Surah Al-Isra

(The Night Journey)

Introduction

Name of Chapter and Reason for its Name

The Name of this chapter, Surah Al-Isra has been taken from its first verse which talks about the meraj (Prophet Muhammad’s ascension to the Heavens) and the night journey of the Prophet. This chapter is also called Surah Bani Israil (The Children of Israel).

Chapter Number

Surah Al-Isra is the 17th chapter of the Quran, and it was revealed after Surah Al-Qasas.

Number of Verses

The number of verses of this chapter according to the majority of the exegetes is 111.

However, it has been reported that some exegetes consider the chapter to have 121 verses. In their count the phrase “لِلْأَذْقانِ سُجَّداً” (verse 107) is a complete verse.

Place of Revelation

There is disagreement among the exegetes about the chapter being Makki or Madani. Some exegetes consider the entire chapter to have been revealed in Mecca. They consider the themes discussed in this chapter as supporting evidence for this claim. However, on the other hand, there are some exegetes who consider certain verses (verses 26, 32, 33, 57 & 73-80) to be of Madani origin, and the remaining surah to have been revealed in Mecca.

It has also been reported that some commentators consider the entire surah to have been revealed in Mecca, except for 5 verses (verses 26, 32, 33, 57 & 78). Whereas there are others who consider 8 verses (verses 73 – 80) to have been revealed in Medina.

Content

Important Concepts in this Surah

Verses 1, 43, 93, 108 and 111

A mention about the Oneness of Allah (tawheed), and dissociating Him from the possibility of having any partner at all.

Some verses in this chapter point to the Oneness of Allah (tawheed) and dissociate Him from having a partner. For this reason, in these verses Allah’s tasbeeh (immaculateness) has been mentioned more often than His tahmeed (Praising).

Verses 2-8 and 101-104

Mentioning of events in the history of the Children of Israel.

Some verses in the beginning and end of Surah al-Isra mention events in the life of the Children of Israel, their recompense for obeying the commandments of Allah, and their punishment for disobeying Him.

Verses 13-15

Discussion regarding the origin, the Day of Judgement, rewards and punishments, the book of deeds, and its consequences.

In these verses there is a summary about the origin and the Day of Judgement, Divine commandments and prohibitions, and the book of deeds.

Verses 1, 81 and 88-89

The arguments for Prophethood, the Holy Quran, and the ascension of the Prophet up to the Heaven (Meraj) is discussed.

Verses from this chapter describe the Prophet’s ascension to the Heaven, and his night journey from Masjid al-Haram to Masjid al-Aqsa. . Similarly, the Quran has been introduced as the Prophet’s unmatched and unparalleled miracle, and a cure for the spiritual ailments for all of mankind.

Verses 7, 15, 18-20 and 84

Human beings’ free-will and freedom of choice, and Allah’s help in facilitating mankind’s wishes.

These verses also deal with the consequences of our actions, and point out that the actions which we perform – whether good or evil – the end results of them will have to be borne by us. As well, Allah according to His precedent and sunnah - facilitates mankind in reaching their goals.

Verse 23-25

Showing kindness to one’s parents.

These verses enjoin people to be kind to their parents, and this command is considered to be so important that it has been mentioned right after the command to not worship anyone except Allah. This decree of being kind to one’s parents is considered as an example of worshipping the Almighty Lord.

Verses 26-27 and 31-34

Explaining and elucidating some of the Islamic laws.These verses pertain to Islamic laws such as: the prohibition of extravagance and immoderation, stinginess, killing one’s children, fornication, appropriating the wealth of orphans, not being just in measuring, arrogance (takabbur), and homicide.

Verses 61-65

A warning to the believers about Satan and the methods of Satan’s dominance.

These verses point to the refusal of Satan to obey Allah’s command to prostrate before Adam out of arrogance, and his constant endeavour to misguide and deceive mankind. These verses also warn the believers about the ways that Satan uses to dominate and mislead others.

Verse 70

Introducing man as being honored by Allah and his exalted status over other creations.

This verse introduces human beings as being dignified and honoured by Allah, and how they enjoy an exalted status with respect to the rest of creations, who are all man’s disposal and service.

Verses 101-104

Glimpses from history about past Prophets such as Musa.

These last few verses pertain to the story of the Children of Israel and Prophet Musa.

Controversial Verses in this Chapter

Verse 1: “Immaculate is He who carried His servant on a journey by night from the Sacred Mosque to the Farthest Mosque whose environs We have blessed, that We might show him some of Our signs. Indeed He is the All-Hearing, the All-Seeing.”

سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ١

There is a disagreement among the exegetes about the place from where the Prophet’s ascension to the Heaven began. Most of them are of the opinion that the Prophet on that night was sleeping in the house of Umm Hani, the sister of Imam Ali and the wife of Hubayrah ibn Abu Wahab al-Makhzumi. They consider the beginning of the Prophet’s ascension to have been from this same house. ‘Masjid al-Haram’ which has been mentioned as the starting point of this journey denotes the city of Mecca. However, in the opinion of other exegetes, the Prophet began his night journey from the actual Holy Mosque (Masjid al-Haram) in Mecca.

Verse 9: “Indeed this Quran guides to what is most upright, and gives good news to the faithful who do righteous deeds that there is a great reward for them.”

إِنَّ هَذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا٩

Exegetes have discussed the intended meaning of the word ‘aqwam’ and the overall meaning of this verse. Some of them believe that it denotes that the Quran guides to the path which is the most straightforward and in accordance with the truth. Some are of the opinion that the Quran guides to a state that is the most moderate. . Others believe that the Quran guides to a religion that is the most upright and suitable for governing man’s affairs. It has also been reported that some are of the opinion that the Quran guides to monotheism, belief in Allah, the Prophets and good deeds.

Verse 16: “And when We desire to destroy a town We command its affluent ones (to obey Allah). But they commit transgression in it, and so the word becomes due against it, and We destroy it utterly.”

وَإِذَا أَرَدْنَا أَنْ نُهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِيرًا١٦

Discussions about this verse focus on the question that how can Allah desire to destroy a people even before they have committed actions that would make them liable for the Divine punishment?

Some exegetes are of the view that after sending Prophets, and the truth of the scriptures becomes known, if Allah desires to destroy a town, then its elites and affluent ones are commanded to obey and follow the Prophets. This command is repeated frequently and all of the avenues for dispute and denial are closed in such a way that the truth of revelation becomes clear for the sinners, and they can be threatened with Divine punishment. However, if they continue with their sinful ways and persist in disobeying their Lord, then it is here that it becomes necessary for Allah to act upon His threat of punishment and destroy them completely.

Verse 45: “When you recite the Quran, We draw between you and those who do not believe in the Hereafter a hidden curtain.”

وَإِذَا قَرَأْتَ الْقُرْآنَ جَعَلْنَا بَيْنَكَ وَبَيْنَ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ حِجَابًا مَسْتُورًا٤٥

In the view of some of the commentators, this verse denotes that when the Prophet used to recite the Quran and narrate its verses for them, a spiritual barrier was placed between him and those who did not believe in the Hereafter. As a result, they were unable to understand these verses, and thus did not have the capacity to tolerate and hear about Allah as the One and only God, accept Prophet Muhammad as Allah’s Messenger, nor believe in the truth of the Hereafter, or realize its true reality.

It has been reported that some of the exegetes are of the opinion that when the Prophet used to recite the Quran, Allah would differentiate between the believers and the unbelievers. This means that the Quran would be a source of guidance and cure for the Prophet and the believers, while at the same time be a source of blindness and deafness, when it came to understanding the reality and truth, for the unbelievers. The intended meaning of ‘hijab’ (barrier or curtain) is the same differentiation that is between the believers and the idolaters.

Verse 54: “Your Lord knows you best. He will have mercy on you, if He wishes, or punish you, if He wishes, and We did not send you to watch over them.”

رَبُّكُمْ أَعْلَمُ بِكُمْ إِنْ يَشَأْ يَرْحَمْكُمْ أَوْ إِنْ يَشَأْ يُعَذِّبْكُمْ وَمَا أَرْسَلْنَاكَ عَلَيْهِمْ وَكِيلًا٥٤

Some exegetes believe this verse denotes that if Allah desires – on the basis of one’s own obedience and seeking Allah’s forgiveness – He will have mercy on a person; but if He desires – because of one’s insistence on the path of sin and transgression – then He will punish him. . Some exegetes are of the opinion that Allah is the possessor (Maalik) of mercy and punishment. Thus it is imperative to have hope in him and fear him.

It has also been reported from some scholars that if Allah desires, He will have mercy on you and take you out of Mecca so that you do not have to face persecution at the hands of the idolaters; however, on the other hand if Allah desires otherwise, then He can give them dominance over you whereby they could punish you. Some exegetes consider that this verse denotes that if Allah desires, he shall have mercy on you out of his favour and bounty (fadl), but if He desires He can punish you on the basis of his justice (adl). .

Verse 71: “The day We shall summon every group of people with their imam, then whoever is given his book in his right hand they will read it, and they will not be wronged so much as a single date-thread.”

يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ فَمَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَأُولَئِكَ يَقْرَءُونَ كِتَابَهُمْ وَلَا يُظْلَمُونَ فَتِيلًا٧١

Regarding the meaning of the word ‘imam’ in this verse, exegetes have a difference of opinion. Some exegetes believe that ‘imam’ refers to the Heavenly revealed books from Allah since they contain Allah’s commandments, and the do’s and do nots for every nation and people. Therefore, on the Day of Judgement people will be summoned by the book revealed unto them. They will be summoned as: ‘O People of the Torah, O People of the Quran…’

Another opinion about the word ‘imam’ is that it denotes the leaders of every nation whom men followed – be it on the road to righteousness or towards falsehood.

Verse 72: “But whoever has been blind in this (world), will be blind in the Hereafter, and (even) more astray from the (right) way.”

وَمَنْ كَانَ فِي هَذِهِ أَعْمَى فَهُوَ فِي الْآخِرَةِ أَعْمَى وَأَضَلُّ سَبِيلًا٧٢

Different interpretations of this verse have been put forward. Some exegetes believe this verse refers to the blessings of Allah in this world. Therefore, whoever is blind to the blessings of Allah in this world – blessings that contain lessons and wisdom for the thoughtful – will be more blind when it comes to the blessings of the Hereafter. Others are of the opinion that this is a reference to the world. It would then denote that whoever is blind in this world due to Allah’s signs for lack of focus and contemplation about these signs has gone astray and away from (the true) religion, and thus they will be even more deviated and farther away from Heaven in the Hereafter. Some are of the opinion that a person whose heart is blind in this world, will be raised blind in the Hereafter, and this is the punishment for being deviated in this world.

Discussions Regarding this Chapter

According to the Sunni Traditions

Verse 1: “Immaculate is He who carried His servant on a journey by night from the Sacred Masjid to the Farthest Masjid whose environs We have blessed, that We might show him some of Our signs. Indeed He is the All-Hearing, the All-Seeing.”

سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ١

روی عن النبی صلی اللّه علیه و سلم بینا أنا فی المسجدالحرام فی الحجر عند البیت بین النائم و الیقظان إذ أتانی جبریل علیه السلام بالبراق

It has been narrated from Prophet Muhammad that he said: “I was in al-Hijr near the House (of Allah) inside Masjid al-Haram, in a state between being asleep and being awake, when Jibrail came to me with (the horse) al-Buraq.”

Verse 3: “Descendants of those whom We carried (in the ark) with Nuh. Indeed he was a grateful servant.”

ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوحٍ إِنَّهُ كَانَ عَبْدًا شَكُورًا٣

ذکر البخاری حدیث أبی زرعة عن أبی هریرة، عن النبی صلّی اللّه علیه و سلّم قال: «أنا سید ولد آدم یوم القیامة- بطوله و فیه- فیأتون نوحا فیقولون: یا نوح إنک أنت أول الرسل إلی أهل الأرض و قد سماک اللّه عبدا شکورا، فاشفع لنا إلی ربک»

Bukhari quotes a hadith from Abu Zara, who narrates it from Abu Hurayrah, who narrates from the Prophet that: “I will be the leader of the sons of Adam on the Day of Resurrection…” – he quoted the hadith at length, and in the hadith, the Prophet said – “(People) will come to Nuh and say: ‘O Nuh, you were the first of the Messengers sent to the people of earth, and Allah called you (His) grateful servant, so intercede for us with your Lord.’”

Verse 13: “We have attached every person's omen to his neck, and We shall bring it out for him on the Day of Resurrection as a wide open book that he will encounter.”

وَكُلَّ إِنْسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنْشُورًا١٣

قال قتادة عن جابر بن عبد اللّه عن النبی صلّی اللّه علیه و سلّم أنه قال: «لا عدوی و لا طیرة و کل إنسان ألزمناه طائره فی عنقه»

Qatada narrates from Jabir ibn Abdullah from the Prophet that: “There is no adwa (contagious disease that is conveyed without Allah’s permission), nor is there any bad omen (from birds) and ‘We have attached every person’s omen to his neck.’”

و قال الإمام أحمد: حدثنا علی بن إسحاق، حدثنا عبد اللّه، حدثنا ابن لهیعة، حدثنی یزید أن أبا الخیر حدثه أنه سمع عقبة بن عامر رضی اللّه عنه، یحدث عن النبی صلّی اللّه علیه و سلّم قال: «لیس من عمل یوم إلا و هو یختم علیه فإذا مرض المؤمن قالت الملائکة: یا ربنا عبدک فلان قد حبسته، فیقول الرب جل جلاله: اختموا له علی مثل عمله حتی یبرأ أو یموت»

Imam Ahmad says: “It was narrated to us by Ali ibn Ishaq from Abdullah, from Ibn Lahyiah, from Yazeed, from Abu al-Khayr who heard Uqbat ibn Amir quoting the Holy Prophet as having said: ‘There is not an action committed in a day but that day ends on it. So if a believer becomes ill, then the angels say: ‘O our Lord! You have imprisoned your servant (with illness).’ So the Mighty Lord will reply: ‘Seal his deeds according to what he had been performing (in the past) until he becomes well or dies.’’”

Verse 15: “Whoever is guided is guided only for [the good of] his own soul, and whoever goes astray, goes astray only to its detriment. No bearer shall bear another’s burden. We do not punish [any community] until We have sent [it] an apostle.”

مَنِ اهْتَدَى فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ وَمَنْ ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا١٥

عن الأسود بن سریع أن رسول اللّه صلّی اللّه علیه و سلّم قال: «أربعة یحتجون یوم القیامة: رجل أصم لا یسمع شیئا و رجل أحمق و رجل هرم و رجل مات فی فترة، فأما الأصم فیقول: رب قد جاء الإسلام و ما أسمع شیئا و أما الأحمق فیقول: رب قد جاء الإسلام و الصبیان یقذفونی بالبعر و أما الهرم فیقول: رب لقد جاء الإسلام و ما أعقل شیئا و أما الذی مات فی الفترة فیقول: رب ما أتانی لک رسول. فیأخذ مواثیقهم لیطیعنه، فیرسل إلیهم أن ادخلوا النار، فو الذی نفس محمد بیده، لو دخلوها لکانت علیهم بردا و سلاما»؛ و بالإسناد عن قتادة عن الحسن عن أبی رافع عن أبی هریرة مثله، غیر أنه قال فی آخره: «فمن دخل‌ها کانت علیه بردا و سلاما و من لم یدخلها یسحب إلیها»

Aswad ibn Sari narrates the Holy Prophet as having said: “There are four who will present their case on the Day of Resurrection: a deaf man who never heard anything, an insane man, a very old and senile man, and a man who died during the fatrah (to whom the message of Islam did not reach in an uncorrupted form). As for the deaf man, he will say, ‘O Lord, Islam came but I never heard anything about it.’ As for the insane man, he will say, ‘O Lord, Islam came and the young boys were throwing camel dung at me.’ As for the senile man, he will say, ‘O Lord, Islam came but I did not understand anything.’ As for the one who died during the fatrah, he will say, ‘O Lord, no Messenger from You came to me.’ Allah will accept their pledge of obedience? excuses to Him, then He will send word to them that they should enter the Fire. By the One in whose hand is the soul of Muhammad, if they enter it, it will be cool and safe for them.”

There is a similar report with a different chain from Qatadah, from Al-Hasan, from Abu Rafi, from Abu Hurayrah, but at the end it says: “Whoever enters it will find it cool and safe, and whoever does not enter it will be dragged into it.”

عن أنس قال: قال رسول اللّه صلّی اللّه علیه و سلّم «یؤتی بأربعة یوم القیامة: بالمولود و المعتوه و من مات فی الفترة و الشیخ الفانی الهرم کلهم یتکلم بحجته» فیقول الرب تبارک و تعالی: لعنق من النار ابرز و یقول لهم: إنی کنت أبعث إلی عبادی رسلا من أنفسهم و إنی رسول نفسی إلیکم ادخلوا هذه، قال: فیقول من کتب علیه الشقاء: یا رب أنی ندخلها و منها کنا نفر؟ قال: و من کتب علیه السعادة یمضی فیقتحم فیها مسرعا، فقال: فیقول اللّه تعالی: أنتم لرسلی أشد تکذیبا و معصیة، فیدخل هؤلاء الجنة و هؤلاء النار

It has been narrated from Anas who quotes the Prophet as having said: “Four people will be brought on the Day of Judgement: a newborn, the mentally ill, a person who died without seeing a messenger, and the senile old man, each one of them will give explanations in their defence. So the Almighty Lord will order a flame of fire: ‘Light up!’ Then He will say to them: ‘I sent messengers to My servants from amongst themselves and I Myself am a messenger for you. Enter this (fire).’” The Prophet continues: “Those upon whom unhappiness and misery was written will say: ‘O our Lord why should we enter this (fire) when we are trying to escape it?’ He will reply: ‘For those on whom success was written will go boldly into it.’ So the Lord will say (to those who disobeyed): ‘You would have disobeyed and falsified my Prophets much more.’ Therefore those (who had readily entered the hell-fire) will enter Paradise, and those (who had been reluctant to enter) will go into the fire of hell.”

Verse 18: “Whoever desires this transitory life, We expedite for him therein whatever We wish, for whomever We desire. Then We appoint hell for him, to enter it, blameful and spurned.”

مَنْ كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَاءُ لِمَنْ نُرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلَاهَا مَذْمُومًا مَدْحُورًا١٨

عن عائشة رضی اللّه عنها قالت: قال رسول اللّه صلّی اللّه علیه و سلّم: «الدنیا دار من لا دار له و مال من لا مال له و لها یجمع من لا عقل له»

It has been narrated from Aisha who quotes the Holy Prophet as having said: “This world is the home of one who has no home; it is the wealth of one who has no wealth; and this world will be the assembly for those who have no wisdom.”

Verse 23: “Your Lord has decreed that you shall not worship anyone except Him, and [He has enjoined] kindness to parents. Should they reach old age at your side —one of them or both— do not say to them, ‘Fie!’ And do not chide them, but speak to them noble words.”

وَقَضَى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا إِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلَاهُمَا فَلَا تَقُلْ لَهُمَا أُفٍّ وَلَا تَنْهَرْهُمَا وَقُلْ لَهُمَا قَوْلًا كَرِيمًا٢٣

عن أبی هریرة، عن النبی صلّی اللّه علیه و سلّم قال «رغم أنف، ثم رغم أنف، ثم رغم أنف رجل أدرک أحد أبویه أو کلاهما عند الکبر و لم یدخل الجنه.

Abu Hurayrah quotes the Prophet as saying: “He is doomed, he is doomed, he is doomed, the man whose parents - one or both of them - reach old age while he is alive and he does not enter Paradise.”

عن أنس بن مالک رضی اللّه عنه أنه قال: أتی رجل من بنی تمیم إلی رسول اللّه فقال: یا رسول اللّه إنی ذو مال کثیر و ذو أهل ولد و حاضرة، فأخبرنی کیف أنفق و کیف أصنع؟ فقال رسول اللّه صلّی اللّه علیه و سلّم: «تخرج الزکاة من مالک إن کان، فإنها طهرة تطهرک و تصل أقرباءک و تعرف حق السائل و الجار و المسکین» فقال: یا رسول اللّه أقلل لی؟ وَ آتِ ذَا الْقُرْبی حَقَّهُ وَ الْمِسْکینَ وَ ابْنَ السَّبِیلِ وَ لا تُبَذِّرْ تَبْذِیراً فقال: حسبی یا رسول اللّه إذا أدیت الزکاة إلی رسولک فقد برئت منها إلی اللّه و إلی رسوله؟ فقال رسول اللّه صلّی اللّه علیه و سلّم: «نعم إذا أدیتها إلی رسولی فقد برئت منها و لک أجرها و إثمها علی من بدلها»

Anas ibn Maalik narrates the following: “A man came from Banu Tameem to the Messenger of Allah and said: ‘O Messenger of Allah, I have a lot of wealth, I have a family, children, and the refinements of city life, so tell me how I should spend and what I should do?’ The Messenger of Allah replied to him: ‘Pay the zakah on your wealth if any is due - for it is purification that will make you pure; maintain your ties of kinship; pay attention to the rights of beggars, neighbours and the poor.’ The man then asked: ‘O Messenger of Allah, make it less for me.’ The Prophet recited the following verse: ‘And give to the kinsman his due, and to the miskeen (poor) and to the wayfarer. But spend not wastefully in the manner of a spendthrift.’ The man said, ‘That is enough for me, O Messenger of Allah. If I pay zakah to your appointed collector, will I be absolved of that duty before Allah and His Messenger?’ The Messenger of Allah replied: ‘Yes, if you give it to my appointed collector, you will have fulfilled it, and you will have the reward for it, and the sin is on the one who changes it.’”

Verse 29: “Do not keep your hand chained to your neck, nor open it altogether, or you will sit blameworthy, regretful.”

وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ وَلَا تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَحْسُورًا٢٩

جاء فی الصحیحین عن أبی هریرة أنه سمع رسول اللّه صلّی اللّه علیه و سلّم یقول: «مثل البخیل و المنفق کمثل رجلین علیهما جبتان من حدید من ثدیهما إلی تراقیهما، فأما المنفق فلا ینفق إلا سبغت أوفرت علی جلده حتی تخفی بنانه و تعفو أثره و أما البخیل فلا یرید أن ینفق شیئا إلا لزقت کل حلقة منها مکانها، فهو یوسعها فلا تتسع»

It has been reported in the Sahihayn that Abu Hurayrah heard the Messenger of Allah say: “The parable of a miser one and an almsgiver is that of two persons wearing iron cloaks from their chests to their collar-bones. When the almsgiver gives in charity, the cloak becomes spacious until it covers his whole body - to such an extent that it hides his fingertips and covers his tracks (obliterates his tracks - meaning that his sins will be forgiven). However, when a miser person wants to spend, it (the iron cloak) sticks and (its) every ring gets stuck to its place, and he tries to widen it, but it does not become wide.”

Verse 70: “Certainly We have honoured the Children of Adam, and carried them over land and sea, and provided them with all of the good things, and given them an advantage over many of those We have created with a complete preference.”

وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ وَرَزَقْنَاهُمْ مِنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَى كَثِيرٍ مِمَّنْ خَلَقْنَا تَفْضِيلًا٧٠

قال الحافظ أبو القاسم الطبرانی: حدثنا أحمد بن محمد بن صدقة البغدادی حدثنا إبراهیم بن عبد اللّه بن خالد المصیصی حدثنا حجاج بن محمد حدثنا أبو غسان محمد بن مطرف عن صفوان بن سلیم عن عطاء بن یسار عن عبد اللّه بن عمرو عن النبی صلّی اللّه علیه و سلّم قال: «إن الملائکة قالت یا ربنا أعطیت بنی آدم الدنیا یأکلون فیها و یشربون و یلبسون و نحن نسبح بحمدک و لا نأکل و لا نشرب و لا نلهو فکما جعلت لهم الدنیا فاجعل لنا الآخرة قال لا أجعل صالح ذریة من خلقت بیدی کمن قلت له کن فکان»

(lots from arabic missing) The angels addressed Allah and said: “O our Lord! You have granted man with the world where he eats, drinks and adorns clothes - while we glorify You with Your praise and do not eat or drink or indulge in any pastime. So in the same way that you kept the world for man, keep the Hereafter for us.” Allah said “I would not keep the best of the generations of the one I created with My hands as the one whom I told Be and he was.”

Verse 71: “The day We shall summon every group of people with their imam, then whoever is given his book in his right hand —they will read it, and they will not be wronged so much as a single date-thread.”

يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ فَمَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَأُولَئِكَ يَقْرَءُونَ كِتَابَهُمْ وَلَا يُظْلَمُونَ فَتِيلًا٧١

روی الحافظ أبو بکر البزار حدیثا فی هذا فقال: حدثنا محمد بن یعمر و محمد بن عثمان بن کرامة قالا: حدثنا عبید اللّه بن موسی عن إسرائیل عن السدی عن أبیه عن أبی هریرة رضی اللّه عنه عن النبی صلّی اللّه علیه و سلّم فی قول اللّه تعالی: یوْمَ نَدْعُوا کلَّ أُناسٍ بِإِمامِهِمْ قال: «یدعی أحدهم فیعطی کتابه بیمینه و یمد له فی جسمه و یبیض وجهه و یجعل علی رأسه تاج من لؤلؤة یتلألأ فینطلق إلی أصحابه فیرونه من بعید فیقولون اللهم آتنا بهذا و بارک لنا فی هذا فیأتیهم فیقول لهم أبشروا فإن لکل رجل منکم مثل هذا و أما الکافر فیسود وجهه و یمد له جسمه و یراه أصحابه فیقولون أعوذ باللّه من هذا أو من شر هذا اللهم لا تأتنا به فیأتیهم فیقولون اللهم آخره فیقول أبعدکم اللّه فإن لکل رجل منکم مثل هذا»

Al-Hafiz Abu Bakr al-Bazaar narrates from Abu Hurayrah according to who the Prophet said, concerning the verse: ‘The day We shall summon every group of people with their imam…’, that: “One of you will be called and given his Book in his right hand. He will be in a good physical state, with a glowing face, and there will be placed on his head a crown of shining pearls. He will go to his companions, they will see him from far and will say: ‘O Allah, let him come to us and bless us with this.’ Then he will come to them and say: “Rejoice, for every man among you will be like this.’ As for the disbeliever, his face will be black and his body will be enlarged. His companions will see him from far and will say, ‘We seek refuge in Allah from this, and from the evil of this. O Allah, do not let him come near us.’ Then he will come to them and say: ‘O Allah, humiliate them!’ They will say, ‘May Allah cast you away, every man among you will be like this.’”

Verse 78: “Maintain the prayer from the sun’s decline until the darkness of the night, and [observe particularly] the dawn recital. Indeed the dawn recital is attended [by the angels].”

أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَى غَسَقِ اللَّيْلِ وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا٧٨

عن ابن حمید عن الحکم بن بشیر: حدثنا عمرو بن قیس عن ابن أبی لیلی عن رجل عن جابر بن عبد اللّه قال: دعوت رسول اللّه صلّی اللّه علیه و سلّم و من شاء من أصحابه فطعموا عندی ثم خرجوا حین زالت الشمس، فخرج النبی صلّی اللّه علیه و سلّم فقال: «اخرج یا أبا بکر، فهذا حین دلکت الشمس»

(lots missing from arabic) Jabir ibn Abdullah said: “I invited the Messenger of Allah and everyone from amongst the companions who desired to visit. They had food at my place and then they took their leave when the sun started to decline. The Prophet said: ‘Leave O Abu Bakr, for this is ‘the time of the sun’s decline (duluk al-shams).’’”

Verse 79: “And keep vigil for a part of the night, as a supererogatory [devotion] for you. It may be that your Lord will raise you to a praiseworthy station.”

وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا٧٩

فی الصحیحین من طریق مالک عن أبی الزناد عن الأعرج عن أبی هریرة، عن النبی صلّی اللّه علیه و سلّم قال: «یتعاقبون فیکم ملائکة باللیل و ملائکة بالنهار و یجتمعون فی صلاة الصبح و فی صلاة العصر، فیعرج الذین باتوا فیکم فیسألهم ربهم و هو أعلم بکم کیف ترکتم عبادی؟ فیقولون: أتیناهم و هم یصلون و ترکناهم و هم یصلون»

(incomplete again)According to the version recorded in the Sahihayn from Abu Hurayrah, the Prophet said: “The angels of the night and the angels of the day come to you in successive groups (in shifts). They meet at the morning prayer (fajr) and at the mid-afternoon prayer (asr). Those who stayed among you at night ascend, and their Lord asks them, although He knows best about you, ‘How did you leave My servants?’ They say, ‘We came to them when they were praying and we left them when they were praying.’”

قال ابن جرير: حدثني محمد بن عبد اللّه بن عبد الحكم، حدثنا شعيب بن الليث، ثنا الليث عن عبيد اللّه بن أبي جعفر، أنه قال: سمعت حمزة بن عبد اللّه بن عمر يقول: سمعت عبد اللّه بن عمر يقول: قال رسول اللّه صلّى اللّه عليه و سلّم: «إن الشمس لتدنو حتى يبلغ العرق نصف الأذن، فبينما هم كذلك استغاثوا بآدم فيقول: لست بصاحب ذلك، ثم بموسى فيقول كذلك، ثم بمحمد صلّى اللّه عليه و سلّم فيشفع بين الخلق فيمشي حتى يأخذ بحلقة باب الجنة، فيومئذ يبعثه اللّه مقاما محمودا». و هكذا رواه البخاري في الزكاة عن يحيى بن بكير و علقمة عن عبد اللّه بن صالح، كلاهما عن الليث بن سعد به، و زاد. «فيومئذ يبعثه اللّه مقاما محمودا، يحمده أهل الجمع كلهم‏.»

Ibn Jarir (incomplete translation) records that Abdullah ibn Umar narrated from the Messenger of Allah that: “(On the Day of Judgement) The sun will come close until the sweat reaches halfway up one’s ears. When the people are in that state, they will ask Adam for help, but he will say, ‘I am not the one to be able to do that.’ Then they will ask Musa, and he will say likewise, then they will ask (Prophet) Muhammad, and he will intercede for the people, and will go and take hold of the handle of the gate of Paradise, and that will be the Day when Allah will resurrect him to a position of praise and glory (maqam al-mahmood).”

Al-Bukhari also recorded it in his Book of Zakah, where he added: “That will be the Day when Allah resurrects him to a position of praise and glory (maqam al-mahmood), and all of the people will praise him.”

Verse 81: “And say, ‘The truth has come, and falsehood has vanished. Indeed falsehood is bound to vanish.’”

وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا٨١

قال الحافظ أبو یعلی: حدثنا زهیر، حدثنا شبابة، حدثنا المغیرة، حدثنا أبو الزبیر عن جابر رضی اللّه عنه قال: دخلنا مع رسول اللّه صلّی اللّه علیه و سلّم مکة و حول البیت ثلاثمائة و ستون صنما تعبد من دون اللّه. فأمر بها رسول اللّه صلّی اللّه علیه و سلّم فأکبت علی وجوه‌ها و قال: جاءَ الْحَقُّ وَ زَهَقَ الْباطِلُ إِنَّ الْباطِلَ کانَ زَهُوقاً

Hafiz Abu Yala said: It was narrated to us by Zuhayr from Shababah, from Al-Mughayrah, from Abu al-Zubayr, from Jabir who said: “We entered Mecca along with the Prophet (during the Conquest), and around the House (the Kabah) were three hundred and sixty idols that were being worshipped besides Allah. So the Prophet gave orders about these idols and they were placed upside down, then he said: ‘Truth has come and falsehood has vanished. Surely falsehood is ever bound to vanish.’”

Verse 93: “Or until you have a house of gold, or you ascend into the sky. And we will not believe your ascension until you bring down for us a book that we may read.’ Say, ‘Immaculate is my Lord! Am I anything but a human, an apostle?!’”

أَوۡ يَكُونَ لَكَ بَيۡتٞ مِّن زُخۡرُفٍ أَوۡ تَرۡقَىٰ فِي ٱلسَّمَآءِ وَلَن نُّؤۡمِنَ لِرُقِيِّكَ حَتَّىٰ تُنَزِّلَ عَلَيۡنَا كِتَٰبٗا نَّقۡرَؤُهُۥۗ قُلۡ سُبۡحَانَ رَبِّي هَلۡ كُنتُ إِلَّا بَشَرٗا رَّسُولٗا ٩٣

قال الإمام أحمد بن حنبل حدثنا علی بن إسحاق، حدثنا ابن المبارک، حدثنا یحیی بن أیوب عن عبید اللّه بن زحر عن علی بن یزید، عن القاسم عن أبی أمامة عن النبی صلّی اللّه علیه و سلّم قال: «عرض علی ربی عز و جل لیجعل لی بطحاء مکة ذهبا، فقلت: لا یا رب و لکن أشبع یوما و أجوع یوما- أو نحو ذلک- فإذا جعت تضرعت إلیک و ذکرتک و إذا شبعت حمدتک و شکرت»

Imam Ahmad ibn Hanbal narrates from Ali ibn Ishaq, from Ibn al-Mubarak, who narrates from Yahya ibn Ayyub, who narrates from Ubaydullah ibn Zuhar, from Ali ibn Yazeed, from Qasim ibn Abu Umamah from the Prophet who said: “My Lord wanted to turn the valley of Mecca into gold for me. However, I said: ‘No, O Lord! If I am satiated for a day and hungry on another (it is better for me) – or something like that – For if I become hungry I would kneel in front of you and remember you; and if I am satiated I would praise you and thank you.’”

According to the Shia Traditions

Verse 1: “Immaculate is He who carried His servant on a journey by night from the Sacred Mosque to the Farthest Mosque whose environs We have blessed, that We might show him some of Our signs. Indeed He is the All-Hearing, the All-Seeing.”

سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ١

قَالَ النَّبِی ص أَتَانِی جَبْرَئِیلُ وَ أَنَا بِمَکةَ فَقَالَ قُمْ یا مُحَمَّدُ فَقُمْتُ مَعَهُ وَ خَرَجْتُ إِلَی الْبَابِ فَإِذَا جَبْرَئِیلُ وَ مَعَهُ مِیکائِیلُ وَ إِسْرَافِیلُ فَأَتَی جَبْرَئِیلُ بِالْبُرَاقِ … فَقَالَ ارْکبْ فَرَکبْتُ وَ مَضَیتُ حَتَّی انْتَهَیتُ إِلَی بَیتِ الْمَقْدِسِ وَ لَمَّا انْتَهَیتُ إِلَیهِ إِذَا الْمَلَائِکةُ نَزَلَتْ مِنَ السَّمَاءِ بِالْبِشَارَةِ وَ الْکرَامَةِ مِنْ عِنْدِ رَبِّ الْعِزَّةِ وَ صَلَّیتُ فِی بَیتِ الْمَقْدِسِ وَ فِی بعض‌ها بَشَّرَنِی إِبْرَاهِیمُ فِی رَهْطٍ مِنَ الْأَنْبِیاءِ ثُمَّ وَصَفَ مُوسَی وَ عِیسَی صَلَوَاتُ اللَّهِ عَلَیهِمَا ثُمَّ أَخَذَ جَبْرَئِیلُ بِیدِی إِلَی الصَّخْرَةِ فَأَقْعَدَنِی عَلَیهَا فَإِذَا مِعْرَاجٌ إِلَی السَّمَاءِ1 لَمْ أَرَ مثل‌ها حُسْناً وَ جَمَالًا فَصَعِدْتُ إِلَی السَّمَاءِ الدُّنْیا وَ رَأَیتُ عَجَائِبَهَا وَ ملکوت‌ها وَ ملائک‌ها یسَلِّمُونَ عَلَی ثُمَّ صُعِدَ بِی إِلَی السَّمَاءِ الثَّالِثَةِ2 فَرَأَیتُ بِهَا یوسُفَ ع ثُمَّ صَعِدْتُ إِلَی السَّمَاءِ الرَّابِعَةِ فَرَأَیتُ فی‌ها إِدْرِیسَ ع ثُمَّ صُعِدَ بِی إِلَی السَّمَاءِ الْخَامِسَةِ فَرَأَیتُ فی‌ها هَارُونَ ع ثُمَّ صُعِدَ بِی إِلَی السَّمَاءِ السَّادِسَةِ فَإِذَا فی‌ها خَلْقٌ کثِیرٌ یمُوجُ بَعْضُهُمْ فِی بَعْضٍ وَ فی‌ها الْکرُوبِیونَ قَالَ ثُمَّ صُعِدَ بِی إِلَی السَّمَاءِ السَّابِعَةِ فَأَبْصَرْتُ فی‌ها خَلْقاً وَ مَلَائِکةً

The Prophet said: “I was in Mecca and Jibrail came to me and said: ‘O Muhammad! Arise.’ I rose up and reached for the door. Then I saw Jibrail, Mikael and Israfil at the door. Jibrail brought the Buraq near me and told me to mount it. I mounted it and my journey took me to Bayt al-Muqaddas (Al-Aqsa Masjid). I saw angels there who had come to honour and receive me from the heavens from the Great Lord. I prayed in Bayt al-Muqaddas. (A few of the narrations also mention that the Prophets also arrived, and Ibrahim, Musa and Isa were among them.) Then Jibrail took my hand and made me sit over a rock. From there my heavenly ascension started. The first heaven brought me face to face with its amazements and spiritual realities. Angels sent their blessings on me there. I had never seen a place as beautiful and gorgeous as the first heaven.

Then Jibrail took me to the second heaven. I met Isa and Yahya ibn Zakariyyah there. He then took me to the third heaven, where I met Prophet Yusuf. Thereafter, he took me to the fourth heaven where I met the Prophet Idris. On being taken to the fifth heaven I met Prophet Harun. Then I was taken to the sixth heaven where I saw spirits that were swimming in each other and cherubim (angelic beings) were among them. Then Jibrail took me to the seventh heaven where I saw other angels and creatures.”

(It has been narrated in the tradition of Abu Hurayrah that in the sixth heaven the Prophet saw Musa and in the seventh he saw Ibrahim.) Then we continued on our journey until we reached the place called ala illiyin (the highest place) - this part is not in arabic.

Verse 3: “‘Descendants of those whom We carried (in the Ark) with Nuh. Indeed, he was a grateful servant.’”

ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوحٍ إِنَّهُ كَانَ عَبْدًا شَكُورًا٣

وَ رُوِی عَنْ أَبِی عَبْدِ اللَّهِ وَ أَبِی جَعْفَرٍ أَنَ نُوحاً کانَ إِذَا أَصْبَحَ وَ أَمْسَی قَالَ اللَّهُمَّ إِنِّی أُشْهِدُک أَنَّ مَا أَصْبَحَ أَوْ أَمْسَی بِی مِنْ نِعْمَةٍ فِی دِینٍ أَوْ دُنْیا فَمِنْک وَحْدَک لَا شَرِیک لَک لَک الْحَمْدُ وَ لَک الشُّکرُ بِهَا عَلَی حَتَّی تَرْضَی وَ بَعْدَ الرِّضَی فَهَذَا کانَ شُکرَهُ

It has been narrated from Abu Abdillah and Abu Jafar that Prophet Nuh would recite the following in the mornings and evenings: “O Allah, I hold You witness (in declaring) that all of the spiritual and material blessings in my life are from You. You who does not have a partner. It is upon me to be grateful to You until You are pleased with me. Even after having attained Your pleasure, my duty is still to be grateful.”

فِی الدُّرِّ الْمَنْثُورِ، أَخْرَجَ ابْنُ مَرْدَوَیه عَنْ أَبِی فَاطِمَة أَنَّ النَّبِی ص قَالَ: کانَ نُوحُ ع لَا یحْملُ شَیئاً صَغِیراً وَ لَا کبِیراً إِلَّا قَالَ: بسم‌الله وَ الْحَمْدُ لِلَّهِ فَسَمَّاهُ اللَّهُ عَبْداً شَکوراً

It has been narrated in Al-Durr al-Manthur that Ibn Mardavayh reports from Abu Fatimah that the Prophet said: “Nuh would not pick either a small or a big thing except by reciting bismillah (in the name of Allah), and alhamdolillah (all praise is for Allah). As a result of this Allah named him a grateful servant.”

Verse 9: “Indeed this Quran guides to what is most upright, and gives the good news to the faithful who do righteous deeds that there is a great reward for them.”

إِنَّ هَذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا٩

عَنِ الْفُضَیلِ بْنِ یسَار عَنْ أَبِی جَعْفَر فِی قَوْلِ اللَّهِ تَعَالَی «إِنَّ هذَا الْقُرْآنَ یهْدِی لِلَّتِی هِی أَقْوَمُ» قَالَ: یهْدِی إِلَی الْوَلَایةِ

It has been reported from Fudayl ibn Yasar, who narrates from Abu Jafar regarding the word of Allah, ‘Indeed this Quran guides to the way that is most upright or straightest (aqwam),’ that: “It guides to al-wilayah (the doctrine of Imamate).”

Verse 13: “We have attached every person’s omen to his neck, and We shall bring it out for him on the Day of Resurrection as a wide open book that he will encounter.”

وَكُلَّ إِنْسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنْشُورًا١٣

عن محمد بن علی فی قوله: «وَ کلَّ إِنسانٍ أَلْزَمْناهُ طائِرَهُ فِی عُنُقِهِ» یقول: خیره و شره معه حیث کان لا یستطیع فراقه- حتی یعطی کتابه بما عمل

It has been narrated from Muhammad ibn Ali regarding the verse, ‘We have attached every person’s omen to his neck’ that: “His good and bad deeds will be with him wherever he goes, without being able to detach himself from them, until the time that his book (of deeds) will be given to him.’”

Verse 14: “Read your book! Today your soul suffices as your own reckoner.”

اقْرَأْ كِتَابَكَ كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا١٤

عَنْ خَالِدِ بْنِ نجیح، عَنْ أَبِی عَبْدِ اللَّهِ فِی قَوْلِهِ: اقْرَأْ کتابَک کفی بِنَفْسِک الْیوْمَ قَالَ: یذْکرُ الْعَبْد جَمِیع مَا عَمِلَ وَ مَا کتِبَ عَلَیهِ حَتَّی کأَنَّهُ فَعَلَهُ تِلْک السَّاعَةَ، فَلِذلِک قَالُوا: یا وَیلَتَنا ما لِهذَا الْکتابِ لا یغادِرُ صَغِیرَةً وَ لا کبِیرَةً إِلاَّ أَحْصاها

Khalid ibn Najih narrates from Abu Abdillah regarding the verse: ‘Read your book! Today your soul suffices…’ that: “A person will remember every one of his actions, and those which were written against him as if he had committed them that very moment. For this reason they will exclaim: ‘Ah! Woe upon us! What a Book this is! It leaves out nothing (whether) small or great, but takes account thereof!’(Surah al-Kahf, verse 18)”

Verse 18: “Whoever desires this transitory life, We expedite for him therein whatever We wish, for whomever We desire. Then We appoint hell for him, to enter it, blameful and spurned.”

مَنْ كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَاءُ لِمَنْ نُرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلَاهَا مَذْمُومًا مَدْحُورًا١٨

رُوِی عَنِ ابْنِ عَبَّاسٍ أَنَّ النَّبِی صلی‌الله علیه قَالَ مَعْنَی الْآیةِ مَنْ کانَ یرِیدُ ثَوابَ الدُّنْیا بِعَمَلِهِ الَّذِی افْتَرَضَهُ اللَّه عَلَیهِ لَا یرِیدُ بِهِ وَجْهَ اللَّهِ وَ الدَّارَ الْآخِرَة عَجَّلَ لَهُ فی‌ها مَا یشَاءُ اللَّهُ مِنْ عَرضِ الدُّنْیا وَ لَیسَ لَهُ ثَوَاب فِی الْآخِرَةِ

It has been narrated from Ibn Abbas that the Holy Prophet said: “This verse wants to convey that whoever desires to acquire the blessings of this world by following the injunctions of religion, but he does not have his goal as the pleasure of Allah, nor the afterlife, Allah will grant him the benefits of this world to the extent that He desires, but this person will not have any share in the Hereafter. This is because Allah grants the good things of this life to those who want to traverse the path of obedience through these blessings of their Lord. But they instead travel on the road of disobedience and so God shall punish them-not in arabic.

Verse 23: “Your Lord has decreed that you shall not worship anyone except Him, and [He has enjoined] kindness to parents. Should they reach old age at your side —one of them or both— do not say to them, ‘Fie!’ And do not chide them, but speak to them noble words.”

وَقَضَى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا إِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلَاهُمَا فَلَا تَقُلْ لَهُمَا أُفٍّ وَلَا تَنْهَرْهُمَا وَقُلْ لَهُمَا قَوْلًا كَرِيمًا٢٣

رُوِی عَنِ الرِّضَا عَنْ أَبِیهِ عَنْ أَبِی عَبْدِ اللَّهِ قَالَ: لَوْ عَلِمَ اللَّهُ لَفْظَةً أَوْجَزَ فِی تَرْک عُقُوقِ الْوَالِدَینِ مِنْ أُفٍّ لَأَتَی بِهِ

It has been narrated from al-Ridha who narrates from his father, from Abu Abdillah who said: “If Allah knew a word milder than ‘fie’ (uff) regarding the disobedience of parents, then He would have used it.”

عَنِ النَّبِی ص: لِیعْمَل الْعَاقُّ مَا شَاءَ أَنْ یعْمَلَ فَلَنْ یدْخُلَ الْجَنَّة

The Holy Prophet has said: “A person can be as disobedient to his parents as he wants to be, but as a result he will not enter Paradise.”

Verse 25: “Your Lord knows best what is in your hearts. Should you be righteous, He is indeed most forgiving towards the penitents (awwaabeen).”

رَبُّكُمْ أَعْلَمُ بِمَا فِي نُفُوسِكُمْ إِنْ تَكُونُوا صَالِحِينَ فَإِنَّهُ كَانَ لِلْأَوَّابِينَ غَفُورًا٢٥

عن علی بن أبی طالب قال: َ إِذَا زَالَتِ الْأَفْیاءُ وَ رَاحَتِ الْأَرْوَاحُ أَی هَبَّتِ الرِّیاحُ فَارْغَبُوا إِلَی اللَّهِ فِی حَوَائِجِکمْ فَتِلْک سَاعَةُ الْأَوَّابِین‌و قرأ «فَإِنَّهُ کانَ لِلْأَوَّابِینَ غَفُوراً»

It has been narrated from Imam Ali that: “When the shadows start stretching and the spirits take rest (that is the time of asr), turn towards Allah for your needs and wants for this is the hour of the penitents (awwaabeen), and then he recited the verse: ‘…He is indeed most forgiving towards the penitents (awwaabeen).’”

Verse 26: “Give the relatives their [due] right, and the needy and the traveller [as well], but do not squander wastefully.”

وَآتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا٢٦

عَنْ أَبِی سَعِیدِ الْخُدْرِی قَالَ لَمَّا نَزَلَ قَوْلُهُ «وَ آتِ ذَا الْقُرْبی حَقَّهُ» أَعْطَی رَسُولُ اللَّهِ ص فَاطِمَةَ فَدَکاً

It has been narrated from Abu Saeed al-Khudri that: “When the verse: ‘And render to the kindred their due rights…’ was revealed, the Prophet gifted Fadak to Lady Fatimah.”

روی عن أبی عبد الله ان أمیر المؤمنین علی: کن زاملة للمؤمنین فان خیر المطایا أمثلها و أسلمها ظهرا و لا تکن من المبذرین

It has been narrated from Abu Abdillah that Amir al-Momineen Ali said: “Be the load-carriers for the believers for the best carriage is the one most harnessed, and the most peaceful to travel upon, but do not be among the extravagant.”

Verse 28: “And if you have to overlook them [for now], seeking the mercy of your Lord which you expect [in the future], speak to them gentle words.”

وَإِمَّا تُعْرِضَنَّ عَنْهُمُ ابْتِغَاءَ رَحْمَةٍ مِنْ رَبِّكَ تَرْجُوهَا فَقُلْ لَهُمْ قَوْلًا مَيْسُورًا٢٨

رُوِی أَنَّ النَّبِی صلی‌الله علیه کانَ لَمَّا نَزَلَتْ هَذِهِ الْآیةُ إِذَا سُئِلَ وَ لَمْ یکنْ عِنْدَهُ مَا یعْطِی قَالَ یرْزُقُنَا اللَّهُ وَ إِیاکمْ مِنَ فَضْلِهِ

It has been narrated that once this verse was revealed and the Prophet did not have anything to give on being asked for help he would say: “May Allah provide you and us from His blessings.”

Verse 29: “And do not keep your hand chained to your neck, nor open it altogether, or you will sit blameworthy, regretful.”

وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ وَلَا تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَحْسُورًا٢٩

فی الکافی، بإسناده عن مسعدة بن صدقة عن أبی عبد الله قال: ثُمَّ عَلَّمَ اللَّهُ نَبِیهُ کیفَ ینْفِقُ وَ ذَلِک أَنَّهُ کانَ عِنْدَهُ أُوقِیةٌ مِنْ ذَهَبٍ فَکرِهَ أَنْ تَبِیتَ عِنْدَهُ فَصَدَّقَ وَ أَصْبَحَ لَیسَ عِنْدَهُ شَی‌ءٌ وَ جَاءَهُ مَنْ یسْأَلُهُ فَلَمْ یکنْ عِنْدَهُ مَا یعْطِیهِ فَلَامَهُ السَّائِلُ وَ اغْتَمَّ هُوَ حَیثُ لَمْ یکنْ عِنْدَهُ مَا یعْطِیهِ وَ کانَ رَحِیماً رَفِیقاً فَأَدَّبَ اللَّهُ نَبِیهُ بِأَمْرِهِ إِیاهُ فَقَالَ وَ لا تَجْعَلْ یدَک مَغْلُولَةً إِلی عُنُقِک وَ لا تَبْسُطْها کلَّ الْبَسْطِ فَتَقْعُدَ مَلُوماً مَحْسُوراً یقُولُ إِنَّ النَّاسَ قَدْ یسْأَلُونَک وَ لَا یعْذِرُونَک فَإِذَا أَعْطَیتَ جَمِیعَ مَا عِنْدَک کنْتَ قَدْ حَسَرْتَ مِنَ الْمَال

It has been reported in Al-Kaafi from Masad ibn Sadaqah that Abu Abdillah said: “Then Allah taught His Prophet how to give in charity. There were a few packages of gold with the Prophet which he would not like to keep overnight. Therefore, he gave these in charity in such a way that nothing was left with him by the morning. In the morning a needy person came to him and asked for help but he did not have anything to give him. As a result the needy person blamed the Prophet, and he became sad since he had a merciful and compassionate soul, but he did not have anything to give the needy man.

It was here that Allah consoled the behaviour of the Prophet and said: ‘Do not keep your hand chained to your neck, nor open it altogether, or you will sit blameworthy, regretful,’ and reminded His Prophet that it can at times happen that people ask you for help but they do not accept your excuse for not being able to help. So if you give whatever you have you will be destitute of money.”

Verse 32: “And do not approach fornication. It is indeed an indecency and an evil way.”

وَلَا تَقْرَبُوا الزِّنَا إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيلًا٣٢

أَبَا عَمْرٍو عُثْمَانُ بْن الْخَطَّابِ الْمَعْرُوف بِأَبِی الدُّنْیا یقُولُ سَمِعْتُ عَلِی بْنَ أَبِی طَالِبٍ یقُولُ سَمِعْتُ رَسُولَ اللَّهِ ص یقُولُ: فِی الزِّنَا سِتُ خِصَالٍ ثَلَاثٌ فِی الدُّنْیا وَ ثَلَاثٌ فِی الْآخِرَةِ. فَأَمَّا اللَّوَاتِی فِی الدُّنْیا فَیذْهَبُ بِنُورِ الْوَجْهِ، وَ یقْطَعُ الرِّزْقَ، وَ یسْرِعُ الْفَنَاءَ. وَ أَمَّا اللَّوَاتِی فِی الْآخِرَةِ فَغَضَبُ الرَّبِّ عَزَّ وَ جَلَّ، وَ سُوءُ الْحِسَابِ، وَ الدُّخُولُ فِی النَّارِ

It has been narrated from Abu Amr Uthman ibn al-Khattab - known as Abu al-Dunya, who narrates from Ali ibn Abi Talib who quotes the Prophet as having said: “There are six consequences of adultery, three of which result in this world, while the remaining three will take place in the Hereafter. The three outcomes that appear in this world are: adultery drains the glow (nur) from one’s face; it decreases livelihood (rizq); and it hastens the end of man. The three penalties that will occur in the Hereafter are: the anger and displeasure of the Almighty Lord; strict accountability (on the Day of Judgement); and entering the fire of Hell.”

Verse 36: “And do not follow that of which you have no knowledge. Indeed the hearing, the eyesight, and the heart —all of these are accountable.”

وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَئِكَ كَانَ عَنْهُ مَسْئُولًا٣٦

الْحَسَنُ بْنُ مَحْبُوبٍ عَنْ أَبِی حَمْزَةَ عَنْ أَبِی جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص: لَا یزَالُ الْعَبْدُ قَائِماً یوْمَ الْقِیامَةِ بَینَ یدَی اللَّهِ عَزَّ وَ جَلَّ حَتَّی یسْأَلَهُ عَنْ أَرْبَعِ خِصَالٍ عُمُرِک فِیمَا أَفْنَیتَهُ وَ جَسَدِک فِیمَا أَبْلَیتَهُ وَ مَالِک مِنْ أَینَ کسَبْتَهُ وَ أَینَ وَضَعْتَهُ وَ عَنْ حُبِّنَا أَهْلَ الْبَیتِ

It has been narrated from al-Hasan ibn Mahbub, who narrates from Abu Hamzah, who narrates from Abu Jafar who quotes the Prophet as having said: “On the Day of Judgement a person will not leave the presence of his Lord until he answers four things: how he spent his life; in which path did his body face afflictions; where he earned his living from and where he spent it; and about the love of us, the Family of the Prophet.”

Verse 44: “The seven heavens glorify Him, and the earth [too], and whoever is in them. There is not a thing but celebrates His praise, but you do not understand their glorification. Indeed He is All-Forbearing, All-Forgiving.”

تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ وَمَنْ فِيهِنَّ وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَكِنْ لَا تَفْقَهُونَ تَسْبِيحَهُمْ إِنَّهُ كَانَ حَلِيمًا غَفُورًا٤٤

عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِیهِ ع أَنَّهُ دَخَلَ عَلَیهِ رَجُلٌ فَقَالَ لَهُ فِدَاک أَبِی وَ أُمِّی إِنِّی أَجِدُ اللَّهَ یقُولُ فِی کتَابِهِ وَ إِنْ مِنْ شَی‌ءٍ إِلَّا یسَبِّحُ بِحَمْدِهِ وَ لکنْ لا تَفْقَهُونَ تَسْبِیحَهُمْ فَقَالَ هُوَ کمَا قَالَ فَقَالَ لَهُ أَ تُسَبِّحُ الشَّجَرَةُ الْیابِسَةُ فَقَالَ نَعَمْ أَ مَا سَمِعْتَ خَشَبَ الْبَیتِ تَنَقَّضَ وَ ذَلِک تَسْبِیحُهُ فَسُبْحَانَ اللَّهِ عَلَی کلِّ حَالٍ

It has been narrated from Masadah ibn Sadaqah, who narrates from Jafar ibn Muhammad, who narrates about his father, that a man came to him and said: “May my mother and father be sacrificed for you, I found that Allah says in the Quran: ‘…there is not a thing but celebrates His praise; and yet you understand not how they declare His glory.’ He (Imam al-Baqir) said: ‘This is how it is.’ The person asked: ‘Do the dried trees also glorify (Allah)?’ The Imam replied: ‘Yes. Have you not heard how the household firewood gives out noise? This is its glorification. So may Allah be glorified in every state.’”

Verse 59: “And nothing keeps Us from sending signs except that the ancients denied them. We gave Thamood the she-camel as an eye-opener, but they wronged her, and We do not send the signs except for deterrence.”

وَمَا مَنَعَنَا أَنْ نُرْسِلَ بِالْآيَاتِ إِلَّا أَنْ كَذَّبَ بِهَا الْأَوَّلُونَ وَآتَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً فَظَلَمُوا بِهَا وَمَا نُرْسِلُ بِالْآيَاتِ إِلَّا تَخْوِيفًا٥٩

عَن ابْنِ عَبَّاسٍ قَالَ: سَأَلَ أَهْل مَکة النَّبِی ص أَنْ یجْعَلَ لَهُمْ الصَّفَا ذَهَباً - وَ أَنَّ ینَحّی عَنْهُمْ الْجِبَال فیزرعون فَقِیلَ لَهُ: إِنْ شِئْتَ أَنْ نتأنی بِهِ هُمْ - وَ إِنْ شِئْتَ أَنْ نؤتیهم الَّذِی سَأَلُوا - فَإِنْ کفَرُوا أُهْلِکوا کمَا أهْلکت مِنْ قَبْلِهِمْ مِن الْأُمَمِ - قَالَ: لَا بَلْ أستأنی بِهِ هُمْ فَأَنْزَلَ اللَّهُ وَ ما مَنَعَنا أَنْ نُرْسِلَ بِالْآیاتِ - إِلاَّ أَنْ کذَّبَ بِهَا الْأَوَّلُونَ

It has been reported from Ibn Abbas who said: “The people of Mecca asked the Prophet to turn the mountain of al-Safa into gold for them, and to take the mountains (around Mecca) away from them so that they can farm their lands. The Prophet was told: ‘If you want We can withhold this miracle, and if you want We can give them what they have asked for. But if they disbelieve after this, then they will be killed like the ones who were killed earlier from previous nations.’ The Prophet replied: ‘No, instead I shall wait.’ It was here that this verse was revealed: ‘And nothing keeps Us from sending signs except that the ancients denied them.’”

Verse 60: “And when We said to you, ‘Indeed your Lord comprehends all mankind,’ We did not appoint the vision that We showed you except as a test for the people, and the tree cursed in the Quran; and We deter them, but it only increases them in great rebellion.”

وَإِذْ قُلْنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِالنَّاسِ وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلَّا طُغْيَانًا كَبِيرًا٦٠

أَبُو عَلِی الطَّبْرِسِی رَحِمَهُ اللَّهُ قَالَ: إِنَّ الرُّؤْیا الَّتِی رَآهَا النَّبِی ص هِی أَنَ قُرُوداً تَصْعَدُ مِنْبَرَهُ وَ تَنْزِلُ فَسَاءَهُ ذَلِک وَ اغْتَمَّ بِهِ فَلَمْ یرَ ضَاحِکاً حَتَّی مَاتَ ص قَالَ رَوَاهُ سَهْل بْنُ سَعْدٍ عَنْ أَبِیهِ وَ هُوَ الْمَرْوِی عَنْ أَبِی جَعْفَرٍ وَ أَبِی عَبْدِ اللَّه

Abu Ali Tabarsi says: “In a dream the Prophet saw monkeys climbing up and down his pulpit (minbar). As a result he became very sad and was not seen smiling after this incident until the time that he died.” He said that this report has been narrated by Sahl ibn Sad from his father, and it has also been reported from Abu Jafar and Abu Abdillah.”

Verse 64: “And instigate whomever of them you can with your voice; and rally against them your cavalry and your infantry, and share with them in wealth and children, and make promises to them!’ But Satan promises them nothing but delusion.”

وَاسْتَفْزِزْ مَنِ اسْتَطَعْتَ مِنْهُمْ بِصَوْتِكَ وَأَجْلِبْ عَلَيْهِمْ بِخَيْلِكَ وَرَجِلِكَ وَشَارِكْهُمْ فِي الْأَمْوَالِ وَالْأَوْلَادِ وَعِدْهُمْ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا٦٤

أَمِیرَ الْمُؤْمِنِینَ عَلی یقُولُ: قَالَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَیهِ وَ آلِهِ وَ سَلَّمَ: إِنَ اللَّهَ حَرَّمَ الْجَنَّةَ عَلَی کلِ فَحَّاشٍ بَذِی‌ءٍ، قَلِیلِ الْحَیاءِ، لَایبَالِی مَا قَالَ، وَ مَا قِیلَ لَهُ، فَإِنَّک إِنْ فَتَّشْتَهُ لَمْ تَجِدْهُ إِلَّا لِغَیةٍ، أَوْ شِرْک شَیطَانٍ، فَقَالَ رَجُلٌ: یا رَسُولَ اللَّهِ! وَ فِی النَّاسِ شِرْک شَیطَانٍ؟ فَقَالَ: أَمَا تَقْرَأُ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ: «وَ شَارِکهُمْ فِی الْأَمْوَ لِ‌وَ الْأَوْلدِ»؟، ثُمَّ قَرَأَ حَتَّی فَرَغَ مِنَ الْآیةِ- فَقَالَ الرَّجُلُ: وَ فِی النَّاسِ مَنْ لَایبَالِی مَا قَالَ وَ مَا قِیلَ لَهُ؟ فَقَالَ: نَعَمْ، مَنْ تَعَرَّضَ للنَّاسِ، فَقَالَ فِیهِمْ وَ هُوَ یعْلَمُ أَنَّهُمْ لَایتْرُکونَه

Amir al-Momineen Ali would say: “The Messenger of Allah said: ‘Allah has forbidden Paradise on every indecent and immoral person who is wanting immodesty and does not care about what he says and what is said about him. For if you were to scrutinize him you would either find him to be satan personified or a partner of satan.’ So the man asked: ‘O Messenger of Allah! Do we have partners of satan in men?’ The Prophet replied: ‘Have you not read the Words of Allah where He says: ‘And share with them in wealth and children?’ Then he recited the complete verse. So the man asked: ‘Do we have people who do not care about what they say or what is said about them?’ The Prophet replied: ‘Yes, a person who transgresses and intrudes upon others, and as a result says things about them while knowing very well that they are not going to leave him.’”

Verse 70: “And certainly We have honoured the Children of Adam, and carried them over the land and the sea, and provided them with all of the good things, and We have given them an advantage over many of those We have created with a complete preference.”

وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ وَرَزَقْنَاهُمْ مِنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَى كَثِيرٍ مِمَّنْ خَلَقْنَا تَفْضِيلًا٧٠

عَنْ جَابِر عَنْ أَبِی جَعْفَر: «وَ فَضَّلْناهُمْ عَلی کثِیرٍ مِمَّنْ خَلَقْنا تَفْضِیلاً» قَالَ: خَلَقَ کلَّ شَی‌ءٍ منکبا غَیر الْإِنْسَان خُلِقَ مُنْتَصِباً

Regarding the verse ‘And We have given them an advantage over many of those We have created with a complete preference’ it has been narrated from Jabir who quotes Abu Jafar as having said: “Allah created every other being on all fours - except man who was created upright.”

Verse 71: “The day We shall summon every group of people with their imam, then whoever is given his book (of deeds) in his right hand —they will read it, and they will not be wronged so much as a single date-thread.”

يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ فَمَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَأُولَئِكَ يَقْرَءُونَ كِتَابَهُمْ وَلَا يُظْلَمُونَ فَتِيلًا٧١

رُوِی عَنْ عَلِی أَنَ الْأَئِمَّةَ إِمَامُ هُدًی وَ إِمَامُ ضَلَالَةٍ. وَ رَوَاهُ الْوَالِبِی عَنْهُ بِأَئِمَّتِهِمْ فِی الْخَیرِ وَ الشَّرِّ

It has been narrated from Ali that: “The imams (leaders) are (of two kinds) – imams of guidance and imams of deviation.” Walibi has reported this hadith from Imam Ali with the words: “their imams (are either) of goodness or of evil.”

عَنِ النَّبِی ص أَنَّهُ قَالَ: فِیهِ یدْعَی کلُّ أُنَاسٍ بِإِمَامِ زَمَانِهِمْ وَ کتَابِ رَبِّهِمْ وَ سُنَّةِ نَبِیهِ

It has been narrated from the Prophet that: “On that Day (of Judgement) every person will be called along with the leader of their time (imam al-zaman), and the book of their Lord, and the sunnah (way) of their Prophets.”

عَنْ عَمَّارٍ السَّابَاطِی عَنْ أَبِی عَبْدِ اللَّهِ لَا یتْرَک الْأَرْضُ بِغَیرِ إِمَامٍ یحِلُ حَلَالَ اللَّهِ وَ یحَرِّمُ حَرَامَهُ وَ هُوَ قَوْلُ اللَّهِ یوْمَ نَدْعُوا کلَّ أُناسٍ بِإِمامِهِمْ ثُمَّ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ مَاتَ بِغَیرِ إِمَامٍ مَاتَ مِیتَةً جَاهِلِیةً فَمَدُّوا أَعْنَاقَهُمْ وَ فَتَحُوا أَعْینَهُمْ فَقَالَ أَبُو عَبْدِ اللَّهِ لَیسَتِ الْجَاهِلِیةَ الْجَهْلَاءَ فَلَمَّا خَرَجْنَا مِنْ عِنْدِهِ فَقَالَ لَنَا سُلَیمَانُ هُوَ وَ اللَّهِ الْجَاهِلِیةُ الْجَهْلَاءُ وَ لَکنْ لَمَّا رَآکمْ مَدَدْتُمْ أَعْنَاقَکمْ وَ فَتَحْتُمْ أَعْینَکمْ قَالَ لَکمْ کذَلِک

Ammar al-Sabati narrates from Abi Abdillah: “The world will not be left without an imam who enjoins and permits what Allah has permitted, and forbids what Allah has forbidden, and this is (the meaning of) the Quranic verse: ‘The day we shall summon all men with their imam…’” He further continued: “The Holy Prophet said: ‘Whosoever dies without an imam dies the death of the days of jahiliyyah (days of ignorance before Islam).’ So the assembled raised their heads and their eyes became wide open (out of surprise). The Imam clarified: ‘This jahiliyyah is not the ignorance of the days before Islam.’” When we left him (Imam al-Sadiq), Sulayman said to us: “By Allah, it is the jahiliyyah of the days before Islam, however, when the Imam saw your raised heads and wide-open eyes he told you thus.’”

Verse 75: “Then We would have surely made you taste a double [punishment] in this life and a double [punishment] after death, and then you would have not found for yourself any helper against Us.”

إِذًا لَأَذَقْنَاكَ ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ ثُمَّ لَا تَجِدُ لَكَ عَلَيْنَا نَصِيرًا٧٥

عَن ابْنِ عَبَّاسٍ: فَلَمَّا سَمِعَ قَوْلَهُ ثُمَّ لا تَجِدُ لَک عَلَینا نَصِیراً قَالَ اللَّهُمَ لَا تَکلْنِی إِلَی نَفْسِی طَرْفَةَ عَینٍ أَبَدا

It has been narrated from Ibn Abbas: “When the Prophet heard the verse: ‘…and then you would have not found for yourself any helper against Us’ he recited: ‘O Allah! Do not ever leave me a master of my soul even for the time as brief as the closing of the eyes.’”

Verse 78: “Maintain the prayer from the sun’s decline until the darkness of the night, and [observe particularly] the dawn recital. Indeed the dawn recital is attended [by angels].”

أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَى غَسَقِ اللَّيْلِ وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا٧٨

عَنْ عُبَیدِ بْنِ زُرَارَةَ عَنْ أَبِی عَبْدِ اللَّهِ ع فِی قَوْلِ اللَّهِ أَقِمِ الصَّلاةَ لِدُلُوک الشَّمْسِ إِلی غَسَقِ اللَّیلِ قَالَ إِنَ اللَّهَ افْتَرَضَ أَرْبَعَ صَلَوَاتٍ أَوَّلُ وقت‌ها مِنْ زَوَالِ الشَّمْسِ إِلَی انْتِصَافِ اللَّیلِ مِنْهَا صَلَاتَانِ أَوَّلُ وَقْتِهِمَا مِنْ عِنْدِ زَوَالِ الشَّمْسِ إِلَی غروب‌ها إِلَّا أَنَّ هَذِهِ قَبْلَ هَذِهِ وَ مِنْهَا صَلَاتَانِ أَوَّلُ وَقْتِهِمَا مِنْ غُرُوبِ الشَّمْسِ إِلَی انْتِصَافِ اللَّیلِ إِلَّا أَنَّ هَذِهِ قَبْلَ هَذِهِ

Ubayd ibn Zurarah narrates from Abu Abdillah regarding the verse: ‘Maintain the prayer from the sun’s decline until the darkness of the night’ ‘Allah has obligated four prayers whose time begins from midday and ends at midnight. Among them are two prayers whose time begins from midday and continues till the setting of the sun (ghurub) except that one of them precedes the other. The time of the two other prayers begins from the setting of the sun and continues till midnight except that one of them precedes the other.’

Verse 84: “Say, ‘Everyone acts according to his character. Your Lord knows best who is better guided with regard to the way.’”

قُلْ كُلٌّ يَعْمَلُ عَلَى شَاكِلَتِهِ فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَى سَبِيلًا٨٤

عَنْ سُفْیانَ بْنِ عُیینَةَ عَنْ أَبِی عَبْدِ اللَّهِ فِی حَدِیثٍ وَ النِّیةُ أَفْضَلُ مِنَ الْعَمَلِ أَلَا وَ إِنَ النِّیةَ هِی الْعَمَلُ ثُمَّ تَلَا قَوْلَهُ تَعَالَی قُلْ کلٌّ یعْمَلُ عَلی شاکلَتِهِ یعْنِی عَلَی نِیتِه

It has been narrated in a tradition in al-Kaafi through his chain from Sufyan ibn Uyaynah from Abu Abdillah: ‘Intention (niyyah) is better than action (‘amal) and, in fact, intention is action.’ He then recited the verse: “Say, Everyone acts according to his own disposition” that is according to his intention.’

Verse 97: “Whomever Allah guides is rightly guided, and whomever He leads astray you will never find them any guardians besides Him. On the Day of Resurrection, We shall muster them [scrambling] on their faces, blind, dumb, and deaf. Their refuge shall be hell. Whenever it subsides, We shall intensify the blaze for them.”

وَمَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ وَمَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُمْ أَوْلِيَاءَ مِنْ دُونِهِ وَنَحْشُرُهُمْ يَوْمَ الْقِيَامَةِ عَلَى وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا مَأْوَاهُمْ جَهَنَّمُ كُلَّمَا خَبَتْ زِدْنَاهُمْ سَعِيرًا٩٧

رَوَی أَنَسٌ أَنَّ رَجُلًا قَالَ یا نَبِی اللَّهِ کیفَ یحْشَرُ الْکافِرُ عَلَی وَجْهِهِ یوْمَ الْقِیامَةِ قَالَ إِنَّ الَّذِی أَمْشَاهُ عَلَی رِجْلَیهِ فِی الدُّنْیا قَادِرٌ عَلَی أَنْ یحْشُرَهُ عَلَی وَجْهِهِ یوْمَ الْقِیامَة أَوْرَدَهُ الْبُخَارِی وَ مُسْلِمُ فِی الصَّحِیحِ

It has been narrated from Anas ibn Maalik that a man asked the Prophet : “How will the disbelievers be assembled on their faces on the Day of Judgement?” The Prophet replied: “The One who can make a person move on his feet in this world is also capable of raising him on his face on the Day of Judgement.” Al-Bukhari and Muslim have also mentioned this narration in their Sahihs.