Surah An-Nahl

The Bee

Introduction

Name of Chapter and Reason for its Name

This chapter is famously known as Surah An-Nahl, meaning the Bee. In this chapter, we find that Allah briefly, but meaningfully mentions the honeybee, and a substance produced by it which is eventually consumed by human beings. This surah also discusses many of the other blessings that Allah has bestowed upon His creations such as: the blessing of rain, sunlight, types of plants and fruits, food, animals that are at the service of mankind, the benefits and usages of these various animals, tools for life, and even the blessing of spouses and children. For these reasons, this chapter is also referred to as ‘Surah Al-Neam’ (The Blessings).

Chapter Number

Surah An-Nahl is the 16th chapter of the Quran, and it was revealed after Surah Al-Kahf (Chapter of the Cave).

Number of Verses

All commentators unanimously agree that the total number of verses in this chapter are 128.

Place of Revelation

There is a discussion among the commentators of the Quran regarding the nature of the verses in this chapter, and whether they are Makki or Madani verses. Some consider all of the verses to be Makki ones. Whereas others regard all of the verses, with the exception of the three final verses in the chapter (meaning from ‘And if you retaliate, then retaliate with…’ to the end of the chapter) to be Makki verses. It has also been reported that a group of exegetes believe that the first 40 verses of the chapter are Makki, while the remaining verses from ‘And those who migrate in (the way of) Allah after they have been oppressed, we will surely give them a good place in the world…’ to the end of the chapter to be Madani verses. Alternatively, (some believe) that from the beginning of the chapter until and including verse 94 (…and a great punishment for you) are Makki verses; and from the verse ‘Do not sell Allah’s covenant for a paltry gain’ (verse 95) to ‘The best of what they used to do’ (verse 96) as Madani verses.

Content

Important Concepts in this Chapter

Verses 1-4 and 20-34

Proof of Tawheed, the greatness of Allah’s creations, Resurrection, warning the polytheists and criminals, and giving good tidings to the faithful. In the initial verses of Surah An-Nahl, references are made to the nearness and certainty of the Day of Judgement. After this, the verses define the responsibility of the Prophets as: warning the people, to employ the creation of the sky, earth, and humans as evidence for the absolute Oneness of Allah. Then, after mentioning the blessings of Allah, proofs for the invalidity of polytheism are presented, followed by the state of the believers and disbelievers, and also their rewards or punishments.

Verses 5-18, 65-72, and 78-81

A reminder about the various blessings of Allah. In a large number of the verses in Surah An-Nahl, a variety of blessings from the skies and the earth that are directly related to the existence of human beings, or ones that humans benefit from in their daily lives have been mentioned. Through observing and pondering over these blessings, a human being can potentially attain knowledge of the perfection in Allah’s power and wisdom. As well, through the unshaking order and grand planning (behind these blessings), the Oneness of Allah in nurturing can also be established.

Verses 2, 36-39, 43-44, 63-64, 89, and 102

Sending of the Prophets, and the reason behind sending them. In several places of Surah An-Nahl, and with different expressions, references have been made to the sending of the Prophets, and the reasons behind these Messengers.

Verses 73-76

Mentioning the innovations of the polytheists, and exposing their actions with the use of examples. Some verses of this chapter speak about the innovations practiced by the polytheists in regards to worshiping other than Allah, and then interesting and tangible examples are used to refute and reject their practices.

Verses 90-92, 110, 115, 116 and 125

Different Islamic Laws are mentioned in these verses. A number of verses in this chapter present laws about commandments related to: (practising) justice, kindness, migration (for the sake of religion), struggle, enjoining the good, forbidding evil and corruption, staying away from oppression, tyranny, and breaking or violating oaths and contracts.

Verses 114 and 120-123

An invitation to be grateful and thankful for the blessings of Allah and introducing good examples in this regard. In the final verses of this chapter, after the discussing the various blessings of Allah, proving His Lordship, and commenting on the lawful and prohibited, humans are then invited to be thankful for Allah’s blessings, and to be obedient and submissive to His commands. In this regards, the example of Prophet Ibrahim, the champion of monotheism, is introduced for people to learn from.

Interesting Verses in this Chapter

Verse 1

“Allah’s edict is coming! So do not seek to hasten it. Immaculate is He and exalted above [having] any partners that they ascribe [to Him].” أَتَى أَمْرُ اللَّهِ فَلَا تَسْتَعْجِلُوهُ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ١ There is a discussion regarding the ‘command’ or ‘edict’ of Allah, as referred to in this verse. Some commentators have considered it to be the coming of the Day of Judgement (Qiyamah). The fact that the coming of the command has been stated in its past tense [although it is translated to represent the future tense] demonstrates the certainty of resurrection (and its coming). Another group believe that alongside Judgement Day, the command in this verse also refers to the punishment that descended upon the polytheists during the battle of Badr. A number of Quranic commentators have reported other meanings, such as the revelation of Islamic laws and responsibilities, or they have quoted others who took this ‘command’ to mean the coming of Allah’s punishment for the polytheists, due to their rejection and falsifying the truth.

Verse 41

“Those who migrate for the sake of Allah after they have been wronged, We will surely settle them in a good place in this world, and the reward of the Hereafter is surely greater, had they known.”

وَالَّذِينَ هَاجَرُوا فِي اللَّهِ مِنْ بَعْدِ مَا ظُلِمُوا لَنُبَوِّئَنَّهُمْ فِي الدُّنْيَا حَسَنَةً وَلَأَجْرُ الْآخِرَةِ أَكْبَرُ لَوْ كَانُوا يَعْلَمُونَ٤١

The following meanings or interpretations have been offered regarding the ‘good place’ mentioned in the above verse: 1) Some commentators have taken the ‘good place’ to be a residence in Medina that will be given to those who migrated from Mecca. 2) Others say that it means Allah will grant those who left their homes in Mecca success and victory. 3) Another group claim that ‘a good place’ are the lands and regions that have been conquered (by the Muslims). Some scholars say that the result of all of these opinions is more or less the same because the objective behind migrating was to establish an Islamic society. In reality, the praise for the location to where the believers migrated to was due to the fact of the establishment of a virtuous Islamic society in that location, and not due to the land or weather of that area.

Verse 43

“We did not send [any apostles] before you except as men to whom We revealed - ask the People of the Reminder if you do not know.”

وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ٤٣ Interpretations and views regarding ‘the People of the Reminder’ are as follows: 1) These are those people who are aware of the history of the past generations, be it the history of the believers or non-believers. Therefore, ‘the People of the Reminder’ means ‘the People of Knowledge.’ 2) Some say that the People of the Book are intended through this title. This statement is directed towards the polytheists, by saying that: ‘If you do not know, then ask the Jews and Christians.’ The reason being that the polytheists were aware of and affirmed the reports found in the books of the Jews and the Christians, but due to their severe enmity towards the Prophet, they rejected him. 3) ‘The People of the Reminder’ is referring to the people of the Quran, meaning the Prophet and his nation, because ‘the Reminder’ (Dhikr) means the Quran. 4) The apparent meaning of the verse is addressing the Messenger of Allah and his nation, however it can be taken as a general statement. Therefore, everyone who recognizes and follows their own path, and those who are not aware of the reality of the Prophetic invitation, like the polytheists, can refer to the people of knowledge and ask them.

Verse 69

“Then eat from every [kind of] fruit and follow meekly the ways of your Lord.’ There issues from its belly a juice of diverse hues in which there is a cure for the people. There is indeed a sign in that for a people who reflect.”

ثُمَّ كُلِي مِنْ كُلِّ الثَّمَرَاتِ فَاسْلُكِي سُبُلَ رَبِّكِ ذُلُلًا يَخْرُجُ مِنْ بُطُونِهَا شَرَابٌ مُخْتَلِفٌ أَلْوَانُهُ فِيهِ شِفَاءٌ لِلنَّاسِ إِنَّ فِي ذَلِكَ لَآيَةً لِقَوْمٍ يَتَفَكَّرُونَ٦٩

Views regarding the suffix in ‘Fee-he’ (in it), and what ‘it’ is referring to: 1) Some say that the ‘it’ here refers to honey, and what is meant is that honey is a cure that can be used to treat certain sicknesses and illnesses. 2) The suffix goes back to the Quran. The holy Quran contains the laws of the permissible and impermissible and so people can be cured through it. From among those who support the first view, there are those who argue that it cannot be referring to the Quran because there has been no mention of the Quran (in proximity to this verse). They say that although the statement regarding the Quran being a cure is in essence true, the surrounding components of the verse do not imply this meaning (in this particular case).

Verse 77

“To Allah belongs the Unseen of the heavens and the earth. The matter of the Hour is just like the twinkling of an eye, or [even] swifter. Indeed Allah has power over all things.”

وَلِلَّهِ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ٧٧

Regarding this verse, some commentators have said that the matter of the Day of Judgement is as simple as the flickering of an eyelid, or in the words of others, like the turning of the eyes, in the unlimited power of Allah. Some commentators have taken it to be the fact that nothing is difficult for Allah, (even) the Day of Judgement, with all of its grandeur and immensity, and it is as simple as the fluttering of an eyelid for Allah.

Verse 97

“Whoever acts righteously, [whether] male or female, should he be faithful, We shall revive him with a good life and pay them their reward by the best of what they used to do.”

مَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً وَلَنَجْزِيَنَّهُمْ أَجْرَهُمْ بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ٩٧

There are a number of views regarding the meaning of a ‘good life’ in the above verse: 1) A number of commentators interpret it to mean a life where comfort and ease without difficulty from any aspect has been prepared. 2) This type of life is limited and specific to this world according to some commentators. 3) According to one view, this ‘good life’ that Allah has promised to righteous males and females, is a ‘real’ and ‘true’ life, a new one that is a higher and more elevated state of living for humans than their ordinary lives. It consists of important qualities and effects (for an individual), and cannot be limited or constrained to this world. Many examples about the characteristics of this life have been described, like a pure sustenance (through a legitimate earning), content and happiness with what Allah has ordained and provided, and a pleasurable life of purity in heaven.

Discussions on this Chapter

According to the Sunni Traditions

Verse 69: “Then eat from every [kind of] fruit and follow meekly the ways of your Lord.’ There issues from its belly a juice of diverse hues in which there is a cure for the people. There is indeed a sign in that for a people who reflect.”

ثُمَّ كُلِي مِنْ كُلِّ الثَّمَرَاتِ فَاسْلُكِي سُبُلَ رَبِّكِ ذُلُلًا يَخْرُجُ مِنْ بُطُونِهَا شَرَابٌ مُخْتَلِفٌ أَلْوَانُهُ فِيهِ شِفَاءٌ لِلنَّاسِ إِنَّ فِي ذَلِكَ لَآيَةً لِقَوْمٍ يَتَفَكَّرُونَ٦٩ فِی صَحِیح الْبُخَارِی مِنْ حَدِیثِ سَالِمِ الْأَفْطَسِ عَنْ سَعِیدِ بْنِ جُبَیر عَن ابْنِ عَبَّاس: قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَیهِ وَ سَلَّمَ: الشِّفَاء فِی ثَلَاثَةٍ: فِی شُرْطَةِ محجم، أَوْ شَرْبَةِ عَسَل، أَوْ کیة بِنَارٍ، وَ أَنْهَی أُمَّتِی عَنِ الْکی

It has been reported in Sahih al-Bukhari from the narration of Saalim al-Aftas, from Saeed ibn Jubayr, from Ibn Abbas, who said quotes the Messenger of Allah as having said, “Cure is in three things: the incisions from cupping, drinking honey, and branding with fire (cauterizing), but I forbid my nation from cauterizing.”

عَنْ أَمِیرِ الْمُؤْمِنِینَ عَلِی بْنِ أَبِی طَالِب رَضِی اللَّهُ عَنْهُ أَنَّهُ قَالَ: إِذَا أَرَادَ أَحَدُکمْ الشِّفَاء فَلْیکتُبْ آیةً مِنْ کتَابِ اللَّهِ فِی صَحِیفَةٍ، وَ لْیغْسِلهَا بِمَاءِ السَّمَاءِ، وَ لَیأْخُذ مِنِ امْرَأَتِهِ دِرْهَماً عَنْ طِیبِ نَفْسٍ مِنْهَا، فَلْیشْتَرِ بِهِ عَسَلًا فلیشربه بِذَلِک فَإِنَّهُ شِفَاءُ

It has been reported from the commander of the faithful, Ali ibn Abi Talib that he said, “If one of you desires to be cured, then write a verse from the book of Allah on a paper and wash it with rain water, and take a Dirham from your wife with her approval, and buy with it honey, and drink the honey, for indeed it (honey) is a cure.”

Verse 70: “Allah has created you, then He takes you away, and there are some among you who are relegated to the nethermost age so that he knows nothing after [having possessed] some knowledge. Indeed Allah is All-Knowing, All-Powerful.”

وَاللَّهُ خَلَقَكُمْ ثُمَّ يَتَوَفَّاكُمْ وَمِنْكُمْ مَنْ يُرَدُّ إِلَى أَرْذَلِ الْعُمُرِ لِكَيْ لَا يَعْلَمَ بَعْدَ عِلْمٍ شَيْئًا إِنَّ اللَّهَ عَلِيمٌ قَدِيرٌ٧٠ رَوَی الْبُخَارِی عِنْدَ تَفْسِیرِ هَذِهِ الْآیةِ: حَدَّثَنَا مُوسَی بْن إِسْمَاعِیل، حَدَّثَنَا هَارُونُ بْن مُوسَی أَبُو عَبْدِ اللَّهِ الْأَعْوَرِ عَنْ شُعَیب عَنْ أَنَسِ بْنِ مَالِک أَنَّ رَسُولَ اللَّهِ صَلَّی اللَّهُ عَلَیهِ وَ سَلَّمَ کانَ یدْعو أَعُوذُ بِک مِنَ الْبُخْلِ وَ الْکسَل وَ الْهَرَم، وَ أَرْذَل الْعُمرِ وَ عَذَاب الْقَبْرِ، وَ فِتْنَةِ الدَّجَّالِ وَ فِتْنَة الْمَحْیا وَ الْمَمَات

In the commentary of this verse, al-Bukhari has reported that Musa ibn Ismail reported to us that Harun ibn Musa Abu Abdullah al-Awar reported to them from Shuayb, from Anas ibn Maalik (that) “The Messenger of Allah would supplicate: ‘I seek refuge with You (O Allah) from miserliness, laziness and senility. (I seek refuge in You O Allah) from the weakest period, the punishment of the grave, the fitnah of the Dajjal, and the afflictions of life and death.’”

Verse 98: “When you recite the Quran, seek the protection of Allah against the outcast Satan.”

فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ٩٨ فَإِذا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّیطانِ الرَّجِیم عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُود رَضِی اللَّهُ عَنْهُ: قَرَأْتُ عَلَی رَسُولِ اللَّهِ صَلَّی اللَّهُ عَلَیهِ وَ سَلَّمَ فَقُلْتُ: أَعُوذُ بِالسَّمِیعِ الْعَلِیمِ مِنَ الشَّیطَانِ الرَّجِیمِ، فَقَالَ لِی: ((یا ابْنَ أُمِّ عَبْد. قَلَّ: أَعُوذُ بِاللَّهِ مِنَ الشَّیطَانِ الرَّجِیمِ، هكذا أخذته عن جبريل عن ميكائيل عن اللوح المحفوظ

Abdullah ibn Masood reports that: “I recited for the Messenger of Allah, so I said: ‘I seek refuge in the All-Hearing, the most knowledgeable, from the accursed Satan.’ So he said to me: ‘O son of the mother of a slave, (rather) say: ‘I seek refuge in Allah from the accursed Satan.’ This is what I took from Jibrail from the preserved tablet (al-lahw al-mahfuz).’”

Verse 106: “Whoever renounces faith in Allah after [affirming] his faith - barring someone who is compelled while his heart is at rest in faith - but those who open up their chests to unfaith, upon such shall be Allah’s wrath, and there is a great punishment for them.”

مَنْ كَفَرَ بِاللَّهِ مِنْ بَعْدِ إِيمَانِهِ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ وَلَكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِنَ اللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ١٠٦ عَنْ أَبِی عُبَیدَة مُحَمَّدِ بْنِ عَمَّارِ بْنِ یاسِر قَالَ: أَخَذَ الْمُشْرِکونَ عَمَّار بْن یاسِر فعذبوه حَتَّی قاربهم فِی بَعْضِ مَا أَرَادُوا فَشَکا ذَلِک إِلَی النَّبِی صَلَّی اللَّهُ عَلَیهِ وَ سَلَّمَ، فَقَالَ النَّبِی صَلَّی اللَّهُ عَلَیهِ وَ سَلَّمَ: (کیفَ تَجِدُ قَلْبَک (؟ قَالَ: مُطْمَئِنّاً بِالْإِیمانِ. قَالَ النَّبِی صَلَّی اللَّهُ عَلَیهِ وَ سَلَّمَ: (إِنْ عَادُوا فَعُدْ

Abu Ubaydah Muhammad ibn Ammar ibn Yasir said: “The Polytheists took Ammar ibn Yasir and tortured him until he submitted to some of what they desired. Ammar then complained about this (incident and treatment) to the Prophet.” The Prophet said: “What was the state of your heart (during this ordeal)?” Ammar replied, “At peace and assured with faith.” To this the Prophet said, “If they repeat this, then you repeat (how you acted.)”

According to the Shia Traditions

Verse 1: “Allah’s edict is coming! So do not seek to hasten it. Immaculate is He and exalted above [having] any partners that they ascribe [to Him].”

أَتَى أَمْرُ اللَّهِ فَلَا تَسْتَعْجِلُوهُ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ١ عَنْ أَبِی عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ: (أَتی أَمْرُ اللَّهِ فَلا تَسْتَعْجِلُوهُ (قَالَ: إِذَا أَخْبَرَ اللَّهُ النَّبِی صلی الله علیه بِشَی‌ءٍ إِلَی وَقْتِ فَهُوَ قَوْله: (أَتی أَمْرُ اللَّهِ فَلا تَسْتَعْجِلُوهُ (حَتَّی یأْتِی ذَلِک الْوَقْتِ وَ قَال: إِنَّ اللَّهَ إِذَا أَخْبَرَ أَنَّ شَیئاً کائِنُ فَکأَنَّهُ قَدْ کانَ.

It has been reported from Abu Abdillah who said, “I asked him about the words of Allah, ‘Allah’s edict is coming! So do not seek to hasten it.’ He replied: ‘When Allah informed the Messenger about the time of a thing, it related to the words of Allah (in the Quran), ‘Allah’s edict is coming! So do not seek to hasten it.’ There should be no desire to hasten the timing of that affair, until the ordained time for it arrives.’ He also said, ‘Surely, when Allah gives news about something being (existing), then it is as if that thing existed previously.’”

قَالَ رَسُولُ اللَّهِ صلی اللَّهِ علیه: فوالذی نَفْسِی بِیدِهِ إِنَّ الرَّجُلَینِ لینشران الثَّوْبِ - فَمَا یطویانه وَ إِنَّ الرَّجُلَ لیملأ حَوْضِهِ فَمَا یسْقِی فِیهِ شَیئاً، وَ إِنِ الرَّجُلَ لْیحْلُبِ نَاقَتِهِ فَمَا یشْرَبُهُ وَ یشْغَلُ النَّاسِ.

The Messenger of Allah said, “I swear by He in whose hands lies my life, (the period will not be delayed such that) even if two men spread out a thobe (in the market place), they will not (have the time to) fold it again, and if a person is to fill one’s pool, they will not (live to) quench from it the thirst of any creature, and if someone milks one’s camel, they will not (find respite to) drink the milk, and people are busy (with their affairs and thus are inattentive to this).”

عن جعفر بن محمد فی قول الله: (أَتی أَمْرُ اللَّهِ فَلا تَسْتَعْجِلُوهُ (قَالَ: هُوَ أَمرنَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ فَلَا یسْتَعْجِلُ بِهِ یؤَیدُهُ بِثَلَاثَةِ أَجْنَاد: الْمَلَائِکةُ وَ الْمُؤْمِنُونَ وَ الرَّکبُ، وَ خُرُوجُهُ کخُرُوجِ رَسُولِ اللَّهِ ص، وَ ذَلِک قَوْلِهِ: (کما أَخْرَجَک رَبُّک مِنْ بَیتِک بِالْحَقِّ

It has been narrated from Jafar ibn Muhammad regarding the words of Allah: ‘Allah’s edict is coming! So do not seek to hasten it’ that he said, “It is our affair that Allah has ordained, and there should not be a desire to hasten it. Allah will help His affair with three armies: the angels, the believers, and His own army. His coming is like the coming of Allah’s Messenger, as Allah says in the verse (which verse? The reference should be quoted), ‘In the manner your Lord brought you out from your home with the truth.’”

Verse 16: “And the landmarks [as well], and by the stars they are guided.”

وَعَلَامَاتٍ وَبِالنَّجْمِ هُمْ يَهْتَدُونَ١٦ عن محمد بن علی: نَحْنُ الْعَلَامَات وَ النَّجْمُ رَسُولُ اللَّهِ ص وَ قَالَ إِنَّ اللَّهَ جَعَلَ النُّجُوم أَمَاناً لِأَهْلِ السَّمَاءِ وَ جَعَلَ أَهْل بَیتِی أَمَاناً لِأَهْلِ الْأَرْضِ

It has been narrated from Muhammad ibn Ali that: “We are the landmarks, and the star is the Messenger of Allah.” The Prophet said, “Indeed Allah made the stars guardians for the people of the heaven, and He made my Household guardians for the people of the earth.”

Verse 25: “That they may bear their entire burdens on the Day of Resurrection, along with some of the burdens of those whom they lead astray without any knowledge. Look! Evil is what they bear!”

لِيَحْمِلُوا أَوْزَارَهُمْ كَامِلَةً يَوْمَ الْقِيَامَةِ وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُمْ بِغَيْرِ عِلْمٍ أَلَا سَاءَ مَا يَزِرُونَ٢٥ رُوِی عَن النَّبِی صلی الله علیه أَنَّهُ قَالَ أَیمَا دَاعٍ دَعَا إِلَی الْهُدَی فَاتُّبِعَ فَلَهُ مِثْلُ أُجُورِهِمْ مِنْ غَیرِ أَنْ ینْقُصَ مِنْ أُجُورِهِمْ شَیئاً وَ أَیمَا دَاعٍ دَعَا إِلَی ضَلَالَةٍ فَاتُّبِعَ عَلَیهِ فَإِنَّ عَلَیهِ مِثْلَ أَوْزَارِ مَنِ اتَّبَعَهُ مِنْ غَیرِ أَنْ ینْقُصَ مِنْ أَوْزَارِهِمْ شَیئاً

It has been reported from the Prophet that he said, “Whoever calls others towards guidance, and he is followed will receive a reward like that of all of those who follow his guidance, without anything being decreased from their reward. Likewise, whosoever calls, inviting others towards misguidance, and he is followed in this invitation, upon him will be the burden of sin for all of those who follow him, without anything being decreased from their burdens.”

Verses 26: “Those who were before them [had also] schemed. Then Allah razed their edifice from the foundations and the roof collapsed upon them from above and the punishment overtook them whence they were not aware.”

قَدْ مَكَرَ الَّذِينَ مِنْ قَبْلِهِمْ فَأَتَى اللَّهُ بُنْيَانَهُمْ مِنَ الْقَوَاعِدِ فَخَرَّ عَلَيْهِمُ السَّقْفُ مِنْ فَوْقِهِمْ وَأَتَاهُمُ الْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ٢٦

Verse 27: “Then He will disgrace them on the Day of Resurrection, and say, ‘Where are My partners for whose sake you used to defy [Allah]?’ Those who were given knowledge will say, ‘Indeed today disgrace and distress pursue the faithless.’”

ثُمَّ يَوْمَ الْقِيَامَةِ يُخْزِيهِمْ وَيَقُولُ أَيْنَ شُرَكَائِيَ الَّذِينَ كُنْتُمْ تُشَاقُّونَ فِيهِمْ قَالَ الَّذِينَ أُوتُوا الْعِلْمَ إِنَّ الْخِزْيَ الْيَوْمَ وَالسُّوءَ عَلَى الْكَافِرِينَ٢٧ عن محمد بن علی: فِی قَوْلِهِ: ((قَدْ مَکرَ الَّذِینَ مِنْ قَبْلِهِمْ فَأَتَی اللَّهُ بُنْیانَهُمْ مِنَ الْقَواعِد - فَخَرَّ عَلَیهِمُ السَّقْف مِنْ فَوْقِهِمْ - وَ أَتاهُمُ الْعَذابُ مِنْ حَیثُ لا یشْعُرُونَ ((قَالَ: بَیت مَکرُهُمْ أَی ماتُوا وَ أبقاهم اللَّهُ فِی النَّارِ - وَ هُوَ مثل لِأَعْدَاءِ آلِ مُحَمَّد.

It has been reported from Muhammad ibn Ali, regarding the words of Allah: ‘Those who were before them [had also] schemed. Then Allah razed their edifice from the foundations and the roof collapsed upon them from above and the punishment overtook them whence they were not aware.’ He said: “(It is referring to) the house of their plotting and scheming, meaning that they died and Allah kept them in the fire, and that is an example for the enemies of Muhammad’s family.”

Verse 30: “But to those who were God wary it will be said, ‘What is it that your Lord has sent down?’ They will say, ‘Good.’ For those who do good in this world there will be a good [reward], and the abode of the Hereafter is better, and the abode of the God wary is surely excellent.”

وَقِيلَ لِلَّذِينَ اتَّقَوْا مَاذَا أَنْزَلَ رَبُّكُمْ قَالُوا خَيْرًا لِلَّذِينَ أَحْسَنُوا فِي هَذِهِ الدُّنْيَا حَسَنَةٌ وَلَدَارُ الْآخِرَةِ خَيْرٌ وَلَنِعْمَ دَارُ الْمُتَّقِينَ٣٠ عن علی بن ابی طالب: فِیمَا کتَبَهُ إِلَی أَهْلِ مِصْر قَالَ: یا عِباد اللَّهِ - إِنَّ أَقْرَبَ مَا یکونُ الْعَبْدُ مِنَ الْمَغْفِرَةِ وَ الرَّحْمَةِ - حِینَ یعْمَل بِطَاعَتِهِ وَ ینْصَح فِی تَوْبَتُهُ. عَلَیکمْ بِتَقْوَی اللَّهِ فَإِنَّهَا یجْمَعُ الْخَیرِ - وَ لَا خَیرَ غَیرُهَا وَ یدْرَک بِهَا مِنْ خَیرِ الدُّنْیا وَ خَیرَ الْآخِرَةِ، قَالَ عَزَّ وَ جَلَّ: (وَ قِیلَ لِلَّذِینَ اتَّقَوْا ماذا أَنْزَلَ رَبُّکمْ - قالُوا خَیراً لِلَّذِینَ أَحْسَنُوا فِی هذِهِ الدُّنْیا حَسَنَةُ - وَ لَدارُ الْآخِرَةِ خَیرُ وَ لَنِعْمَ دارُ الْمُتَّقِینَ

It has been narrated from Ali ibn Abi Talib in his writing to the people of Egypt that he said: “O servants of Allah! The closest point for a servant to the forgiveness and the mercy of Allah is when one acts upon His commands and is sincere in his repentance. I urge you to be Allah conscious and pious, for piety will gather all good. (In fact) there is no good other than piety, and through it you will encounter the good of this world and the good of the Hereafter. Allah said: ‘But to those who were God wary it will be said, ‘What is it that your Lord has sent down?’ They will say, ‘Good.’ For those who do good in this world there will be a good [reward], and the abode of the Hereafter is better, and the abode of the God wary is surely excellent.’”

Verse 43: “We did not send [any apostles] before you except as men to whom We revealed - ask the People of the Reminder if you do not know.”

وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ٤٣ فِی الْکافِی، بِإِسْنَادِهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ کثِیر قَالَ: قُلْتُ لِأَبِی عَبْدِ اللَّهِ: (فَسْئَلُوا أَهْلَ الذِّکرِ إِنْ کنْتُمْ لا تَعْلَمُونَ (قَالَ: الذِّکرُ مُحَمَّد وَ نَحْنُ أَهْلُهُ الْمَسْئُولُونَ

It has been reported in Al-Kafi through a chain of transmitters from Abd al-Rahman ibn Kathir, who said, “I said to Abu Abdillah: ‘So ask the People of the Reminder if you are of those who do not know,’ and he that: ‘The reminder is Muhammad and we are his people that must be asked.’”

عنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِی جَعْفَر قَالَ: قُلْتُ لَهُ إِنَّ مَنْ عِنْدَنَا یزْعُمُونَ أَنَّ قَوْلَ اللَّهِ تَعَالَی: ((فَسْئَلُوا أَهْلَ الذِّکرِ إِنْ کنْتُمْ لا تَعْلَمُونَ (- أَنَّهُمُ الْیهُودُ وَ النَّصَارَی فَقَالَ: إِذاً یدْعُونَکمْ إِلَی دِینِهِمْ - ثُمَّ قَالَ: بِیدِهِ إِلَی صَدْرِهِ: نَحْنُ أَهْلُ الْمِیزَانِ الذِّکر وَ نَحْنُ الْمَسْئُولُونَ.

Muhammad ibn Muslim reports from Abu Jafar, who said: “I said to him (the Imam): ‘There are those among us who think that the statement of Allah in the verse ‘Ask the People of the Reminder if you are of those who do not know’ is referring to the Jews and Christians.’ He (the Imam) said, ‘If the verse referred to them, then they would invite you towards their own religion.’ The Imam then said (while pointing towards his own chest), ‘We are the people of the criterion of the remembrance, and we are the ones who should be asked.’”

عَنْ جَابِر قَالَ قَالَ رَسُولُ اللَّهِ صلی اللَّهِ علیه: لَا ینْبَغِی لِلْعَالِمِ أَنْ یسْکتَ عَلَی عِلْمِهِ، وَ لَا ینْبَغِی لِلْجَاهِلِ أَنْ یسْکتَ عَلَی جَهله وَ قَدْ قَالَ اللَّهُ - (فَسْئَلُوا أَهْلَ الذِّکرِ إِنْ کنْتُمْ لا تَعْلَمُونَ (فَینْبَغِی لِلْمُؤْمِنِ أَنْ یعْرِفَ عَمَلهُ عَلَی هُدی أَمْ عَلَی خِلَافه

Jabir quotes the Messenger of Allah as having said: ‘It is not proper for a scholar to remain silent regarding that which one knows. Likewise, it is not appropriate for someone who does not know to remain silent regarding what they do not know (and not ask those who know). Certainly, Allah has said, ‘Ask the People of the Reminder if you are of those who do not know.’ In addition, it is fitting for the believers that they understand whether their actions are in accordance to correct guidance or in opposition to it.”

Verse 44: “[And sent them] with manifest proofs and scriptures. We have sent down the reminder to you so that you may clarify for the people that which has been sent down to them, so that they may reflect.”

بِالْبَيِّنَاتِ وَالزُّبُرِ وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ٤٤ عَنْ عَبْدِ الْکرِیمِ بْنِ أَبِی الدَّیلَمِ عَنْ أَبِی عَبْدِ اللَّهِ: قَالَ جَلَّ ذِکرُهُ: (فَسْئَلُوا أَهْلَ الذِّکرِ إِنْ کنْتُمْ لا تَعْلَمُونَ (- قَالَ: الْکتَابُ الذِّکرُ وَ أَهْلُهُ آلُ مُحَمَّدٍ أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِسُؤَالِهِمْ وَ لَمْ یأْمُرْ بِسُؤَالِ الْجُهَّالِ - وَ سَمَّی اللَّهُ عَزَّ وَ جَلَّ الْقُرْآنَ ذِکراً فَقَالَ تَبَارَک وَ تَعَالَی (وَ أَنْزَلْنا إِلَیک الذِّکرَ لِتُبَینَ لِلنَّاسِ ما نُزِّلَ إِلَیهِمْ وَ لَعَلَّهُمْ یتَفَکرُونَ (وَ قَالَ تَعَالَی: وَ إِنَّهُ لَذِکرُ لَک وَ لِقَوْمِک وَ سَوْفَ تُسْئَلُونَ

Abd al-Karim ibn Abu al-Daylam narrates from Abu Abdillah, “I asked (Abu Abdillah) about the words of Allah ‘Ask the People of the Reminder if you do not know.’” He (the Imam) replied: “The book (Quran) is the reminder, and its people are the family of Muhammad, whom Allah, the Almighty has ordered (people) to ask, and He has not ordered anyone to ask the ignorant. Allah has named the Quran a ‘reminder’, saying, ‘We have sent down the reminder to you so that you may clarify for the people that which has been sent down to them, so that they may reflect.’ He also said, ‘Surely it is a reminder for you, and for your people, soon they will ask.’”

Verse 50: “They fear their Lord above them, and do what they are commanded.”

يَخَافُونَ رَبَّهُمْ مِنْ فَوْقِهِمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ ٥٠ عَنِ النَّبِی صلی الله علیه أَنَّهُ قَالَ أَنَّ لِلَّهِ تَعَالَی مَلَائِکة فِی السَّمَاءِ السَّابِعَةِ سُجُوداً مُنْذُ خَلَقَهُمْ إِلَی یوْمِ الْقِیامَةِ ترعد فَرَائِصهُمْ مِنْ مَخَافَةِ اللَّهَ تَعَالَی لَا تَقْطُرُ مِنْ دُمُوعهُمْ قَطْرَة إِلَّا صَارَتْ مَلَکاً فَإِذَا کانَ یوْمُ الْقِیامَةِ رَفَعُوا رُءُوسهمْ وَ قالُوا مَا عَبَدْنَاک حَقَّ عِبَادَتِک

It has been reported from the Prophet that he said, “Indeed for Allah there are angels in the seven heavens, in a state of prostration from the moment that they were created (and will remain like that) until the Day of Resurrection. Their bodies tremble in fear of Allah, while a tear does not drop from their eyes except that it turns into an angel. On the Day of Judgement, they will raise their heads and say, ‘We did not worship in a way that we could fulfill Your (Allah) rights of being worshipped.’”

Verse 76: “Allah draws [another] parable: Two men, one of whom is dumb, having no power over anything and who is a liability to his master: wherever he directs him he does not bring any good. Is he equal to someone who enjoins justice and is [steady] on a straight path?”

وَضَرَبَ اللَّهُ مَثَلًا رَجُلَيْنِ أَحَدُهُمَا أَبْكَمُ لَا يَقْدِرُ عَلَى شَيْءٍ وَهُوَ كَلٌّ عَلَى مَوْلَاهُ أَيْنَمَا يُوَجِّهْهُ لَا يَأْتِ بِخَيْرٍ هَلْ يَسْتَوِي هُوَ وَمَنْ يَأْمُرُ بِالْعَدْلِ وَهُوَ عَلَى صِرَاطٍ مُسْتَقِيمٍ٧٦ عَن ابْنِ شَهْرِ آشوب عَنْ حَمْزَة بْنِ عَطَاء عَنْ أَبِی جَعْفَر: فِی قَوْلِهِ تَعَالَی: (هَلْ یسْتَوِی هُوَ وَ مَنْ یأْمُرُ بِالْعَدْلِ )الْآیةَ قَالَ: هُوَ عَلِی بْنُ أَبِی طَالِب وَ هُوَ عَلی صِراطٍ مُسْتَقِیمٍ

Ibn Shahr Ashoob reports from Hamzah ibn Ataa, who narrates from Abu Jafar regarding the words of Allah ‘Is he equal to a person who enjoins justice?’ that: “This is (referring to) Ali ibn Abi Talib, and he is upon the straight path.”

Verse 83: “They recognize the blessing of Allah and then deny it, and most of them are faithless.”

يَعْرِفُونَ نِعْمَتَ اللَّهِ ثُمَّ يُنْكِرُونَهَا وَأَكْثَرُهُمُ الْكَافِرُونَ٨٣ ابن شهر آشوب عن محمد بن علی فی (یعْرِفُونَ نِعْمَتَ اللَّهِ )الْآیةَ، قَالَ: عَرَفَهُمْ وَلَایة عَلِی وَ أَمَرَهُمْ بِوَلَایتِهِ ثُمَّ أَنْکرُوا بَعْدَ وَفَاتِهِ

Ibn Shahr Ashoob reports from Muhammad ibn Ali regarding the verse: ‘They recognize the blessing of Allah,’ that he (al-Baqir) said, “He (the Prophet) made them recognize the divine authority of Ali, and he commanded them to (honour) the authority of Ali, but they denied it (the authority of Ali) after his (the Prophet’s) death.”

Verse 84: “The day We shall raise a witness from every nation, then the faithless will not be permitted [to speak], nor will they be asked to propitiate [Allah].”

وَيَوْمَ نَبْعَثُ مِنْ كُلِّ أُمَّةٍ شَهِيدًا ثُمَّ لَا يُؤْذَنُ لِلَّذِينَ كَفَرُوا وَلَا هُمْ يُسْتَعْتَبُونَ٨٤ عن جعفر بن محمد: لِکلِّ زَمَانٍ وَ أُمَّة إِمَام تبْعَثُ کلّ أُمَّةٍ مَعَ إِمَامِهَا

Jafar ibn Muhammad has narrated that: “For every time and every nation, there is an Imam; and every nation will be raised with their Imam.”

Verse 88: “Those who are faithless and bar from the way of Allah - We shall add punishment to their punishment because of the corruption that they used to cause.”

الَّذِينَ كَفَرُوا وَصَدُّوا عَنْ سَبِيلِ اللَّهِ زِدْنَاهُمْ عَذَابًا فَوْقَ الْعَذَابِ بِمَا كَانُوا يُفْسِدُونَ٨٨ فِی الدُّرِّ الْمَنْثُورِ، أَخْرَجَ ابْنُ مَرْدوَیه وَ الْخَطِیب فِی تَالِی التلخیص عَن الْبَرَاءِ: أَنَّ النَّبِی ص سُئِلَ عَنْ قَوْلِ اللَّهِ: (زِدْناهُمْ عَذاباً فَوْقَ الْعَذابِ (- قَالَ: عَقَارِب أَمْثَال النَّخْلِ الطِّوَالِ ینهشونهم فِی جَهَنَّم

It has been recorded in Al-Durr al-Manthur that Ibn Mardawayah and Al-Khateeb reported in Taali al-Talkhis from Al-Baraae, who narrates that the Prophet was questioned regarding the meaning of the statement of Allah, ‘We shall add punishment to their punishment,’ that he (the Prophet) replied: “It refers to scorpions that are as long as date trees that will bite and attack them in hell.”

Verse 90: “Indeed Allah enjoins justice and kindness and generosity towards relatives, and He forbids indecency, wrong, and aggression. He advises you, so that you may take admonition.”

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى وَيَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ٩٠ عَنْ عکرِمَة قَالَ أَنَّ النَّبِی ص قَرَأَ هَذِهِ الْآیة عَلَی الْوَلِید بْن الْمُغیرَةِ فَقَالَ یا ابْنَ أَخِی أَعِدْ فَأَعَادَ فَقَالَ إِنَّ لَهُ لحلاوة وَ إِنَّ عَلَیهِ لطلاوة وَ إِن أَعْلَاهُ لمثمر وَ إِن أَسْفَلَهُ لمغدق وَ مَا هُوَ قَوْلُ الْبَشَرِ

Akramah says that the Prophet recited this verse for Walid ibn Mughayrah. He (Walid) said, “My brother - repeat this.” So the Prophet repeated it. Then, Walid said, “There is a sweetness and beauty to it. It is a strong tree, with a strong trunk whose sturdy branches are full of fruit and blossom, and this is not the words of a man.”

مَرَّ عَلِی بْنُ أَبِی طَالِب بِقَوْمٍ یتَحَدَّثُونَ فَقَالَ: فی ما أَنْتُمْ؟ فَقالُوا: نتذاکر الْمُرُوءَةِ، فَقَالَ: أَ وَ مَا کفَاکمُ اللَّه عَزَّ وَ جَلَّ ذَاک فِی کتَابِهِ إِذْ یقُولُ اللَّهُ: (إِنَّ اللَّهَ یأْمُرُ بِالْعَدْلِ وَ الْإِحْسانِ) فَالْعَدْلُ الْإِنْصَافُ وَ الْإِحْسَانُ التَّفَضُّلُ.

Ali ibn Abi Talib passed by some people who were busy discussing, so he asked, “What are you discussing?” They replied, “We are talking about kindness and an honourable conduct.” Then, he (Ali) said, “Is it not enough for you that Allah has dealt with this in His book, where He says, ‘Certainly Allah enjoins justice and kindness.’ Justice is fairness and equity, and kindness is being graceful.”

Verse 91: “Fulfill Allah’s covenant when you pledge, and do not break [your] oaths after pledging them solemnly and having made Allah a witness over yourselves. Indeed Allah knows what you do.”

وَأَوْفُوا بِعَهْدِ اللَّهِ إِذَا عَاهَدْتُمْ وَلَا تَنْقُضُوا الْأَيْمَانَ بَعْدَ تَوْكِيدِهَا وَقَدْ جَعَلْتُمُ اللَّهَ عَلَيْكُمْ كَفِيلًا إِنَّ اللَّهَ يَعْلَمُ مَا تَفْعَلُونَ٩١

Verse 92: “Do not be like her who would undo her yarn, breaking it up after [spinning it to] strength, by making your oaths a means of [mutual] deceit among yourselves, so that one community may become more affluent than another community. Allah only tests you thereby, and He will surely clarify for you on the Day of Resurrection what you used to differ about.”

وَلَا تَكُونُوا كَالَّتِي نَقَضَتْ غَزْلَهَا مِنْ بَعْدِ قُوَّةٍ أَنْكَاثًا تَتَّخِذُونَ أَيْمَانَكُمْ دَخَلًا بَيْنَكُمْ أَنْ تَكُونَ أُمَّةٌ هِيَ أَرْبَى مِنْ أُمَّةٍ إِنَّمَا يَبْلُوكُمُ اللَّهُ بِهِ وَلَيُبَيِّنَنَّ لَكُمْ يَوْمَ الْقِيَامَةِ مَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ٩٢ عن جعفر بن محمد: نزلَتْ هَذِهِ الْآیات فِی ولَایةِ عَلَی وَ مَا کانَ مِنْ قَوْلِ رَسُولِ اللَّهِ صلی الله علیه سَلِّمُوا عَلِی بِإِمْرَةِ الْمُؤْمِنِینَ.

Jafar ibn Muhammad says: “These verses were revealed regarding the divine authority of Ali, and it was the saying of Allah’s Messenger that: ‘Send salutations on Ali as the commander of the faithful.’”

Verse 106: “Whoever renounces faith in Allah after [affirming] his faith – except for someone who is compelled while his heart is at rest in faith - but those who open up their chests to unfaith, upon such shall be Allah’s wrath, and there is a great punishment for them.”

مَنْ كَفَرَ بِاللَّهِ مِنْ بَعْدِ إِيمَانِهِ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ وَلَكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِنَ اللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ١٠٦ فِی الْکافِی، بِإِسْنَادِهِ عَنْ أَبِی عمْرو الزُّبَیرِی عَنْ أَبِی عَبْدِ اللَّهِ فِی حَدِیثٍ قَالَ: فَأَمَّا مَا فَرَضَ عَلَی الْقَلْبِ مِنَ الْإِیمَانِ - الْإِقْرَارُ وَ الْمَعْرِفَةُ وَ الْعَقْدُ وَ الرِّضَا وَ التَّسْلِیمُ - بِأَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِیک لَهُ إِلَهاً وَاحِداً - لَمْ یتَّخِذْ صَاحِبَةً وَ لَا وَلَداً - وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ، وَ الْإِقْرَارُ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللَّهِ مِنْ نَبِی أَوْ کتَابٍ: فَذَلِک مَا فَرَضَ اللَّهُ عَلَی الْقَلْبِ مِنَ الْإِقْرَارِ وَ الْمَعْرِفَةِ - وَ هُوَ عَمَلُهُ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ: إِلَّا مَنْ أُکرِهَ وَ قَلْبُهُ مُطْمَئِنُّ بِالْإِیمانِ - وَ لکنْ مَنْ شَرَحَ بِالْکفْرِ صَدْراً.

It has been recorded in Al-Kafi through a chain to Abu Amr al-Zubayri from Abu Abdillah who said (as part of a lengthier narration) that: “…However, that which has been made incumbent upon the heart by faith is confession, true recognition, commitment, content and submission in (the belief) that there is no god except for Allah, He is the One, there is no partner for Him, the One and only Lord. He has not taken any partner, nor does He have any children; and Muhammad is His servant and Messenger. As well, confessing belief in what has come to Muhammad from Allah, and (what has come from Allah be it through) a Prophet or a book. Such is what Allah has made incumbent upon the hearts to attest, recognize, and act in accordance to. This is the meaning of the verse in which Allah says, ‘…except for someone who is compelled while his heart is at rest in faith - but those who open up their chests to unfaith…’”

قَالَ رَسُولُ اللَّهِ صلی الله علیه: رُفِعَ عَنْ أُمَّتِی أَرْبَعَةُ خِصَالٍ: مَا أَخْطَئُوا وَ مَا نَسُوا وَ مَا أُکرِهُوا عَلَیهِ - وَ مَا لَمْ یطِیقُوا، وَ ذَلِک فِی کتَابِ اللَّهِ: (إِلَّا مَنْ أُکرِهَ وَ قَلْبُهُ مُطْمَئِنُّ بِالْإِیمانِ ).

The Messenger of Allah said: “Four traits have been excused from my nation: that which people do mistakenly, that which is a result of forgetfulness, that which they are forced upon to perform, and that which they do not have any power over. This exemption is found in the Book of Allah: ‘Except for someone who is compelled while his heart is at rest in faith.’”

Verse 120: “Indeed Ibrahim was a nation obedient to Allah, an upright (haneef), and he was not one of the polytheists.”

إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ١٢٠ عن جعفر بن محمد : لَقَدْ کانَت الدُّنْیا وَ مَا کانَ فیها إِلَّا وَاحِد - یعْبُدُ اللَّهَ وَ لَوْ کانَ مَعَهُ غَیرهُ لَأَضَافَهُ إِلَیهِ - حَیثُ یقُولُ: ((إِنَّ إِبْراهِیمَ کانَ أُمَّةً قانِتاً لِلَّهِ حَنِیفاً - وَ لَمْ یک مِنَ الْمُشْرِکینَ ((فَصَبَرَ بِذَلِک مَا شَاءَ اللَّهُ - ثُمَّ إِنَّ اللَّهَ تَبَارَک وَ تَعَالَی آنَسَهُ بِإِسْمَاعِیل وَ إِسْحَاق - فَصَارُوا ثَلَاثَة

It has been reported from Jafar ibn Muhammad (that he said): “Indeed, (there was a time) when the world existed, and there was no one in it except one (person) who worshipped Allah. Had there been along with him someone other than himself, he would surely have been added to the verse in which Allah says, ‘Indeed Ibrahim was a nation, obedient to Allah, an upright, and he was not one of the polytheists.’ So Ibrahim remained patient regarding this and what Allah had willed. Thereafter, Allah granted him the company of Ismail and Ishaaq, so they became three (who worshipped Allah).’”

Verse 125: “Invite to the way of your Lord with wisdom and good advice and dispute with them in a manner that is best. Indeed your Lord knows best those who stray from His way, and He knows best those who are guided.”

ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ١٢٥ جَاءَ فِی الْحَدِیثِ أمرنَا مَعَاشِر الْأَنْبِیاءِ أَنْ نُکلِّمَ النَّاسَ عَلَی قَدْرِ عُقُولِهِمْ

It has been reported in a narration: “We the community of Prophets speak to the people according to the capacity of their intellects.”

عن محمد بن علی : ((ادْعُ إِلی سَبِیلِ رَبِّک بِالْحِکمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ - وَ جادِلْهُمْ بِالَّتِی هِی أَحْسَنُ ((، قَالَ بِالْقُرْآنِ.

Muhammad ibn Ali has narrated: “Invite to the path of your Lord through wisdom, good advice and debate with them in the best manner.” He (Muhammad ibn Ali) continued: “(Meaning) through the Quran.”

Verse 126: “And if you retaliate, retaliate with the like of what you have been made to suffer, but if you are patient that is surely better for the patient.”

وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمْ بِهِ وَلَئِنْ صَبَرْتُمْ لَهُوَ خَيْرٌ لِلصَّابِرِينَ١٢٦ عَن ابْنِ عَبَّاس قَالَ: قَالَ رَسُولُ اللَّهِ ص یوْمَ قَتْلِ حَمْزَة : لَئِنْ ظَفرْتُ بِقُرَیش لأمثلن بِسَبْعِینَ رَجُلًا مِنْهُمْ، فَأَنْزَلَ اللَّهُ: ((وَ إِنْ عاقَبْتُمْ ((الْآیةَ، فَقَالَ رَسُولُ اللَّهِ صلی الله علیه بَلْ نَصْبِرُ یا رَبِّ - فَصَبَرَ وَ نَهَی عَنِ الْمُثْلَةِ.

Ibn Abbas quotes the Messenger of Allah as having said on the day that Hamzah (his uncle) was killed, “If I overpower the tribe of Quraysh, I will punish seventy men from among them,” after which Allah revealed: ‘And if you retaliate, retaliate with the like of what you have been made to suffer, but if you are patient that is surely better for the patient.’ So the Messenger of Allah then said, “Rather we will be patient, O my Lord.” Thereafter he remained patient and prohibited mutilation.