Surah Ash-Shura

The Consultation

Introduction

Name of Chapter and Reason for its Name

This chapter is called Surah Ash-Shura and the name of it has been taken from verse 38 which is about the principle of humanity and counsel in society. It is also known as Haa Meem Ayn Sin Qaf which is taken from the letters in the first two verses of this chapter.

Chapter Number

Surah Al-Shurah is the 42nd chapter of the Quran, and it was revealed after Surah Fussilat.

Number of Verses

This chapter has 53 verses and there is a consensus among the commentators on this matter. According to the people of Kufah this chapter has 50 verses.

Place of Revelation

There is a discussion among the commentators regarding whether this chapter is Makki or Madani. Some commentators have said that this chapter is Makki. Some others such as Hasan, Ibn Abbas, and Qatada believe this chapter to be Makki except for four verses [23-27] which were revealed in Medina. According to others, verses [38-40] of this chapter were revealed in Medina.

Content

Important Concepts in this Chapter

This chapter talks about the issues of revelation, monotheism, characteristics of the believers and disbelievers, the end of each of these people, and their return to Allah on the Day of Judgement.

Verses 3-5

Reference to revelation being a Divine course. Revelation is from Allah which is a guidance for the people towards prosperity in this world and the hereafter. Nothing and no one can prevent Allah from the enactment of these laws.

Verse 6

Speaks about the condemnation of polytheism in all of its dimensions. Allah is the watcher and counter of all of the ugly and oppressive proceedings of the polytheists and disbelievers, who instead of [choosing] the essence of Allah which cannot be replicated, take partners with Him. None of their actions will remain concealed on that day when they will be punished for them.

Verses 8-10

These verses talk about the necessity of trust in Allah; and the acceptance of the authority of Allah in all affairs.

In verse 10, “Whatever thing you may differ about, its judgement is with Allah” is an anecdote from the words of the Prophet to the believers that in any affair where there is a difference with the disbelievers and polytheists, the verdict of that affair should be given over to Allah. Truth is with the believers so for them there is a reward, and the disbelievers will be punished.

Verses 13-22

The establishment of religion and the protection of unity; the commonality of duty in all of the Divine religions. In these verses Allah refers to two important matters. Firstly, His establishment of religion in all grounds (not just in actions, but even in its establishment and revival); and secondly, abstinence from a great calamity, which in this instance is divisiveness and discord in religion.

Verse 23

This is the verse of friendship and love for the [Prophet’s] relatives. Friendship towards the family of the Prophet goes back to the issue of Wilaayah and the acceptance of the leadership of the infallible vicegerents from the lineage of the Prophet, which is in reality, the extension of the line of the Prophet’s leadership, and the continuation of the issue of Divine guidance. It is very clear that the acceptance of this governance is the cause of people’s prosperity, just like the Prophethood of the Prophet and the result of this will return to them. All of the commentators are in agreement that this verse was revealed in regards to the Ahl al-Bayt, and in conformity with this, friendship with them is obligatory and enmity against them is forbidden.

Verses 30-37

The effect of sins on mankind can be famine and drought. Calamities that sometimes shackle mankind can be a form of Divine punishment or a warning.

Verse 38

Emphasis on the principle of deliberation and consultation. Consultation is taken to mean the extraction of correct counsel in cases where people do not have it. They can refer to other people and request guidance from them.

Verses 41-47

Reference is made to man’s heedlessness in regards to the Day of Judgement. Accepting the invitation of the Lord before the arrival of a day where there will be no restitution, nor turning away from Allah. It is certain that on that day Allah will not return man to this world under any circumstances.

Verses 49-50

The lack of difference in [being given] a son or a daughter. Being given a daughter or a son is dependent upon the Divine will.

Verses 51-52

Revelation is the highest form of connection between Allah and mankind. Revelation upon the Prophets takes three forms: 1.Direct inspiration to the heart of the Prophet. 2.Hearing it from behind a veil. 3.From angels who carry the revelation (Jibrail).

Verse 53

Allah’s way is the straight path. The straight path is the way that the Prophet guides people towards Allah who describes this as, “…to whom belongs whatever is in the heavens and whatever is in the earth” to help man understand the strength of His path. The prosperity that Allah invites people towards is true prosperity, and the path that He has invited man to traverse on so that one can end in prosperity is the true and straight path.

Controversial Verses in this Chapter

Verse 7

“Thus have We revealed to you an Arabic Quran that you may warn [the people of] the Mother of the Towns and those around it…” The objective of the revelation of the Quran is not just to warn the Arab speaking people. This is not in line with the Quran being universal. The Prophet’s invitation was gradational and stage-by-stage in its universality. In the first stage he was tasked with inviting his close relatives, in the second stage he was asked to propagate to the Arab people, and in the third stage he was commanded to spread the message to the general public, Arabs and non-Arabs alike.

Verse 17

“It is Allah who has sent down the Book with the truth and [He has sent down] the Balance. What do you know—maybe the Hour is near!” The Quran is a scale and balance of justice, and it is a means of weighing truth against falsehood. ((Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 112)0 Another meaning for this could be the religion which consists of the Book. It is possible that the religion has been called a scale which is a means of weighing one’s beliefs and actions. Therefore, the scale is religion with its principles and laws. Another interpretation for the scale is that it could refer to the Prophet.

Discussions on this Chapter

According to the Sunni Traditions

Verses 1- 2: “Haa, Meem, Ayn, Seen, Qaaf”

حم١ عسق٢ حدثنا أبو عبداللّه الحسن بن یحیی الخشنی الدمشقی عن أبی معاویة قال: صعد عمربن الخطاب رضی اللّه عنه المنبرفقال: أیها الناس هل سمع منکم أحد رسول اللّه یفسر (حم*عسق) فوثب إبن عباس رضی اللّه عنه فقال أنا، قال حم إسم من أسماء اللّه تعالی، قال فعین؟ قال عاین المولون عذاب یوم بدر، قال فسین؟ قال سیعلم الذین ظلموا أی منقلب ینقلبون، قال فقاف؟ فسکت فقام أبوذر ففسر کما قال إبن عباس رضی اللّه عنهما وقال قاف قارعة من السماء تغشی الناس

Abu Abdillah al-Hasan ibn Yahya al-Khashni al-Damishqi narrates from Abu Muawiyah that Umar ibn al-Khattab went onto the pulpit and said: “O people! Has anyone of you heard the Prophet explain: ‘Haa, Meem, Ayn, Seen, Qaaf’?” Ibn Abbas rose up and said: “I [have]. ‘Haa Meem’ is a name from the names of Allah, the Most High.” He asked: “Ayn?” He replied: “[It means] the deviated observed the punishment of the day of Badr.” He said: “Seen?” He said: “[It means] the wrongdoers will soon know at what goal they will end up.” He said: “(What about) Qaaf?” Ibn Abbas became quiet. Then, Abu Dharr stood up and explained like what Ibn Abbas had explained and said: “Qaaf means a catastrophe from the sky that will cover the people.”

Verse 7: “Thus have We revealed to you an Arabic Quran that you may warn [the people of] the Mother of the Towns and those around it, and warn [them] about the Day of Gathering, in which there is no doubt, [whereupon] a part [of mankind] will be in Paradise and a part will be in the Blaze.”

وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ قُرْآنًا عَرَبِيًّا لِتُنْذِرَ أُمَّ الْقُرَى وَمَنْ حَوْلَهَا وَتُنْذِرَ يَوْمَ الْجَمْعِ لَا رَيْبَ فِيهِ فَرِيقٌ فِي الْجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ٧ حدثتا أبوالیمان حدثنا شعیب عن الزهری حدثنا أبوسلمة بن عبدالرحمن قال: إن عبداللّه بن عدی بن الحمرا الزهری أخبره أنه سمع رسول اللّه (صلی الله علیه وسلم) یقول وهو واقف بالحزورة فی سوق مکة "واللّه إنک لخیر أرض اللّه و أحب أرض اللّه إنی لولا أخرجت منک ماخرجت"

Abu al-Yaman narrates from Shuayb, who narrates from al-Zuhri, from Abu Salmah ibn Abd al-Rahman that he said: “Abdullah ibn Adi ibn al-Hamrah al-Zuhri related that he heard the Prophet say while he was standing by al-Hazwarah in the market place of Mecca that: ‘By Allah, you are the best land of Allah, the most beloved land to Allah; and if I was not being driven out from you, I would have never left you.’”

Verse 8: “Had Allah wished, He would have surely made them one community; but He admits whomever He wishes into His mercy, and the wrongdoers do not have any guardian or helper.”

وَلَوْ شَاءَ اللَّهُ لَجَعَلَهُمْ أُمَّةً وَاحِدَةً وَلَكِنْ يُدْخِلُ مَنْ يَشَاءُ فِي رَحْمَتِهِ وَالظَّالِمُونَ مَا لَهُمْ مِنْ وَلِيٍّ وَلَا نَصِيرٍ٨ و قال ابن جریر: حدثنى يونس، أخبرنا ابن وهب، أخبرنى عمرو بن الحارث، عن أبى سويد، حدثه عن ابن حجيرة: أنه بلغه أن موسی علیه الصلاة و السلام قال: یارب خلقک الذین خلقتهم جعلت منهم فریقاَ فی الجنة وفریقاَ فی النار لو ما أدخلتهم کلهم الجنة فقال یاموسی ارفع درعک فرفع قال قدرفعت قال ارفع فرفع فلم یترک شیئاَ قال یارب قدرفعت قال ارفع قال قدرفعت إلا ما لا خیرفیه قال کذلک ادخل خلقی کلهم الجنة إلامالاخیرفیه

Ibn Jarir says that Yunus narrated to me, Ibn Wahab informed us, Amr ibn al-Harith informed me, from Abu Suwayd who narrated from Ibn Hujayrah that he was informed: “Musa said: ‘O my Lord! Your creation that You have created, You have put from them a group in the Paradise and a group in the fire. Why do you not enter all of them into the Paradise?’ Allah replied: ‘O Musa! Raise your shield.’ Then he raised it and said: ‘I have raised it.’ Allah said: ‘Raise.’ Then he raised it to the utmost and said: ‘O my Lord! I have raised it.’ Allah said: ‘Raise.’ Musa said: ‘I have raised it except that there is no good in it [anymore].’ Allah said: ‘In the same way I shall enter all of My creation in the Paradise except that which has no good in it.’”

Verse 20: “Whoever desires the tillage of the Hereafter, We will enhance for him his tillage, and whoever desires the tillage of the world, We will give it to him, but he will have no share in the Hereafter.”

مَنْ كَانَ يُرِيدُ حَرْثَ الْآخِرَةِ نَزِدْ لَهُ فِي حَرْثِهِ وَمَنْ كَانَ يُرِيدُ حَرْثَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَا لَهُ فِي الْآخِرَةِ مِنْ نَصِيبٍ٢٠ قال الثوری: حدثنا معمرعن أبی العالیة عن أبّی بن کعب رضی الله عنه قال: قال رسول الله (صلی الله وعلیه)"بشرهذه الأمة بالسناء والرفعة والنصروالتمکین فی الأرض فمن عمل منهم عمل الآخرة للدنیا لم یکن له فی الاخرة من نصیب

Al-Thuri says that Muammar narrated from Abu al-Aliyah, from Ubay ibn Kab who quotes the Messenger of Allah as having said: “Give to this nation the glad tidings of sublimity, high status, victory and power in the land. But whoever among them performs the deeds of the Hereafter for the sake of worldly gain, will have no share in the Hereafter.”

Verse 23: “That is the good news Allah gives to His servants who have faith and do righteous deeds! Say, ‘I do not ask you any reward for it except love of [my] relatives.’ Whoever performs a good deed, We shall enhance for him its goodness. Indeed Allah is All-Forgiving, All-Appreciative.”

ذَلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيهَا حُسْنًا إِنَّ اللَّهَ غَفُورٌ شَكُورٌ٢٣ قال الحافظ أبوالقاسم الطبرانی حدثناهشام بن القاسم بن یزیدالطبرانی وجعفرالقلانسی قالا حدثنا آدم بن إیاس حدثنا شریک عن خصیف عن سعیدبن جبیرعن ابن عباس رضی الله عنهما قال: قال لهم رسول الله "لاأسئَلَکُم علیه أجراَ إلا أن تودونی فی نفسی لقرابّی منکم وتحفظوا القرابة آلتی بینی وبینکم"

Al-Hafiz Abu al-Qasim al-Tabarani says that Hisham ibn al-Qasim ibn Yazid al-Tabarani and Jafar al-Qalanasi said that Adam ibn Iyas narrated from Sharik, who narrated from Khusayf, from Saeed ibn Jubayr, from Ibn Abbas that the Messenger of Allah said to them: “I do not ask you any reward for it except that you love me for the kinship I have with you, and protect the kinship that is between me and you.”

Verse 30: “Whatever affliction that may visit you is because of what your hands have earned, and He excuses many [an offense of yours].”

وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَنْ كَثِيرٍ٣٠ قال الإمام أحمد: حدثنا یعلی بن عبید حدثنا طلحة یعنی ابن یحیی عن آبی بردة عن معاویه هوابن أبی سفیان رضی الله عنه قال: سمعت رسول الله یقول"مامن شیء یصیب المؤمن فی جسده یؤذیه إلاکفرالله تعالی عنه به من سیئاته"

Imam al-Ahmad says that Yali ibn Ubayd narrates that Talhah meaning Ibn Yahya narrates from Abu Bardah, from Muawiyah ibn Abu Sufyan who says: “I heard the Messenger of Allah say: ‘There is nothing that befalls a believer’s body and hurts him except that Allah absolves some of his sins because of it.’”

Verse 37: “And those who avoid major sins and indecencies, and forgive when angered.”

وَالَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ وَإِذَا مَا غَضِبُوا هُمْ يَغْفِرُونَ٣٧ ابن أبی حاتم: حدثناأبی حدثنابن أبی عمرحدثناسفیان عن زائدة عن منصورعن إبراهیم قال: کان المؤمنون یکرهون أن یستذلوا، وکانوا إذا قدروا عفوا

Ibn Abu Haatim says that my father narrated, from Ibn Abu Umar who narrated from Sufyan, from Zaidah, from Mansur, from Ibrahim who said: “Believers dislike being disparaged, and even when they have power [to take revenge], they forgive.”

وعن ابن عباس رضی الله تعالی عنه: کبیرالإثم هوالشرک

It has been narrated from Ibn Abbas that he said: “The (most) major sin is shirk (ascribing partners to Allah).”

Verse 38: “And those who answer their Lord, maintain the prayer, and their affairs are by counsel among themselves, and they spend out of what We have provided them with.”

وَالَّذِينَ اسْتَجَابُوا لِرَبِّهِمْ وَأَقَامُوا الصَّلَاةَ وَأَمْرُهُمْ شُورَى بَيْنَهُمْ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ٣٨ عن الحسن: ما تشاوَرَ قومٌ إلاّ هُدوا لأرشدِ أمرِهم

It has been narrated from al-Hasan that: “No people counsel among themselves except that they will be guided towards the most correct of their affairs.”

Verse 40: “The requital of evil is an evil like it, so whoever excuses and conciliates, his reward lies with Allah. Indeed, He does not like the wrongdoers.”

وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ إِنَّهُ لَا يُحِبُّ الظَّالِمِينَ٤٠ عن النبی صلی الله علیه وسلم: إذا کان یوم القیامة نادی منادا: من کان له علی الله أجرفلیقم. قال: فیقوم خلق، فیقال لهم: ماأجرکم علی الله؟ فیقولون: نحن الذین عفونا عمن ظلمنا، فیقال لهم: ادخلوا الجنة بإذن الله

It has been narrated from the Prophet that he said: “On the Day of Judgement a caller will call out saying: ‘Whoever has a reward that he deserves from Allah, should stand up.’” The Prophet continued: “Some people will stand up.” Then it will be said to them: “What reward do you deserve from Allah?” Then they will say: “We were the ones who forgave those who did injustice upon us.” Then it will be said to them: “Enter Paradise with the permission of Allah.”

Verse 42: “The blame lies only upon those who wrong the people and commit aggression in the land unduly. For such there is a painful punishment.”

إِنَّمَا ٱلسَّبِيلُ عَلَى ٱلَّذِينَ يَظۡلِمُونَ ٱلنَّاسَ وَيَبۡغُونَ فِي ٱلۡأَرۡضِ بِغَيۡرِ ٱلۡحَقِّۚ أُوْلَٰٓئِكَ لَهُمۡ عَذَابٌ أَلِيمٞ ٤٢ أی یبدءون الناس بالظلم کماجاء فی الحدیث الصحیح "المستبان ما قال فعلی البادئ ما لم یعتد المظلوم"

- means, those who initiate oppression against others, as it is said in a Sahih tradition: “When two people indulge in abusing each other, and the one who initiated the wrongful action is to blame, unless the one who was wronged oversteps the mark in retaliation.”

قال مروان صدق و الله ونصح ثم قال ما حاجتک یاأباعدالله؟ قلت حاجتی أن تلحقنی بأهلی قال نعم. رواه ابن أبی حاتم إن الله تعالی لما ذم الظلم وأهله وشرع القصاص قال نادباًإلی العفووالصفح.

Marwan said: “He spoke the truth, by Allah, and gave sincere advice.” Then he said: “What do you need, O Abu Abdillah?” I said: “What I need is that you join me to my family.” He said: “Yes [I will do that].” This was narrated by Ibn Abu Haatim.

According to the Shia Traditions

Verses 1, 2: “Haa, Meem, Ayn, Seen, Qaaf.”

حم١ عسق٢ عَن رَسولُ الله صَلَی اللهُ وَعَلَیهِ وَسَلَّم:"مَن قَرَأَ (حم*عسق) کَانَ مِمَّن تُصَلِّیَ عَلَیهِ المَلائِکَةَ ویَستَغفِرُونَ لَهُ وَ یَستَرحَمُونَ

It has been narrated from the Messenger of Allah that he said: “One who recites ‘Haa, Meem, Ayn, Seen, Qaaf’, is among those for whom the angels seek peace, forgiveness, and mercy.”

قَالَ عطا: هِی حُرُوفُ مقْطَعَة مِنْ حَوَادِثِ آتِیة. فَالْحَاءُ مِنْ حَرَبٍ، وَ الْمِیمُ مِنْ تَحْوِیلِ مِلْک، وَ الْعَینُ مِنْ عَدُوٍّ مقهور، وَ السِّینُ مِنْ الاستئصال بِسِنِینَ کسنی یوسُفُ، وَ الْقَافُ مِنْ قُدْرَةِ اللَّهِ فِی مُلُوک الْأَرْضِ

Ata said: “These separated letters are about future happenings. Haa is for war, Meem is for the transfer of dominion, Ayn is for defeated enemy, Seen is for two years of eradication like the years of Yusuf, and Qaaf is for the power of Allah over the kings of the earth.”

Verse 30: “Whatever affliction that may visit you is because of what your hands have earned, and He excuses many [an offense of yours].”

وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَنْ كَثِيرٍ٣٠ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِی عَبْدِ اللَّهِ ع قَالَ: أَمَا إِنَّهُ لَیسَ مِنْ عِرْقٍ یضْرِبُ وَ لَا نَکبَةٍ وَ لَا صُدَاعٍ وَ لَا مَرَضٍ إِلَّا بِذَنْبٍ وَ ذَلِک قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِی کتَابِهِ- وَ ما أَصابَکمْ مِنْ مُصِیبَةٍ فَبِما کسَبَتْ أَیدِیکمْ وَ یعْفُوا عَنْ کثِیرٍ قَالَ ثُمَّ قَالَ وَ مَا یعْفُو اللَّهُ أَکثَرُ مِمَّا یؤَاخِذُ بِهِ

Hisham ibn Salim narrates from Abu Abdillah that he said: “No vein is agitated, no feet tumbles, no head that aches, and no illness comes forth except as a result of a sin. That is the words of Allah in His book – ‘Whatever affliction that may visit you is because of what your hands have earned, and He excuses many [an offense of yours].’” Then the Imam continued: “The sins which Allah forgives are much more than the sins that He punishes.”

Verse 38: “Those who answer their Lord, maintain the prayer, and their affairs are by counsel among themselves, and they spend out of what We have provided them with.”

وَالَّذِينَ اسْتَجَابُوا لِرَبِّهِمْ وَأَقَامُوا الصَّلَاةَ وَأَمْرُهُمْ شُورَى بَيْنَهُمْ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ٣٨ عَنِ النَّبِی ص قَالَ: مَا مِنْ رَجُلٍ یشَاوِرْ أَحَداً الَّا هَدَی إِلَی الرُّشْدِ

It has been narrated from the Prophet that he said: “There is not a single person who seeks advice from someone else except that he will be guided to the right [path].”

Verse 52: “Thus have We revealed to you the Spirit of Our dispensation. You did not know what the Book is, nor what is faith; but We made it a light that We may guide by its means whomever We wish of Our servants, and indeed you guide to a straight path.”

وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا وَإِنَّكَ لَتَهْدِي إِلَى صِرَاطٍ مُسْتَقِيمٍ٥٢ عَنْ مَنْصُورِ بْنِ یونُسَ عَنْ أَبِی بَصِیرٍ قَالَ: قُلْتُ لِأَبِی عَبْدِ اللَّهِ جُعِلْتُ فِدَاک عَنْ قَوْلِ اللَّهِ تَبَارَک وَ تَعَالَی وَ کذلِک أَوْحَینا إِلَیک رُوحاً مِنْ أَمْرِنا ما کنْتَ تَدْرِی مَا الْکتابُ وَ لَا الْإِیمانُ وَ لکنْ جَعَلْناهُ نُوراً نَهْدِی بِهِ مَنْ نَشاءُ مِنْ عِبادِنا وَ إِنَّک لَتَهْدِی إِلی صِراطٍ مُسْتَقِیمٍ صِراطِ اللَّهِ الَّذِی لَهُ ما فِی السَّماواتِ وَ ما فِی الْأَرْضِ أَلا إِلَی اللَّهِ تَصِیرُ الْأُمُورُ قَالَ یا أَبَا مُحَمَّدٍ خَلْقٌ وَ اللَّهِ أَعْظَمُ مِنْ جَبْرَئِیلَ وَ مِیکائِیلَ وَ قَدْ کانَ مَعَ رَسُولِ اللَّهِ ص یخْبِرُهُ وَ یسَدِّدُهُ وَ هُوَ مَعَ الْأَئِمَّةِ یخْبِرُهُمْ وَ یسَدِّدُهُمْ

Mansoor ibn Yunus narrates from Abu Baseer that he said: “I said to Abu Abdillah: ‘May I be sacrificed for you! [Tell me] about the words of Allah –‘Thus have We revealed to you the Spirit of Our dispensation. You did not know what the Book is, nor what is faith; but We made it a light that We may guide by its means whomever We wish of Our servants, and indeed you guide to a straight path, the path of Allah, to whom belongs whatever is in the heavens and whatever is in the earth. Indeed all matters return to Allah!’ He (Imam al-Sadiq) replied: ‘O Aba Muhammad! [It (The Spirit of Our dispensation) is] a creation [of Allah] who is by Allah, greater than Jibrail and Mikail; and verily he was with the Messenger of Allah, bringing news to him and fortifying him; and he is with the Imams, bringing news to them and fortifying them.’”