Surah Al-Anbiya

The Prophets

Introduction

Name of Chapter and Reason for its Name

This chapter is called Surah al-Anbiya because this chapter discusses the issues of Prophethood, Monotheism, and the Hereafter. It narrates the stories of a group of Prophets: namely Musa, Haroon, Ibrahim, Ishaaq, Yaqoob, Lut, as well as an explanation regarding Nuh, Dawood, Sulayman, Ayyub, Ismail, Idris, Dhu al-Kifl, Dhu al-Nun, Zakariyyah, Yahya and Isa.

Chapter Number

Surah al-Anbiya is the 21st chapter of the Quran.

Number of Verses

The popular view is that this chapter contains 112 verses.

Place of Revelation

There is a consensus among the commentators that all of the verses of this chapter are Meccan.

Content

Important Concepts in this Chapter

An explanation regarding the Hereafter and the Day of Reckoning: the closeness of that Day and man’s heedlessness towards it; the sinners’ punishments and the believers’ rewards; and the shunning of sinners to the invitation to the truth which is encompassed in Divine revelation. Establishment of the proof of Prophecy: an explanation on the topic of Prophethood; people’s ridicule of the Prophet and accusing him of being a sorcerer, poet and slanderer; a concise reminder of the general characteristics of past Prophets; and an explanation of the stories of the Prophets. Bringing about proof of monotheism: discussion regarding monotheism; and an explanation that the reason why the polytheists shunned Prophethood was because of their aversion to monotheism.

Verses 1-2

A reminder about the reckoning and the reason for heedlessness with regards to the Day of Judgement. These verses explain the inevitability of the Day of Judgement, and the nearness of the reckoning, reward and retribution. People are all responsible for their own actions, and the reason for their heedlessness is because they have become attached to this material world, and as a result their hearts have become full of love of this world, and no space remains for the remembrance of the Day of Judgement, and even a fresh reminder will not have any effect.

Verse 2

An explanation regarding the Quran.

Verses 3-6

Quoting the words and slander of the Prophet’s deniers in their rejection of his Prophethood. These verses mention the denial of the disbelievers with regard to the Prophet’s truthfulness and the gradational increase in their defiance towards the Prophet. The disbelievers lied in their promises, and if it is proposed to send forth miracles they still would not have had faith, and in conclusion they will be destroyed due to their sins.

Verses 16-17

Proofs for the reality of the Hereafter, and the truth of the Prophet’s invitation. These two verses explain the punishment sent to the oppressive tribes and contain one logical and philosophical theorem as proof of the Hereafter, and by explaining that the creation of this world was not for play, it has an objective and that is the hereafter, and this requires Prophets to guide mankind. The punishment of some rebellious oppressors is also necessary.

Verses 19-20

An explanation regarding the state of those who are close to the Divine realm which is from among the traces of absolute Divine ownership. In these verses, Allah explains the state of the close worshippers, and His esteemed angels ((Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil, Volume 3, Page 108) who are so absorbed in His worship and they pay attention to nothing except for His worship.

Verse 22

Reference to the beliefs of the idol worshippers in regards to their differences with the monotheists. This verse is regarding the dispute between the idol worshippers and the monotheists about a deity which is a Lord and an object of worship. The idol worshippers believed that the design of this world with the levels that exist within its parts are from Allah’s realm but are given over to the esteemed creation of His realm. For this reason, they believe that we must worship them [the idols], so that they may intercede for us in Allah’s realm, and He is their Creator and the Creator of all creation. Therefore, this verse proves the necessity of there being One designer.

Verse 23

A logical deduction of Allah’s absolute ownership. This verse directs us to the fact that the committer of an action who has no authority over one’s action still has absolute ownership of the action, and the Lord is someone who is an independent authority on this design and this ownership is His essence. Therefore, Allah is the only Lord of the Throne and everything other than Him is under His Lordship.

Verse 26-27

An explanation regarding the states and characteristics of the angels. These verses invalidate the view of those who consider the angels to be the children of Allah. The intended meaning behind calling the angels ‘servants’ even though all of the intelligent creations are servants of Allah shows that the angels are higher than the other servants, and their servitude is from Divine generosity.

Verses 30-33

The establishment of a logical statement for monotheism in Lordship. These verses mention a number of creations whose formation is associated with design. As a result, creation’s design is not disassociated and by necessity the Creator of them is also the designer of them.

Verses 52-57

Ibrahim’s challenge in the issue of monotheism with the idol worshippers. These verses show complete opposition of the people’s beliefs in the two issues of Lordship and Divinity; and prove that only Allah is the Creator and Lord of all creations.

Verse 79

The meaning of the subjugation of the mountains and birds to Prophet Dawood. These creations glorified [Allah] with Prophet Dawood; although the mountains and birds glorify on their own, their glorification was also in synchronization with Dawood’s veneration.

Verses 87-88

The promise of salvation to every believer who is afflicted with grief. These verses tells about Prophet Yunus’s request for salvation which Allah accepted, and He saved him from the grief and sorrow that had afflicted him. The verses then continue by promising salvation to every believer who is afflicted with grief, granted that the believer turns sincerely to Allah as Yunus did and requests help the same way that this Prophet did.

Verse 91

An explanation of the manner of Prophet Isa’s guardianship. This verse is a metaphor in that Prophet Isa’s guardianship was not based on the normal narrative , and this blowing of the soul is mentioned in those Divine words “‘Be!’ and it is;” and Isa and his mother have been mentioned in the same verse.

Verse 92

An explanation of monotheism. This verse mentions that the Islamic nation must be a united one and must have a common goal that they are working towards. Prosperity in worldly life is discussed, and that this united system has One Owner and Designer.

Verses 93-94

Reproaching people’s differences with regards to religion. These verses detail the state of those who cause differences, and that faith along with righteous actions will result in salvation.

Discussions on this Chapter

According to the Sunni Traditions

Verse 1: “Mankind’s reckoning has drawn near to them, yet they are disregardful in [their] obliviousness.”

اقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ وَهُمْ فِي غَفْلَةٍ مُعْرِضُونَ١ قال النسائی: عن أبی سعید عن النبی صلّی اللّه علیه و سلّم فِی غَفْلَةٍ مُعْرِضُونَ قال: «فی الدنیا»

Al-Nasai has recorded that Abu Saeed reported from the Prophet regarding this verse: “…are disregardful in [their] obliviousness” that he said, “In this world.”

Verse 30: “Have the faithless not regarded that the heavens and the earth were interwoven and We unraveled them, and We made every living thing out of water? Will they not then have faith?”

أَوَلَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّمَاوَاتِ وَالْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا وَجَعَلْنَا مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ أَفَلَا يُؤْمِنُونَ٣٠ «وَ جَعَلْنا مِنَ الْماءِ کلَّ شَی‌ءٍ حَی» أی أصلُ کلِ الأحیاءِ. قال ابنُ أبی حاتم: حَدَّثَنا ابی، حدثنا أبو الجماهر، حدثنا سعیدُ بن بشیر، حدثنا قتادةُ عن أبی میمونة عن أبی هریرة أنه قال: یا نبی اللّهِ إذا رأیتُک قُرَّت عَینی و طابَت نَفسی، فأخبِرنا عن کلِ شی‌ءٍ قال: «کلُ شی‌ءٍ خَلَقَ مِن ماءٍ»

“And We have made from water every living thing” means that the origin of every living thing is from water. Ibn Abu Hatam said, “My father narrated from Abu al-Jamaahir, who narrated from Saeed ibn Bashir, who narrated from Qatadah, from Abu Maymunah, from Abu Hurayrah who said, “I asked: O Messenger of Allah, when I see you I feel happy and content, tell me about everything.” He replied: “Everything was created from water.”

Verse 47: “We shall set up just scales on the Day of Resurrection, and no soul will be wronged in the least. Even if it be the weight of a mustard seed We shall produce it and We suffice as reckoners.”

وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا وَإِنْ كَانَ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَى بِنَا حَاسِبِينَ٤٧ قولُه: «فَلا تُظْلَمُ نَفْسٌ شَیئاً وَ إِنْ کانَ مِثْقالَ حَبَّةٍ» فی الصَحیحَین عن أبی هریرة قال: قالَ رسولُ اللّهِ صلّی اللّهُ علیه و سلَّم «کلِمتان خَفیفَتان علی اللسانِ، ثَقیلتان فی المیزانِ، حَبیبتان إلی الرحمنِ: سبحانَ اللّهِ و بِحَمدِه، سبحانَ اللّهِ العظیمِ»

In the Sahihayn it has been recorded that Abu Hurayrah quotes the Messenger of Allah as having said: “Two words which are light on the tongue, heavy in the balance, and beloved to al-Rahman are: ‘Glory and praise be to Allah, Glory be to Allah, the Almighty.’”

Verse 52: “When he said to his father and his people, ‘What are these images to which you keep on clinging?’”

إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِ مَا هَذِهِ التَّمَاثِيلُ الَّتِي أَنْتُمْ لَهَا عَاكِفُونَ٥٢ قال ابنُ أبی حاتم: حَدَّثَنا الحسنُ بنِ محمد الصباحِ، حَدَّثَنا أبو معاویة الضریر، حَدَّثَنا سعیدُ بنِ طریف عن الأصبغِ بنِ نُباتَة قال: مَرَّ علی رَضِی اللّهُ عنه علی قومٍ یلعَبون بالشطرنجِ، فقال: ما هذه التماثیلُ آلتی أنتم لها عاکفونَ، لأَنَّ یمُسَّ أحدُکم جمراً حتی یطفأَ خیرٌ لَه مِن أن یمُسُّها قالُوا وَجَدْنا آباءَنا لَها عابِدِینَ لم یکن لهم حجةٌ سِوی صنیعِ آبائِهم الضلالِ

Ibn Abu Haatim said, “It has been recorded that al-Hasan ibn Muhammad al-Sabah, who recorded from Abu Muawiyah al-Dareer, who recorded from Said ibn Tarif, from al-Asbagh ibn Nabatah who said, “Ali came upon some people who were playing chess and said, ‘What are these images to which you keep on clinging? You have sinned against Allah and His Prophet!’ They replied: ‘Our fathers used to worship these, and so we also followed the method of our forefathers.’ Due to the fact that they had no proof, they would say, ‘We followed our forefathers.’”

Verse 83: “And [remember] Ayyub when he called out to his Lord, ‘Indeed distress has befallen me, and You are the most Merciful of the merciful.’”

وَأَيُّوبَ إِذْ نَادَى رَبَّهُ أَنِّي مَسَّنِيَ الضُّرُّ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ٨٣ حَدَّثَنا أبو سلمة، حَدَّثَنا جریرُ بن حازم عن عبدِ اللّهِ بنِ عبید بنِ عمیر قالَ: کان لأیوب علیه السلام أخوانٌ، فجاءا یوماً فلم یستَطیعا أن یدنوا منه مِن ریحِه، فقَاما مِن بعیدٍ، فقال أحدُهما للآخَر: لو کانَ اللّهُ عَلِمَ مِن أیوب خیراً ما ابتلاه بهذا، فجَزَعَ أیوبُ مِن قولِهما جزعاً لم یجزِع من شی‌ءٍ قط، فقال: اللهمَّ إن کنتَ تَعلمُ أنّی لم أبت لیلةً قط شبعانِ و أنا أعلمُ مکانَ جائعٍ، فَصَدّقَنی، فصَدَّقَ من السماءِ و هما یسمعان، ثم قال: اللهم إن کنتَ تَعلمُ أنّی لم یکن لی قمیصانِ قط، و أنا أعلَمُ مکانَ عارٍ، فَصَدّقَنی، فصَدَّقَ من السماء و هما یسمعان، ثمَّ قالَ: اللهم بعزتِک، ثم خَرَّ ساجداً، فقالَ: اللهمَّ بعزتِک لا أرفَعُ رأسی أبداً حتی تکشِفَ عنی، فما رَفَعَ رأسَه حتی کشف عنه

It has been narrated that Abu Salamah recorded from Jareer ibn Haazim, from Abdullah ibn Abid ibn Amir who said, “Ayyub had two brothers, then a day came where they were unable to approach him due to his odor, so they moved away. Then one said to the other, ‘If Allah intended well for Ayyub, then He would not have afflicted him with this.’ Ayyub became worried about their words, even though he would never worry about anything. Then he said, ‘O Allah, if You know that I am not full for a night, and I know a place that is for the hungry, then confirm it for me.’ Then He confirmed it from the sky and those two heard it. Thereafter he said, ‘O Allah, if you know that I do not have for myself two shirts, and I know a place that is bare, then confirm it for me.’ Then He confirmed it from the sky and those two heard it. Thereafter he said, ‘O Allah, by Your Grandeur…’ Then he collapsed while he was in the state of prostration. Then he said, ‘O Allah, by Your Grandeur, I will not raise my head ever, unless You bring it to light for me.’ Then he raised his head when it was brought to light.”

Verse 87: “And [remember] the Man of the Fish, when he left in a rage, thinking that We would not put him to hardship. Then he cried out in the darkness, ‘There is no Allah except You! You are immaculate! I have indeed been among the wrongdoers!’”

وَذَا النُّونِ إِذْ ذَهَبَ مُغَاضِبًا فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَيْهِ فَنَادَى فِي الظُّلُمَاتِ أَنْ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ٨٧ «فَنادی فِی الظُّلُماتِ أَنْ لا إِلهَ إِلَّا أَنْتَ سُبْحانَک إِنِّی کنْتُ مِنَ الظَّالِمِینَ» قال ابنُ مسعود: ظلمةُ بطنِ الحوتِ و ظلمةُ البحرِ و ظلمةُ اللیلِ

“Then he cried out in the darkness, ‘There is no Allah except You! You are immaculate! I have indeed been among the wrongdoers!’” Ibn Masood says that: “The darkness of the whale’s stomach, and the darkness of the sea, and the darkness of the night.”

According to the Shia Traditions

Verse 2: “There does not come to them any new reminder from their Lord but they listen to it as they play around.”

مَا يَأْتِيهِمْ مِنْ ذِكْرٍ مِنْ رَبِّهِمْ مُحْدَثٍ إِلَّا اسْتَمَعُوهُ وَهُمْ يَلْعَبُونَ٢ فی الاحتجاجِ، روَی عن صَفوانِ بنِ یحیی قال: قال أبو الحسنِ الرضا لأبی قرة صاحب شبرمة: التوراةُ و الإنجیلُ و الزبورُ و الفرقانُ و کلُ کتابٍ أنزل- کان کلامَ اللهِ أنزلَه للعالمین نورًا و هدی، و هی کل‌ها محدثةٌ و هی غیرُ اللهِ حیثُ یقولُ: «أَوْ یحْدِثُ لَهُمْ ذِکراً» و قال: «ما یأْتِیهِمْ مِنْ ذِکرٍ مِنْ رَبِّهِمْ مُحْدَثٍ إِلَّا اسْتَمَعُوهُ وَ هُمْ یلْعَبُونَ»- و اللهُ أحدثُ الکتبَ کل‌ها آلتی أنزلَها. فقال أبو قرة: فهل تفنی؟ فقال أبو الحسنِ: أجمعَ المسلمونَ علی أن ما سِوَی اللهِ فعلُ اللهِ- و التوراةُ و الإنجیلُ و الزبورُ و الفرقانُ فعلُ اللهِ، أ لم تَسمع الناسَ یقولون: ربُّ القرآنِ؟ و أن القرآنَ یقولُ یومَ القیامةِ: یا رب هذا فلانٍ- و هو أعرفُ به مِنه- قد أظمَأت نهاره و أصهَرت لَیله فَشفعنی فیه؟ و کذلک التوراةُ و الإنجیلُ و الزبورُ کل‌ها محدثةٌ مربوبةٌ- أحدثها من لیس کمثلِه شی‌ءٌ لقومٍ یعقِلون، فمَن زَعم أنهنَّ لم یزلن فقد أظهر أن اللهَ لیس بأول قدیمٍ و لا واحد، و أن الکلامَ لم یزَل معه و لیس له بدءٌ

In Al-Ihtijaaj, it has been narrated from Safwaan ibn Yahya who said that Abu al-Hasan al-Ridha said to Abu Qurrah, the author of Shabramah that: “The Torah, the Bible, the Zaboor, the Furqaan, and all of the books that have been revealed are words of Allah which He revealed for the people of the world so that they are enlightened and guided, and they all are modern and without Allah because Allah has said, ‘…it may prompt them to remembrance.’ He also said, ‘There does not come to them any new reminder from their Lord but they listen to it as they play around,” and all of the books that Allah has sent, He has sent them while they are modern.’” Then Abu Qurrah asked, “Does this modern thing get destroyed?” So Abu al-Hasan replied: “All Muslims have a consensus that anything other than Allah is an action of Allah, and one of the actions of Allah is the Torah, the Bible, the Zaboor, and the Furqaan. Have you not heard that the people say, ‘The Lord of the Quran’? The Quran will say on the Day of Judgement, ‘O Lord’ – while Allah knows better than it regarding that person – ‘He spent his days reciting me thirstily and his nights were spent without sleep so take me as his intercessor.’ The Torah, the Bible, and the Zaboor are all modern and are connected to Allah. Allah has made them modern and nothing is like them, and He has made it modern for those who use their intellect, so anyone who thinks that these books are ancient has not known that Allah is the first ancient and only one, and the words of Allah must be known with Him and not without end.”

Verse 7: “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 قَبْلَكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ٧ رُوِی عن علی بن ابیطالب أنه قال: نحنُ أهلُ الذکرِ و روی ذلک عَن أبی جعفر و یعضِده أن اللهَ تعالی سمی النبی ص ذکرًا رسولًا فی قولِه «ذِکراً رَسُولا»

It has been narrated from Ali ibn Abi Talib who said: “We are the people of remembrance.” This has also been narrated by Abu Jafar. The thing which confirms this is that Allah has named His Prophet ‘an apostle that reminds’ in the verse.

Verse 22: “Had there been any gods in them other than Allah, they would surely have fallen apart. Clear is Allah, the Lord of the Throne, of what they allege [concerning Him].”

لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا فَسُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ٢٢ و فی التوحیدِ، بإسنادِه عن هشامِ بنِ الحکمِ قال: قلتُ لأبی عبدِ الله ما الدلیلَ علی أنَّ اللهَ واحدٌ؟ قال: اتصالُ التدبیرِ و تمامُ الصنعِ کما قال عزَّ و جلَّ: «لَوْ کانَ فِیهِما آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتا»

In Al-Tawheed, in a chain from Hisham ibn al-Hakam it has been narrated that he said, “I said to Abu Abdillah, ‘What is the proof that Allah is One?’ He replied, ‘The universality of His plan and the integrity of manufacture, just as Allah has said, ‘Had there been any gods in them other than Allah, they would surely have fallen apart.’’”

Verse 28: “He knows that which is before them and that which is behind them, and they do not intercede except for someone He approves of, and they are apprehensive for the fear of Him.”

يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَى وَهُمْ مِنْ خَشْيَتِهِ مُشْفِقُونَ٢٨ فی العیونِ، بإسنادِه إلی الحسینِ بنِ خالد عن علی بن موسی الرضا عن أبیه عن آبائه عن علیِّ به ابیطالب قال: قال رسولُ الله ص: مَن لَم یؤمِن بِحَوضی فلا أورَدَه اللهُ حوضی، و مَن لَم یؤمِن بشَفاعَتی فلا أنالَه اللهُ شفاعَتی، ثم قال: إنَّما شفاعَتی لأهلِ الکبائرِ مِن أُمَّتی- فأمَّا المحسِنون فما علیهم من سبیلٍ. قال الحسینُ بن خالد: فقلت للرضا: یا بنَ رسولِ الله- فمَا مَعنی قولِ اللهِ عزَّ و جلَّ: «وَ لا یشْفَعُونَ إِلَّا لِمَنِ ارْتَضی» قال: لا یشفعون إلا لِمَن ارتَضی اللهُ دینَه

In Al-Uyoon, from al-Husayn ibn Khalid, from Ali ibn Musa al-Ridha, from his father, from his forefathers, from Ali ibn Abi Talib who quotes the Prophet of Allah as having said: “Whoever does not bring faith in my reservoir, may Allah not bring him close to it, and not allow him to gain any benefit from it; and whoever does not have faith in my intercession, may Allah not grant him my intercession.” Then he continued: “My intercession is for the sinners of my nation - those who have committed the major sins, but the righteous ones, and the ones who do good will not need it.”

Verse 30: “Have the faithless not regarded that the heavens and the earth were interwoven and We unravelled them, and We made every living thing out of water? Will they not then have faith?”

أَوَلَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّمَاوَاتِ وَالْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا وَجَعَلْنَا مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ أَفَلَا يُؤْمِنُونَ٣٠ فی الاحتجاجِ، و رُوِی: أنَّ عَمرو بنِ عُبَید وفد علی محمدِ بنِ علی الباقر - لامتحانِه بالسؤالِ عنه- فقال له: جُعِلتُ فِداک ما معنَی قولِه تعالی: «أَ وَ لَمْ یرَ الَّذِین کفَرُوا- أَنَّ السَّماواتِ وَ الْأَرْضَ کانَتا رَتْقاً فَفَتَقْناهُما»- ما هذا الرتقُ و الفتقُ؟ فقال أبو جعفر: کانت السماءُ رتقاً لا تُنزِل القطرُ- و کانت الأرضُ رتقاً لا تُخرِج النباتُ- ففَتَقَ اللهُ السماءَ بالقطرِ و فَتَقَ الأرضُ بالنباتِ- فانقَطِع عَمرو بنِ عُبَید و لَم یجِد اعتراضاً و مضی

In Al-Ihtijaaj it has been narrated that Amr ibn Abid came to Muhammad ibn Ali al-Baqir so that he may test him with some questions. He said, “May I be sacrificed for you, what is the meaning of the verse, ‘Have the faithless not regarded that the heavens and the earth were interwoven and We unravelled them…?’ What is the intended meaning of this ‘interweaving’ and ‘unravelling?’” He replied, “The sky was interwoven, which means that rain would not fall, and the earth was interwoven, meaning that plants would not grow. Then Allah unravelled the sky, which means that He sent down rain from it, and He unravelled the earth, which means that plants grew from it.” Amr ibn Ubayd received his answers, so he raised no further objection and left.

Verse 78: “And [remember] Dawood and Sulayman when they gave judgement concerning the tillage when the sheep of some people strayed into it by night, and We were witness to their judgement.”

وَدَاوُودَ وَسُلَيْمَانَ إِذْ يَحْكُمَانِ فِي الْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ الْقَوْمِ وَكُنَّا لِحُكْمِهِمْ شَاهِدِينَ٧٨ فِی الفقیهِ، رَوَی جمیلُ بن دراج عن زرارةِ عن أبی جعفر: فِی قولِ اللهِ عزَّ و جلَّ: «وَ داوُدَ وَ سُلَیمانَ إِذْ یحْکمانِ فِی الْحَرْثِ- إِذْ نَفَشَتْ فِیهِ غَنَمُ الْقَوْمِ» قالَ: لَم یحکما إنَّما کانا یتَناظَران فَفهَّمَها سلیمان

In Al-Faqih, it has been narrated from Jameel ibn Darraj, from Zararah, from Abu Jafar who said regarding the verse, ‘And [remember] Dawood and Sulayman when they gave judgement concerning the tillage when the sheep of some people strayed into it by night…’ that: “Those two great people discussed with each other, and Allah granted understanding of the issue to Sulayman.”

Verse 103: “The Great Terror will not upset them, and the angels will receive them [saying]: ‘This is your day which you were promised.’”

لَا يَحْزُنُهُمُ الْفَزَعُ الْأَكْبَرُ وَتَتَلَقَّاهُمُ الْمَلَائِكَةُ هَذَا يَوْمُكُمُ الَّذِي كُنْتُمْ تُوعَدُونَ١٠٣ رَوی أبو سعیدِ الخدری عن النبی ص قالَ ثلاثةُ علی کثبانِ مِن مسک لا یحزُنُهم الفزعُ الأکبرِ و لا یکترثونَ للحسابِ رجلٌ قرأَ القرآنَ محتسباً ثم أم به قوماً محتسباً و رجلٌ أذنٌ محتسباً و مملوک أدَّی حقَ اللهِ عزَّ و جلَّ و حقُ موالیه

It has been narrated from Abu Saeed al-Khudri from the Prophet who said, “Three types of people on the dunes of musk, will not be held by the great terror, and will not be judged - the reciters of the Quran, those who recite the call to prayer, and the slaves.”

Verse 105: “Certainly We wrote in the Psalms, after the Torah: ‘Indeed My righteous servants shall inherit the earth.’”

وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ١٠٥ قالَ أبو جعفر هُم أصحابُ المهدی فی آخِرَ الزمانِ. و یدُلُّ علی ذلک ما رَواهُ الخاصُ و العامُ عن النبی ص أنَّه قالَ لَو لَم یبقِ مِن الدنیا إلا یومٌ واحدٌ لَطول اللهُ ذلک الیومَ حتی یبعثَ رجلاً صالحاً مِن أهلِ بیتی یملأ الأرضَ عدلاً و قسطاً کما قَد مُلِئَت ظلماً و جوراً

Abu Jafar said, “These are the companions of al-Mahdi at the end of times, and this is confirmed by the private and public narrations from the Prophet in which he said: ‘If only one day remains on the earth, Allah will elongate that day so that He can send a righteous man from my Ahl al-Bayt and just as the world is full of oppression and tyranny, he will make it full of justice.’”