Revelations stand for ‘A’immah (Leaders with Divine Authority), recipients of divine supreme covenant, that you rejected so also you are rejected and left to the fire today. You did not obey their commands and did not listen to their words.’ “I then read the words of Allah: ‘Thus We recompense those who are unjust and have no faith in Our revelations. The torment in the life to come will be more severe and of extended duration.’ (20:127) The Imam said, ‘It refers to those who accept others as partners of Amir al-Mu’minin Ali, recipient of divine supreme covenant, in the matters of Wilayah. It refers to those who do not believe in the revelations of his Lord and have left ‘A’immah, recipients of divine supreme covenant, on account of hostility, who have not followed their teachings and have not acknowledged their Wilayah (Leadership with Divine Authority).’ “I then read the words of Allah: ‘Allah is kind to His servants. He gives sustenance to whomever He wants. . . .’ (42:19) The Imam said, ‘Sustenance is the Wilayah of Ali, recipient of divine supreme covenant. ’ “I then read the words of Allah: ‘We shall increase the harvest of those who seek a good harvest in the life hereafter. . . .’ (42:20) The Imam said, ‘It is recognition of Amir al-Mu’minin Ali and ‘A’immah, recipients of divine supreme covenant, from whom they receive additional gains. He also said, such people will receiver their share in the government (of ‘A’immah).’ ‘. . . however, those who want to have their harvest in this life, We will give to them thereof but they will have no share in the hereafter.’ (42:20) The Imam said, ‘They will have no share in the government of truth at the time of al-Qa’im, the one who will rise with Divine Authority and power).’”

H 6894, Ch. 31, h 6 Humayd ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama‘ah from Ahmad ibn al-Hassan al-Mithamiy from Aban ibn ‘Uthman from abu Basir who has said the following: “I heard abu ‘Abd Allah, ‘Alayhi al-Salam, say, ‘If one dies without performing al-Hajj when in good health and wealthy, he is one of those about whom Allah, the Most Majestic, the Most Glorious, has said, ‘We will, on the Day of Judgment, raise him blind.’ (20:124) I (the narrator) then said, ‘Allah is free of all defects. Will he be raised blind?’ He (the Imam) said, ‘Yes, blind he will be raised. Allah, the Most Majestic, the Most Glorious, has turned him blind toward the true path.’”

H 5531, Ch. 85, h 11 Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurarah who has said the following: “I once asked abu Ja‘far, ‘Alayhi al-Salam, about the words of Allah, ‘. . . during the night in Sajdah (prostration) and in standing position fearful of the next life and hopeful of the mercy of his Lord. . . .’ (20:130). He (the Imam) said, ‘It is a reference to the nightly optional Salat (prayer).’ I then said, ‘ . . . and in both ends of the day perhaps you will become happy. . .’ (20:130). He (the Imam) said, ‘It is a reference to optional Salat (prayer) during the day.’ I then said, ‘. . . when the stars go back. . . .’ (52:49). He (the Imam) said, ‘It is a reference to the two Rak‘at before the morning Salat (prayer).’ I then said, ‘. . . after Sujud (prostrations) . . .’(52:40) He (the Imam) said, ‘It is a reference to the two Rak‘at after al-Maghrib.’”